100 Years Ago… – Ahmadi missionaries enter Ceylon

Ceylon Mission

Al Hakam

15th September 2023

100 Years Ago… – Ahmadi missionaries enter Ceylon

Al Fazl, 11 September 1923

This news will be heard with great delight that the ban on the entry of Ahmadi missionaries into Ceylon imposed due to the pointless efforts of the opponents, which had been in effect since 1915, has been lifted by the Government of Ceylon under certain conditions. Although some of these conditions are very harsh and a constraint on true freedom, we hope that when the peaceful and law-abiding nature of the Ahmadi missionaries becomes clear to them, the authorities of Ceylon will no longer be deceived by these people who continue to submit false reports against Ahmadis due to their enmity and hate.

An English newspaper, Times of Ceylon, in its issue of 22 August 1923, published the proceedings of the Colombo Ahmadiyya Jamaat’s meeting following the Government of Ceylon’s letter allowing missionaries to enter Ceylon on certain conditions.

After mentioning the re-launch of the Ahmadiyya newspapers, The Message (English) and Thuthan (Tamil), and highlighting the monetary sacrifices of Ahmadi women of Ceylon Jamaat for the Ahmadiyya Mosque in Berlin, the aforementioned [Times of Ceylon] writes:

“Then, the Secretary [of Ahmadiyya Jamaat Colombo] presented the following letter from the Government [of Ceylon]:

“‘From: The office of Colonial Secretary, Colombo. 26 July 1923

“‘To: Honourary Secretary Ahmadiyya Association Ceylon, 30 Shorts Rd., Colombo

“‘Dear Sir! In regard to your letter of 9 July 1923 about the restrictions on the Ahmadi Muslim missionaries by the Colonial Secretary, I am directed to inform you that His Excellency, Honourable Governor, has happily ordered for the Ahmadi missionaries that the prohibition against their entry into Ceylon be removed and that they may enter Ceylon on the following conditions:

The meetings in which these missionaries deliver their addresses and lectures should be held at the headquarters of the Ceylon Ahmadiyya Jamaat, located in the city of Colombo on Ceilão Island.

These missionaries are not allowed to hold any sermons or meetings in the streets.

All such missionaries shall appear in person within 24 hours of their arrival on the island and report their arrival at the office of the Colonial Secretary. These missionaries must accept these conditions and give a written agreement to the Colonial Secretary that if they violate these conditions, they must immediately leave the island, provided they are ordered to do so.

“‘Yours sincerely, HR Blood, Deputy Colonial Secretary.”

In this regard, the following resolution was proposed to be submitted to the Government.

All members of the Ahmadiyya Jamaat, who assembled at their Association Hall, Shorts Rd., Colombo, on 18 August 1923, express their sincere gratitude to Governor Bahadur. He generously revoked all the stay orders issued in 1915 regarding the entry of Ahmadi missionaries into the island.

However, we also regret that some [harsh] conditions have been imposed, apparently due to some misunderstanding, but it is our duty as Muslims to obey the orders of our authorities and remain loyal to the government. On the other hand, Ahmadiyya Jamaat is that religious movement that has missionaries spread all over the world.

We hope that the government gets convinced without our raising our voices and removes the conditions imposed on us at some point in the future.

The British government openly claims that it has given religious freedom to the people of every religion and nation. We believe that under the same claim, the Government of Ceylon has revoked the prohibition of entry of Ahmadi missionaries into their country. But there is also a need to remove the conditions that have been imposed upon us, and just as the followers of other religions are allowed to preach their own faith freely, so should the Ahmadis [be permitted]. Ahmadi missionaries belong to a very peaceful sect. They do not participate in any movement against the government. They do not interfere in political matters. They consider all human beings as their brothers and deem it their duty to keep trying for their betterment and prosperity. It can never be appropriate to impose any kind of restrictions on such people. We are hopeful that the government will soon remove these restrictions and give the Ahmadiyya Jamaat an opportunity to express more gratitude.

The Ahmadi members of Ceylon Jamaat, where it is gradually becoming easier for them to spread the truth, should also increase their preaching efforts. While avoiding the occasions of conflict and mischief, they should satiate the thirst of all the seekers of truth and pious people with the fountain of Ahmadiyyat.

Some time ago, the Ahmadis of Ceylon showed great zeal and fervour in the propagation of Ahmadiyyat. They set a great example in making all kinds of financial and personal sacrifices. But after that, laziness crept upon them, and the earlier enthusiasm did not remain. It is certainly far from the honour of a believer that their steps stop at a certain stage of progress, let alone that they tend to decline. Thus, the Ahmadis of Ceylon should try their best to remove the laziness and shortcomings that have occurred in their preaching efforts, so that God may see their zeal for preaching and provide them with more facilities and means of progress.

(Translated by Al Hakam from the original Urdu, published in the 11 September 1923 issue of Al Fazl)

Missionary-in-charge Paraguay meets with head of Catholic Church in Paraguay

Paraguay

Al Hakam

15th September 2023

Missionary-in-charge Paraguay meets with head of Catholic Church in Paraguay

Mishaal Baten, Paraguay Correspondent

On 21 August 2023, the missionary-in-charge of Jamaat-e-Ahmadiyya Paraguay, Abdun Nur Baten Sahib had the opportunity to meet with the head of the Catholic Church in Paraguay, Cardinal Adalberto Martinez Flores. An introduction to the Ahmadiyya Muslim Jamaat was presented to him, and he was gifted a copy of the Promised Messiah’s^as book, The Philosophy of the Teachings of Islam.

During the meeting, they discussed the commonalities between Islam and Christianity. They spoke about how the world is in a very fragile position and the importance of promoting peace in these turbulent times. They also discussed ways to help the poor and disabled people in Paraguay. The Cardinal was invited to attend an interfaith dialogue later in the year hosted by Jamaat-e-Ahmadiyya Paraguay, and he showed interest in visiting the mission house in Asunción.

Friday Sermon – Staying faithful to your trust (18 August 2023)

Al Hakam

15th September 2023

Friday Sermon

18 August 2023

Staying faithful to your trust

After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih V^aa stated:

Allah the Almighty says in the Holy Quran:

اِنَّ اللّٰہَ يَاۡمُرُکُمۡ اَنۡ تُؤَدُّوا الۡاَمٰنٰتِ اِلٰۤي اَہۡلِہَا

“Verily, Allah commands you to make over the trusts to those entitled to them.” [4:59]

It is related in a Hadith that the Holy Prophet^sa said that any office or position wherein one oversees the affairs of the people or has authority over them, is also a trust. (Sahih Muslim, Kitab-ul-Imarah, Hadith no. 4719) As such, any office within the administration of our Jamaat or any service that someone has been assigned, are also trusts. We elect office-bearers at every level of the administration of our Community; from a local level to a central and national level. The same applies to the central administration, and [the office-bearers] in the auxiliary organisations are appointed in the same manner. Whether it is the central administration or the administration of an auxiliary organisation, office-bearers are appointed at every level of the administration, from local to central level, and this is usually done through elections. Hence, it is the commandment of Allah the Almighty that when you elect these office-bearers, you should elect such individuals, who, in your estimation, are most suitable for the task and able to do justice to the task entrusted to them. You should not take friendships or relations into account at the time of elections. At times, some office-bearers are appointed directly by the central administration or by the Khalifa of the time, with the purpose of appointing someone who is most suitable for the task. However, at times, there can be a mistake in the judgement, or their character changes after they have been appointed [to a certain office] and the humility, diligence and spirit of performing one’s tasks with justice that an office-bearer should possess, no longer remain. As such, the responsibility for the behaviour of such an individual will be on him, not on the one electing him. In any case, we should endeavour to elect the best people from among us, and we should do so after praying for this.

Nevertheless, it is generally the endeavour that whoever is being appointed for a certain task is not someone who is exceedingly stepping into the spotlight solely for the sake of becoming an office-bearer. If the name of such an individual is occasionally proposed for an office by the members of the Community, if the central administration or the Khalifa of the time is aware of his affairs, then he is not entrusted with the office, and this is exactly in accordance with the teachings of the Holy Prophet^sa. There is a narration in regards to this that two individuals approached the Holy Prophet^sa and said that they should be entrusted with such and such a task as they were worthy of it. The Holy Prophet^sa said, “Whomever I appoint for a certain position, Allah the Almighty supports him. And whoever takes on a position out of his own desire is not helped by Allah the Almighty. His undertakings are not blessed.” (Sahih al-Bukhari, Kitab-ul-Ahkam, Hadith 7146 & 7149)

Therefore, you should never desire or seek to acquire an office. However, you should most certainly be passionate about serving your faith; if you get an opportunity, you should serve your faith, and whatever this service entails, you should try to fulfil it in the best possible manner. Hence, it is not right to desire any office, or to desire to become a supervisor in any office. Indeed, it is admirable to have the passion to serve in any way necessary. Therefore, those who are electing should bear all of this in mind. They must always remember the commandments of the Holy Quran and instructions of the Holy Prophet^sa, that after praying, the ones they deem most worthy for any service must be elected. Furthermore, if one has the desire for any office, the administration of the Community and the election forum should discourage that person, and the electors should exercise their right to vote with justice.

Generally, the elections are conducted in a way whereby the office-bearers of the centre on a national level will present their recommendations for the elections along with the election results to the Khalifa of the time, and the decision lies with the Khalifa of the time as to whether he shall select the name with the most votes, or one with fewer votes. At times, there are circumstances surrounding an individual that only the centre and the Khalifa of the time are aware of, and ordinary people are not. In any case, it is not necessary for the person with the most votes to be elected. Likewise, in accordance with the guidelines, approval for some is given by the central administration for the national elections, and if there are any amendments to be made, permission is sought from the Khalifa of the time. Nevertheless, efforts are always made for the best possible workers to be selected for an office, however, at times one must be selected from those available. But even in this case, the electors must bear in mind that only those who can fulfil their trusts to the best of their abilities should be chosen, and it should not be the case that one’s suggestion in favour of a person is due to their desire for the office, or due to friendship or kinship, or that one raises their hand only because a majority of hands are raised for a certain individual. This negates the commandments of Allah the Almighty and the instructions of the Holy Prophet^sa. Even though the central administration elections are not taking place this year, as they have already taken place, in certain places the elections for the auxiliary organisations are due to be held, such as the Ansar, Khuddam and Lajna. Hence, no matter who is elected, members of these organisations must exercise their right to give their suggestions in line with the commandments of Allah Almighty. They should do so after supplicating, and give their recommendations with justice to the Khalifa for who is best in their opinion. Only when we fulfil this obligation with justice can we play a positive role in the progress of the Community and become the recipients of Allah the Almighty’s pleasure. With this, I wish to now draw the attention of the office-bearers towards their responsibilities. Indeed, the office-bearers have already been elected, however, they must always realise their responsibilities and always keep in mind that Allah the Almighty has given us the opportunity to serve, and so we must always strive to fulfil our duties to attain His blessings and pleasure, whilst rising above all kinds of vested interests. Complaints are received about certain office-bearers that they do not display humility, and that, after holding that office, they have become a completely different person. I do not say that they have become Pharaoh-like, but they begin to consider themselves to have a significant status. This is especially unacceptable if it is developed in the elected office-bearers who are life-devotees. After some life-devotees have been appointed as general secretaries, complaints are received in relation to them that they behave very arrogantly and do not even return the greetings of peace. Those who display such behaviour must reform themselves, and after Allah the Almighty has granted them the opportunity to serve, they should bow down to the ground and meet everyone, young or old, with love and humility. You have been appointed to serve the members of the Community, not to overawe them in your official capacity. Then, there are also those who do not carry out their work in the correct manner. Some matters are sent for reports from myself here, yet they remain in draws, and if they are not reminded and asked repeatedly, they then have to send an apology six months or a year later stating that they made a mistake and were unable to pursue it on time. If this is their behaviour with and treatment of the letters from the centre and from the Khalifa, then how can it be expected of them to treat the general members of the Community in a good manner? Such people must reform themselves, or else they will be relieved of their duties.

