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Blessings of durood

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Blessings of durood

Hazrat Maulana Abdul Karimra Sialkoti writes:

“On one occasion, I personally heard from the Promised Messiahas as he said, ‘It is by virtue of the Durood Sharif and its frequent recitation that Allah has bestowed upon me these ranks.’ He further explained, ‘I perceive that the divine blessings from Allah Almighty move towards the Holy Prophetsa in a peculiar luminescent form. Upon reaching him, they are absorbed into his being, and from there, they exude into countless streams, reaching each recipient in proportion to their due.’

“He elucidated, ‘What is the essence of Durood Sharif? It serves to energise that very throne of the Holy Prophetsa from whence these radiant streams emanate. Anyone who aspires to partake of the grace and favour of Allah the Almighty must ardently recite the Durood Sharif, drawing this flow of blessings.’” (Al Hakam, Vol. 7, No. 8, 28 February 1903, p. 7)

Why does Allah use different pronouns like ‘I’, ‘We’, and ‘He’ in the Holy Quran?

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Why does Allah use different pronouns like ‘I’, ‘We’, and ‘He’ in the Holy Quran?

A lady from Canada wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating that in the shahadah we proclaim, “There is no god but Allah.” Then, why in the Holy Quran does Allah the Exalted use different pronouns for Himself, such as “I”, “We”, and “He”, and what is the wisdom behind this? Huzoor-e-Anwaraa, in his letter dated 11 July 2022, provided the following answer to this question:

“The various pronouns used for Allah the Almighty in the singular, plural, and in the third person have been explained differently by people according to their perspectives. For instance, it is said that ‘I’, which is the singular form in the first person, is used to give a general command, whereas ‘We’, the plural form in the first person, is used to manifest God’s Majesty. On the other hand, ‘He’, the singular form in the third person, comes to express the attribute of Allah being the Unseen.

“Both ‘I’ and ‘He’ are singular forms; one is in the first person, while the other is in the third person. In common parlance, one uses both of these forms for themselves in different ways of expression. However, when Allah the Exalted uses these singular forms for Himself, it especially aims to express His attribute of Oneness [Tawhid]. And when He uses ‘We’, i.e., the plural form, it is intended to manifest His Majesty. Thus, the Promised Messiahas, explaining this topic, states:

“‘When God Almighty speaks as a singular Entity, it is very endearing and words of love, and the singular form is uttered at the station of love. The plural form appears in a majestic tone, where a punishment needs to be administered.’ (Malfuzat, Vol. 5, 2016, p. 255)

“In his book, Kitab al-Bariyyah, the Promised Messiahas, while refuting the arguments presented by Christians in favour of the Trinity, elaborates on the use of pronouns ‘I’ and ‘We’ for Allah the Almighty, stating:

“‘It becomes evident that the actual reason for using the plural form is to manifest the power and grandeur of God, and these are idiomatic expressions of languages. For instance, in English, one addresses an individual as ‘you’, but for God Almighty, even in the face of the doctrine of the Trinity, they always use ‘Thou’. Similarly, in Hebrew, instead of Adon [אָדוֹן], which means ‘Lord’, Adonim [אֲדוֹנִים] is also used [i.e., the plural form]. So, in essence, these debates revolve around linguistic idioms. In the Holy Quran, in many places in God’s Word, the pronoun ‘We’ appears, as in ‘We did this’ or ‘We shall do this’. And no sensible person interprets this ‘We’ to mean a plurality of gods.’ (Kitab al-Bariyyah, Ruhani Khazain, Vol. 13, pp. 94-95)

“In his exegesis, Hazrat Musleh-e-Maudra expounds upon the wisdom behind the use of plural forms for Allah the Exalted in the following verses of the Holy Quran:

فَاَوۡحٰۤي اِلَيۡہِمۡ رَبُّہُمۡ لَنُہۡلِکَنَّ الظّٰلِمِيۡنَ وَلَنُسۡکِنَنَّـکُمُ الۡاَرۡضَ مِنۡۢ بَعۡدِھِمۡ

“‘Then their Lord sent unto them the revelation: ‘We will, surely, destroy the wrongdoers. And We will, surely, make you dwell in the land after them. This is for him who fears to stand before My Tribunal and fears My warning.’’ (Surah Ibrahim, Ch. 14: V. 14-15)

“He states:

“‘[In these verses,] Allah the Exalted has employed the form of mutakallim ma‘a l-ghayr which denotes plurality. Despite the fact that the One who ‘destroys’ and the One who ‘grants dwellings and dominion’ is solely Allah the Exalted, Who is absolutely One. The reason for this is to manifest possession and control. Since strength and power are amplified in a group, wherever the Holy Quran intends to demonstrate control and authority and underscore it, the plural form is used. Conversely, where the intent is to express self-sufficiency or not to emphasise control and possession, the singular form is employed.

“‘Some Sufis have written that for tasks Allah the Exalted performs through the agency of angels, He employs the plural form. However, He uses the singular form for acts executed solely by Divine command.’” (Tafsir-e-Kabir, Vol. 3, p. 455)

“Thus, the diverse pronouns that Allah the Exalted has employed for Himself, in singular, plural, and in the third person, are intended to manifest various distinct attributes and the power and might of Allah the Exalted.”

Is marriage valid between individuals related through ‘milk kinship’ in certain situations?

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Is marriage valid between individuals related through ‘milk kinship’ in certain situations?

A lady from Yemen wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating that a girl married her paternal cousin, i.e., her father’s sister’s son, and they have a child together. The husband had been breastfed by his maternal great-aunt. Scholars opine that they should divorce because her husband is her milk-related paternal uncle. She sought guidance on this matter. Huzoor-e-Anwaraa, in his letter dated 7 August 2022, gave the following guidance:

“Based on the situation you described, the boy’s maternal grandmother is the girl’s paternal grandmother. The woman by whom the boy was breastfed, meaning his mother’s maternal aunt, is actually the sister of the boy’s maternal grandmother and the sister of the girl’s paternal grandmother. Thus, there is no prohibition between the couple stemming from one of them being breastfed, i.e., their marriage is valid, as the boy’s milk relationship is not with his maternal grandmother or the girl’s paternal grandmother’s children but with the offspring of the sister of the boy’s maternal grandmother and the sister of the girl’s paternal grandmother.

“Yes, if the boy had been breastfed by his maternal grandmother, then, since the boy’s maternal grandmother is also the girl’s paternal grandmother, this boy would have been the milk-related paternal uncle of the girl, which would have created a prohibition for their marriage. However, in the situation you have described, there is no such prohibition between the couple stemming from one of them being breastfed.”

