Friday Sermon – Muhammad (sa): The great exemplar (21 July 2023)

Friday Sermon

Al Hakam

18th August 2023

Friday Sermon

21 July 2023

Muhammad^sa: The great exemplar

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

The accounts from the life of the Holy Prophet^sa are being mentioned with reference to the Battle of Badr. I will present some more details in relation to this. With regards to the Holy Prophet’s^sa kind treatment of the prisoners, once the Battle of Badr had concluded, it is written in Tabaqat Ibn Sa’d that when the prisoners of Badr arrived, the paternal uncle of the Holy Prophet^sa, Hazrat Abbas^ra, was also among them. As such, the Holy Prophet^sa did not sleep the entire night. One of his companions asked the Holy Prophet^sa: “O Messenger^sa of Allah! What has kept you awake?” Upon this, the Holy Prophet^sa replied: “The sound of agony from Abbas.” Subsequently, someone went and loosened the shackles of Hazrat Abbas^ra. He was tied up and he slightly loosened the chains. Upon this, the Holy Prophet^sa said: “What has happened? I can no longer hear the sound of Abbas in agony.” Upon this, the individual replied: “I slightly loosened his shackles.” Upon this, the Holy Prophet^sasaid: “Then you should do the same for all prisoners.” (Ibn Sa’d, Tabaqat al-Kubra, Vol. 4, p. 9, Dar al-Kutub al-Ilmiyyah, Beirut, Lebanon 2012)

The shackles of only one person should not be loosened on account of his relationship to the Holy Prophet^sa.

In relation to the prisoners of the Battle of Badr, Hazrat Mirza Bashir Ahmad^ra has presented the details in The Life and Character of the Seal of Prophets^sa:

“The Holy Prophet^sa remained in the valley of Badr for three days. This time was spent shrouding and burying the martyrs and nursing the wounded. Similarly, it was during these days that the spoils were collected and sorted. The prisoners of the disbelievers, which equated to seventy, were secured and given into the custody of various Muslims. The Holy Prophet^sa strictly directed the Muslims to treat the prisoners gently and kindly; and to ensure that their comforts were looked after. The Companions, who possessed a passionate love of fulfilling their Master’s every desire, acted upon this admonition so wonderfully that the like of it cannot be found in the history of the world. Hence, from among these prisoners, one prisoner named Abu ‘Aziz bin ‘Umair relates that:

“‘Due to the exhortation of the Holy Prophet^sa, the Ansar would give me baked bread, but they themselves, would subsist on dates, etc. Many a time, it would so happen that even if they managed to procure a small piece of bread, they would give it to me, and would not eat it themselves. If I would ever return it to them in embarrassment, they would insist that I have it.’

“Those prisoners who did not have sufficient clothing were given clothing. As such, ‘Abdullah bin Ubayy gave Abbas his shirt.

“Sir William Muir admits to the kind treatment of these prisoners in the following words:

“‘In pursuance of Mahomet’s^[sa] commands, the citizens of Medina, and such of the Refugees as already had houses of their own, received the prisoners, and treat them with much consideration. “Blessings be on the men of Medina!” said one of these prisoners in later days: “they made us ride, while they themselves walked: they gave us wheaten bread to eat when there was little of it, contenting themselves with dates.”’”

“Sir William Muir adds:

“‘It is not surprising that when, some time afterwards, their friends came to ransom them, several of the prisoners who had been thus received, declared themselves adherents of Islam (the result of the prisoners being treated in this manner was that some of them became Muslim) […] Their kindly treatment was thus prolonged, and left a favourable impression on the minds even of those who did not at once go over to Islam.’” (The Life & Character of the Seal of Prophets^sa, Vol. 2 pp. 157-158)

In relation to the significance and the impact of the Battle of Badr, it is mentioned that ‘Abdullah bin Rawaha^ra and Zaid bin Harithah^ra brought the glad tidings of victory in the Battle of Badr to Medina. Upon hearing this announcement, the enemy of Allah, Ka’b bin Ashraf, started accusing them of lies. He said: “If Muhammad^[sa] has killed these prominent leaders then it would be better to live inside the earth, rather than on it.” That is to say, it would be better to die than to remain alive. (Al-Sirah al-Halabiyyah, Vol. 2, p. 250, Dar al-Kutub al-Ilmiyyah, Beirut, 2002)

Stating the outcome of the Battle of Badr, ‘Allama Shibli Nomani writes in his book, “The Battle of Badr had a diverse impact on the religious and social circumstances [of the land]. This was, in fact, the first step in the advancement of Islam. All prominent leaders of the Quraish, who were like iron walls in the way of Islam, perished. Following the death of ‘Utbah and Abu Jahl, Abu Sufyan was handed the leadership of the Quraish and this commenced the Umayyad dynasty. However, the real strength and might of the Quraish had already diminished. In Medina, ‘Abdullah bin Ubayy bin Sulool was still openly declaring himself to be a disbeliever, but now seemed to have come towards the fold of Islam (following the victory of Badr, he accepted Islam superficially), although he remained a hypocrite for his entire life and died in this very state. The rest of the Arab tribes, who were witnessing these events, although were not won over, but nonetheless receded (many tribes, although they did not convert to Islam, certainly backed down after witnessing the victory [of Badr]. They stopped scheming against the Muslims, or became afraid). In addition to this change in situation, new developments emerged amongst the opposition. A pact had already been made with the Jews that they would stand with them [the Muslims] in all circumstances. However, this victory kindled a fire of jealousy within them and they were unable to suppress it […] Previously, the Quraish only lamented over Hazrami, but following the Battle of Badr, every household was a mourning place and every child in Mecca was desperate to avenge the death of those who were killed in the Battle of Badr. Hence, the incident of Suwaiq and the Battle of Uhud were a result of this zeal of theirs.” (Shibli Nomani, Sirat al-Nabiyy, Vol. 1, pp. 210-211, RZ Packages, Lahore 1408 AH)

Mentioning the outcome of the Battle of Badr, Hazrat Mirza Bashir Ahmad^ra has written the following:

“Until now, many people from the tribes of Aus and Khazraj still stood firm upon polytheism. The victory of Badr resulted in a movement among these people and upon witnessing this magnificent and extraordinary victory, many people from among them became convinced of the truth of Islam. Thereafter, the element of idol worship began to diminish very rapidly in Medina. However, there were also some in whose hearts this victory of Islam had sparked a fire of rancour and jealousy. Finding it unwise to oppose openly, outwardly they accepted Islam, but from the inside, they sought to uproot it and joined the party of the hypocrites. The most prominent among the latter class of people was ‘Abdullah bin Ubayy bin Sulul, who was a very renowned chieftain of the Khazraj tribe. Due to the arrival of the Holy Prophet^sa to Medina, he had already suffered the shock of having his leadership taken from him. After Badr, this individual became a Muslim at the outset, but his heart was satiated with malice and enmity towards Islam. He became the leader of hypocrisy and secretly began to hatch a series of conspiracies against Islam and the Holy Prophet^sa.” (The Life & Character of the Seal of Prophets^sa, Vol. 2, pp. 172-173)

Hazrat Mirza Bashir Ahmad^ra further states:

“The battle of Badr had a deep and lasting effect on both the disbelievers and the Muslims. It is for this reason that this battle possesses a distinct significance in the history of Islam; to such an extent, that the Holy Quran has named this battle ‘Yaum al-Furqan,’ i.e., the day upon which a manifest distinction was made between Islam and disbelief. There is no doubt that other wars also took place between the Quraish and the Muslims afterwards, and some of them were immensely fierce. At times, the Muslims were confronted with delicate situations, but in the battle of Badr, the spine of the Quraish had been broken, which no surgical operation could permanently repair thereafter. As far as the number of casualties was concerned, this was no great defeat. The death of seventy or seventy-two warriors for a people like the Quraish, can in no way be deemed a national devastation. In the battle of Uhud, this was the number of Muslim casualties. However, this loss did not even prove to be a temporary hindrance in the victorious pathway of the Muslims (even though the Muslims were very weak at the time). Why then was the Battle of Badr dubbed Yaum al-Furqan? In response to this question, the best answer is in the following words of the Holy Quran:

يَقۡطَعَ دَابِرَ الۡکٰفِرِيۡنَ

“‘Verily, on that day, the root of the disbelievers was cut off.’