I would like to draw the attention of office-bearers to other responsibilities. The first is that you adopt humility, and strive to do full justice in fulfilling the responsibilities assigned to you. It should always be borne in mind that Allah is the Watcher over us and sees all our actions. After receiving an office, we do not simply have free rein; rather, we come under the scrutiny of God Almighty to an even greater extent. People have been elected to these offices, and the Khalifa of the time has approved for them to serve, having placed his trust in them. Hence, we must strive to maintain this trust and expend our efforts in utilising all of our capabilities in this service in the best fashion. Only with this thought in mind can one develop the spirit of working correctly, and only then will the members of the Community cooperate. The majority of complaints received from office-bearers are that in certain departments, members of the Community are not cooperating. Of course, it is the responsibility of the members to cooperate with those whom they have themselves elected, but at the same time, it is also the duty of the office-bearers to display their best examples before the people.

I have received a report about an office-bearer, stating that he does not give the correct amount of Chanda in accordance with his income, nor does he wish to attain permission to pay Chanda at a lower rate. What sort of example is such a person displaying to others? How can he tell others to make financial sacrifices? Therefore, one’s personal example is of utmost importance. There is a great need to seek forgiveness. There is a great need to remain occupied in the remembrance of God Almighty. There is a great need to analyse ourselves. If a Tarbiyat secretary is himself not paying attention to offering the five daily prayers, how can he encourage others to do so? Likewise, if a life-devotee and missionary is not paying attention to offering voluntary prayers, how can he advise the members of the Community to pay attention to their prayers? The Promised Messiah^as has drawn our attention to the fact that non-Muslim clerics give advice, but their actions are not in accordance with their advice, and therefore, their words have no effect. (Malfuzat [1984], Vol. 1, p. 64)

Thus, we must spend every moment with great concern, and be very careful with each step we take. Only when this is the case can we be those who do justice to fulfilling our trusts. If, while establishing their own examples, the Tarbiyat secretaries tend to the moral training of the Community with love and affection, then they can bring about a revolutionary change in the members of the Community. Every office-bearer should offer at least two units of voluntary prayers daily for the betterment of their department, so that Allah the Almighty bestows His blessings. If the department of tarbiyat becomes active, then, in my estimation, the work of other departments will automatically improve by at least seventy per cent. Hence, it should always be remembered that office-bearers must establish their examples, especially the Amirs of jamaats, Presidents and the Tarbiyat Secretaries. So too does everyone else; it is not that if the others do not do this, then it will not make any difference. By specifically drawing attention to these departments, I do not at all mean that if the others do not adhere to this, then it makes no difference. It is only when everyone adheres to this that the Community can truly flourish. It should not be thought that not establishing one’s own example makes no difference; it certainly does make a significant difference. The actions of every office-bearer make a difference. If the finance secretary is not careful in offering their own monetary contributions, then what can they say to others, as I mentioned before? What blessings will there be in what he says? If the Tabligh Secretary does not render justice in doing tabligh, then how can he motivate others to do tabligh? Hence, every department is important. Similarly, there is the office of president in the auxiliary organisations, along with the members of their executive bodies, which are also important. The auxiliary organisations will also have to become active at every level. In some places, complaints are received about the President of Lajna and her conduct not being appropriate. Some do not treat new converts in a becoming manner. Rather than drawing them nearer, they become the reason for their moving away. These new converts are wrongfully told that “we will reform you,” whereas, according to me, it is such Presidents of Lajna who must be reformed. This happens because some people retain their positions for lengthy periods of time. During their elections, Lajna members do not consider who is actually capable and who is not, which results in issues. Then complaints are received, and when issues arise, people’s faith falters. If those electing do not carry out their responsibility of presenting their opinion with justice and the fear of Allah the Almighty, then they should not complain either. Therefore, at the time of elections, if those who are entitled to the trusts are elected, then there will no longer be any complaints, otherwise, we cannot reform ourselves. I will also say to the office-bearers that their job is not to sit on stages. Every office-bearer should carry out their duty as if they are an ordinary worker. A new convert lady who had come from abroad to attend the Jalsa told me that one aspect of the Jalsa that really impacted her was that she saw the Lajna President carrying out her duty along with the girls doing discipline duty. In any case, it was the President’s responsibility to do so and was nothing extraordinary. She would have been accountable had she not been performing her duty and overseeing everything. If the President herself does not perform duty or keep a check in this manner, then she is not doing justice to that with which she has been entrusted. Those office-bearers who do justice to their trusts become the means of reforming others, including within Lajna. The mentality which all of our office-bearers should have is that the leader of a nation is their servant, as was stated by the Holy Prophet^sa. Similarly, in general circumstances, it is the responsibility of an office-bearer to establish and increase personal contact with the members of the Community. They should be with them in their times of happiness and sadness. Every member of the Community should be made to feel that the system of the Community has been established to foster mutual compassion and to take care of one another, not to create a distinction between officers and subordinates, or that some are superior while others are inferior. We are all one, as brothers. We are all striving according to our capabilities to fulfil the mission of the Promised Messiah^as. This is the mentality that can beautify the system of the Community, and this is the mentality which can also draw us nearer to Allah the Almighty. By not having this mentality and acting contrary to it, will be a means of incurring the displeasure of Allah the Almighty. It is recorded in a narration in which Hazrat Ma’qil bin Yasar^ra states, “I heard the Holy Prophet^sa say, ‘Whoever Allah the Almighty has made a guardian and responsible over others, and they are negligent in this custodianship, fulfilling their responsibility and seeking good for them, then upon their demise, Allah the Almighty forbids heaven for them and will not grant them of His gardens.’” (Sahih al-Bukhari, Kitab-Ahkam, Hadith no. 715) This is a great warning, a point of great fear and something to contemplate over.

Then, it is stated in another narration that the Holy Prophet^sa said, “Each of you is a guardian and will be asked pertaining to their people.” (Sahih al-Bukhari, Kitab-ul-Ahkam, Hadith 7138) This is a long narration in which custodians are mentioned, however, I will read out the relevant portions. The Holy Prophet^sa says, “An Amir is also a guardian.” In other words, this also includes office-bearers, as they are also guardians and they will be questioned in relation to their people. “Their people” does not refer to those over whom they rule; rather, it refers to people whose reformation and betterment are entrusted to them. In this very Hadith, the example of a husband as a guardian is presented; a husband is the guardian of his home and women are the guardian of the children. (Sahih al-Bukhari, Kitab-ul-Ahkam, Hadith 7138) They are not guardians simply to rule; rather, they are guardians for their spiritual and moral training, in order to devise plans for their betterment and to fulfil their needs. If they are not fulfilling this responsibility, then, in accordance with the statement made by the Holy Prophet^sa, paradise becomes forbidden for them. Thus, if those who have been made guardians – those who have been made office-bearers – do not carry out their duties in the proper manner and are only representatives of the Khalifa of the time in their localities simply in name, then they are defaming the Khalifa of the time and making him accountable for their sins. I mentioned the example of those who do not send their reports for months. When it comes to such people, what choice do I have but to relieve them of their duties if they do not truly reform themselves so that I, too, do not become accountable for their sinful ways? Hence, I also recite the prayer seeking forgiveness from Allah, and these people should also seek forgiveness and reform themselves. May Allah the Almighty always grant Khilafat-e-Ahmadiyya such true helpers who understand their responsibilities and fulfil their duties, instead of those who have an office simply for the sake of holding an office. This is also a matter worthy of great attention, regarding which the Holy Prophet^sa states that whoever is responsible for the collective needs of Muslims, Allah the Almighty will not fulfil their needs and purposes until they fulfil the needs of the people. Not only is this the responsibility of the Khalifa of the time, but it is also the responsibility of all office-bearers who are representatives of the Khalifa of the time in their respective jamaats, which is a great responsibility upon them. It is not enough for them to simply present their opinions in the meetings of the executive committee, or simply by attending these meetings and think that they have fulfilled their duty. It is absolutely necessary for them to make plans for the benefit of others and then see to their implementation. Within the means available to us, we must find solutions to fulfil the people’s needs. In order to meet worldly needs, there are the departments of Umur-e-Aama [general affairs] and San’at-o-Tijarat [trade and industry]. Similarly, the auxiliaries must also play their part. Though our means may be limited, with the best use and the right planning, many people can be helped by them.

One department where the Community everywhere is facing challenges is the department of Rishta Nata [matrimonial services]. This department requires extensive planning. The Community’s central administration and auxiliary organisations should work together in this regard. For this, it is again necessary for the Tarbiyat department to become more active, both in the central administration and the auxiliaries; once again, matters come back to the Tarbiyat department. If our youth are morally trained in a proper manner, then we will always be able to keep the following instruction of the Holy Prophet^sa in view: In matters of marriage, one should give preference to faith over wealth, family background and physical beauty. (Sahih al-Bukhari, Kitab-ul-Nikah, Hadith 5090) If this becomes our preference, then both boys and girls will incline towards improving their religious condition and connecting with God Almighty. In this way, we will be able to safeguard our future generations. Otherwise, it is very difficult, with meagre efforts alone, to safeguard against the schemes of the Dajjal in these times. This requires exceptionally extensive planning. Every office-bearer should first reform their own homes. Furthermore, it is necessary to draw the Community’s attention to our pledge to give precedence to faith over worldly matters; this should not merely be a pledge; rather, we must demonstrate this through our actions. Only when we achieve this will we be able to compete against the Dajjal, safeguard our children, and uphold and fulfil our oaths and trusts.

Thus, branches of the Community all across the world, their national and local administrative bodies and the auxiliaries must ponder over this and create guidelines so that they can duly fulfil their trusts.

As an example, I gave a brief overview of the Umur-e-Aama department. The Umur-e-Aama department is part of our administration and is considered a vital department, and it is indeed. However, a notion has taken root that this department is only responsible for recommending punitive measures and giving strict admonitions. The people working under the Umur-e-Aama department all over the world should be aware that their work is not limited to just this. This is a small part of the work, however, their job is not to strictly admonish anyone. This is only the case in extreme circumstances where no solution is in sight, and punitive measures are sought. Here, I will reiterate that if the Tarbiyat department is active, then many problems for the Umur-e-Aama department would be solved, particularly those related to disputes between Community members, members engaging in wrongful acts, and enemies seeking a means through those whose faith is to create disorder through those who are weak of faith. In some instances, the Tarbiyat department has made efforts and created a special bond with the Community members. Where such efforts aid in removing the reservations and ill-thinking of members towards the administration, they will also aid in establishing and helping people accept decisions made by the Community. Furthermore, the efforts of our enemies to take advantage of hypocrites and ill-thinkers will also fail as a result.