Is it permissible to fast on a Friday when special occasions like the Day of ‘Arafah or ‘Ashura’ coincide with it?

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Is it permissible to fast on a Friday when special occasions like the Day of ‘Arafah or ‘Ashura’ coincide with it?

Someone from Nigeria wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating, “I have read in a hadith that one cannot fast on Friday. However, this year, the Day of ‘Arafah will fall on a Friday. Should we observe the fast of Friday on that day?” Huzoor-e-Anwaraa, in his letter dated 7 August 2022, provided the following response to this query:

“From the ahadith, it is clear that the Holy Prophetsa prohibited fasting solely on Fridays or solely on Saturdays. (Sunan at-Tirmidhi, Kitab as-sawm, Bab ma ja’a fi karahiyati sawmi yawmi l-jumu‘ati wahdahu; Bab ma ja’a fi sawmi yawmi s-sabt)

“Hadith scholars have presented various reasons for this. Among these reasons is the fact that Friday is considered a day of Eid for Muslims, and Eid is a day of eating and drinking; hence, one should not fast on the festive day of Eid. Another reason for the prohibition of exclusively singling out Friday for fasting is to prevent Muslims from overexaggerating the outward veneration of this day. This is to ensure that Muslims do not fall into the same excess as the Jews did with their veneration of Saturday (Sabbath), which led them to trial. (Tuhfat al-Ahwadhi bi Sharh Jami‘ at-Tirmidhi, Kitab as-sawm, Bab ma ja’a fi karahiyati sawmi yawmi l-jumu‘ati wahdahu)

“Furthermore, the reason for prohibiting fasting solely on Saturdays is that Jews observed fasting on this day. Therefore, to distinguish Muslims from the Jews and to avoid resemblance, Muslims were instructed not to fast solely on Saturdays. (Sunan at-Tirmidhi, Kitab al-sawm, Bab ma ja’a fi sawmi yawmi s-sabt)

“In addition to these injunctions, the Holy Prophetsa emphasised the merit of fasting on the Day of ‘Arafah (9th of Dhul-Hijjah) and the Day of ‘Ashura’ (10th of Muharram). (Sahih Muslim, Kitab as-siyam, Bab istihbabi siyami thalathati ayyamin min kulli shahrin wa sawmi yawmi ‘arafata wa ‘ashura’a wa l-ithnayni wa l-khamis) However, those present at Hajj are prohibited from fasting on the Day of ‘Arafah. (Sunan ibn Majah, Kitab as-siyam, Bab siyami yawmi ‘arafah)

“In summary, it is prohibited to single out a day for fasting based on one’s own judgement, surpassing the commands of Allah the Almighty and His Messengersa. However, regarding specific days wherein God and His Messengersa have permitted fasting, if a Friday or Saturday falls within those days, there is no issue with fasting solely on a Friday or Saturday.

“Thus, the Day of ‘Arafah and the Day of ‘Ashura’ are those days regarding which the Holy Prophetsa has elaborated on the merits of observing voluntary fasts. Hence, there is no prohibition on observing a fast exclusively on a Friday or solely on a Saturday during these particular days.”

How does Islamic law dictate the distribution of inheritance and the rights of heirs?

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How does Islamic law dictate the distribution of inheritance and the rights of heirs?

A lady from Malaysia forwarded some questions to Hazrat Amirul Momineen, Khalifatul Masih Vaa regarding the inheritance distribution of her deceased father. Huzoor-e-Anwaraa, in his letter dated 18 August 2022, provided the following guidance:

“1. You have enquired, ‘Will our late father’s children from his two non-Ahmadi wives (from whom he had divorced) also be heirs to our father’s inheritance, given that he had no contact with these children and they were not very close to him.’

“The children from your father’s first two wives (whom he had divorced) are also, according to Islamic law, heirs to your father’s estate. Hence, if those children wish, they have the right to claim their legal share. However, if your father left any written statement or documentation about not giving the inheritance to those children, and it also mentions the reasons for doing so while those children are still demanding their share, then it becomes a contested matter. The resolution of this dispute falls under the jurisdiction of Dar al-Qadha or the country’s legal system, which will decide the matter after examining evidence, witnesses, and other proofs.

“2. You have mentioned a second point, stating that, ‘According to our late father’s will, the amount my sister and I received from the equal division of his estate, we have now realised, is more than our rightful share. Consequently, a portion of this amount will need to be returned by both my sister and me, resulting in an additional amount being due to our brothers. Can I voluntarily donate the extra amount that came into my share for a charitable cause, or is it imperative for me to return it to the trustee?’

“Given the scenario you have described, since this amount rightfully belongs to the other heirs and was mistakenly given in excess to you and your sister, it should be returned to the trustee. The trustee would then ensure this amount reaches its rightful recipients.

“3. Your third question pertains to the following matter: ‘Regarding our late father’s will, would the one-third share stipulated in the will be distributed first, or would the remaining inheritance be divided prior to that?’

“In the Holy Quran, where detailed instructions on the distribution of inheritance have been provided, a particular phrase is reiterated multiple times, emphasising that before dividing the inheritance, any will made by the deceased should be executed, or any debts owed by the deceased should be settled. (Surah an-Nisa, Ch.4: V.12-13) Thus, the will made by your late father will be executed prior to the distribution of the inheritance. Following that, the remaining portion of your father’s inheritance will be divided among the rightful legal heirs as per the sharia.

“You have raised a fourth point, writing, ‘Will the decision to spend this portion of the will’s amount be made by the trustee, or will my mother and we siblings decide where this amount should be spent?’

“Your question is not entirely clear. Hence, please first clarify what you mean by the will of your late father that you have referenced and for whose benefit this will was made. Islam provides various directives concerning wills. Therefore, until these matters are clarified, a response to your question cannot be given. Similarly, please explain what you mean by ‘trust’ in this context so that a comprehensive and accurate response can be provided to you.”

Is it permissible to observe global Eid-ul-Adha based on the Day of ‘Arafah for pilgrims?

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Is it permissible to observe global Eid-ul-Adha based on the Day of ‘Arafah for pilgrims?