In other words, the blow of the Battle of Badr hit the root of the disbelievers, and it was shattered to pieces. If this very blow had struck the branches instead of the root, irrespective of how great a loss it would have inflicted, this loss would have been nothing compared to the one actually incurred. However, this blow to the root turned this lush green tree to a pile of coal, in a matter of moments. Only those branches survived which attached themselves to the other tree, before drying away. Therefore, in the field of Badr, the loss of the Quraish was not measured by the number of men who died, but rather, by the people who died. When we cast a glance upon the casualties of the Quraish from this perspective, there remains no room for even the slightest doubt or uncertainty, that in Badr, the root of the Quraish was truly cut off. ‘Utbah, Shaibah, Umayyah bin Khalf, Abu Jahl, ‘Uqbah bin Abi Mu‘it and Nadr bin Harith, etc., were the moving spirit of the Quraish. This spirit flew off from the Quraish in the valley of Badr forever, and they were left like lifeless bodies. It is for this reason that the Battle of Badr has been given the name of Yaum al-Furqan.” (The Life & Character of the Seal of Prophets^sa, Vol. 2, pp. 165-166)

In reference to this, Hazrat Musleh-e-Maud^ra states:

“This is the very battle that Allah the Almighty has named ‘Furqan’ in the Holy Quran, and it was during this battle that such Arab chieftains were eliminated who left their homes claiming that they would destroy Islam once and for all. They were eliminated in a manner that today, their names have been forgotten. If their names are recalled at all, affiliation to them is not a means of pride but a means of disgrace. Ultimately, Allah the Almighty granted the Muslims a grand victory through this battle.” (Sirat-un-Nabi^sa, Anwar-ul-Ulum, Vol. 1, p. 610)

Hazrat Musleh-e-Maud^ra also states:

“There is no doubt that even after this [battle], the Muslims were subject to cruelty and forced to fight against the disbelievers on various occasions. However, the Battle of Badr unquestionably utterly crushed the strength of the disbelievers and demonstrated before them the might of the Muslims. The Battle of Badr referred to as ‘Furqan’ in the Holy Quran, has also been prophesied in the Bible. In the book of Isaiah, chapter 21 verses 13 to 17, it is recorded: ‘A prophecy against Arabia: You caravans of Dedanites, who camp in the thickets of Arabia, bring water for the thirsty; you who live in Tema, bring food for the fugitives. They flee from the sword, from the drawn sword, from the bent bow and from the heat of battle. This is what the Lord says to me: “Within one year, as a servant bound by contract would count it, all the splendour of Kedar will come to an end. The survivors of the archers, the warriors of Kedar, will be few.” The Lord, the God of Israel, has spoken.’”

Hazrat Musleh-e-Maud^ra further states:

“In these words of Prophet Isaiah, it was prophesied that exactly one year after the period of migration, a war would take place in Arabia that would reduce the splendour of Kedar to dust. Those who accuse the Holy Prophet Muhammad^sa of fleeing will flee themselves in the presence of their own armies. Their state will be that the corpses of their commanders and generals will be left on the battlefield, and ultimately, the Valley of Mecca will lose its generals, thereby forfeiting the strength it once had. Similarly, the Holy Quran foretold of an eleventh night and prophesied that precisely one year following the migration, the disbeliever’s strength would be broken whilst victory and triumph would dawn upon the Muslims. Thus, after exactly one year, the Battle of Badr took place during which many ranking leaders were killed, and the Muslims attained a resounding victory over them.”

Hazrat Musleh-e-Maud^ra continues:

“Ponder! Until the first Ramadan after coming to Medina, it had been 10 years since this prophecy was made. The month of Ramadan would begin the eleventh year. After this year elapsed, at the beginning of the eleventh year, on 17 Ramadan, the Battle of Badr took place during which prominent disbelievers were killed, bringing an end to their vicious attacks. The eleventh night that had overcome the Muslims had now passed. Through the favour and help of Allah the Almighty, the Muslims witnessed the dawn of victory and triumph.” (Tafsir-e-Kabir, Vol. 8, p. 515)

Regarding the excellence of the Companions who took part in the Battle of Badr, it is recorded that Hazrat Gabriel came to the Holy Prophet^sa and said, “Amongst the Muslims, what rank do you give those who partook in the Battle of Badr?” The Holy Prophet^sa replied, “They are the best of Muslims,” or a similar statement. Angel Gabriel said, “Similarly, those angels who partook in the Battle of Badr also hold a high rank.” (Sahih al-Bukhari, Kitab al-Maghazi, Bab Shuhud al-Mala’ikah Badran, Hadith 3992)

The incident I am about to narrate has already been mentioned in reference to Hazrat Ali^ra, however, I will mention it again due to its significance in this context.

Ubaidullah bin Abi Rafi^ra narrates that he heard Hazrat Ali^ra say:

“The Holy Prophet^sa sent Zubair^ra, Miqdad bin Aswad^ra and I, and instructed us to go to Roza Khakh. There, we would find a woman riding a camel with a letter that we should confiscate. We departed as our horses galloped swiftly. When we reached Roza Khakh, we found a woman riding a camel there. We asked her to surrender the letter. She said, ‘I do not have any letter.’ We replied, ‘You must surrender the letter to us, otherwise we will remove your clothes and search you.’ Upon this, she took the letter out of her hair and gave it to us. We brought the letter back to the Holy Prophet^sa. When the letter was opened, it read, ‘From Hatib bin Abi Balta’ah to the people of Mecca.’ He was informing them about a plan of the Holy Prophet^sa. The Holy Prophet^sa summoned Hatib and asked, ‘O Hatib, what is this?’ He replied, ‘O Messenger^sa of Allah, please do not be quick to pass judgment on me. I am a man who settled among the Quraish. I am not native to them. Your other migrant Companions have relatives in Mecca through whom they have secured their homes and wealth. Because I do not have relatives among them, by doing this I wished to win their favour so they would be considerate towards me. I have not committed this act out of disbelief or apostasy, for I could never prefer disbelief after having accepted Islam.’ (He said that he could never be drawn to disbelief after accepting Islam with a true heart). Upon hearing this, the Holy Prophet^sa said, ‘He has said the truth to you.’ Hazrat Umar^ra remarked, ‘O Messenger^sa of Allah, permit me to smite this hypocrite’s neck.’ The Holy Prophet^sa replied, ‘He participated in the Battle of Badr. You do not know, but Allah has witnessed the Companions of Badr and has said, “Do as you please, for I have covered your sins.”’” (Sahih al-Bukhari, Kitabl al-Jihad wa al-Siyar, Bab al-Jasus, Hadith 3007)

In other words, they would no longer commit major sins, and they would meet a good end. This meant that these people would not die in a state of disbelief. Thus, it is evident from the words of Hazrat Hatib^ra – as I have already stated – that disbelief can never be preferred after accepting Islam.

Hazrat Abu Hurairah^ra relates that the Holy Prophet^sa said, “Perhaps Allah the Almighty has looked upon the Companions of Badr and said, ‘Do as you please, for I have forgiven you.’” (Sunan abi Da’ud, Kitab al-Sunnah, Bab fi al-Khulafa, Hadith 4654)

In other words, apart from disbelief, Allah the Almighty will forgive their common and minor mistakes. Through these words, Allah the Almighty also assured them that they would never devolve into disbelief and that their fate would be auspicious. This is also what is meant by these words. Even if some mistakes or sins are committed, they would be as a result of human weakness, which would be forgiven by Allah the Almighty.

Umm-ul-Momineen, Hazrat Hafsah^ra relates, “The Holy Prophet^sa said, ‘I am hopeful that those who participated in Badr and Hudaibiyah will never, God willing, enter the hellfire.’ I submitted, ‘O Messenger^sa of Allah, has Allah not stated:

وَاِنۡ مِّنۡکُمۡ اِلَّا وَارِدُہَا کَانَ عَلٰي رَبِّکَ حَتۡمًا مَّقۡضِيًّا

“And there is not one of you but will come to it.”’ Upon this, the Holy Prophet^sa said, ‘Have you not heard the following words of Allah the Almighty:

ثُمَّ نُنَجِّي الَّذِيۡنَ اتَّقَوۡا وَّنَذَرُ الظّٰلِمِيۡنَ فِيۡہَا جِثِيًّا

“Then We shall save the righteous and We shall leave the wrongdoers therein, on their knees.”’” (Sunan Ibn Majah, Kitab al-Zuhd, Bad Zikr al-Ba’th, Hadith 4281)

Even during the Caliphate of Hazrat Umar^ra, when monetary allowances for the Companions were being instated, the allowances for the Companions of Badr were especially distinguished. The Companions of Badr themselves would take pride in their participation in the battle. [Sir William] Muir writes:

“These were the peerage of Islam. ‘Bring me here the garment in which I went forth to Bedr; for this end have I kept it laid up unto this day.’ So spake Sa‘d, the youthful convert of Mecca, now about to die at fourscore years of age. Crowned with renown as the conqueror of Persia, the founder of Cufa, and the Viceroy of Irac, his honours were all cast into the shade by the glory of having shared in the battle of Bedr. In his eyes the ‘garment of Bedr’ was the highest badge of nobility, and in it would he be carried to his grave. ” (The Life & Character of the Seal of Prophets^sa, Vol. 2, pp. 168-169)

One can gauge the significance and excellence of the Companions of Badr from the fact that one of the signs of the advent of the Mahdi in this Ummah set out by the Holy Prophet^sa was that he would also have a book in which he has names of 313 companions – in accordance with the number of Companions of Badr. Thus, the Promised Messiah^as states:

“It has been mentioned in an authentic Hadith that the Promised Mahdi would have a published book in which the names 313 of his companions would be written. As such, it is necessary to mention that this prophecy has been fulfilled today. It is apparent that before now, there was not a single person in this Ummah who claimed to be the Mahdi at whose time there were printing presses or who had a single book in which he could have written the names of 313 people. Of course, if this work was within the scope of human effort, then there could have been many people before this who could have falsely made claims about themselves. However, the reality is that the prophecies of God contain such extraordinary requirements that a liar cannot take advantage of them, and they are not afforded the means which are granted to the truthful.”