Thus, it is imperative that the departments of Tarbiyat and Umur-e-Aama work together in some matters. As I have already stated, the work of the Umur-e-Aama department is very vast; the department is responsible for devising plans for the Community’s economic stability; they are responsible for guiding Community members with respect to employment and other means of livelihood; they are responsible for serving mankind through various means; they are to reconcile matters of contention with love and compassion and so forth. However, the Umur-e-Aama department should not be involved in matters of Qaza [arbitration] and start passing decisions. Certainly, it is their responsibility to implement the decisions made by Qaza. If an involved party tries to evade or delay the implementation of the decision after it has been made, then it is the responsibility of the Umur-e-Aama department to advise the party that by refusing to abide by the decision, they are ruining their faith for menial worldly benefit. Such people also waste my time. They write to me over and over even though they are at fault. Many people come to their senses if they are spoken to. Nonetheless, the job of the Umur-e-Aama department is not only to recommend punitive measures but to save the people from them, and they should make all possible efforts for this cause. If they observe something wrong or feel that the welfare of the Community could be at risk, they should immediately work in conjunction with the Tarbiyat department and take help from missionaries. In doing so, they will not only protect the welfare of the Community, but they will also save the people’s faith, and this is something they ought to do. Sometimes, the behaviour of office-bearers creates a negative perception of the Community. For instance, if a person has sent a letter to the Khalifa of the time about a particular matter, and the letter is related to the office of a Local President, National President, Umur-e-Aama or any particular department, the respective officeholders are harsh towards that person for not sending the letter through them. As a result, the case is deferred instead of sending a report immediately upon the instruction of Markaz [central headquarters]. When there is no reply to the case, the person in question begins to develop a negative perception and writes to me directly. They are especially given a negative perception when they feel their requests do not reach me. When processing their cases is held up for a long time, people think that their requests do not reach the Khalifa of the time. Situations such as this also arise. On the one hand, [office-bearers] question why they were not consulted, and on the other hand, they delay looking into the matter because they were not consulted. Owing to this, a negative perception develops about the Khalifa of the time and his office. In reality, all of this is wrong. All letters are received. All letters that are received here are opened and read. It is not the case that letters are withheld. Furthermore, every request is sent to their respective branches to acquire reports. Thus, I would like to tell the members of the Community that every letter that is received here is opened, read and [the matters therein are] investigated. It is the respective departments from the various branches of the Community that delay the response. Such office-bearers should be fearful because their actions are causing a division between a Community member and the Khalifa of the time; they cause a negative perception to develop about the administration. In this way, such office-bearers become sinners. By toying with the faith of others, they become sinners. Thus, such people should be fearful. Every office-bearer should realise – especially those who are entrusted to look after the needs of the Community members – that if they show laziness in their work and do not fulfil the rights of the people, they will not only breach their trust but will be seized by Allah the Almighty. It is recorded in a narration that the Holy Prophet^sa said that an imam – which also refers to every office-bearer – who closes his door to those in need, the homeless, and the poor, Allah the Almighty will close the door of the heavens for his needs. (Sunan at-Tirmadhi, Abwaab Al-Ahkam, Hadith 1333)

If there is an office-bearer or someone who works in the office, who has such a mindset, then they ought to try and fulfil the needs of the people as quickly as possible whilst fearing Allah the Almighty. Or, at the very least, they should submit their reports as quickly as possible. Thereafter, it is the duty of the Markaz to assess how quickly the report can be finalised. However, to fail to reply or to put someone’s request to the side is a great crime. Thus, we should make every effort to try and attain the pleasure of Allah the Almighty. We should pay attention to every virtuous deed. The Holy Prophet^sa has stated that one should adopt taqwa [righteousness] whatever the situation. If one commits a wrong act, then they should try to do a good deed. The good deed will become a means of expiating the ill deed. One should deal with others in a very kind and courteous manner. (Sunan at-Tirmadhi, Abwaab Al-Birr Wa Al-Silah, Hadith 1987)

In another tradition, it is narrated that the Holy Prophet^sa sent Abu Musa^ra and Mu’adh bin Jabal^ra and appointed them as the governors of two separate areas of Yemen and instructed them, “Create ease for people and not hardship. Spread love and happiness and do not allow enmity to take root.” (Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith 4341, 4342)

This is the instruction that every office-bearer who deals with the public should adopt, and keep this as their guiding principle.

In this manner, the office-bearers of the Community can do true justice to serving the members of the Community; play a role in safeguarding their faith; help maintain unity within the Community and also fulfil the due rights of the responsibilities entrusted to them. When this happens, then this will help create a beautiful atmosphere that will be reflective of a truly Islamic society, which is precisely what the Promised Messiah^as came to establish, and we accepted him and pledged our allegiance to him.

The office-bearers should always remember that the members of the Community have elected them, or will elect them in the future, so that they do true justice to the responsibilities entrusted to them. Even if those electing the office-bearers did not carefully ponder over their decisions at the time of electing them, it is now the duty of the office-bearers to fulfil the responsibilities that Allah the Almighty has entrusted upon them and do so with the best of intentions. They should fulfil these responsibilities while having the fear of Allah the Almighty; in order to attain the pleasure of Allah the Almighty; with the intention of becoming a true servant of the Khalifa of the time; to do their utmost to strengthen the faith of the members and to provide them with benefit. When one adopts this mindset and fulfils their responsibilities with this in mind, then Allah the Almighty shall bestow His blessings in their work and help them in every instance. If this is not the case, then it means that one is far removed from taqwa [righteousness]; and being unfaithful to Allah the Almighty and the Khalifa of the time, as well as harming the faith of those who, whether rightfully or wrongfully, placed their trust in them. The Promised Messiah^as states:

“A true believer is one who safeguards their trusts and oaths, that is, they do not overlook even the minutest aspect of taqwa [righteousness] and caution in fulfilling the trusts placed upon them and in fulfilling their oaths.” (Zamima Barahin-e-Ahmadiyya, Part 5, Ruhani Khazain. Vol. 21, pp. 239-240)

In another place, the Promised Messiah^as states:

“A person is endowed with two kinds of qualities; one of them is to fulfil his affairs in the best manner, which means that a person is mindful of all the trusts and oaths he owes to God Almighty and does his utmost to not overlook even a single aspect pertaining to them. (No deed should go to waste in relation to fulfilling the trusts.) Similarly, it is incumbent that one shows the same kind of consideration towards the trusts and oaths he has with his fellow humans. In other words, one ought to adopt taqwa [righteousness] in relation to fulfilling the rights due to Allah and the rights due to mankind. This is what it means to fulfil one’s affairs in the best manner, or in other words, spiritual beauty.” (Zamima Barahin-e-Ahmadiyya, Part 5, Ruhani Khazain. Vol. 21, p. 218)

The office-bearers should keep in mind that they are to develop a spiritual beauty within themselves. The office-bearers are the ones who should consider themselves as the primary addressees of these words of the Promised Messiah^as. Every Ahmadi makes a pledge to tread upon the path of taqwa and to give precedence to their faith over the world, however, the office-bearers and those who have been entrusted with the responsibility of serving the Community, are especially addressed here, and they ought to be mindful of safeguarding their oaths and responsibilities entrusted to them. We should try to fulfil the responsibilities placed upon us whilst adhering to taqwa and with all our efforts. May Allah the Almighty grant us all the ability to do this.

(Official Urdu transcript published in the Daily Al Fazl International, 8 September 2023, pp. 2-7. Translated by The Review of Religions.)

Imitating other nations

Hadith

Al Hakam

15th September 2023

عَنْ أَبِي سَعِيدٍ الْخُدْرِيّ عَنِ النَّبِيّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم قَالَ: لَتَتْبَعُنَّ سَنَنَ مَنْ كَانَ قَبْلَكُمْ شِبْرًا شِبْرًا وَذِرَاعًا بِذِرَاعٍ، حَتَّى لَوْ دَخَلُوا جُحْرَ ضَبّ تَبِعْتُمُوهُمْ.‏ قُلْنَا يَا رَسُولَ اللّٰهِ الْيَهُودُ وَالنَّصَارَى قَالَ: فَمَنْ.‏

It is narrated by Hazrat Abu Sa‘id al-Khudri^ra, “The Prophet^sa said, ‘You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.’ We said, ‘O Allah’s Messenger^sa! (Do you mean) the Jews and the Christians?’ He said, ‘Whom else?’”

(Sahih al-Bukhari, Kitab al-i‘tisami bi l-kitabi wa s-sunnah, Hadith 7320)

Humility

In His Own Words

Al Hakam

15th September 2023

“Thus, in my view, the finest path to purification is to relinquish any form of arrogance or pride – be it intellectual, familial, or financial. No better method than this could possibly be found. When God Almighty bestows insight upon a person, one realises that every ray of light that can extricate us from various forms of darkness descends from the heavens. Humanity is perpetually in need of this celestial illumination. The eye itself cannot perceive unless illuminated by sunlight, which also originates from the sky. Similarly, inner illumination, which dispels all manner of darkness and instils in its stead the divine light of piety and purity, also descends from above. I state unequivocally that a person’s righteousness, faith, worship, and purity are all heavenly gifts. It all hinges on God Almighty’s exceptional grace; He may either sustain it or withdraw it.

“Thus, true ‘ma’rifat’ [cognizance] involves acknowledging one’s profound inability and utter insignificance, whilst beseeching God’s grace with humility and submission at His divine threshold. One should implore for that inner light of ma’rifat that burns away egotistical desires, generating instead an illumination, as well as the strength and warmth for virtues. Should one, by His grace, attain this spiritual insight or robust conviction at any moment, it should not give way to vanity or self-importance. Rather, this should deepen one’s humility and meekness. The more insignificant one perceives oneself, the greater the downpour of spiritual experiences and divine blessings, furnishing one with spiritual strength and illumination. Should one maintain this conviction, it is hoped that, by God Almighty’s grace, one’s moral state will undoubtedly improve. Regarding oneself highly in this worldly realm is also a form of arrogance, yielding the same undesirable outcomes. Such arrogance can lead to a disposition where one curses others and regards them with disdain.”

(Al Hakam, 24 January 1905, Malfuzat [1988], Vol. 4, p. 213)

Location of Qadian in appendix to Khutbah Ilhamiyyah

The Promised Messiah

Al Hakam

14th September 2023

Location of Qadian in appendix to Khutbah Ilhamiyyah

M Adam, Al Hakam

An allegation raised against Hazrat Mirza Ghulam Ahmad^as, the Promised Messiah and Imam Mahdi, is that he incorrectly described the location of Qadian in one of his writings, namely the appendix to Khutbah Ilhamiyyah, Ruhani Khazain, Vol. 16, p. 22. Here, it is also important to highlight that this reference is in the appendix to Khutbah Ilhamiyyah and not part of the revelation.