Someone from Egypt wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating, “I wish to enquire about the wuquf [standing] at ‘Arafat and the subsequent day of Eid-ul-Adha. The question is, when all the Muslims around the world are in agreement about the Day of ‘Arafah, then how do we differ from them regarding the day of Eid-ul-Adha? Huzoor-e-Anwaraa, in his letter dated 11 July 2022, provided the following response to this question:

“There is no doubt that the day of 9 Dhul-Hijjah is known as the day of wuquf at ‘Arafat, because on this day, those blessed with the opportunity to perform Hajj must stay for a while in the plain of ‘Arafat, as this is one of the obligatory pillars of Hajj. And on the 10th of Dhul-Hijjah – Yawm an-Nahr [Day of Sacrifices] – pilgrims perform ramy al-jamarat, offer sacrifices, and, after shaving their heads or trimming their hair, proceed to Mecca for the tawaf al-ifadah. However, those present for Hajj neither offer the Eid-ul-Adha prayer on this day nor do they make the sacrifices of Eid-ul-Adha.

“On the other hand, Muslims residing in the rest of the world celebrate Eid-ul-Adha on the 10th of Dhul-Hijjah. Those who are bestowed with the opportunity, in remembrance of the sacrifice of Hazrat Ibrahimas, act upon the continuous sunnah of the Holy Prophetsa and also present their sacrifices to Allah the Exalted.

“The remaining question, which you also alluded to in your enquiry, is whether the Day of ‘Arafah refers to the day when pilgrims are present in the plain of ‘Arafat for Hajj, or does it refer to the date of the 9th of Dhul-Hijjah?

“If by ‘Day of ‘Arafah’ one refers to that day and specific moment when the fortunate individuals performing Hajj stand in the plains of ‘Arafat, then that day and moment could be on the 8th of Dhul-Hijjah in some parts of the world and the 10th of Dhul-Hijjah in others. This is because the moonrise varies across different regions of the world.

“Similarly, in one country, that specific moment might fall during the daytime, while in another, it might be during some part of the night. However, if ‘Day of ‘Arafah’ is taken to mean the day of 9th Dhul-Hijjah, because it is the day on which those fortunate enough to perform Hajj stand in the plains of ‘Arafat in the vicinity of Mecca, based on the moon sighting for the month of Dhul-Hijjah in Mecca, then this day could vary in different parts of the world. This is because people in each region will consider their day based on the 9th date of the lunar month, according to the moonrise in their own locality.

“Hence, the scholars and jurists have differed on these two different scenarios. Those who consider the difference in moon sightings [in the different localities] valid, believe that in a country where the 9th of Dhul-Hijjah corresponds with the sighting of the moon for that locality, that will be considered their Day of ‘Arafah, and the people there will observe fasting on that day. Their evidence for this is the following instruction of the Holy Prophetsa:

صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ، فَإِنْ غُبِّيَ عَلَيْكُمْ فَأَكْمِلُوا عِدَّةَ شَعْبَانَ ثَلَاثِينَ

“‘Fast when you see the crescent [of Ramadan], and break your fast when you see the crescent [of Shawwal], and if the evening is overcast, then complete thirty days of Sha‘ban.’ (Sahih al-Bukhari, Kitab as-sawm, Bab qawli n-nabiyyisa: idha ra’aytumu l-hilala fasumu wa idha ra’aytumuhu fa’ftiru)

“This hadith provides guidance about observing the lunar month based on the sighting of the moon.

“So now, if Muslims in Europe, America, Australia, Asia, and other regions start their Ramadan fasts and celebrate Eid according to the moon sightings of distant lands without observing the moon in their own localities, would this method be correct? According to the Ahmadiyya Muslim Community, such an action is contrary to the above-mentioned guidance of the Holy Prophetsa.

“Contrarily, those who do not consider the variation in moon sighting to be obligatory believe that in today’s age, with rapid transport and instant communication, when the news of the pilgrims’ presence in the plains of ‘Arafat reaches worldwide in real-time, the fast of the Day of ‘Arafah should be observed on the same day the pilgrims perform the wuquf at ‘Arafat, and that Eid-ul-Adha should be celebrated the following day.

“However, an objection to this argument is that there are certain countries where the moon is sighted even before it is in Mecca, meaning that when it is the 10th of Dhul-Hijjah in these countries, it is the Day of ‘Arafah in Mecca. If the people in these countries were to fast on the day when the pilgrims are at ‘Arafat, they would essentially be fasting on their day of Eid. It is well known that Islam prohibits fasting on the day of Eid.

“Furthermore, if the variation in celestial timings [such as moon and sunrises] are not considered necessary, then this should apply uniformly to every aspect; for instance, the times for breaking the fast and suhoor should align with the times in Mecca and Medina, and the prayer times should also be set according to the prayer times in Mecca and Medina, which is impossible. Therefore, if the variations in celestial observations are valid for these matters, they should also be considered valid for determining the commencement of Ramadan fasts, the days of ‘Arafah, ‘Ashura’, and Eids.

“In addition to this, our stance is supported by the narration from Hazrat Ibn Abbas, wherein Hazrat Kurayb narrates that Hazrat Umm Fadl bint Harithra sent him to Syria on behalf of Hazrat Muawiyara. He states, ‘Upon reaching Syria and having fulfilled the assigned task, I observed the crescent moon on a Friday night. Later, at the end of the month, when I arrived in Medina, the sighting of the moon was discussed with Hazrat Ibn Abbasra. He enquired, ‘When did you observe the crescent moon?’ I replied, ‘We saw it on the night of Friday.’ He further questioned, ‘Did you personally witness it?’ To which I affirmed, yes, and so did the other people, and they commenced their fasts, as did Hazrat Muawiyara. Hazrat Abdullah Ibn Abbasra responded, ‘But we observed the crescent moon on the night of Saturday and we will either complete thirty days or will witness the crescent again.’ I then raised the point, ‘Is not the sighting of Hazrat Muawiyara and his commencement of fasting sufficient?’ Hazrat Ibn Abbasra stated, ‘No! The Holy Prophetsa instructed us to act in this particular manner.’’ (Sahih Muslim, Kitab as-siyam, Bab anna li kulli baladin ru’yatahum wa annahum idha ra’aw al-hilala bi baladin la yathbutu hukmuhu lima ba‘uda ‘anhum)

“In light of these directives of the Holy Prophetsa our position is that when the crescent moon appears in a particular locality, the people of that locality should determine the commencement and conclusion of the lunar month based on that sighting. They should celebrate Islamic festivals according to the lunar months, which are based on the appearance of the crescent moon in their own locality.”

Uphold Islamic values amidst rising materialism: Amila of Khuddam-ul-Ahmadiyya France meets Huzoor

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Uphold Islamic values amidst rising materialism: Amila of Khuddam-ul-Ahmadiyya France meets Huzoor
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On 22 October 2023, the amila of Majlis Khuddam-ul-Ahmadiyya France was blessed with the opportunity to meet Hazrat Amirul Momineen, Khalifatul Masih V, may Allah be his Helper, in a virtual mulaqat.