The Promised Messiah^as further states:

“In his book Jawahir al-Asrar which was published in 840 AH, Sheikh Ali Hamza bin Ali Malik Al-Tusi writes the following about the Promised Mahdi, (the translation of which is) that the Mahdi will hail from a village called Kad’ah.’ (This in fact is the Arabic version of Qadian. He then says,) ‘God will prove the truthfulness of that Mahdi and will gather his friends from far and wide, who will be equal in number to the people of Badr, in other words, they will number 313, and their names, character and qualities will be written in a published book. It is clear that before now no one has claimed to be the Promised Mahdi and also had a published book which would contain the names of his friends. However, I have previously written 313 names in A’ina-e-Kamalat-e-Islam and to further confirm this I shall write those 313 names here once again. (The Promised Messiah^as wrote this in the appendix of the book, Anjam-e-Atham). Every fair-minded individual should know that this is yet another prophecy that was fulfilled in my favour. In accordance with what has been stated in the narration, it is necessary to state from the outset that all of these companions possess qualities of truthfulness and piety and as far as their ranks, which Allah the Almighty knows best, some excelled others in love and devotion to Allah and being occupied in service to the faith. Observe, these 313 sincere people who are mentioned in this book are a fulfilment of this very prophecy which is found in the traditions of the Holy Prophet^sa. The prophecy also contains the words ‘Kad’ah’ which is clearly pointing towards Qadian. The entire purport of this Hadith is that the Promised Mahdi will be born in Qadian, and will have a published book in which the names of 313 of his friends will be written. Everyone knows that it was not possible for me to write the name of my town Qadian in books that were written a thousand years ago. Nor did I create a printing machine on account of which it could be said that I invented the printing press in this era for this very purpose (he did not invent the printing press). It was also beyond my scope to bring about 313 companions. In fact, it was God Almighty who procured these means in order to fulfil the prophecy made by His Messenger^sa.” (Zamimah Anjam-e-Atham, Ruhani Khazain, Vol. 11, pp. 324-325, 329)

Whilst stating the similarities between the Holy Prophet^sa and Prophet Moses^as in relation to the Battle of Badr, the Promised Messiah^as states:

“Just like the Israelites, God’s rightly guided people suffered great difficulties for 13 years in Mecca at the hands of the disbelievers. These difficulties were far greater than those inflicted by the Pharaoh upon the Israelites. Eventually, these rightly guided people fled Mecca along with he who was most righteous among them and in his leadership, just like the Israelites did. Then, the people of Mecca chased after them in order to kill them, just like Pharaoh who chased after the Israelites in order to kill them. Ultimately, it was as a result of this pursuit that they met their ruin at Badr, just as Pharaoh and his army met their ruin in the Nile River. It was to uncover this connection that upon seeing the body of Abu Jahl among those who were killed at Badr, the Holy Prophet^sa said that this person is the Pharaoh of this nation. Just as Pharaoh and his army perishing in the Nile River was a matter which was witnessed and experienced and was thus something which no one could object to, so too was the pursuit made by Abu Jahl and his army resulting in defeat at the Battle of Badr a matter which was witnessed and experienced, the denial of which would be foolish and lunacy […] The people bearing resemblance to the Israelites, in other words, those people of God who were freed by our Leader and Master from the cruelties of the Meccans sang hymns after the Battle of Badr just as the Israelites did on the shores of the Nile River. Those Arabic hymns that were sung in the plains of Badr are still preserved in books to this day.” (Ayyam-us-Sulh, Ruhani Khazain, Vol. 14, pp. 290-291)

Then, at another instance, the Promised Messiah^as states:

“The example given in the Torah in Deuteronomy is of that very prophet who was accompanied with divine help and along with his community bore hardships and every type of difficulty for 13 years and then eventually fled along with his community, but they were followed. Ultimately, within a few hours in the battle at Badr, Abu Jahl and his people were smitten by swift swords just as Pharaoh and his army perished by the swiftness of the Nile River. Observe the clarity and how from the standpoint of witness and experience both the incidents of Egypt and Mecca bear such stark resemblance.” (Ayyam-us-Sulh, Ruhani Khazain, Vol. 14, pp. 292)

It is stated in the Holy Quran:

وَلَقَدۡ نَصَرَکُمُ اللّٰہُ بِبَدۡرٍ وَّاَنۡتُمۡ اَذِلَّةٌ

“And Allah already helped you at Badr when you were weak.” (3:124)

In his book Khutbah Ilhamiyyah, whilst mentioning a subtle resemblance between Badr [full moon] and the fourteenth century, the Promised Messiah^as states, the Urdu translation is as follows:

“The number 400 is after the migration of the Holy Prophet^sa, who was the Seal of Prophets so that the victory of Islam which had already been promised in the Holy Quran would come to fruition. In other words, the statement of God:

وَلَقَدۡ نَصَرَکُمُ اللّٰہُ بِبَدۡرٍ وَّاَنۡتُمۡ اَذِلَّةٌ

“Ponder over this verse like those who possess sight, because certainly, this verse points towards two Badrs. First was the Badr which came for the help of the first ones, and the second Badr which was a sign for those to come after. There is no doubt that this verse contains a subtle indication towards that time in the future which was to be like the night of Badr and would manifest 400 years after a period of 1,000 years. This is the metaphor used by God Almighty when He mentions the night of Badr. Further to this, we also accept that this verse has other meanings as well which pertain to previous times, as scholars will be well aware, because this verse has two perspectives; there are two [times of] help and two Badrs. One Badr pertains to previous times, whereas the other Badr pertains to the times yet to come, when the Muslims would be in an extremely lowly state, as you can witness in today’s current times. Islam started like the crescent moon, and it was decreed that ultimately, in the latter days, it would turn into a full moon [Badr] by the command of Allah. Hence, the wisdom of God Almighty dictated that in this century, Islam should become like the Badr [full moon], which would also be similar to Badr in terms of its numbers. It is these very meanings that God Almighty indicates in the words,

وَلَقَدۡ نَصَرَکُمُ اللّٰہُ بِبَدۡرٍ

“[And Allah already helped you at Badr]

“Hence, ponder over this matter with careful consideration and do not be like the ignorant. Indeed, the words لَقَدۡ نَصَرَکُمُ have been used as يَنْصُرُکُم in light of its other aspects, just as it is apparent to those who possess understanding. Therefore, for the sake of Islam, God Almighty decreed that after having to face a state of weakness twice, Islam should also be honoured twice, in contrast to the Jewish people for whom it was decreed as punishment that after two honours they would face two humiliations, just as you read in the accounts of those transgressors and tyrants in the Chapter Bani Isra’il. At the time when the Muslims had to endure humiliation in Mecca, God made a promise to them in the following words,

اُذِنَ لِلَّذِيۡنَ يُقٰتَلُوۡنَ بِاَنَّہُمۡ ظُلِمُوۡا ؕ وَاِنَّ اللّٰہَ عَلٰي نَصۡرِہِمۡ لَقَدِيۡرُ

““[Permission to fight is given to those against whom war is made, because they have been wronged — and Allah indeed has power to help them. (22:40)]“By saying ‘to help them’, God indicated that the disbelievers would suffer punishment at the hands of the believers. And so, this promise of God was fulfilled on the day of Badr when the disbelievers were killed by the swords of Muslims raining down on them.” (Khutbah Ilhamiyyah, Ruhani Khazain, Vol. 16, pp. 273-277)

Then, the Promised Messiah^as states:

“The situation in the fourteenth century is similar to the one that obtained on the occasion of Badr, and about which Allah says:

وَلَقَدۡ نَصَرَکُمُ اللّٰہُ بِبَدۡرٍ وَّاَنۡتُمۡ اَذِلَّةٌ

“[And Allah already helped you at Badr when you were weak]

“This verse actually implied a prophecy: When in the fourteenth century Islam becomes frail and weak, God, according to His promise, shall come to its help.” (Lecture Ludhiana, pp. 44-45)

The Promised Messiah^as further states:

“Observe how the companions were divinely supported at Badr; and Allah the Exalted states that this support was at a time when the Muslims were few. On the occasion of Badr, the back of the disbelievers was broken.

“There was a prophecy for the future in the magnificent sign that was manifested at Badr. The full moon is also called badr and so, this is an allusion to the succour of Allah Almighty, which was to be manifested in the fourteenth century. Even illiterate women would say that the fourteenth century is one that would bring good fortune and blessing. The words of God Almighty were fulfilled and in the fourteenth century, as per divine will, the spiritual reflection of the name Ahmad was manifested. I am the one about whom a prophecy was made (the Promised Messiah^as says this regarding himself) in the incident of Badr, to whom the Messenger of Allah, peace and blessings of Allah be upon him, conveyed his greetings of peace. But alas! When that day arrived and the full moon emerged, I was called a deceiver, I was accused of being selfish. Pity on those who have seen the truth but yet do not see; those who saw the awaited era but failed to recognise it. Those who stood on pulpits and tearfully proclaimed that this prophecy would be fulfilled in the fourteenth century have died, and now those remain who stand on pulpits and announce that the one who has appeared is a liar! What has happened to these people? Why do they not see and why do they not reflect? Even in the previous era, it was at Badr that Allah the Exalted bestowed His support, and that divine support was for a people who were referred to as adhillah (weak). It was at a time when only 313 people entered the field of battle with a few wooden swords. Most of those 313 were small children. What could be a greater state of weakness? On the opposing end was a large and elite force of experienced and powerful warriors. In terms of materialistic equipment, the Holy Prophet^sa had nothing. In the face of these circumstances, the Messenger of Allah, peace and blessings of Allah be upon him, prayed:

اللّٰھُمَّ اِنْ اَھْلَکْتَ ھٰذِہِ الْعِصَابَةَ لَنْ تُعْبَدَ فِي الْاَرْضِ اَبَدًا

“Meaning, O Allah! If, today, you allow this community to perish, there will remain no one to worship You.