In order to approach this issue, we must take into consideration all of his writings and then determine the potential causes of this apparent discrepancy.

The reliability of a single sentence can easily be assessed within the larger context of his writings because the Promised Messiah^as has on many occasions reiterated his statements, and in this very case, the location of Qadian with respect to Lahore. If he referred to Qadian’s location as being northeast of Lahore in his other works, then this indicates that the apparent contradiction is certainly due to a scribal error.

It is worth considering this possibility because the scribes who worked on the Promised Messiah’s^as writings were not geographers and could have easily made this mistake. The transcription and publishing processes of the late 19^th and early 20^th centuries were not as advanced as they are today. Such mistakes and errors regarding locations, language, etc., were bound to happen. When transcribing his work under discussion, it is simply possible that the scribes missed “جس” before “سے” and wrote “قادیان ۔۔۔ جو لاہور سے”. Instead of writing “قادیان ۔۔۔ لاہور جس سے”, they clearly made a typographical error.

In the 2021 edition of Ruhani Khazain, readers can easily see in the footnote at the bottom of the geographical reference under discussion that it is apparently a scribal error. Considering other works of the Promised Messiah^as, the footnote clarifies that the actual words are:

قادیان جو ضلع گورداسپور پنجاب میں ہے لاہور جس سے گوشہ مغرب اور جنوب میں واقع ہے۔۔۔

“Qadian lies in the district Gurdaspur of Punjab and Lahore is located in the south-west corner of it […].” (Khutba Ilhamiya, Ruhani Khazain, Vol. 16, p. 22)

In his book, Sitara-e-Qaisariyyah (The Star of the Empress), mentioning the same location, the Promised Messiah^asclearly states:

اس کے بعد اس عریضہ کے لکھنے والا، جس کا نام میرزا غلام احمد قادیانى ہے، جو پنجاب کے ایک چھوٹے سے گاؤں قادیان نام میں رہتا ہے، جو لاہور سے تخمیناً بفاصلہ ستر (۷٠) میل مشرق اور شمال کے گوشہ میں واقع اور گورداسپورہ کے ضلع میں ہے۔۔۔

“After this, the writer of this submission, Mirza Ghulam Ahmad of Qadian, who lives in a small village of the Punjab named Qadian; which is situated approximately seventy miles from Lahore in the north-east corner of the district of Gurdaspur. […]” (Sitara-e-Qaisariyyah [The Star of the Empress], Ruhani Khazain, Vol. 15, p. 111)

The above-mentioned book of the Promised Messiah^aswas written and published in the year 1899, while the writing where allegedly the location of Qadian is incorrect was published a year later, in 1900. It is virtually impossible that Hazrat Mirza Ghulam Ahmad^as knew the exact location of Qadian in 1899 and then, a year later, wrote the exact opposite of it.

Hence, to gain a clear understanding of his writing regarding the location of Qadian, scholars and researchers interested in this topic should thoroughly examine all the writings of the Promised Messiah^as and then come to an academically honest and unbiased conclusion.

Hazrat Khalifatul Masih V returns to Islamabad following Germany tour of 2023

From The Markaz

Al Hakam

12th September 2023

Hazrat Khalifatul Masih V returns to Islamabad following Germany tour of 2023

At approximately 21:15 local time, Hazrat Khalifatul Masih V^aa arrived in Islamabad, Tilford following a successful tour of Germany.

Lajna, children and men gathered to welcome their beloved Imam, and upon his arrival raised slogans praising Allah. Children recited choral poems and the atmosphere was full of jubilation and gratitude to Allah.

Soon after his arrival, Huzoor^aa led everyone in Maghrib and Isha prayers at the Mubarak Mosque.

Hazrat Musleh-e-Maud’s address at Talim-ul-Islam College Convocation, 1950

Hazrat Mirza Bashiruddin Mahmud Ahmad
History of Islam Ahmadiyyat

Al Hakam

8th September 2023

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

On 2 April 1950, Hazrat Musleh-e-Maud, Mirza Bashir-ud-Din Mahmud Ahmad^raaddressed the convocation ceremony of the Talim-ul-Islam College Lahore.

A day prior, The Civil and Military Gazette wrote under the heading “Tomorrow”:

“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 Civil and Military Gazette, 1 April 1950, p. 2)

The same announcement was published in the 2 April issue as well.

The event was attended by various dignitaries, including the Mayor of Lahore Corporation, Mushtaq Ahmad, Deputy Commissioner Rehabilitation, Syed Jamil Hassan, Deputy Commissioner Lahore, SS Jafri, Zafarul Ahsan Lari Chairman of the Lahore Improvement Trust, Deputy Director Talimat-e-Aama Punjab, specialists in the education department, and editors of various periodicals.

The Civil and Military Gazette published a report about this address, and wrote:

The Civil and Military Gazette 3 April 1950 1 — The Civil and Military Gazette, 3 April 1950

“Have New Outlook And Character – Mirza Bashir-ud-din

“TI College Convocation

“(‘C. & M. G.’ Report)

“Mirza Bashir-ud-Din Mahmud Ahmed, head of the Ahmadiyya community, advised graduates of the Talim-ul-Islam College, Lahore, on Sunday to step forward with courage and confidence to serve their religion, country and millat ‘as valiant sons of Islam chosen by the One True God.’

“Emphasising that the eternal law of God was ‘seek an unending struggle and not rest,’ the head of the Ahmadiyya community referred in his convocation address to the obligations which new graduates owed to their alma mater, their family, their country and their religion. He stressed the need of acquiring new outlook and new character, to be determined by the change in environment and in the light of new responsibilities, that fall on them due to the creation of a new State.

“‘You have to establish the name and reputation of a new country,’ which was more difficult than guarding ‘the name and reputation of a famed one,’ he added.

“Continuing, he said: ‘Young persons of old countries are like children, who step into a rich inheritance. But you are like parents, who have their children to think of. Generations to come will have to build, to some extent at least, on foundations laid down by you. If your foundations are wrong, the superstructure raised upon them will also be wrong.’

“After the convocation address, Mirza Nasir Ahmed, Principal of the College, reviewed the progress of the ‘refugee’ institution, which had to start from scratch after evacuation from Qadian and the head of the Ahmadiyya community gave away prizes to students, who had been conspicuous in academic, social and sports activities.

“Guests were, thereafter, entertained to lunch.” (The Civil and Military Gazette, 3 April 1950, p. 3)

In its issue of 5 April 1950, the same newspaper published a group photo (seen in the beginning) of the TI College students with Hazrat Musleh-e-Maud^ra.

t0rbl4 — Hazrat Musleh-e-Maud^ra addressing an event at the TI College, Hazrat Sahibzada Mirza Nasir Ahmad^rh is sitting next to Huzoor^ra

At the beginning of his address, Huzoor^ra said, “Human life goes through various changes, and these very changes become a source of making one’s life interesting. If these changes are removed from one’s life, it does not remain interesting anymore. […] Hence, in fact, life is the name of change. No progress is possible without revolutions. In fact, progress can be defined as leaping forward gradually, meaning by passing through various pious changes.” (Al Fazl, 3 April 1950, p. 2)

Huzoor^ra continued:

“God Almighty is an eternal truth. He is also called Immutable with respect to His being, however, in terms of attributes, He possesses infinite states as well. Allah the Almighty states in the Holy Quran:

كُلَّ‭ ‬يَوۡمٍ‭ ‬هُوَ‭ ‬فِيۡ‭ ‬شَاۡنٍ‭ ‬فَبِاَيِّ‭ ‬اٰلَآءِ‭ ‬رَبِّكُمَا‭ ‬تُكَذِّبٰنِ

[“Every day He (reveals Himself) in a different state. Which, then, of the favours of your Lord will you twain deny?” (Surah ar-Rahman, Ch. 55: V. 30-31)]

Commenting on this, Huzoor^ra said:

“The attributes of God Almighty continue to manifest themselves upon mankind in different aspects. Hence, obviously, mankind would also need to be harmonious with the [Divine] attributes that are being manifested at the time. […] In short, the point that has been stated in the above-mentioned verses is that God Almighty manifests His attributes in a different state from time to time, and along with this change, mankind is also required to change themselves in accordance with the attributes of Allah the Almighty that are being manifested. In this way, mankind moves forward towards progress.

“If one ponders over world history, one finds that in different eras, mankind has advanced in a certain direction. […] Those minds that are able to mould their direction completely in accordance with the prevailing direction guided by the Divine attributes succeed in becoming the leaders of their time, possess certain capabilities, and thus make a name in history.

“The Holy Prophet^sa has indicated this point through the prayers of istikharah. No doubt, one reaps the fruit of their effort, however, it is a fact that inappropriate endeavour goes in vain. […] It is possible for one to attain each and every knowledge and perform all kinds of duties, however, it is impossible for one to attain perfection in each and every field. It is only Allah the Almighty who is aware of one’s intellectual abilities, and it is He alone Who knows which of the beneficial sciences and useful works are appropriate for them, as per their own capabilities and the needs of their time, country, and nation. Therefore, [the Holy Prophet^sa] stated that regardless of whatever good work one is performing, they must pray to Allah the Almighty before beginning, and for this, he has taught the following words:

اَللّٰهُمَّ إِنِّیْ أَسْتَخِيْرُكَ بِعِلْمِكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ وَلَا أَعْلَمُ، وَأَنْتَ عَلَّامُ الْغُيُوبِ، اَللّٰهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ خَيْرٌ لِیْ فِیْ دِينِیْ وَمَعَاشِیْ وَعَاقِبَةِ أَمْرِیْ ـ فَاقْدُرْهُ لِیْ۔ وَیَسّرہ لِیْ ثُمَّ بَارکْ لِیْ فِیْہ۔ اللّٰھُمَّ ان کُنْت تعلم ان ھٰذَا الْاَمْر شَرٌّ لِیْ فِیْ دِينِیْ وَمَعَاشِیْ وَعَاقِبَةِ أَمْرِیْ ـ فَاصْرِفْهُ عَنِّیْ وَاصْرِفْنِیْ عَنْهُ، وَاقْدُرْ لِیَ الْخَيْرَ حَيْثُ كَانَ۔ ثُمَّ رَضِّنِي بِهِ

[“O Allah, I seek good from Thee out of Thy knowledge and seek power from Thee out of Thy power, and I beg of Thee out of Thy boundless Grace, for Thou hast power and I have no power, and Thou hast knowledge and I have no knowledge, and Thy knowledge encompasses the unseen. O Allah! If it be within Thy knowledge that this task is for my good, both materially and spiritually, and in respect of my ultimate end, then make it possible for me and bless me therein, but if it be within Thy knowledge that it is harmful to me in my spiritual and material life and in respect of my ultimate end, then turn me away therefrom, and enable me to attain good wherever it may be and cause me to be blessed therewith.” (Sahih al-Bukhari, Kitab ad-Da‘waat, Hadith 6382)]

“In other words, ‘O my Lord, I seek from You the best decision in regards to the work which I intend to perform, the knowledge which I intend to attain, or the duty which I am going to take since You are aware of my hidden abilities, intentions, personal needs, and requirements of my family, nation, country, and the world as a whole. Moreover, I also beg You to grant me the ability and help to fulfil my responsibility, according to whatever your verdict is. Thirdly, Your immense grace may shower upon me in order to fulfil the responsibility in relation to the matter that is appropriate for me [in Your eyes], towards which You guide me and help in achieving that. And may I achieve a great outcome from my effort instead of an insignificant one. […] O God, if the task which I intend to carry out is good in Your sight, for myself, for my religious and worldly needs, and that I could obtain the best result of whatever efforts and hard work I will exert, then enable me to perform that task, grant me support to carry out this task in the best possible way, and make its outcome beneficial for me as much as possible. On the contrary, if Your knowledge suggests that this work is not suitable for me, my religion, or the world, or that a satisfactory result could not be achieved through my efforts and hard work, then You may put hurdles in this work, and instil reluctance towards this matter in my heart as well. And create the means for whatever else is beneficial for me, and bring my attention to it and inculcate the desire for that in my heart.’