After conveying salaam, Huzooraa enquired whether this was the amila, to which Jameel Ur Rehman Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya France, affirmed. Following this, Huzooraa led everyone in silent prayer, and then the members had the opportunity to introduce themselves.

Shakeel Ahmad Sahib, serving as Motamid Majlis Khuddam-ul-Ahmadiyya, was the first to present his report. Huzooraa asked him about his profession, to which he replied that he is a chartered accountant.

Huzooraa asked him about the number of majalis in France and how many of them submit regular monthly reports. He reported that there are 13 majalis in France, and 10 of them submit reports monthly. He also mentioned that out of 596 members, 429 are khuddam, and the remaining are atfal.

Usama Ahmad Sahib, who serves as Muavin Sadr in the departments of Maal and Ishaat had the opportunity to present his report. Following him, Muhammad Abdullah Sahib, serving as the acting Mohtamim Amoomi, reported that he resides in Paris, close to Masjid Mubarak, and mentioned that regular duties are carried out on Fridays, during ijtemas, and various other events.

Bilal Akbar Sahib, Naib Sadr Daum, reported that he is assigned to oversee four departments: Talim, Tarbiyat, Sehat-e-Jismani, and Rishta Nata. Then, Sebastian Ataul Haye Sahib reported that he is serving as Naib Sadr Awwal. He added that he oversees the departments of Umur-e-Tulaba, Khidmat-e-Khalq, and Nau-Mubai‘een.

Next to report was Aneel Anas Sahib, Mohtamim Tarbiyat. Huzooraa enquired if he was born in France and about his field, to which he affirmed and mentioned that he works in the IT field. Regarding tarbiyat, he reported that efforts are being made to encourage khuddam to listen to Huzoor’saa addresses and sermons, observe salat at the centre, and foster stronger bonds with khuddam. Huzooraa said, “The Sadr and the amila should visit every khadim’s house and greet them with salaam,” and added that each khadim should be contacted at least twice a year.

Furthermore, Aneel Anas Sahib reported how many of the khuddam offer their daily salat. Upon hearing the low number, Huzooraa explained that he had recently stated, in light of the writings of the Promised Messiahas, “A religion devoid of worship is not truly a religion.” Huzooraa added that more attention should be given to offering salat, reciting the Holy Quran, and reflecting upon it.

In light of materialism being widespread in France, creating an anti-Muslim atmosphere, Huzooraa said that if they, Khuddam-ul-Ahmadiyya France, also forget the Holy Quran, Islamic teachings, offering prayers, and fail to bow before Allah, then they could not be referred to as Khuddam-ul-Ahmadiyya but rather “Khuddam-ul-France”.

Talha Ayyub Sahib, Mohtamim Sehat-e-Jismani, while reporting, shared that he himself has a fondness for playing cricket and occasionally football. Huzooraa enquired if they play cricket in France, to which Talha Ayyub Sahib affirmed and mentioned that there is also a cricket club in France. Huzooraa further asked if he had come to the UK for a tournament, to which he also replied affirmatively. He reported that 30% of the khuddam regularly engage in sports.

Ahmad Touseef Qamar Sahib, serving in the Rishta Nata Department, reported that after collecting the relevant particulars, they send them to the Markaz. He also mentioned that the particulars of 133 khuddam had already been forwarded.

Junaid Doobory Sahib reported that he oversees the departments of Umur-e-Tulaba and Khidmat-e-Khalq. He mentioned that there are currently 69 khuddam attending university out of a total of 105 students. When Huzooraa asked if there is an AMSA (Ahmadiyya Muslim Student Association) established at the university, Junaid Sahib replied that due to khuddam being scattered across different universities with only one or two khuddam in each, they had not established one. Huzooraa said that AMSA could be established at the national level.

Adil Ahmad Sahib reported that he is serving as the Muhasib. In response, Huzooraa asked whether he verifies the receipts and emphasised that every receipt should be thoroughly checked.

Bilal Rabani Sahib, who serves as Mohtamim Atfal, was next to report. Upon hearing that he used the word “khidmat,” which means “to serve,” Huzooraa commented that it is commendable, and one should always consider themselves in a service role. “You should consider yourself a khadim [one who serves].”

He reported that there are 167 atfal in France, and he added that all of them are actively participating. Regarding their tarbiyat, he mentioned that more than 200 educational classes were conducted, along with Waqar-e-Amal activities and picnics throughout the year.

Imtiaz Asad Wasim Sahib, serving as Mohtamim Maal, was the next to report. Huzooraa enquired about his professional career, to which he replied that he works as an accountant. After presenting budgetary details, Huzooraa advised them to inform khuddam about why chanda (donations) is collected and how it is utilised. Following that, Yusuf Ahmad Sahib reported that he serves as Mohtamim Tehrik-e-Jadid. He mentioned that out of 429 khuddam, 163 participated, and among the 167 atfal, 50 took part.

Ali Ishu Sahib, serving as Mohtamim Tabligh, reported that they have formulated plans to distribute pamphlets, are in the process of developing a national-level syllabus for tabligh, and are actively working on visiting all majalis to engage khuddam and raise awareness about tabligh.

Huzooraa emphasised the need to have certain individuals to invite others towards Islam through tabligh and commit their time to this noble cause. Huzooraa also noted that there is a considerable amount of misinformation about Islam in France and suggested the establishment of information stalls to educate people about Islam as a religion of peace. He further mentioned that these stalls could inform people about the Holy Prophet’ssa advocacy for peace, the teachings of the Holy Quran, and the purpose of the Promised Messiah’sas advent.

Aqib Javed Sahib, serving as Mohtamim Ishaat, reported that they have been publishing articles online and emphasised the importance of khuddam also contributing by writing. He mentioned that khuddam are encouraged to write at least one article per month.

Farukh Javed Sahib, Mohtamim Tajnid, reported that the tajnid for khuddam is 429. Referring to the tajnid and data collection, Huzooraa suggested that they should create their own data by going door to door for tajnid purposes.

Matlub Ahmad, serving as Mohtamim Talim, reported that the book provided to khuddam this year is Sharait-e-Bai‘at Aur Ahmadi Ki Zimadariyan [Conditions of Baiʻat & Responsibilities of an Ahmadi]. Huzooraa emphasised the importance of receiving feedback and urged that the nazimeen provide it. Next, Mansoor Ahmad Sahib, Qaid Majlis Lyon, reported that 21 khuddam reside there.  