“Hearken! I proclaim with certainty that even in this age we are faced with a state of affairs that are akin to the time of Badr. In the same way, Allah the Exalted is preparing a community, and the very same words, badr and adhillah (the weak), have been used in connection with them.” (Malfuzat, Vol. 2, pp. 83-84)

The Promised Messiah^as states:

“The number fourteen has a very deep connection in this respect. The moon of the fourteenth century is complete. It is to this very point that Allah the Exalted alludes in the following:

وَلَقَدۡ نَصَرَکُمُ اللّٰہُ بِبَدۡرٍ وَّاَنۡتُمۡ اَذِلَّةٌ

“[And Allah already helped you at Badr when you were weak. (3:124)]

“At that time also, the community of the Holy Prophet^sa was small and yet they overcome the enemy. And now, there is the Badr of our present age (of the Promised Messiah^as) as well.” (Malfuzat [1984], Vol. 4, p. 12)

With regards to the revelation: “Do not forget the event of the Battle of Badr”, Hazrat Qadi Abdur Rahim^ra has written in his diary of 17 February 1904: “Last night, the Promised Messiah^as related a dream, in which he heard someone say: ‘Do not forget the event of the Battle of Badr’”. (Tadhkirah [2004], p. 668)

May Allah the Almighty instil within us an understanding of the significance of the Battle of Badr and may we understand the reason for the advent of the true servant of the Holy Prophet^sa. May Allah the Almighty enable the Muslim Ummah to understand the significance of the event of Badr and enable them to recognise the Promised Messiah^as, who has appeared in subservience to the Holy Prophet^sa and through this they will become worthy of regaining their lost grandeur and glory.

I now wish to speak in relation to Jalsa Salana. Insha-Allah, the Jalsa Salana UK shall commence next Friday. This year, a large number of guests will be coming to attend after a gap of approximately 3-4 years. In fact, the guests have already started to arrive. May Allah the Almighty grant ease and comfort for all those who are travelling, and may they arrive here safely. May they derive true blessings from the purpose of the Jalsa. Likewise, may all the Ahmadis who reside in the UK participate in the Jalsa with the true fervour and spirit, with the sole objective in mind that they shall strive to attain the spiritual rewards during the days of Jalsa. Similarly, all the workers who have been appointed to various duties during the Jalsa should strive to serve all the participants of the Jalsa as they are the guests of the Promised Messiah^as.

This time, it is estimated that there will be an increase in the number of participants, and due to this, it is possible that there remain some organisational shortcomings. Masha-Allah, I am hopeful that the UK Jamaat has become so experienced in its organisation, that it will have already resolved the majority of the issues, and there will only remain minor shortcomings, if at all. Furthermore, if any problems do arise, they shall be able to resolve them in the best way possible. May Allah make it so that no such issues arise which cause any inconvenience to the guests.

Islam places great emphasis on honouring and respecting guests. Hence, those guests who are coming upon the call of the Promised Messiah^as, purely for religious purposes, every single one of those on duty and the hosts should especially serve and honour them. This service of theirs should be carried out purely out of the sentiments of sacrifice, and whilst seeking the pleasure of Allah the Almighty.

What are the teachings of Islam with regards to the hospitality of guests, and what did the Holy Prophet^sa expect in terms of hospitality of guests? On one occasion, the Holy Prophet^sa said: “Whosoever believes in Allah and the Last Day, should honour their guests.” (Sahih al-Bukhari, Kitab al-Adab, Bab Ikram al-Zaif, Hadith 6135).

During the days of Jalsa, people from all different nations come and have varying temperaments. Sometimes difficulties arise in managing people of different temperaments. Owing to their different natures, the guests sometimes say something or act in a way which makes it difficult for the person who is on duty or is tasked with looking after that guest. However, the Holy Prophet^sa has ordered us to honour our guests at all times, because this is another way in which one’s faith is tested.

Thus, those on duty should display high morals at all times and always have a smile on their faces. Those who are serving have volunteered themselves to serve the guests, therefore, they should attain this level which Allah Almighty and His Messenger^sa desire of them.

What level of displaying high morals does Islam teach us to attain? The Holy Prophet^sa states in this regard, “Smiling to your brother is an act of charity, enjoining good and forbidding evil is charity, giving directions to a person who is lost, or to a blind person is charity for you. Removing a rock, a thorn or a bone from the road is charity for you (i.e., to remove any rubbish). Your pouring what remains from your bucket into the bucket of your brother is charity for you.” (Jami’ al-Tirmizi, Abwab al-Birr wa al-Silah, Bab Ma Jaa’a fi Sana’i al-Ma’ruf, Hadith 1956)

These are the standards that every Ahmadi must attain. As I am drawing the attention of the workers towards this, I therefore say to them in particular, that to always remain smiling is a very commendable trait. Sometimes those on duty have little time to sleep and they become tired. Despite this, we are commanded to always smile and serve wholeheartedly.

Furthermore, the Tarbiyat department in particular and all those on duty in general ought to be mindful that if they see someone behaving in a way that is against the sanctity of our atmosphere and teachings, they should advise them in a gentle and loving manner. The next matter mentioned [in the Hadith] is about showing others the way. There are teams assigned to guide people. Similarly, boards are erected at various places which display instructions and signs. Despite this, if someone asks for directions they should be guided accordingly. It is not necessary that only those who are assigned this duty should inform others, if a person knows the directions, then good morals dictate that they should show them the way and if they do not know they ought to guide them to the relevant department who would know. Everyone knows that helping those with physical or visual impairments is a fundamental responsibility and everyone is reminded of this. Therefore, there is no need to elaborate on this further.

In addition, if a guest or anyone else throws bags or disposable cups or any other rubbish on the walkway or elsewhere, although the hygiene department is assigned to clean it up, if a worker sees any rubbish, they should pick it up and throw it away in the nearest dustbin. The administration should ensure that there are bins stationed at various points. At the same time, given the circumstances, the administration should also ensure that nobody throws anything inappropriate in them.

Similarly, those who are responsible for food should also look after the guests. If there is ever a shortage of

food, the volunteers should politely explain to the guests that owing to the shortage it would be best for them to share the food amongst each other, so that everyone is able to eat. Usually, there are slim chances of this occurring, however, if such a situation arises, the teams dealing with serving food should deal with it with love and wisdom. Likewise, there is a department to manage the traffic. Occasionally issues can arise there as well, especially when the weather is not favourable. At this instance, I also would like to say to the guests that they should co-operate with those working in the traffic department. Those working in this department should also show the best of morals. In the same way, there are many other departments in Jalsa Salana. Every one of them ought to act on the guidance of the Holy Prophet^sa to always keep smiling. May Allah the Almighty enable all the duty holders to serve in the best manner and may the Jalsa be blessed in every way. Every Ahmadi should pray especially for the success of the Jalsa. May Allah the Almighty enable us to do so. [Amin.]

(Official Urdu transcript published in the Daily Al Fazl International, 11 August 2023. Translated by The Review of Religions.)

Twelve rulers of Muslims

Hadith

Al Hakam

18th August 2023

جَابِرَ بْنَ سَمُرَةَ، قَالَ سَمِعْتُ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم يَقُولُ: يَكُونُ اثْنَا عَشَرَ أَمِيرًا ـ فَقَالَ كَلِمَةً لَمْ أَسْمَعْهَا فَقَالَ أَبِي إِنَّهُ قَالَ ـ كُلُّهُمْ مِنْ قُرَيْشٍ.‏

It is narrated by Jabir^ra bin Samura, “I heard the Prophet^sa saying, ‘There will be twelve rulers.’ He then said a sentence which I did not hear. My father said that he had said, ‘All of them will be from Quraish.’”

(Sahih al-Bukhari, Kitab al-ahkam, Hadith 7222, 7223)

Tawakkul

In His Own Words

Al Hakam

18th August 2023

“Those who place their trust in God Almighty and turn towards Him never experience defeat. Individuals who solely depend on their own endeavours can expect nothing but disgrace. From the dawn of creation, it has been God’s divine pattern that those who forsake worldly pursuits gain nearness to Him, while those who ardently chase them remain deprived. Even if people who lack a bond with God Almighty momentarily succeed through deception, their accomplishments are in vain, for they are destined to face profound disappointment eventually. In Islam, the truly eminent individuals were those who prioritised faith over worldly concerns. In India, Qutubuddin and Muinuddin emerged as God’s saints [ʾawliyāʾ], displaying little regard for worldly matters when weighed against their faith. These individuals worshipped God Almighty in obscurity, yet He magnified their esteem.”