“How perfect is this prayer, and how elegantly attention has been brought to the fact that every good work is not suitable for every era and individual! […] Thus, in order to obtain the best possible outcome, one is required to carry out those tasks that are beneficial for their respective nation and mankind in a certain era, and they also possess the capabilities to perform those duties in the best possible manner. […]

“As I have stated earlier, all the beauties of human life are linked with an unlimited series of changes. Moreover, with the creation of mankind, Allah the Almighty has also provided the means for a limitless series of changes. However, a certain change [in one’s life] could only be a source of progress once it is based on correct principles; on the contrary, if it is based on incorrect principles, it might cause regression. Moreover, remaining at rest, in itself, holds hidden means of regress. A nation that ceases to leap forward, continues to regress.

“Therefore, our youngsters are required to always keep in mind this point that in this world, ceasing to leap forward is synonymous with death. The one who will stay at rest, will face failure or be pushed behind, which is synonymous with death. Thus, upon finishing their education, they are required to never assume that now it is time for them to rest, but rather, they must realise that it is time to act, instead of rest.

house of allah 2217859 1920 — The Holy Ka’bah

“As I have already said, from the perspective of Islamic principle, it is imperative for one to always leap forward, and their progress is linked to the fact that not only do they need to leap forward but to do so in the direction towards which God Almighty’s attributes are guiding. The method for this is that whatever they do, it should be done after prayer [dua] and after seeking help from God Almighty.

“I wish to particularly call the attention of the students who have finished their university education and obtained degrees, that when they had begun their studies, they might not have known that the Holy Prophet^sa has taught to perform istikharah for every significant work. It is possible that they might have shown negligence towards prayers [du‘a] while choosing subjects for their study. But now that their first phase has been completed, the second one is before them, which might become the prelude for many other achievements. Hence, they are required to choose for themselves a pathway by seeking prayers from God Almighty in accordance with the method taught by Islam. […]

“Islam is a living religion, which has its role in every field of life and expects one to perform acts as per its commandments. If we claim to believe in Islam, it is essential for us to accept that we should follow [the commandments of] God and His Messenger^sa in every sphere of our lives. Moreover, we will also need to accept that the Will of Allah the Almighty has a great role in the progress and regress of the world. […] If we believe in God, we must believe in a living God, and if we believe in a living God, then we ought to believe that the works of our daily routine have a connection with Him, and our progress or regress is dependent upon His Powers and Blessings. […]

“Therefore, I advise those youngsters who are going to pursue their respective fields after finishing their education, that the law of God Almighty requires them to never rest at ease, but rather, they should prepare for a never-ending strive and try to leap forward at all times in accordance with the Quranic teaching. You are also required to always seek prayers from Allah the Almighty that He may enable you to perform good deeds at their appropriate times and to utilise the correct methods, and then He may grant you the best and most extraordinary results of those efforts.

“Remember, you are not only dutiful to your own being, but rather, you are also dutiful towards the institution that educated you, the family that spent money on your education – whether directly or indirectly – the country that made arrangements for your education, and then your religion as well.

“The duty that you have towards your educational institute requires that you utilise your knowledge in the best manner. University education is not the ultimate purpose; rather, it is the first step towards setting the ultimate goal. The degrees that are given to you by the university, hold no value in themselves; rather, it is you who give value to those degrees through your future practice. […]

“Therefore, you need to continuously strive to […] enhance your knowledge and to never consider the college education as the reward of your life, but rather, you should deem it as the seed for the nourishment of your knowledge, and to strive to make this seed fruitful to its capacity by utilising all means. So that, as a result of this endeavour, the value of those degrees may increase that you have gained today, and may the honour of this university also increase that has granted you these degrees. Moreover, may your nation be able to feel proud of you, and may your country be able to hope for the best possible result and witness their fulfilment as well.

“You are the citizen of a new country, citizens of an apparently small country among various big countries of the world, your country is not a wealthy one, rather, a poor one. You had been living under the protection of a foreign rule in peace and ease. Thus, you are required to mould your morals and characters, and you will have to establish the honour and reputation of your country in the world. […] Though it is a very difficult task to retain the honour of countries, the even greater task is to establish their honour. And this very heavy duty has been put on your shoulders. You are a new generation of a new country, thus, your responsibilities are far greater than the responsibilities of new generations of already-existing countries. […]

“You will have to keep in mind the coming generations while fulfilling responsibilities. The coming generations would be compelled – to an extent – to build on the foundations that you would establish today. If your foundation is faulty, the building that will be erected on it will also be faulty. […] Thus, since you are the first brick of Pakistan, you are bound to keep in mind that there remains no flaw in your methods and practice. Otherwise, the foundation of Pakistan will continue to be faulty forever.

“No doubt, it is a difficult duty, however, at the same time, it holds greatness as well. If you build Pakistan on firm foundations through your sacrifices, your name will be remembered with such honour and love that its example could not be found in the coming generations. Hence, I advise you to approach your new objective with determination, perseverance, and courage and to continue to do so. […]

“Therefore, O youngsters, who have been chosen by the One God! O brave soldiers of Islam! Centre of the country’s hopes! Worthy sons of the nation! Step forward, since your God, your religion, your country, and your nation are looking at your future with both sentiments of love and hope.” (Al Fazl, 3 April 1950, pp. 2-4)

Prophets of Allah – Prophet Muhammad: Seal of the Prophets

Prophets

Al Hakam

8th September 2023

Prophets of Allah – Prophet Muhammad: Seal of the Prophets

Jalees Ahmad, Al Hakam

When writing about the Holy Prophet Muhammad^sa – the greatest prophet to have graced the Earth with his presence and teachings – one cannot help but wonder where to begin. So much can be said about this perfect and noble Messenger^sa that attempting to summarise his life and character in one article would certainly fall short of doing justice. No matter how extensively one describes this Chosen One, Muhammad^sa, the heart remains unsatisfied. His life, message, and every aspect of his being illuminate the heart, and even reciting the durood sharif is truly an honour for us Muslims. Simply being a follower of his is a blessing in and of itself.

Holy Prophet^sa, the epitome of prophetic eminence

Without a doubt, the Holy Prophet^sa is renowned as the paragon of all prophets and the epitome of humanity’s finest. It was through him that Allah the Almighty unveiled the perfect religion and brought the sharia to its ultimate culmination. He stands as the master of all prophets and the pinnacle of their ranks.

The Holy Prophet^sa is reported to have said, and this has been mentioned by Ibn Kathir in his tafsir, that:

لو‭ ‬كان‭ ‬موسى‭ ‬وعيسى‭ ‬حيين‭ ‬لما‭ ‬وسعهما‭ ‬إلا‭ ‬اتباعي

“If Moses^as and Jesus^as were alive, they would have no alternative but to follow me.” (Ibn Kathir, Tafsir ul Quran, Surah Aal-e-Imran, Ch.3: V.81)

The Holy Prophet^sa, the final law-bearing Prophet^sa, was and always is blessed until the Day of Judgement. He stands as the greatest guide. If any Prophet were alive in his time, they would have obeyed him. This is why he led them during the Night Journey when they convened in Jerusalem. He will also act as an intermediary when Allah gathers His servants and delivers just judgements. This special role belongs exclusively to him.

In light of the Holy Quran: Prophet’s^sa names and some facts

The Holy Quran refers to the Holy Prophet^sa in various names and also highlights some of his attributes. He is frequently addressed in the second person as Muhammad, Messenger, and Prophet, peace be upon him. The name ‘Muhammad’, which means ‘praiseworthy’, is mentioned four times in the Holy Quran:

وَمَا‭ ‬مُحَمَّدٌ‭ ‬اِلَّا‭ ‬رَسُوۡلٌ

“And Muhammad is only a Messenger” (Surah Aal-e-`Imran, Ch.3: V.145)

مَا‭ ‬كَانَ‭ ‬مُحَمَّدٌ‭ ‬اَبَاۤ‭ ‬اَحَدٍ‭ ‬مِّنۡ‭ ‬رِّجَالِكُمۡ‭ ‬وَلٰكِنۡ‭ ‬رَّسُوۡلَ‭ ‬اللّٰهِ‭ ‬وَخَاتَمَ‭ ‬النَّبِيّٖنَ

“Muhammad is not the father of any of your men, but [he is] the Messenger of Allah and the Seal of the Prophets” (Surah al-Ahzab, Ch.33: V.41)

وَالَّذِيۡنَ‭ ‬اٰمَنُوۡا‭ ‬وَعَمِلُوا‭ ‬الصّٰلِحٰتِ‭ ‬وَاٰمَنُوۡا‭ ‬بِمَا‭ ‬نُزِّلَ‭ ‬عَلٰي‭ ‬مُحَمَّدٍ‭ ‬وَّهُوَ‭ ‬الۡحَقُّ‭ ‬مِنۡ‭ ‬رَّبِّهِمۡ

“But [as for] those who believe and do good works and believe in that which has been revealed to Muhammad — and it is the truth from their Lord” (Surah Muhammad, Ch.47: V.3)

مُحَمَّدٌ‭ ‬رَّسُوۡلُ‭ ‬اللّٰهِ

“Muhammad is the Messenger of Allah” (Surah Al-Fath, Ch.48: V.30)

The Holy Quran also refers to the Holy Prophet^sa by the name Ahmad. In Surah as-Saff, when Jesus prophesied the coming of the Prophet after him, he said:

يَّاۡتِيۡ‭ ‬مِنۡۢ‭ ‬بَعۡدِي‭ ‬اسۡمُهٗۤ‭ ‬اَحۡمَدُ‭ ‬ؕ

“‘and giving glad tidings of a Messenger who will come after me. His name will be Ahmad.’” (Surah as-Saff, Ch.61: V.7)

Abraham^as, the forefather of the prophets, prayed to Allah for the raising of a Messenger who would recite His signs, teach the book and wisdom, and purify people (2:130). This prayer found fulfilment in the Holy Prophet^sa. Moreover, in Deuteronomy 18:18, a Messenger sent to the world is foretold; once more, this prophecy was none other than that of the Holy Prophet Muhammad^sa.