Daud Ahmad Sahib, Qaid Majlis Strasbourg, reported that there are 32 khuddam residing there. Huzooraa enquired about his profession, to which he replied that he works in the IT field. Syed Ahmad Rajput Sahib, Qaid Majlis Lille and Valenciennes reported a total of 33 khuddam in that region. Bashir Ahmad, serving as Mohtamim Waqar-e-Amal, shared that efforts are put into maintaining the cleanliness of the mosque and setting up tents for various events. Labeed Ahmad, Mohtamim Sanat-o-Tijarat, was the next to deliver his report. In conversation with him, Huzooraa enquired about his profession, to which he replied that he works as a salesman.

Irfan Ahmad Sahib, Mohtamim Tarbiyat Nau-Mubai‘een, reported that whenever an opportunity arises, a gathering is organised within the mosque for the Nau-Mubai‘een. He added that, according to the most recent data, there are 17 Nau-Mubai‘een, with some coming from Algeria, Morocco, and others from other countries in Africa. Observing his health and physique, Huzooraa smiled and suggested that he should also engage in sports.

Bazil Muhammad Sahib, Qaid Majlis Darul Nur, reported a total of 16 khuddam in that region. Next, Rizwan Naseer Sahib, Qaid Majlis Toulouse, reported that there are 14 khuddam in the local area. While speaking with Muqaddas Ahmad Sahib, Qaid Majlis, Huzooraa emphasised the importance of prayer and stated that a Qaid should not only perform the five daily prayers but also offer Tahajjud and nawafil to ensure success and blessings in their work.

Next, Imtiaz Ahmad Sahib, Qaid Majlis Saint-Étienne, reported that there are 76 khuddam in their majlis, making it the second largest in size. Following him, Muhammad Faheem Sahib, Qaid Majlis Parsi region Yvelines, reported that their majlis has 27 khuddam. Huzooraa, referring to the number of people in Majlis Khuddam-ul-Ahmadiyya France, expressed that even though it is a smaller majlis, it should strive to be an exemplary one that can set a positive example.

Rafi Ahmad Faheem Sahib, Qaid Majlis Seine-et-Marne, reported a total of 23 khuddam there. While conversing with Basil Wahla Sahib, Qaid Majlis of the local Masjid Mubarak, Huzooraa asked about his place of origin and whether he had any relatives in America. Basil Wahla Sahib responded that he is from Sheikhupura, Pakistan, and added that he has relatives in Canada. He further reported that there are 106 khuddam in his region, with approximately 70% of them being active.

Next, both Tasawwur Ahmad Sahib, Qaid Majlis Eparney, and Ahmad Saeed Sahib, Qaid Majlis Goussainville, had the opportunity to present their reports and speak with Huzooraa.

Huzooraa mentioned that he had provided them with the essential information and conveyed that it was now their responsibility to work and establish an exemplary Majlis in France. Then, the amila had the opportunity to ask Huzooraa some questions.

The first question asked was related to the current situation where non-Ahmadis openly oppose the Jamaat on social media. In light of this, the questioner enquired about the steps to be taken from a security perspective.

Huzooraa responded, “If they openly oppose the Jamaat, then it is your duty to openly engage in tabligh.” He emphasised that the first and foremost step is to actively participate in this effort and promote tabligh. Regarding security, Huzooraa advised that, especially during functions and ijtemas, one should give special attention to security measures and remain vigilant.

Next, a khadim sought guidance from Huzooraa regarding Atfal-ul-Ahmadiyya’s syllabus. Huzooraa said that the syllabus can be tailored based on the children’s ages. Huzooraa also recommended providing questions that align with their age, thus being a means for their encouragement.

Referring to the hadith in which three men were trapped in a cave and prayed, recalling their righteous deeds, one of them reminded God how he would offer milk to his parents. One day, when he arrived home late and found his parents asleep, he remained standing with the milk all night, waiting to present it to them. When the khadim shared this story, Huzooraa, recognising the hadith, narrated it and mentioned that the man had prayed to God in the cave, asking that if God approved of his act done for God’s sake, please remove the rock blocking the cave entrance. Huzooraa then told him to ask his question, which was about understanding the rights of parents and children.

Huzooraa replied that the hadith mentioning the three men illustrates that they performed those good deeds for the sake of God’s love. Huzooraa emphasised that it is advised that, in all our actions, we should strive to earn God’s love. The Holy Quran provides guidance on how husbands and wives can fulfil their rights, as well as the rights of their children, and encourages prayer for their children. The Holy Prophetsa has also provided teachings on this matter.

Huzooraa added that in the hadith, it is mentioned that even if a man feeds his wife a morsel for the sake of Allah, he will be rewarded for that act. Huzooraa stressed that the love of Allah is the ultimate objective that should be pursued.

It is the responsibility of parents to take care of their children, nurture them, and set a positive example in front of them. Huzooraa then went on to emphasise the importance of salat. Huzooraa then said to fulfil the rights of Allah and the rights of fellow human beings. Huzooraa stated, “It was for this purpose that the Promised Messiahas came, and this is the goal that must be embraced and passed on to others,” encouraging us to raise our children in this manner as well.

In the end, Hazrat Amirul Momineenaa conveyed his salaam to all members, and the mulaqat came to an end.

(Report prepared by Al Hakam)

Compassion fatigue, apathy and Islamic principles of caring

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Compassion fatigue, apathy and Islamic principles of caring
Jazib Mehmood, Jamia Ahmadiyya International Ghana

Whether you use social media or not, you must have heard that the conflict in Palestine has recently escalated. According to live reports, more than 4,000 people have died since Hamas launched an attack against Israel. (https://www.pbs.org/newshour/world/live-updates-whats-happening-on-day-10-of-the-israel-hamas-war)

Thousands more have been injured. Over a million people have been displaced. Children have become a painful part of these statistics. Plenty of disinformation has only served to fuel the hatred on both sides. Worryingly, there is quite a bit of evidence to show that the language being used to describe Palestinians right now is genocidal. (https://www.theguardian.com/commentisfree/2023/oct/16/the-language-being-used-to-describe-palestinians-is-genocidal)

At the same time, four earthquakes have struck Afghanistan in recent weeks, with the first one hitting Afghanistan on the same day Hamas attacked Israel, killing around 1,300 people and injuring about 1,700 more in the country’s deadliest natural disaster in decades. (https://www.nytimes.com/2023/10/15/world/asia/afghanistan-earthquakes-again.html)

The total death toll there is said to be over 2,000, with women and children making up a large part of these numbers. (https://www.cbc.ca/news/world/earthquake-afghanistan-1.6996712)

As a result of all these disasters, the world’s economy is feeling the pressure. Oil prices have risen since the Israel-Gaza conflict escalated, and there is considerable evidence to suggest that the global economy, which is already pretty fragile, could tip into a recession. (https://www.bloomberg.com/news/features/2023-10-12/israel-hamas-war-impact-could-tip-global-economy-into-recession)

All this is going on, and if you use one social media platform or even just check the mainstream news, you’ve likely been bombarded with news headlines giving you all the latest, terrifying details. You’ve probably even seen sickening videos of people holding the dead bodies of their children. Thus, you can probably relate to this:

“At times it seems as if the media careen from one trauma to another, in a breathless tour of poverty, disease and death. The troubles blur. Crises become one crisis.” (Compassion Fatigue: How the Media Sell Disease, Famine, War and Death by Susan D Moeller, p. 1)

Compassion fatigue

If that is the case, then you might have what is termed as “compassion fatigue”. It is the sinking, despairing feeling you get when you see all the horrible things happening around the world, and wonder if you have any care left to give.