(Badr, Vol. 8, August 1907; Malfuzat [1988], Vol. 5, p. 248)

Surging inflation, interest rates and living costs: Global economy calls for a middle way

Current Affairs

Al Hakam

11th August 2023

Surging inflation, interest rates and living costs: Global economy calls for a middle way

Romaan Basit, Ahmadiyya Archive & Research Centre

IMG 20230810 203153 019 — Markus Winkler | Unsplash

Throughout history, major world crises have often sparked economic chaos. Take the Treaty of Versailles – it marked the end of a world war, yet lit the fuse for financial turmoil. Germany, drowning in post-war debt and war reparations, plummeted into hyperinflation. Slowly but surely, public trust crumbled in the shattered economy.

The conflict between Iraq and US-led coalitions triggered similar repercussions, namely the Gulf War Recession. Soaring oil prices, with crude oil per barrel doubling in cost, once again gave rise to inflation, sending tremors through the global economy and unsettling financial markets.

Today, we witness situations similar to the above case studies. Covid-19 is still not over (with a new variant on the rise), but the recession it caused is dubbed ‘The Great Lockdown’. Meanwhile, with the Russia-Ukraine war knowing no end, we are left to bear the burden of rising fuel, food, and utility prices – the cost of living biting hard.

As we emerged from the shadows of quarantines and lockdowns, the resurgence of travel meant a greater demand for fuel. The Far East conflict, however, has constrained oil and gas supplies from Russia. The demand is greater than the supply, which is causing the trajectory of prices to creep up slowly, with inflation being a natural outcome.

Ah, the cherished champion of capitalism! What wondrous solution does this revered economic model bring forth to such a problem? Well, to tackle inflation, let’s inflate interest rates. What a fix!

The idea is that when interest rates are high, borrowing money becomes more expensive, which curbs the consumer’s purchasing power. With reduced spending, demand is set to drop, effectively taming inflation and providing a temporary and symptomatic solution. Just in the past month, the interest rate has climbed from 5% to 5.25% – the highest it’s been for 15 years.

This has a direct impact on the general public: repayments for credit cards, bank loans, car finance, etc. are set to increase. About a third of households with mortgages (as per the UK government’s English Housing Survey) will experience a spike in their monthly payments. To put it into perspective, the rise from 5% to 5.25% means those on a typical tracker mortgage would pay about £24 more a month, and those on standard variable rate (SVR) mortgages would face a £15 jump.

So, we observe interest being used as a societal deterrent with evident negative effects – precisely affirming Islam’s stance against it. This view is shared by not only Islam but also ancient philosophers like Plato, Aristotle, Seneca, Cato, and Plutarch, as well as major world religions including Judaism and Christianity.

Hence, capitalism’s flaunted solution appears less promising. While it offers fleeting relief, it often leads to recurrent economic crises, always underlying even the times of apparent remission. It is akin to applying a temporary remedy to a broken bone when a more lasting and effective solution is needed.

The Economic System of Islam was a lecture delivered in 1945 by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad^ra, the second Khalifa of the Ahmadiyya Muslim Community. In this, he distinctly highlighted Islam as the sole solution to the shortcomings of Capitalism and Communism. Allowing the free market to flourish under state control is what allows Islam to suggest a fine and pragmatic balance between both.

Repeatedly raising interest rates has proven ineffective in addressing the West’s growing economic challenges. It’s now crucial for the world to heed Islam’s longstanding solution. This was emphasised by Wolfgang Schaeuble during a G20 meeting, where major economies gather to shape our global future:

“Islamic finance is growing in importance for the global economy. It is therefore important that international financial institutions consider questions related to integrating Islamic finance into global finance.”

The solution to the world’s economic crises most definitely does not lie in raising interest rates. Nor does it lie in the Communist shackles of state control. Both have been tried and tested; a middle way is required and is available, yet neglected.

Neuroscience behind Prophet Muhammad’s wisdom on anger reduction

Health

Al Hakam

11th August 2023

Neuroscience behind Prophet Muhammad’s wisdom on anger reduction

Ataul Fatir Tahir, Lecturer Jamia Ahmadiyya UK

The Holy Prophet Muhammad^sa advised Muslims to do the following when angry:

إِذَا غَضِبَ أَحَدُكُمْ وَهُوَ قَائِمٌ فَلْيَجْلِسْ فَإِنْ ذَهَبَ عَنْهُ الْغَضَبُ وَإِلاَّ فَلْيَضْطَجِعْ

“When one of you becomes angry while standing, let him sit down. If the anger leaves them, well and good; if not, then let them lie down.” (Sunan Abi Dawud, Hadith 4782)

In this authentic narration, the physical action the Prophet^sa recommends to escape anger is to change one’s posture and position of the body. Strikingly, modern-day research in neurobiology and neuroscience has now caught up with this 1400-year-old advice.

While listening to Dr Andrew Huberman, Professor of Neurobiology at Stanford University School of Medicine and host of the esteemed science podcast Huberman Lab, I was pleasantly surprised to learn the following, after which the above hadith of the Prophet^sa struck me. In his Work Optimization episode, Dr Huberman said:

“[…] It turns out that your posture, literally the position of your body relative to gravity, also has important implications for how alert you are. […] Now with reference to posture, there are beautiful data illustrating that when we are standing up, those same neurons in our brainstem, locus coeruleus neurons, which release, I should mention, things like norepinephrine and epinephrine, those neurons become active when we are standing. They become even more active when we are ambulatory; when we are moving […]. But when you sit, they become a little less active, and when you lie down, and indeed, any time that you start to get your feet up above your waist or your head tilted back, those neurons fire less, and neurons in your brain that are involved in calming, and indeed putting you to sleep, start increasing their level of firing. It’s a really beautiful system.

“So beautiful, in fact, that there are studies that show that as you adjust the angle of the body backwards, you actually get a sort of dose-dependent increase in sleepiness and calmness and a dose-dependent decrease in alertness.” (Optimizing Workspace for Productivity, Focus, & Creativity, Huberman Lab Podcast #57, www.youtube.com/watch?v=Ze2pc6NwsHQ&t=1942s)

(One such study can be found here: Control of behaviour and brain noradrenaline neurons by peripheral blood volume receptors, https://pubmed.ncbi.nlm.nih.gov/6974763/)

In summary, the position of our body relative to gravity, such as standing, sitting, or lying down, directly affects the activity of specific neurons in our brainstem – either activating neurons to a higher degree or reducing their activity. As we transition to a sitting or lying position, locus coeruleus neurons become less active, allowing neurons associated with calming and sleep to increase their firing.

In contrast, when experiencing anger (coupled with a standing position described in the narration of Prophet Muhammad^sa), the body responds with higher alertness and the activation of the sympathetic nervous system, known as the “fight-or-flight” response. This physiological reaction leads to increased alertness and heightened firing of neurons, including those in the locus coeruleus, releasing norepinephrine and epinephrine, which further intensify arousal and anger.

rsz dall·e 2023 08 04 171722 photo from the back of a person reclining on a office chair digital art

Interestingly, sitting or lying down – particularly when angry – can act as a potent means of reducing the firing of these activated neurons in the brain, allowing the parasympathetic (“rest-and-digest”) system to take over. As we adopt a reclined position, the activity of the locus coeruleus neurons diminishes, allowing the neurons associated with calming and sleep to take precedence. By sitting and/or lying down, we effectively counteract the heightened arousal caused by anger, leading to a decrease in alertness and a shift towards a more tranquil state.

These findings scientifically endorse the protocol of Prophet Muhammad^sa – to sit or lie down when angry – as a potent means of reducing anger and fostering a calmer emotional state.

As Muslims, we follow the advice of the Prophet^sa whether science has caught up or not, however, one’s faith in Allah is strengthened further when age-old Islamic teachings are confirmed through empirical evidence. This confluence of faith and science continues to deepen our belief in Islam and its Divine origins, and as Muslims, we must endeavour to continue researching and exploring the wonders Islam has given us.

Answers to Everyday Issues – Part 59: Menstruation, worship, predestination, free will, Five Volume Commentary, Ahmadi and non-Ahmadi tafasir

Answers to Everyday Issues

Al Hakam

11th August 2023

Answers to Everyday Issues – Part 59: Menstruation, worship, predestination, free will, Five Volume Commentary, Ahmadi and non-Ahmadi tafasir

Click here for Part 58

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

Worship during menstruation

A lady from India wrote a question to Hazrat Amirul Momineen, Khalifatul Masih V^aa, enquiring, “There are some women whose menstruation does not cease for several months. Can such a woman perform chilla (i.e., partake in a dedicated period of spiritual devotion and seclusion)?”

Huzoor-e-Anwar^aa, in his letter dated 18 June 2022, provided the following answer to this question:

“If a woman experiences menstruation for a duration longer than her usual cycle, or if after childbirth she continues to bleed for more than forty days, this is a form of ailment, and such a woman is termed ‘mustahada’, i.e., one who is experiencing prolonged postpartum bleeding. There are clarifications regarding this in the Hadith, which indicate that such a woman is excused from acts of worship up to the end of her regular menstrual days. Once these regular days have passed, she must purify herself and resume her religious obligations. In such circumstances, she will need to perform ablution for each prayer.