As previously mentioned, the Holy Prophet’s^sa name appears four times in the Holy Quran. The Quran affirms the Holy Prophet’s^sa possession of impeccable qualities (20:2) and draws a comparison to Moses^as (73:16). He stands as the Seal of all Prophets (33:41) and the ultimate guide (36:2), whose path leads to earning God’s love (3:32) and achieving an elevated spiritual status (4:70).

The Holy Quran affirms that the Holy Prophet^sa was sent as a Prophet to the world following an interval in the succession of Prophets (5:20).

A brief look at cultural and geographical dimensions of pre-Islamic Arabia

Geographically, Arabia can be divided into three dimensions: (i) flat land, (ii) mountains, and (iii) desert. (Sirat Sayed al-Anbiya, Shiekh Abdul Qadir Sahib, p. 2) It is known for being a dry and hot land that produces dates, grapes, figs, pears, and more. One of the popular foods in the region was tharid. Arabia was never centrally governed; instead, it was generally inhabited by tribes and vagabonds. Each tribe had a poet who was held in the highest regard. In pre-Islamic times, when a tribe was on the brink of war, they would call upon their poet. The poets would recite poetry, and the tribe whose poet delivered the most eloquent poem would often win the war. Speaking of conflicts, in pre-Islamic Arabia, fights between tribes often originated over trivial matters. A clear example of this reality can be seen in the Battle of Basus. (Ibid., pp. 9-13)

Muhammad^sa, the orphan who adopted world

The Holy Prophet^sa was born in Mecca around the year known as the Year of the Elephant, which saw the notable event of the failed attack on the Holy Ka’bah. His father’s name was Abdullah, and his mother’s name was Amina bint Wahab. He was born into the Quraish tribe in Mecca. Prior to his birth, his mother, Amina, experienced a dream in which she witnessed a radiant light emanating from her being. On the blessed day of Prophet Muhammad’s^sa birth, his grandfather, Abdul Muttalib, carried him to the revered Kaaba, symbolising the sanctity of his arrival.

The Holy Prophet’s^sa father passed away before his birth – while some accounts state that he passed away soon after his birth. His mother, Amina, passed away when Muhammad^sa was six. Soon after, his guardianship was entrusted to Abdul Muttalib. Then, when his grandfather passed away, he was entrusted to Abu Talib, his uncle and the father of Ali^ra.

“The mother of Muhammad^sa passed away, and as a result, he became an orphan without a mother or father. At a young age, being away from home and loved ones, the grief at the loss of one’s mother when one’s father has already passed away is not a minor one. Hence, these happenings left a deep and ever-enduring effect on the heart of the Holy Prophet^sa. Undoubtedly, the Prophet^sa was sent as Rahmatullil-‘Alamīn, however, due to external causes, occurrences of this nature had a very deep influence on the disposition of Muhammad^sa. To some extent, these initial grievances were the reason behind his immense love for the poor and special sympathy for the less fortunate; thus, his nature became exceptionally distinguished. The Holy Quran mentions the orphanage of Muhammad^sa in the following words:

اَلَمۡ‭ ‬يَجِدۡكَ‭ ‬يَتِيۡمًا‭ ‬فَاٰوٰي‭ ‬…‭ ‬فَاَمَّا‭ ‬الۡيَتِيۡمَ‭ ‬فَلَا‭ ‬تَقۡهَرۡ

Did He not find thee an orphan and give thee shelter? So the orphan, oppress not.” (The Life & Character of the Seal of Prophets^sa, Vol. I, pp. 136-137)

Young Muhammad^sa and the sign of Bahira

Regarding the early life of the Holy Prophet^sa, history provides us with many insights. Whether it is the events known as Shaqq al-Qamar, his involvement in al-Fijar, or his compassionate actions in Hilf al-Fudul, the noble character of the young Muhammad^sa was evident from the outset. He was indeed recognised as Sadiq and Ameen by the Meccan residents, highlighting his remarkable noble character.

At the age of 12, Muhammad’s^sa uncle had to travel to Syria. Due to the long and arduous journey, the young Muahmmad’s^sa uncle initially planned to leave his nephew behind in Mecca. However, seeing his nephew’s emotional attachment and tears, Abu Talib took him along.

On this journey, in a place called Busra in southern Syria, a Christian monk named Bahira noticed rocks and plants prostrating as the caravan passed by. Based on divine scriptures, he recognised that a Prophet was present in the caravan, pinpointing the young Muhammad^sa. Bahira informed Abu Talib, urging him to protect Muhammad^sa.

Hazrat Mirza Bashir Ahmad^ra, in his works, has stated that the authenticity and details of this event, according to the science of narration, are weak. However, if this did indeed occur, it wouldn’t be surprising, as previous scriptures have foretold the arrival of Prophet Muhammad^sa. (The Life & Character of the Seal of Prophets, Vol. 1, p. 138)

Muhammad^sa in the Bible

The Holy Prophet’s^sa lineage can be traced back to Ishmael^sa, while the offspring of Ishmael^sa stood as kin to the progeny of Isaac, known as the Israelites. He was, as stated in the Holy Quran, a Prophet likened to Moses (73:16).

“According to the Bible, the Ishmaelites lived in Paran, and Paran, according to Arab geographers, is the territory extending from Mecca to the northern border of Arabia. Paran, therefore, is part of Arabia, as certainly as the Quraysh, are the descendants of Ishmael^as. The divine glory that was to rise from Paran was, therefore, to rise from Arabia.” (Introduction to the Study of the Holy Quran, p. 69)

It is a customary practice of Allah, according to His infinite wisdom, that He reveals the forthcoming of a Prophet to one of His Messengers, as He desires. The Holy Quran has already mentioned Jesus^as informing his people about the arrival of a Prophet named Ahmad.

The Bible has also mentioned the arrival of the Holy Prophet^sa. It is widely recognised that Deuteronomy 18:18 refers to a Prophet who will come after Moses^as. A basic examination of the description provided in Deuteronomy aligns entirely with that of the Holy Prophet Muhammad^sa:

“I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.” (Deuteronomy, 18:18)

Every single point can be compared to the Holy Prophet. A wealth of literature is already accessible on this topic, and there’s no need for me to delve into it extensively. Furthermore, by examining passages such as Habakkuk (3:3-7) and Solomon (5:10-16), it becomes evident that the arrival of the Holy Prophet^sa fulfils the prophecies outlined in the Bible regarding the advent of the greatest of the Prophets. (For a more thorough exploration of this, refer to the books Muhammad^[sa] in The Bible and Introduction to the Study of The Holy Quran)

The man who emerged from the cave of Hira as a Prophet

By the age of 25, Muhammad, peace and blessings of Allah be upon him, was married. His wife’s name was Khadija^ra, who, by profession, was a businesswoman.

As a young man, he had a habit of retreating to the cave of Hira, where he would spend time contemplating. Surrounded by a society deeply immersed in idol worship, gambling, adultery, drinking, and immorality, our revered master, Muhammad^sa, sought solace and tranquillity far removed from these vices. He would ascend the mountain, find a spot within the cave, and remain there for days, bringing provisions with him. It was within this setting that the revelation of the Holy Quran commenced during the month of Ramadan when Allah the Exalted bestowed the following words upon the pure heart of the Holy Prophet Muhammad^sa:

اِقۡرَاۡ‭ ‬بِاسۡمِ‭ ‬رَبِّكَ‭ ‬الَّذِيۡ‭ ‬خَلَقَ

“Convey thou in the name of thy Lord Who created” (Surah al-‘Alaq, Ch.96: V.2)

The descent of the Holy Quran during the sacred month of Ramadan marked a pivotal moment in history, a transformation that reshaped Arabia and left an enduring impact on the world, evident even in the present day. Prior to the revelation of the Holy Quran, Arabia grappled with tribal strife, social inequality, and ethical deterioration. The verses of pre-Islamic Arabian poetry vividly depict this portrait of Arabia before the advent of Islam. Therefore, delving into the annals of early Islamic history makes it unequivocally apparent that the revolution initiated by the Holy Prophet^sa was a monumental achievement gained through the grace of Allah.

The incident that followed is widely recognised among Muslims and in the history of Islam. Upon his return, the Holy Prophet^sa said to his noble wife:

زَمِّلُونِي‭ ‬زَمِّلُونِي

“Wrap me! Wrap me!” (Sahih al-Bukhari, Kitab al-Tafsir, Hadith 4957)

The first person to accept Muhammad^sa as the Messenger of Allah was none other than his wife, Hazrat Khadija^ra.

This incident is widely known and familiar to Muslims worldwide. Nevertheless, there’s a particular aspect I would like to emphasise. It is the manner in which Hazrat Khadija^ra consoled and supported the Holy Prophet^sa in that critical moment. Just take a moment to envision the state in which the Holy Prophet^sa found himself. Having undergone a transformative and fearful experience, he turned to his wife and said:

“I fear that something may happen to me.” Hazrat Khadija^ra replied, “Never! By Allah, Allah will never disgrace you. You maintain good relations with your kith and kin, help the poor and the destitute, generously serve your guests, and provide assistance to those afflicted by calamity.” (Sahih al-Bukhari, Kitab Bada’ul Wahi, Hadith 3)

It was at this very moment that Waraqah bin Nawfal, a cousin of Hazrat Khadijah^ra, informed him that the same angel who had appeared to Muhammad^sa was the very angel who had brought revelation to Moses^as.

When he was commissioned

Prophets of Allah are recognised among their own people as virtuous and noble individuals. As previously mentioned, the Holy Prophet^sa was known as Sadiq and Amin (truthful and trustworthy), and Prophet Salih^as was also renowned for his noble qualities. However, as was the norm during the time of a prophet, people acknowledged these virtues. Yet, as soon as the Prophet declared his mission, they started to deny these attributes. The same pattern occurred with our master, the Holy Prophet of Islam, Muhammad^sa.

When it was revealed to the Holy Prophet^sa, “And warn thy nearest kinsmen,” (26:214), he went out, climbed as-Safa mountain, and called out to the people there. As they assembled around him, he inquired, “‘If I inform you that cavalrymen are proceeding up the side of this mountain, will you believe me?’ They said, ‘We have never heard you telling a lie.’ Then he said, ‘I am a plain warner to you of a coming severe punishment.’”

Upon hearing this, Abu Lahab exclaimed:

تَبًّا‭ ‬لَكَ

“May you perish!” And went on to say. “You gathered us only for this reason?”

Then, when Abu Lahab went away, God revealed:

تَبَّتۡ‭ ‬يَدَاۤ‭ ‬اَبِيۡ‭ ‬لَهَبٍ‭ ‬وَّتَبَّ

“Perished be the two hands of Abu Lahab, and he will perish.” (Sahih al-Bukhari, Kitab at-tafsir, Hadith 4801)

Hence, Prophets of Allah often face denial, even from those who are well acquainted with them and aware of their noble attributes.