The term has been around for a while but was quite common during the height of Covid. As such, when 2022 began, Time describes the feeling in this way: “Call it apathy, call it indifference, call it the Great Whatever.” (https://time.com/6160337/hard-to-care-about-anything/)

Statistics show that people now actively avoid the news more than ever, and the numbers are only rising. (https://www.washingtonpost.com/media/2023/08/01/news-avoid-depressing/) As a Muslim, I decided to find out what Islam says about compassion, and if it offers any guidance on caring for humanity when it seems that we have run out of empathy.

Islamic principles of compassion

Islam asks a lot from its adherents. Muslims must have a very large scope of compassion and ideally must try their best to alleviate the suffering of all those around them.

Many may have already heard the beautiful yet cautionary tale narrated by the Holy Prophetsa of the believer who stands before his Lord and is asked why he did not feed or clothe Allah nor visit Him when He was sick. On asking how that was possible, Allah informed his believer that so-and-so person was hungry, bare, and sick; visiting such a person was akin to visiting Allah or attaining His pleasure. (Sahih Muslim, Kitab Al-Birr Wa As-Silah Wa Al-Adaab, Hadith 2569)

Similarly, the Holy Prophetsa was once seated with his companions when he asked them if any one of them had visited the sick that day, served food to the needy and attended a funeral procession. Hazrat Abu Bakrra replied that he had done so. The Holy Prophetsa stated that anyone who does such good humanitarian deeds consistently would surely enter paradise. (Sahih Muslim, Kitab Fazail As-Sahabah, Hadith 1028)

Thus, Islam puts forth incredibly high standards of doing good and showing kindness and compassion to those around us. In one place, to describe how Muslims ought to advance in spiritual and material gains, the Holy Quran asks that they free slaves, feed the hungry, take care of the orphan and the poor man lying in the dust. Allah states that Muslims should also exhort others to show such mercy and compassion to all. (Surah Al-Balad, Ch.90: V. 12-19)

As a guiding principle, Allah the Almighty states in no ambiguous terms:

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ مُخْتَالًا فَخُورًا

“And worship Allah and associate naught with Him, and [show] kindness to parents, and to kindred, and orphans, and the needy, and to the neighbour that is a kinsman and the neighbour that is a stranger, and the companion by [your] side, and the wayfarer, and those whom your right hands possess. Surely, Allah loves not the proud [and] the boastful.” (Surah an-Nisa’, Ch.4: V.37)

As such, the early Muslims showed incredibly high standards of compassion and kindness to the people around them. Describing the high status of true believers, the Holy Quran states that they are those who give others preference over themselves even though they themselves might be in need. (Surah Al-Hashr, Ch.59: V.10)

The outstanding example of the Holy Prophetsa

The personal model of the Holy Prophetsa is exemplary in this regard, as in all other regards. His compassion was not limited to any one group of people. Rather, he cared for the suffering of all people. Thus, the Holy Quran elucidates the condition of the Holy Prophetsa in these words:

لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ

“Grievous to him is that you should fall into trouble; [he is] ardently desirous of your [welfare].” (Surah At-Taubah, Ch.9: V.128)

His grief for the world was such that Allah the Almighty asked him not to grieve so intensely for the plight of humanity in multiple instances in the Holy Quran. (For example, see Ch.16: V.128, Ch.27: V.71, Ch.35: V.9, Ch.36: V.77) He once stated:

إِنَّمَا يَرْحَمُ اللَّهُ مِنْ عِبَادِهِ الرُّحَمَاءَ

“God shows compassion only to those of His servants who are compassionate.” (Sahih Muslim, Kitab Al-Janaiz, Hadith 923)

In another instance, he is reported to have stated:

“Whoever has been given his portion of compassion has been given his portion of good. Whoever is denied given his portion of compassion has been denied his portion of good. Good character will be the weightiest thing in the believer’s balance on the Day of Judgement.” (Al-Adab Al-Mufrad, Kitab Ar-Rifq, Hadith 464)

His Holiness, Hazrat Khalifatul Masih Vaa put it beautifully:

“From every organ, every pore and every fibre of the Holy Prophet’ssa being gushed forth a spring of eternal mercy and compassion for humanity.” (https://www.reviewofreligions.org/12773/mosques-building-blocks-for-peace/)

Hence, it must be understood that the Holy Prophetsa never despaired when he witnessed injustice or the suffering of the oppressed. Rather, he would always seek to correct injustices. If he could not do so, he would always pray to Allah the Almighty – his natural recourse was prayer.

We see this when he approached the people of Taif, who lived near Mecca. They rejected his message and had people stone him till he was injured and bled. At that time, even when Mecca had already rejected his message; when he sat exhausted and injured, he never despaired. Rather, he prayed to Allah the Almighty:

“O My Lord, I complain to you of my helplessness, and my inability, and my helplessness before the people. O My God, You are the most merciful, for You are the guardian and protector of the feeble and helpless – You are my Lord. I seek refuge in the light of Your countenance. It is You who dispels all darkness and it is You who bestows the inheritance of favour in this world and in the next.” (The Life & Character of the Seal of Prophets, Vol.1, p. 253)

This heartfelt prayer, offered with great emotion can be offered today too by all those who feel helpless in the face of an ever-worsening world.