“Hazrat Aisha^ra narrated that ‘Fatima^ra bint Hubaish came to the Holy Prophet^sa and expressed, ‘O Allah’s Messenger^sa, I am a woman who experiences istihada [i.e., persistent bleeding] and I do not become pure for a lengthy period. Should I abandon my prayers?’ Upon this, the Holy Prophet^sa responded, ‘No. This is due to a blood vessel and is not menstruation. Hence, when your usual menstrual days arrive, refrain from prayers, and once those specific days have passed, wash away the blood [by performing ghusl] and then commence your prayers.’ The sub-narrator [Hisham] states, ‘After narrating this hadith, my father added [that the Holy Prophet^sa had also told her], ‘However, perform ablution for every prayer until the time of your regular menstruation returns.’’ (Sahih al-Bukhari, Kitab al-wudu, Bab ghasli d-dam)

Qadar, divine decree, predestination, fate, free will

Someone from Qadian, India, wrote to Hazrat Amirul Momineen, Khalifatul Masih V^aa, concerning destiny and fate, posing the question, “If Allah the Exalted already knows what we are to do in the future and what we are to attain, whether we will enter Paradise or Hell, and since Allah is Omniscient, knowing everything beforehand, does this imply that everything is preordained, leaving no free will for humans? If we were asked about this, how could we respond?”

Huzoor-e-Anwar^aa, in his letter dated 28 June 2022, provided the following reply to this question:

“Throughout history, such questions have continually arisen due to a lack of understanding concerning the issue of divine decree [qadar]. There is a distinction between knowing something and coercing someone into doing something. Due to their limited understanding, people have conflated these two concepts, believing that because everything is within the knowledge of Allah the Exalted – from our future actions to our ultimate fates, be they paradise or hellfire – it all transpires by His will. They think humans have no say in this. However, this notion is flawed.

“Consider this analogy: A teacher instructs all his students, wishing for them all to achieve good grades. Yet, based on experience, he knows which diligent students are likely to succeed if they continue with their efforts and which neglectful ones are bound to fail if they do not exert sufficient effort. This foresight stems from the teacher’s experience and knowledge, not from compelling the successful to work hard or dissuading the failing ones from exerting effort. The outcome, good or bad, is purely based on the students’ individual choices, which the teacher subsequently evaluates.

“In the same vein, since Allah’s knowledge encompasses the entire universe and He knows the past and foresees the future, He has established certain laws governing this universe. He has endowed humans with free will: to perform good deeds if they wish, or evil if they choose. Depending on one’s actions, Allah manifests the results. While He knows the choices a person will make, His knowledge does not force anyone towards good or evil.

The Promised Messiah^as has elaborated on this topic in various writings and discourses. On one occasion, he wrote:

“‘Today, there exists a faction amongst Muslims who assert that prayer [du‘a] has no significance and that fate [qada and qadar] inevitably unfolds. Alas! These individuals are unaware that, despite the truth underlying the concept of destiny, God Almighty, in His natural laws, has designated certain things as a means to avert some adversities. Just as water is a natural remedy to quench thirst and bread serves to alleviate hunger, why should we marvel at the idea that prayer, as a means for fulfilling needs, is also enshrined within God’s laws of nature and that, through the Divine Power, it has been endowed with a force to attract divine blessings? The experiences of thousands of spiritual seers and the righteous testify to the inherent magnetic power of prayer. We, too, have documented our personal experiences on this matter in our writings, and there is no evidence more potent than experience. While it is true that everything has been preordained in destiny, just as it is decreed that a particular individual will fall ill and then, upon using a certain medicine, will recover, similarly, it is predetermined that if a distressed person prays, means of salvation will be created for him due to the acceptance of that prayer. Experience testifies that wherever prayer manifests, with all the conditions being met, it is inevitably fulfilled by the grace of God Almighty. The Holy Quran alludes to this in the verse:

اُدۡعُوۡنِيۡۤ اَسۡتَجِبۡ لَکُمۡ

“‘It means, ‘Continue praying unto Me; I will answer your prayer.’ (Surah al-Mu’min, Ch.40: V61) It is astonishing that while everyone, despite believing in the concept of destiny, seeks doctors in times of illness, why do they not draw a parallel with prayer, considering it a spiritual remedy?’ (Ayyam as-Sulh, Ruhani Khazain, Vol. 14, p. 232, footnote)

“While shedding light on the matter of divine decree and determination, the Promised Messiah^as states in his recorded sayings, the Malfuzat:

“‘The Arya raise an objection that the Holy Quran states:

خَتَمَ اللّٰہُ عَلٰي قُلُوۡبِہِمۡ

“‘In other words, ‘Allah has set a seal on their hearts.’ [Surah al-Baqarah, Ch.2: V.8] They question, ‘If God has sealed their hearts, then how can Man be at fault?’ Such thinking arises from their narrow perspective, as they do not consider the context before and after the said statement. The Holy Quran clearly elucidates that this seal, which is set by God, is essentially a consequence of human actions. When an act originates from a human, it is a divine practice that a corresponding act ensues from God. For instance, when a person shuts the door to his house, it is his act. However, in response to this act, God’s action will be that darkness will be brought into that house. This is because he himself has blocked the means through which light could enter. Similarly, the causes of this seal have been mentioned elsewhere in the Holy Quran, where it is written:

فَلَمَّا زَاغُوۡۤا اَزَاغَ اللّٰہُ قُلُوۡبَہُمۡ

“‘It means that when they adopted crookedness, God made them crooked. [Surah as-Saff, Ch.61: V.6) This is referred to as the ‘seal’. However, our God is not such that He cannot remove this seal. Although He has elucidated the causes for placing this seal, He has also revealed the means through which it can be lifted. For instance, He states:

فَاِنَّہٗ کَانَ لِلۡاَوَّابِيۡنَ غَفُوۡرًا

“‘‘… then surely, He is Most Forgiving to those who turn to Him again and again.’’ [Surah Bani Isra’il, Ch.17: V.26]’ (Malfuzat, Vol. 5, 2016, pp. 269-270)

Hazrat Musleh-e-Maud^ra, while elucidating the matter of destiny and fate, states:

“‘It may occur to someone’s mind that when I mentioned the ‘eternal record book’ [as mentioned in Surah al-Kahf, 18:50], it would imply that the concept of destiny and fate is accurate in the manner commonly understood by people. However, this is incorrect. The Holy Quran does not explain the concept of destiny and fate in the manner that the general Muslim populace, due to their unawareness, perceives it. Instead, according to the Holy Quran, destiny and fate merely signify that a law has been established for every human, stipulating that if he or she acts in a certain way, a particular result will ensue. For instance, if they consume chillies, their tongue will burn; if they eat sour food, it will aggravate a sore throat and other cold symptoms; and if they consume something very hard or undercooked, they will suffer from stomach pain. This is what destiny and fate are. It is not destiny or fate that a particular individual will certainly eat something hard or stale one day and then suffer from stomach pain. This is false. God does not act in this way. The Quran abundantly clarifies that such notions are erroneous. Therefore, the eternally recorded or pre-written has no relation to destiny or fate, for destiny and fate are only created when one acts in line with what God has preordained. If it becomes compulsory for one to act exactly as God has written, then it becomes coercion, and consequently, the concepts of destiny and fate [common among people] are validated.

“‘However, the destiny that is established by the Holy Quran is that God follows a person’s [free will]; whatever a human is to do, God records it. Destiny and fate [as commonly understood] would only be valid if God compelled humans and they acted due to God’s compulsion. However, the reality is that humans act, and God, having bound Himself to do so, records the act that a human intends to do. Thus, one may assert that the recording [of destiny] by God mirrors the [actual] destiny of humans, but one cannot say that God has preordained actions for human beings through compulsion.” (Sair-e-Ruhani, Anwar-ul-‘Ulum, Vol. 25, pp. 51-52)

“Thus, from these sayings, it becomes evident that the meaning of destiny and fate is not, God forbid, that Allah the Exalted compels a human to act in a certain way and then places them in either Heaven or Hell. Instead, it signifies that Allah the Exalted has established a law for humans: As a person acts, Allah the Almighty will manifest a result corresponding to that action.”

Five Volume Commentary, Ahmadi and non-Ahmadi tafasir

Someone asked Hazrat Amirul Momineen, Khalifatul Masih V^aa, “Can we read non-Ahmadi tafasir, i.e., commentaries of the Holy Quran, or should we refrain from even touching them lest they lead us astray? While the Five Volume Commentary describes the incident regarding Hazrat Ibn Umm Maktum^ra in Surah ‘Abasa, some non-Ahmadi commentaries elucidate this event with more detail, clarity, and in more eloquent language.”

Huzoor-e-Anwar^aa, in his letter dated 28 June 2022, gave the following answer to this question:

“The crux of the matter is that you have had the opportunity to read only the Five Volume Commentary. This was prepared by the Ahmadiyya Muslim Community in accordance with its means, using a summary of the magnificent commentary by Hazrat Musleh-e-Maud^ra that is Tafsir-e-Kabir and with the help of notes prepared for it, to provide a concise commentary in English for those who understand the English language, so that they might comprehend the themes of the Holy Quran to some extent. Since it is in the form of a summary, detailed explanations could not be included.