Holy Prophet’s^sa expanding message

Although the Holy Prophet^sa was raised as a Prophet for all of mankind, he was initially informed:

وَاَنۡذِرۡ‭ ‬عَشِيۡرَتَكَ‭ ‬الۡاَقۡرَبِيۡنَ

“And warn thy nearest kinsmen,” (Surah ash-Shu‘ara’, Ch.26: V.215)

When this verse was revealed, the Holy Prophet^sa advised his household members that their relationship with him would not spare them from divine wrath; instead, it would be their own righteous deeds that could save them. (Sahih al Bukhari, Kitab al-wasaya, Hadith 2752)

Initially, Allah the Almighty instructed him to warn only his closest relatives. Allah Almighty later revealed in the Holy Quran:

وَهٰذَا‭ ‬كِتٰبٌ‭ ‬اَنۡزَلۡنٰهُ‭ ‬مُبٰرَكٌ‭ ‬مُّصَدِّقُ‭ ‬الَّذِيۡ‭ ‬بَيۡنَ‭ ‬يَدَيۡهِ‭ ‬وَلِتُنۡذِرَ‭ ‬اُمَّ‭ ‬الۡقُرٰي‭ ‬وَمَنۡ‭ ‬حَوۡلَهَا

“And this is a Book which We have revealed, full of blessings, to fulfil that which preceded it, and to enable thee to warn the Mother of towns and those around her.” (Surah al-An‘am, Ch.6: V.93)

Then, the Holy Prophet^sa was told:

وَمَاۤ‭ ‬اَرۡسَلۡنٰكَ‭ ‬اِلَّا‭ ‬كَآفَّةً‭ ‬لِّلنَّاسِ‭ ‬بَشِيۡرًا‭ ‬وَّنَذِيۡرًا

“And We have not sent thee but as a bearer of glad tidings and a Warner, for all mankind” (Surah Saba, Ch.34: V.29)

It was only after this that Allah the Almighty revealed to him that he was the prophesied Messenger in both the Old and New Testaments, designated for the People of the Book.

قُلۡ‭ ‬يٰۤاَيُّهَا‭ ‬النَّاسُ‭ ‬اِنِّيۡ‭ ‬رَسُوۡلُ‭ ‬اللّٰهِ‭ ‬اِلَيۡكُمۡ‭ ‬جَمِيۡعَا‭ ‬ۣالَّذِيۡ‭ ‬لَهٗ‭ ‬مُلۡكُ‭ ‬السَّمٰوٰتِ‭ ‬وَالۡاَرۡضِ‭ ‬ۚ‭ ‬لَاۤ‭ ‬اِلٰهَ‭ ‬اِلَّا‭ ‬هُوَ‭ ‬يُحۡيٖ‭ ‬وَيُمِيۡتُ‭ ‬۪‭ ‬فَاٰمِنُوۡا‭ ‬بِاللّٰهِ‭ ‬وَرَسُوۡلِهِ‭ ‬النَّبِيِّ‭ ‬الۡاُمِّيِّ‭ ‬الَّذِيۡ‭ ‬يُؤۡمِنُ‭ ‬بِاللّٰهِ‭ ‬وَكَلِمٰتِهٖ‭ ‬وَاتَّبِعُوۡهُ‭ ‬لَعَلَّكُمۡ‭ ‬تَهۡتَدُوۡنَ

“Say, ‘O mankind! truly I am a Messenger to you all from Allah to Whom belongs the kingdom of the heavens and the earth. There is no God but He. He gives life, and He causes death. So believe in Allah and His Messenger, the Prophet, the Immaculate one, who believes in Allah and His words; and follow him that you may be rightly guided.’” (Surah al-A‘raf, Ch.7: V.159)

In a remarkably beautiful and emphatic proclamation, this verse affirms that the Promised Prophet, as prophesied in both the Old and New Testaments, has indeed been fulfilled through the advent of the Holy Prophet^sa. A study of (Matthew: 6:‌10) and Prophet Jesus’^as prayer will affirm this.

Then, Allah the Almighty revealed to the Holy Prophet^sa:

وَمَاۤ‭ ‬اَرۡسَلۡنٰكَ‭ ‬اِلَّا‭ ‬رَحۡمَةً‭ ‬لِّلۡعٰلَمِيۡنَ

“And We have sent thee not but as a mercy for all peoples.” (Surah al-Anbiya’, Ch.21: V.108)

Then, another point that must be remembered is that Surah al-Ahzab, in which the Holy Prophet^sa was given the title “Khatam-un-Nabiyeen,” was revealed after the hijra. In fact, through a study of history and the context of the verse, we can confidently assert that the revelation of the Surah spanned from the 5^th to the 7^th year of the Hijrah.

“Muhammad is not the father of any of your men, but [he is] the Messenger of Allah and the Seal of the Prophets” (Surah al-Ahzab, Ch.33: V.41)

One could argue why the Holy Prophet^sa did not announce this title right from the beginning. From this, it is clear that the prophets of God only proclaim what they have been commanded by Allah. Allah the Almighty gradually revealed to the Holy Prophet^sa that he was a Prophet for all of humanity over time, rather than all at once.

Holy Prophet’s^sa method of taking bai‘at

In Islamic history, the initial significant bai‘at happened when the Holy Prophet^sa met 12 men, including five prior converts, from Yathrib in Aqabah during his 12^th prophetic year. They pledged allegiance to him. After the bai‘at, the Holy Prophet^sa said:

“If you remain true to this pledge in honesty and steadfastness, then you shall gain Paradise. But if you show weakness, then your matter is with Allah the Exalted, for He shall do what He wills.” (The Life & Character of the Seal of Prophets, Vol. 1, p. 304)

Upon their departure, the Yathrib group asked the Holy Prophet^sa to send someone for continued Islamic education. He sent Hazrat Mus‘ab^ra bin Umair, marking the First ‘Aqabah Pledge in history.

Around 70 people travelled to meet the Holy Prophet the following year. Concerned about growing persecution, he arranged a private night meeting in pairs. During this meeting, he explained Islam and recited Quranic verses, after which all pledged allegiance to him.

Among them was Hazrat Abdullah^ra bin Kaab, who later narrated:

“I witnessed the al-‘Aqabah pledge of allegiance at night with the Prophet^sa when we jointly agreed to support Islam with all our efforts.” (Sahih al-Bukhari, Kitab manaqib al-Ansar, Hadith 3889)

The Holy Prophet’s^sa approach was straightforward: he would offer his hand, and the Companions^ra would hold it, pledging their allegiance. The Holy Quran has already shed light on this. In Surah al-Fath.

When people came for bai‘at, the Holy Prophet^sa would grasp their hands. Believers pledged to follow his decisions, and with women, a verbal oath was taken. In this regard, Hazrat Aisha^ra narrates:

“The Holy Prophet^sa used to take the pledge from the women only verbally after reciting this verse [of Surah al-Mumtahinah, Ch.60: V.13] لَّا يُشۡرِكۡنَ بِاللّٰهِ شَيۡئًا ‘[…] they will not associate anything in worship with Allah.’” (Sahih al-Bukhari, Kitab al-ahkam, Hadith 7214)

Various titles of the Holy Prophet^sa mentioned in the Holy Quran

The Holy Prophet is recorded in the Holy Quran as:

النَّبِيُّ

(3:69)

الۡاُمِّيَّ

“the Immaculate one” (7:158)

نَذِيۡرٌ‭ ‬وَّبَشِيۡرٌ

“a Warner, and a bearer of glad tidings” (11:3)

رَحۡمَةً‭ ‬لِّلۡعٰلَمِيۡنَ

“a mercy for all peoples” (21:108)

اُسۡوَةٌ‭ ‬حَسَنَةٌ

“an excellent model” (33:22)

خَاتَمَ‭ ‬النَّبِيّٖنَ

(33: V.41)

سِرَاجًا‭ ‬مُّنِيۡرًا

“a Lamp that gives [bright] light” (33:47)

رَسُوۡلٍ‭ ‬كَرِيۡمٍ

“a noble Messenger” (69:41)

The Holy Prophet^sa has also been referred to by names that mirror his state at various times. For instance, he has been called:

الۡمُزَّمِّلُ

“who art bearing [a heavy responsibility]” (73:2)

“In view of different significations of the word مزمل the verse has been variously interpreted. The simple explanation is the one given in Bukhari. After his first spiritual experience, when the angel of God came to the Holy Prophet with Divine revelation, he rushed home very frightened. The fright was quite natural because the experience was quite novel. The Prophet asked to be wrapped in a mantle. As wrapping also implies the sense of joining together and uniting, the meaning of the verse may be something like this, “O thou who art to unite the nations of the world under one banner!” The Holy Prophet has been described in the Hadith as الحاشر i.e. the Joiner and Uniter of the nations of the world (Bukhari, Kitab Manaqibun-Nabi).” (Five Volume Commentary, Vol. 5, p. 3245)

الۡمُدَّثِّرُ

“wrapped [thyself with thy mantle!]” (74:2)

“According to the different meanings of the root word, المدثر would mean: the effacer or obliterator; the reformer or the one who adjusts or puts things in order; the vanquisher; the one who is ready to leap upon and ride the horse. The word has also been interpreted as one entrusted with bearing the heavy load of the responsibilities of a Prophet (Qadir). The word also means, one adorned with the best human natural powers and qualities and prophetical dignity (Ruhul Ma‘ani). All these epithets fully apply to the Holy Prophet. Traditions show that after a few verses of the Surah had been revealed, further revelation ceased for several months (Bukhari). As revelation was a novel spiritual experience for the Holy Prophet, its cessation was intended to make the fright that had affected his mind wear away, and to attune him with the majesty and dignity of the Divine Word.” (Five Volume Commentary, Vol. 5, p. 3254)

مُذَكِّرٌ

“an admonisher” (88:22)

Moreover, the Holy Prophet^sa is recognised as Ibn Abdil Muttalib (Sahih al-Bukhari 2930) due to his descent from Abdul Muttalib. He is also known as Abu Qasim (Sahih al-Bukhari 3539) since Qasim was a son born to him and his wife, Hazrat Khadija^ra.

Further, the Holy Prophet^sa is known by various names and titles, including Mustafa, Mujtaba, Saadiq, Ameen, Kaamil, Khair al-Bashar, and numerous others.

Muslims gathered to perform hajj, celebrate Eid al-Adha and offer qurbani sacrifices

How the Holy Prophet^sa established Tawhid [God’s Oneness]

A study of the lives of the Prophets will undoubtedly reveal that the true message they all brought was from the One God and centred around establishing Tawhid [Allah’s Oneness] in the world. The concept of One God has been at the core of the teachings of all prophets.

Undoubtedly, the Holy Prophet^sa was also entrusted with this mission. Raised as a Prophet of Allah in Mecca, Arabia, a land where idol worship prevailed and up to 360 idols were housed within the Kaaba, the task of establishing the Oneness of God was bestowed upon the Holy Prophet^sa. This responsibility extended not only to Arabia but also to the entire world.

A teaching that reinforced the concept of God’s Oneness, as mentioned in the Holy Quran and shared by the Holy Prophet^sa, is the belief in the arrival of prophets to all nations:

وَاِنۡ‭ ‬مِّنۡ‭ ‬اُمَّةٍ‭ ‬اِلَّا‭ ‬خَلَا‭ ‬فِيۡهَا‭ ‬نَذِيۡرٌ

“And there is no people to whom a Warner has not been sent.” (Surah Fatir, Ch.35: V.25)

Tawhid, in its truest sense, can simply not be established without this belief.