Our responsibility today

Thus, in our world today, what can we do to alleviate the suffering of humanity if we have no means to do so? In following the perfect model of the Holy Prophetsa, we must adhere to the recent words of Hazrat Khalifatul Masih Vaa, when he stated:

“In any case, all we have is the weapon of prayer, which every Ahmadi should use now, more than ever before.” (https://www.reviewofreligions.org/43947/a-call-for-justice-by-the-ahmadiyya-muslim-khalifa-in-the-wake-of-innocent-lives-lost-in-palestine-and-israel/)

As a result, one’s heart is always comforted by Allah. (Surah Ar-Rad Ch.13:V.29) The Promised Messiahas also assures us:

“A person who prays to God at a time of difficulty and suffering, and seeks Him to solve his problems, on the condition that he prays to perfection, always finds comfort and true peace from God Almighty. And if it so happens that his purpose is not achieved, he is still granted comfort and forbearance. And by no means whatsoever is he left disappointed.” (Ayyamus-Suluh, Ruhani Khazain, Vol. 14, p. 237)

Of course, if you feel overwhelmed by the sheer volume of bad news you’re listening to, it might be worth considering taking a break, enjoying a hobby or seeking support and therapy in some more extreme cases. It is also worth considering that we naturally give priority to negative news on an evolutionary basis, as it serves as a warning system about imminent threats, according to a 2019 study of “negativity” bias.

Perhaps that is why some people suggest that in caregiving jobs, having too much compassion might not be such a good idea. For example, it is argued that in the aftermath of the nuclear detonation at Hiroshima, rescue workers were able to function only because they succeeded in “turning off” their feelings of compassion, calling the process “psychic numbing.” (Death in Life: Survivors of Hiroshima by Robert Jay Lifton, p. 32)

In any case, the Promised Messiahas, making our responsibilities clear in principle, writes:

“The principle to which we adhere is that we have kindness at heart for the whole of mankind. If anyone sees the house of a Hindu neighbour on fire and does not come forward to help extinguish the fire, most truly I declare that he does not belong to me. If any one of my followers, having seen someone attempting to murder a Christian does not endeavour to save him, I most truly declare that he does not belong to us.” (Siraj-e-Muneer, Ruhani Khazain, Vol. 12, p. 28)

In conclusion, compassion is something which Islam asks us to practice passionately and consistently. Perhaps whenever we feel drained, we may remind ourselves of the poetic words of the Promised Messiahas where he states:

مرا مقصود و مطلوب و تمنا خدمتِ خلق است

ہمیں کارم ہمیں بارم ہمیں رسمم ہمیں راہم

“My purpose, yearning and heartfelt desire is to serve humanity; this is my job, this is my faith, this is my habit and this is my way of life.” (Barahin-e-Ahmadiyya Part II [English] p. 88)

Conflict in the Holy Land: Hazrat Mirza Masroor Ahmad calls on world powers for restraint and encourages unity among Muslim nations

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Conflict in the Holy Land: Hazrat Mirza Masroor Ahmad calls on world powers for restraint and encourages unity among Muslim nations

During his Friday Sermon earlier today, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, drew attention to the seriousness of the ongoing conflict in the Holy Land and said: 

“At this juncture, I wish to speak again about the current global situation and reiterate the importance of prayer. 

“Nowadays, writers from the West, even some from the United States, have written in their newspapers that there should be a limit to retaliation. They opine that America and other Western countries should play their part in the conflict between Hamas and Israel, making efforts for peace and ceasefires.

“However, the same writers also lament that it seems these nations, instead of working to stop the conflict, appear to be fanning its flames.

“Similarly, there was a report from the United States where a senior official of the US Department of State resigned, stating that the oppression of innocent Palestinians has reached its limits and that the world powers should be mindful of this.

“Still, there are decent and noble individuals among them. Occasionally, it is reported in the media that some Jewish rabbis have also spoken out in favour of justice and against oppression.

“Russia’s Foreign Minister has warned that if these countries continue their current stance, this war could spread throughout the region. 

“However, I believe it may spread globally, so these nations should exercise utmost prudence. Similarly, as I’ve previously mentioned, Muslim countries should speak in unity and with one voice. If the world’s Muslim-majority nations, often cited as 53 or 54 in number, were to speak as one, it would indeed be a powerful force and would make a significant impact. Isolated voices, however, lack influence. This is the only way to establish peace in the world and end this war. Muslim nations must make earnest efforts to prevent global destruction. May Allah grant them the ability to do so.

“Nonetheless, we must persistently pray. May Allah bring an end to this war and protect the innocent, oppressed Palestinians. Further, may no more atrocities befall them, and may Allah eradicate oppression from the world, wherever it exists. May Allah grant us the ability to pray earnestly.” [Amin.]

Coming from every distant track: Dr Oscar Brunler visits Qadian and presents research at Mubarak Mosque

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Coming from every distant track: Dr Oscar Brunler visits Qadian and presents research at Mubarak Mosque

A series looking at the high standard of morals of the Promised Messiahas, his Khulafa and the hospitality of the Ahmadiyya Muslim Community when receiving visitors

Awwab Saad Hayat, Al Hakam
mubarak mosque old
Qadian

Oscar Brunler was born on 12 May 1892. His father was a renowned German inventor who later settled in Brussels, Belgium. Brunler studied at London University, graduating with an engineering degree in 1914. Brunler was a multifaceted genius, with 49 patents accredited to his name. He gained prominence for two particular patents:

The Brunler Flame, a distinctive flame employed for underwater welding, earned him the Bessemer Prize in physics in 1926.

A specialised process designed to impart shine to steel.

After gaining his engineering degree, Brunler pursued a career in medicine, enrolling at the prestigious Sorbonne Medical School in France. He received his medical degree in 1931 and subsequently returned to London to commence his practice. (Journey of Hope by Barbara Colby, 2011, Tate Publishing & Enterprises, LLC, pp. 104-106)

One of Brunler’s significant but controversial works was the development of a system to quantitatively measure radiation from an individual’s body, linking it to their consciousness states.

Dr Brunler also measured the “radiation waves” on the Shroud of Turin, which he concluded exhibited a radiation level of 1050° biometric, the highest he ever recorded. This shroud, believed to be the burial cloth of Jesusas, bears a semi-photographic imprint of a man with wounds matching New Testament descriptions. (The Ultimate Reality by Joseph H. Cater, Vol. 2, p. 488)

Brunler passed away in Santa Barbara, California, on 1 August 1952. (Facts on File Yearbook, Vol. 12, 1953, Facts on File News Services, p. 251)

In 1946, Dr Oscar Brunler, travelled thousands of miles from Europe to reach the town of Qadian in the state of Punjab, British India, during the Jalsa Salana of Qadian.