Furthermore, by the grace of Allah Almighty, the Ahmadiyya Muslim Community has been blessed with the opportunity to publish in Urdu the commentary by the Promised Messiah^as (derived from his written works, discourses, and letters, etc.), Haqaiq-ul-Furqan (taken from the writings, sermons, addresses, and duroos of Hazrat Khalifatul Masih I^ra) and Anwar-ul-Quran (derived from the addresses and sermons of Hazrat Khalifatul Masih III^rh). Similarly, it was blessed with the opportunity to publish Tafsir-e-Kabir, i.e., the commentary on certain parts of the Holy Quran, rendered by Hazrat Musleh-e-Maud^ra. The Quranic insights detailed in these commentaries are unique and unparalleled in any other commentary in the world. The virtues of these commentaries have been openly acknowledged not only by our own Community members but also by others.”

“In your letter, you referred to the incident regarding Hazrat Abdullah bin Umm Maktum^ra as narrated in Surah ‘Abasa. Hazrat Khalifatul Masih I^ra has also given a commentary on this, which is distinct from other exegeses and elevates the status of the Holy Prophet Muhammad^sa. Similarly, Hazrat Musleh-e-Maud^ra has explained this incident in his Tafsir-e-Kabir with such an insightful interpretation that parallels are hard to find in fourteen centuries of exegesis. His elucidation not only refutes objections raised against the Holy Prophet^sa, but also exalts the Prophet’s honour, rank, and status. Therefore, if possible, you should certainly read this section of Tafsir-e-Kabir.

“As for reading non-Ahmadi commentaries, there is no inherent harm in doing so. However, since many narratives have found their way into these commentaries, always remember this principle: If any detail is contrary to the Holy Quran, the sunnah of the Holy Prophet^sa or his life’s account; or if any statement in these commentaries raises objections against the attributes of God Almighty, the truthfulness of the Holy Quran, or the pure person of the Holy Prophet, peace be upon him, it should not be blindly accepted. This is because our faith asserts that nothing in the Holy Quran can be against the Being of Allah the Exalted, the veracity of the Holy Quran itself, or the blessed life or character of the Holy Prophet^sa.”

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

Zikr-e-Habib: Dedication to hard work and passion for tabligh

Zikr-e-Habib

Al Hakam

11th August 2023

This series, Zikr-e-Habib, explores the life of Hazrat Mirza Ghulam Ahmad^as, the Promised Messiah and Mahdi, and his sayings, shedding light on his noble character and the impact of his teachings on his followers and the world at large.

M Adam Ahmad, Al Hakam

From the beginning of time, God’s prophets have shown absolute commitment and perseverance in conveying His message. From Adam^as to Abraham^as, Moses^as to Jesus^as, and Muhammad^sa to Ahmad^as; every messenger of Allah the Almighty has fulfilled the responsibility entrusted to them and directed mankind towards Tawhid [Unity of God]. They endure great opposition and persecution in achieving their mission but nothing hinders them from guiding humanity.

As Jesus^as came to restore the law of Moses^as, Hazrat Mirza Ghulam Ahmad^as, the Promised Messiah and Mahdi, was sent by God Almighty to revive Islam and reestablish the true mission of the Holy Prophet^sa.

Prophet Ahmad^as, through his insightful writings, profound lectures, and meaningful discussions, spread the message of God Almighty to every corner of the world within his lifetime. Many scholars and religious leaders were drawn towards the Promised Messiah^asowing to divine wisdom. His deep understanding of the Holy Quran attracted countless Muslim clerics to the new and insightful meanings of the Holy Quran.

Defence of Islam at a very young age

Even before the foundation of the Ahmadiyya Muslim Jamaat, young Prophet Ahmad^aswas known as the defender of Islam and a preacher of Allah’s message. During his stay in Sialkot for work, the Promised Messiah^asfound himself in great demand for discourses with Hindus, Christians, and Muslims.

In Sialkot, Prophet Ahmad^ashad detailed discussions with Reverend Taylor, a Christian clergyman of the Scotch mission. Regarding his encounters with Rev. Taylor, Iain Adamson narrates:

“A Scot missionary, the Rev [Taylor] MA, however, became a firm friend and, once or twice a week, he began to time his evening walk so that he met [Prophet] Ahmad^[as] when he was leaving the court. They would return to Ahmad’s^[as] lodgings and discuss and debate together for hours. […]

“When Mr [Taylor] was due to return to Britain he came to the offices in Sialkot to say goodbye to Ahmad^[as]. The British at that time, had a very strong belief that they were the governing class and nothing should be done which would lessen the people’s respect for them. Mr [Taylor] happened to meet the commissioner on his visit to the office and he presumed that Mr [Taylor] had come to see him. Well, no, confessed Mr [Taylor]. He had come to say goodbye to Ahmad^[as]. […]

“[Prophet] Ahmad^[as] was a great religious thinker, Mr [Taylor] explained later, and he was proud to have known him.

“They had clashed many times on religious points. Once, Mr [Taylor] said that the reason why Jesus^[as] was born from a virgin was so that he should remain free of the taint of sin transmitted by Adam to all his progeny. Ahmad^[as] asked how that could be since Mary herself was descended from Adam. And was it not Eve who had tempted Adam to take the fruit of the forbidden tree so turning him into a sinner? Mr [Taylor] was unable to answer.” (Ahmad^[as], The Guided One, pp. 43-45)

The Promised Messiah^as also had a debate with Reverend Elisha P Swift. Hazrat Maulana Abdur Rahim Dard^rastates:

“At Sialkot, [Prophet] Ahmad^as came in touch with Christian missionaries. He held several debates with them. Elisha, a native Christian missionary, who lived to the south of Hajipura, once had a discussion with [Prophet] Ahmad^as. He asserted that salvation was impossible outside the fold of Christianity. [Prophet] Ahmad^as asked him to define the word ‘salvation’ and explain what he meant by it. The missionary failed to do so and concluded by saying that he had not studied logic.” (Life of Ahmad^as, pp. 48-49)

Another acquaintance of the Promised Messiah at Sialkot was a Hindu named Lala Bhim Sen. They used to have discussions on religious matters as well as medicine. However, “mostly they discussed religion. Mere observance of prayer was not enough, said [Prophet] Ahmad^[as] during a discussion about prayer [with Lala Bhim Sen], it is recalled. Nor was it sufficient to attach yourself to a spiritual leader. Each man must strive for himself. And he quoted the verse from the Quran: ‘And indeed those who strive in Our ways verily We shall guide them to the paths which bring them to Us.’ [29:70]” (Ahmad^[as], The Guided One, pp. 42-43)

What was the Promised Messiah^as like as a defender of Islam?

“One description was, ‘There was a special kind of shine and quality in his eyes. His nature is humble but commanding. His temperament is cool but heart-warming. His ability to withstand harshness has brought balance to his humility. He talks so softly that he appears to be smiling.’

“This aspect of his character, his ready smile, was mentioned again and again throughout his life by both friends and opponents. One friend described him as having ‘a halo of spiritual radiance and serenity and a glow of supernatural glory.’ There was ‘a loving tenderness’ that emanated from him, which was ‘a natural manifestation of his self and soul.’ It was combined with ‘a beaming smile and everlasting calmness.’ Other mellifluous descriptions talked of his ‘spiritual glow and serenity’, of his ‘sparkling glow of spiritual light’ and ‘his serene and peaceful brilliance.’” (Ibid., p. 45)

Commitment to religious work and preaching

Hazrat Maulvi Abdul Karim Sahib^ra Sialkoti narrates:

“The Promised Messiah^as said, ‘My state is that I even feel regret when answering the call of nature, for all the time that is wasted. This time too could be better spent in some religious work.’ He also stated, ‘Any occupation or engagement which prevents me from religious work and takes up my time is completely unacceptable to me.’

“His Holiness^as once said, ‘When an important task of religious nature arises, I deem food and drink, and sleep to be forbidden on me, until I have completed the task at hand.’

“The Promised Messiah^as also stated, ‘I am devoted to the cause of religion, in fact, I live for the sake of religion. Therefore, all I desire is that nothing obstructs my way in this path.’” (Life of the Promised Messiah^as, p. 65)

The Promised Messiah^as had such passion to spread the message of Allah the Almighty and so much concern about the moral and spiritual well-being of the people of the world that he was ready to sacrifice his very life for it. Owing to this, God Almighty sent the following revelation to Prophet Ahmad^as:

لَعَلَّکَ بَاخِعٌ نَّفۡسَکَ اَلَّا يَکُوۡنُوۡا مُؤۡمِنِيۡنَ

“Will you grieve yourself to death because they believe not.” (Tadhkirah [English], pp. 106-7)

The above revelation clearly manifests his sheer dedication to guiding humanity and going to extreme limits to achieve this divine goal.

Hazrat Bhai Abdur Rahman Sahib^ra Qadianisaid:

“It is beyond human power to describe the dedication and devotion of the Promised Messiah^as to the preaching and spreading of the message of God.