Further, we read:

وَلَقَدۡ‭ ‬بَعَثۡنَا‭ ‬فِيۡ‭ ‬كُلِّ‭ ‬اُمَّةٍ‭ ‬رَّسُوۡلًا

“And We did raise among every people a Messenger.” (Surah an-Nahl, Ch.16: V.37)

Through these teachings and verses, the Holy Prophet^sa established that Prophets were sent to all nations in the past, each imparting the message of the One God.

On this very topic, Hazrat Musleh-e-Maud^ra explained:

“When a nation considers that God sent prophets or awtar to them exclusively-no one else it also creates a delusion that this nation has its own, unique god. Once this misconception spreads among everyone, it will create a sense of national gods in the world, instead of an all-embracing view that God Almighty is the Creator of all people. Every community will hold the insular belief that they have an exclusive god who belongs only to them and disregards other nations; it will present a very narrow concept of God.” (Unity of God and the Teachings of Muhammad^sa, p. 11)

Thus, after stating that prophets had been sent to all nations, the Holy Prophet^sa was told to announce:

قُلۡ‭ ‬يٰۤاَيُّهَا‭ ‬النَّاسُ‭ ‬اِنِّيۡ‭ ‬رَسُوۡلُ‭ ‬اللّٰهِ‭ ‬اِلَيۡكُمۡ‭ ‬جَمِيۡعَا

“Say, ‘O mankind! truly I am a Messenger to you all from Allah” (Surah al-A‘raf, Ch.7: V.159)

In this context, when we contemplate the insight shared by Hazrat Musleh-e-Maud^ra, we recognise that the Holy Prophet^sa proclaimed a universal religion that amplifies the essence of Tawhid.

Prophecies of the Holy Prophet^sa about Latter Days and condition of Islam

1400 years ago, the Holy Prophet^sa, while addressing his Companions^ra and describing the future of Islam, said:

“A time is soon coming to mankind when nothing of Islam but its name will remain and only the written form of the Quran will remain. Their mosques will be in fine condition but will be devoid of guidance, their clerics will be the worst people under heaven, corruption will come forth from them and return among them.” (Mishkat al-Masabih, Kitab al-‘ilm, Hadith 276)

The essence of this hadith foretells a period when outwardly Islamic practices will persist, but the true essence and guidance of Islam will be lost. It was then that the Holy Prophet^sa said that the Mahdi will come to revive the faith. A study of Surah al-Jumuah shall reveal this very matter.

Hazrat Abu Hurairah^ra narrated:

“While we were sitting with the Prophet^sa, Surah al-Jumua was revealed to him, and when the Verse, ‘And He (Allah) has sent him (Muhammad) also to other (Muslims)…’ (62:3) was recited by the Prophet, I said, ‘Who are they, O Allah’s Messenger?’ The Prophet^sa did not reply until I repeated my question three times. At that time, Salman al-Farisi^ra was with us. So Allah’s Messenger^sa put his hand on Salman, saying, ‘If Faith were at (the place of) Ath-Thuraiya (Pleiades, the highest star), even then (some men or man from these people (i.e. Salman’s folk) would attain it.’ (Sahih al-Bukhari, Kitab al-Tafsir, Hadith 4897)

Then, in another place, we read:

“What befell the children of Israel will befall my Ummah, step by step, such that if there was one who had intercourse with his mother in the open, then there would be someone from my Ummah who would do that. Indeed, the children of Israel split into 72 sects, and my Ummah will split into 73 sects. All of them are in the Fire Except one sect.” He was asked: “And which is it, O Messenger^sa of Allah?” He said: “What I am upon and my Companions.” (Jami‘ at-Tirmidhi, Kitab al-Iman ‘an rasulillah^sa, Hadith 2641)

In relation to the Mahdi, the Holy Prophet^sa stated:

“For our Mahdi there are two signs that have never appeared before since the creation of the Heavens and the Earth, namely that the Moon will be eclipsed on the first night in Ramadan [i.e., on the first of the nights on which a lunar eclipse can occur] and the Sun will be eclipsed on the middle day [i.e., on the middle one of the days on which a solar eclipse can occur]. And these signs have not appeared since God created the Heavens and the Earth.” (Sunan ad-Daraqutni, Kitab al-eidayn)

Then, with regards to the Promised Messiah^as and his Khulafa, he said:

“Prophethood shall remain among you as long as Allah wills. He will bring about its end and follow it with Khilafat on the precepts of prophethood for as long as He wills, and then bring about its end. Kingship shall then follow, to remain as long as Allah wills and then come to an end. There shall then be monarchical despotism, which shall remain as long as Allah wills and come to an end upon His decree. There will then emerge Khilafat on the precepts of prophethood.” Prophet Muhammad^sa then became silent.” (Musnad Ahmad bin Hanbal, Kitab al-Riqaq, Bab al-Andhar wa al-Tahdhir)

These were the prophetic words of the Holy Prophet^sa in which he laid out the future events of Islam.

In the Five-Volume Commentary, under the aforementioned verse of Surah an-Nur, we read about the three types of Khilafas the Holy Quran mentions.

The first kind is those khulafa who are prophets of Allah, for example, Prophet Adam^as: “I am about to place a vicegerent in the earth” (Surah al-Baqarah, Ch. 2: V. 31), and Prophet David^as: “O David, We have made thee a vicegerent in the earth” (Surah Sad, Ch.38: V.27), both of whom the Quran says were khulafa.

The second type of khalifa mentioned in the Holy Quran is those prophets who were khulafa of another prophet. For example, the Prophets of Israel were all the khulafa of Prophet Moses^as. Alluding to these khulafa, Allah the Almighty states, “Surely, We sent down the Torah, wherein was guidance and light. By it did the Prophets, who were obedient [to Us], judge for the Jews”. (Surah al-Maidah, Ch.5: V.45)

The third type is “non-prophet khulafa of a prophet, with or without temporal powers, such as godly people learned in the Law. Their mission is to protect and preserve the law from being tampered with.” (Five Volume Commentary, Ch.24: V.56, p. 2289)

Jesus^as and Imam Mahdi^as: Separate descriptions of Jesus^as and Ahmad^as, the anticipated Messiah

Concerning the latter-day Messiah and Mahdi, as mentioned above, a misconception has taken root among Muslims, suggesting that Jesus^as was raised and will subsequently return. It is not within the scope of this context to engage in a theological debate, as this subject has already been extensively explored in writing. However, it is worth noting that the Holy Prophet^sa saw the anticipated Messiah – whom we recognise as Ahmad^as– in a dream.

Below, I have provided two ahadith from Sahih al-Bukhari in which the characteristics of both Jesus^as and Ahmad^as– the anticipated Messiah – have been referenced as two separate people.

The Holy Prophet^sa, upon seeing Jesus on the night of the Miraj, said: “Jesus was of red complexion, curly hair, and a broad chest.” (Sahih al-Bukhari, Kitab ahadith al-anbiya, Hadith 3438)

Then, with regards to seeing Ahmad^as, the latter-day Messiah and Mahdi, the Holy Prophet^sa said:

“I saw in my dream a man of brown colour, the best one can see amongst brown people, and his hair was long enough that it fell between his shoulders. His hair was lank and water was dripping from his head, and he was placing his hands on the shoulders of two men while circumambulating the Kaaba. I asked, ‘Who is this?’ It was replied, ‘This is Jesus^as, son of Mary.’” (Sahih al-Bukhari, Kitab ahadith al-Anbiya, Hadith 3439 – 3440)

Hence, the two descriptions distinguish between Jesus of Nazareth and the Jesus^as of the Latter Days as two distinct individuals.

100 Years Ago… – Tabligh in Ashland and reports in daily newspapers of America

American Mission

Al Hakam

8th September 2023

100 Years Ago… – Tabligh in Ashland and reports in daily newspapers of America

Hazrat Mufti Muhammad Sadiq^ra (1872-1957)

Article in a daily newspaper

Last week [August 1923], I sent a report on our tabligh [preaching] activities in the city of Ashland, [Oregon, America]. The daily newspaper there [in Ashland] published a long article with my picture in their paper. A copy of this newspaper has been sent to Hazrat Khalifatul Masih II^[ra] and the editor of The Review of Religions English. A few words from this article are given below for the information of the readers of the [Al Fazl] newspaper:

“The person who is being talked about with great interest everywhere in the city of Ashland these days is Mufti Muhammad Sadiq, a respected scholar from the East. Wearing a green turban, he is inviting the Christians of our city to the religion of Muhammad, [peace and blessings of Allah be upon him], with his eloquent speech. Some people here are very surprised that just last week, they made a donation to the church at the request of their pastor for the purpose of sending Christian missionaries to Arab countries. And what we see today is that the missionaries of the Prophet^[sa] of Arabia have reached here. However, we should understand that as we revere our religion, the people of the East also have great esteem for their faith, and so they have the right to send their preachers to our country. Dr Sadiq is the editor of The Moslem Sunrise magazine. In the last three years, he has converted seven hundred Christians to Islam. For them [i.e., the new converts and other Muslims], a mosque and a mission house have been established in Chicago. There is an Asian dome on top of this mosque. Their day of worship is Friday, and they [also use] the lunar [Hijri] calendar. They deny the Trinity and consider Jesus to be a human prophet. They follow the law of the Holy Quran and the sunnah of Prophet Muhammad, peace and blessings of Allah be upon him. The Ahmadiyya Jamaat, founded by Prophet Ahmad^[as] of India, [is a sect in Islam] that is doing missionary work on behalf of Muslims.”

Preaching at Williamson [sic., Williams]

From Ashland, I [Mufti Muhammad Sadiq Sahib] went to Williamson [sic., Williams], a nearby town. The population of this city is 6,000. It is a mountainous area. The markets and streets are narrow here. Most of the people residing here work in coal mines. There are 50 coal mines in this area, and coal worth 40 million rupees is produced annually. All of these mines belong to the people, and the government does not interfere. A lot of people own the land. Whoever has a coal mine on his land is its owner. The company mines and extracts coal under a contract with the owner. Every day, trains loaded with coal travel all over the country. Big, strong, and powerful engines are made to pull these loads. A single engine pulls around ninety carriages loaded with coal. These carriages are larger and more spacious than the Indian ones. The entire train is around one mile long. Each worker in the mine earns a minimum of twenty rupees per day and a maximum of forty rupees.

In this country, manual labour is not considered lesser in any way. The boys and girls of highly affluent people take up a daily one- or two-hour job at a very young age. They clean the windows of a shop, sweep [the floor], wash the steps, or bring the goods from the market. Moreover, they are proud of their earnings.

On 10 July [1923], the daily newspaper of this city published the news of my arrival here [in Williams] and used words of great appreciation. This news spread across the city, and we had a good opportunity for tabligh [preaching]. Three ladies converted to Islam, and many people have come close to accepting it. May Allah the Almighty grant them the strength to accept Islam.

Muhammad Sadiq,

USA,

16 July 1923.

(Translated by Al Hakam from the original Urdu, published in the 4 September 1923 issue of Al Fazl)

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