Visit to Qadian

Dr Brunler had the opportunity to visit various well-known places in India during his multiple visits. However, based on his observations, he would say: “Among all the places he visited, the trip to Qadian had an enduring impact on his mind, as the Jalsa was truly one-of-a-kind in the world.” (Tehdis-e-Nemat [1971], p. 468)

Friendship between Dr Oscar Brunler and Hazrat Sir Zafrulla Khanra

Oscar Brunler was a close friend of Hazrat Chaudhry Sir Zafrulla Khanra during his student days in England. In November 1911, Hazrat Chaudhry Zafrulla Khanra first met this friend outside the college in London. At that time, Hazrat Chaudhry Zafrulla Khanra was a law student, while this German fellow was pursuing an education in engineering.

Hazrat Chaudhry Zafrulla Khanra speaks of his friend with great admiration, saying that his friendship and companionship were a blessing for him. During his stay in England, he proved to be a very compassionate brother, says Hazrat Chaudhry Zafrulla Khanra. “The bond of friendship forged in 1911 lasted until the end – a little more than forty years.” (Ibid., p. 53)

After their student days, both friends continued to maintain contact even after returning to India. For example, Chaudhry Sahibra writes that a year after the end of the First World War, the last communication from him had come from Brussels in August 1914, just before he was set to join his regiment in Germany. “I had been deeply concerned about his safety and well-being throughout the war and had prayed for him. In his letter, he revealed the tragic loss of his parents and the family’s wealth, glory, and grandeur. He had been wounded in battle with a fractured knee that shortened one of his legs but didn’t hinder his movements. He had shown remarkable gallantry and faced the hardships of the war with unwavering courage.” (Ibid., 215)

After completing his student days, Hazrat Chaudhry Zafrulla Khanra returned to India in 1914. Then, in 1924, he embarked on his first trip to Europe. According to his own writings, one significant purpose of this journey was to reunite with his dear friend once again.

During Hazrat Chaudhry Zafrulla Khan’sra stay in Germany, when he was appointed to assist in accommodation and other arrangements for Hazrat Musleh-e-Maud’sra historic trip to Europe in 1924, Oscar also obtained permission from the concerned authorities to travel to London and be part of the arrangements during Huzoor’sra stay. Hazrat Chaudhry Zafrulla Khanra writes, “Oscar Brunler and I had the privilege of joining the entourage in London.” (Ibid., p. 217)

During the Second World War, Hazrat Chaudhry Zafrulla Khanra undertook a difficult and perilous journey to meet his dear friend, when he was under protective detention owing to the Second World War scenario, which surprised everyone. (For details, see Tehdis-e-Nemat, pp.  464-468)

In the hot summer of 1940, Dr Oscar Bernler had trouble with his eyes, but two years later, his eyesight was restored. After his recovery, he arranged his stay in London. Afterwards, whenever Hazrat Chaudhry Zafrulla Khanra had the opportunity to travel to London, he would stay with him. His scientific research eventually led Dr Bernler to the United States, where he settled in Los Angeles.

During his research, he became ill. Later, he wrote to Hazrat Chaudhry Zafrulla Khanra that he had almost recovered and had come to Santa Barbara for rest and recuperation. However, a few days later, Hazrat Chaudhry Zafrulla Khanra received news that a sudden weakness had returned and he had passed away.

Oscar Brunler’s presentation in Qadian in the presence of Hazrat Khalifatul Masih IIra

The aforementioned trip of Dr Oscar Brunler to Qadian in 1946 was further graced with another significant engagement, during which he presented his research article. This session was held in the presence and under the presidency of Hazrat Musleh-e-Maudra at the Mubarak Mosque after the Maghrib prayer. As reported in Al Fazl, on 25 December, following the recitation of the Holy Quran, Hazrat Chaudhry Sir Muhammad Zafrulla Khanra introduced Dr Oscar Brunler to the attendees. After the introduction, Dr Brunler read an academic article on the subject of religion and science. He stated that if one ponders on the system of the universe, it becomes evident that specific laws of nature are working in everything, big or small. Science helps us understand the properties of material substances, whereas religion guides us in ethics and spirituality.

Dr Brunler explained explicitly that brains continuously emit certain types of waves that can be measured. The strength of these waves is directly related to human capability. Dr Brunler also mentioned some details about the philosophy of prayers and their characteristics. He stated that a professor in France had proven that when a person prays in silence, specific waves are emitted from their body, which were successfully captured by the said professor.

After the conclusion of the article, the opportunity was given to ask questions, and Abdus Salam Sahib Akhtar, Malik Bashir Ahmad Sahib, and Dr Abdul Ahad Sahib participated in the discussion. Dr Abdul Ahad Sahib emphasised that since souls are not material things, the waves emitted during prayers cannot be material either. And if these waves are not material, they questioned how they could be measured.

In the end, Hazrat Khalifatul Masih IIra stated that the subject of the waves emitted during prayers from the soul is debatable. Nevertheless, denying the effects of these waves cannot be justified. Expectations from each person are based on their capabilities and inner capacity, and each individual is accountable to Allah according to their abilities. (Al Fazl, 28 December 1946)

According to Tarikh-e-Ahmadiyyat, it is evident that the establishment of the Majlis-e-Mazhab-o-Science at the Talim-ul-Islam College in Qadian and the establishment and habit of reading scientific and research articles through this forum were a result of the excellent guidance of Hazrat Musleh-e-Maudra. As mentioned in the report above, Hazrat Musleh-e-Maudra himself would graciously preside over such sessions, enlivening them with his unique presence and providing invaluable guidance. (Tarikh-e-Ahmadiyyat, Vol. 9, p. 66)

Oscar’s connection with Hazrat Khalifatul Masih Ira via Sir Zafrulla Khanra

During these events, we find that Oscar had the opportunity to be present and experience the kindness of Hazrat Musleh-e-Maudra in 1924 and 1946. Similarly, he also received special blessings from Hazrat Hakeem Maulvi Nur-ud-Din, Khalifatul Masih Ira, through the mediation of his friend, Hazrat Chaudhry Sir Zafrulla Khanra.

Hazrat Chaudhry Sir Zafrulla Khanra refers to an incident where Oscar Brunler mentioned that he was feeling a burden on his nerves, which affected his ability to study with full focus and caused sleep disturbances. He sought Hazrat Khalifatul Masih’s Ira help, and in response, Huzoorra kindly provided him with some instructions. One of the instructions that he distinctly remembered was to avoid reading with the light directly facing him but rather sit in such a way that the light falls on the paper from the left shoulder. Additionally, he might have been advised not to eat a full meal or sleep on an empty stomach at night.

After this incident, there was a slight negligence on my part in not informing Hazrat Khalifatul Masih Ira about Dr Brunler’s updated condition. In response, Huzoorra personally sent a letter of acknowledgement in his own handwriting, inquiring, “What happened to your German friend?” (Tehdis-e-Nemat [1971], p. 110)

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