اَللّٰہُ اَعۡلَمُ حَيۡثُ يَجۡعَلُ رِسَالَتَہٗ

“‘Allah knows best where to place His Message.’ (Surah an-An‘am, Ch.6: V.125)

“The Lord of the worlds appointed the Promised Messiah^as for the purpose of making Islam prevail over all other religions. The chosen ones of God who are assigned this work come under the following command of Allah the Almighty:

بَلِّغۡ مَاۤ اُنۡزِلَ اِلَيۡکَ مِنۡ رَّبِّکَ ؕ وَاِنۡ لَّمۡ تَفۡعَلۡ فَمَا بَلَّغۡتَ رِسَالَتَہٗ

“‘O Messenger! convey to the people what has been revealed to thee from thy Lord; and if thou do it not, thou hast not conveyed His Message at all.’ (Surah al-Ma’idah, Ch.5: V.68)

“Huzoor^as did not spare any effort in fulfilling the responsibility of tabligh [preaching] and left no stone unturned. Whether it was day or night, the Promised Messiah^as was always occupied and would never miss any opportunity to preach. In every state, i.e., sitting, standing, walking, in solitude, or in gathering, the Promised Messiah^as would always be concentrated and committed [to tabligh]. Hence, every chapter of his biography and every moment of his blessed life is a practical manifestation and testament to this statement [that the Promised Messiah^as fulfilled his duty of preaching]. […]

“It was the result of this true yearning and sincere approach of the Promised Messiah^as that Allah the Almighty also supported him in every way. God lent him extraordinary help and succour, and provided for him means out of nowhere. The Promised Messiah^as often used to mention this blessing and favour of God Almighty in the following words:

“‘It is the sheer grace and kindness of Allah the Almighty that the moment a desire comes in my heart or a need arises, God immediately provides the means to fulfil it.’” (Tatimma [appendix] Sirat-ul-Mahdi, pp. 347-348)

Duty of preaching

Regarding the duty of preaching, the Promised Messiah^assaid:

“There is no doubt that many people have turned the enjoining of good and the forbidding of evil into a means of livelihood, but everyone is not of this nature. There are pure-hearted individuals as well who convey the words of God and His Messenger, peace and blessings of Allah be upon him, to the people only because they are commissioned to enjoin goodness and forbid evil, and they consider this task to be an obligation, and through this they desire to seek the pleasure of Allah Almighty.

“The duty of preaching is a position of lofty stature, and as it were, possesses within it the nature and grandeur of prophethood, provided that one does not neglect the fear of God. A person who exhorts others receives an opportunity to particularly reform their own selves as well, because in the least, it is necessary for a person to show others that they practice what they preach.” (Malfuzat [English], Vol. 2, p. 276)

Bishop Lefroy of Lahore

Prophet Ahmad^ashad a great command of the Bible as well, and Christian missionaries were advised not to get involved in debates with him. Though Christian clergy had a huge impact on the people of the subcontinent and even Muslims were converting to Christianity, Rt Rev GA Lefroy did not gather the courage to have a public discussion with the Promised Messiah^as. Muslims signed a letter of invitation, and many famous newspapers published it, but George Lefroy declined to have a debate with the Messiah^as of Muhammad^sa and retreated. The complete account of this endeavour can be read in the book, Ahmad^[as], the Guided One, under the heading, The Bishop Retreats.

Different methods of tabligh

Once, His Highness, Prince Muhammad Ibrahim Khan met the Promised Messiah^as. The prince suggested that instead of always staying in Qadian, touring various towns of Punjab and India and preaching and speaking to the people would be more beneficial. The Promised Messiah^asgave a detailed reply and explained his method of preaching in the following words:

“The methods of preaching are different in every age in accordance with the time and circumstances. Although the freedom of the present era is a good thing, it also has some drawbacks. I have employed the method of preaching that you have suggested, and I have also made journeys to some places for this purpose. However, I have seen, through experience, that the real objective cannot be fully achieved this way. Some people interrupt and start speaking during the speech. Some even hurl a few abuses and cause disorder by raising a clamour.

“Once, right here in Lahore, a person stood up during the course of my speech and hurled abuses right in my face, even though it was my own residence and there was an arrangement of the police, etc. The late Mian Muhammad Khan, who was very sincere and loving towards me, became angry, but I stopped him as it is against my moral principles to react in that same way.

“In short, I have had enough experience in Lahore, Amritsar, Delhi, Sialkot, etc. to know that this method is not free from mischief, and has a greater risk of violence. We were pelted with stones in Amritsar, and one stone even hit my son. Some of my friends were hit with shoes. لَا يُلْدَغُ المُؤْمِنُ مِن جُحْرٍ واحِدٍ مَرَّتَيْنِ [‘A believer is not bitten from the same hole twice’ (Sahih Bukhari, Kitab al-adab)], so how can I try the previously tested method again?

“The second big flaw is that in oral discussion, the transcribers can do whatever they like. They have the pen in their hands; they can make a mountain out of a molehill if they so choose. Then, there are some evil-natured people of the type who are explained things for hours, but because they do not have much opportunity to ponder during the course of an oral discourse and since the oral conversations are spontaneous and reactive, they do not leave a lasting impact. Therefore, I was forced to eschew this approach.

“In the course of my writing, I have penned seventy to seventy-five detailed books in order to communicate the arguments comprehensively. Each one of them is so comprehensive in its own right that it is not possible that if any seeker of truth or seeker of research reads them carefully, he would not find enough material to decide between truth and falsehood. In my lifetime, I have collected a mighty treasure of knowledge and I have disseminated it as far as it was possible. They have also been read by both, my friends and foes alike. The spoken word has a short lifespan.

“One does not get a chance to deliberate in its course. Rather, some excitable people do not even have a chance to comprehend, as they become furious as soon as they hear something against their views and start to fume at their mouths. On the other hand, if one can sit with a book in an isolated room, he gets the opportunity to deliberate. As there is no opponent at that time, one gets a good opportunity to ponder with a clear mind. However, I have not given up the other method. I have travelled to many cities for this purpose and have preached there. In some places, we were even confronted with bricks and stones. Yet, in your opinion, I have not preached my message.

“I have not had any worldly pursuits in my life. Whether I am in Qadian or Lahore, my every breath is in the way of Allah. I have now completed my work through reason and by citing the written record. There is no aspect left that I have not completed. Now it is only the prayers from my end that are left.” (Malfuzat [English], Vol. 10, p. 379-381)

Preaching to Queen Victoria

The Promised Messiah^as presented the peaceful message of Islam to Queen Victoria on more than one occasion.

In the Arabic part of his book, Aina-e-Kamalat-e-Islam, “[Prophet] Ahmad^as has, first of all, preached his mission to the Muslims of all other countries. Then is added a short historical note concerning his family by way of an introduction, after which is given an appreciation of the British in India followed by an invitation to Queen Victoria to accept Islam.” (Life of Ahmad^as, p. 342)

Then, in his books, Tuhfa-e-Qaisariyyah (A Gift for the Queen), published on her Diamond Jubilee, and Sitara-e-Qaisarah (The Star of Victoria), the Promised Messiah^asagain invited Queen Victoria to Islam and explained his claim of Messiahship as well.

Passion for tabligh

The Promised Messiah^assaid:

“If it was within my power, I would go door to door like beggars and preach the true religion of Allah the Almighty and thereby rescue humanity from the destructive shirk [polytheism] and kufr [disbelief] spread across the globe. If God would grant me the knowledge of the English language, I would personally embark on tabligh expeditions and spend my entire life in this pursuit even if I were to die in this cause.” (Malfuzat [1988], Vol. 2, pp. 219)

Beyond geographical boundaries

The Promised Messiah^asemployed various means to fulfil his responsibility of tabligh which knew no geographical boundaries. He published countless announcements, challenged famous religious figures of diverse faiths, wrote open letters and held public debates. Apart from the local press, global newspapers circulated Prophet Ahmad’s^as prophecies and victories over his opponents. Owing to his efforts, a great number of people denounced Christianity and reverted to Islam. Many foreigners, including Alexander Russell Webb, attributed their conversion to Islam to Hazrat Mirza Ghulam Ahmad^as of Qadian.

Conclusion

The Jamaat established by the Promised Messiah^as continues to carry on his mission with the same fervour and sincerity. The standards of tabligh set by Prophet Ahmad^as oblige members of the Ahmadiyya Muslim Community to spread the message of Islam to all and save humanity from the clutches of rising irreligiousness. As the Promised Messiah^asput it, “The actual mission for which God has appointed me is to remove the estrangement that has come between man and his Creator and re-establish a relationship of love and sincerity between him and his Lord. He has also appointed me to put a stop to religious wars by proclaiming the truth, to create religious harmony, to reveal the religious truths that have long remained hidden from mortal eyes, and to display the true spirituality that lies submerged under the darkness of selfish passions.” (Lecture Lahore, p. 42)

Names of Allah: ar-Raqīb, al-Basīr, as-Samī’, al-Mujīb, ash-Shahīd, al-Khabīr, al-‘Alīm, al-Muhsī, al-Hasīb, al-Kāfī, al-Muntaqim

Islam

Al Hakam

11th August 2023

Names of Allah: ar-Raqīb, al-Basīr, as-Samī’, al-Mujīb, ash-Shahīd, al-Khabīr, al-‘Alīm, al-Muhsī, al-Hasīb, al-Kāfī, al-Muntaqim

Rizwan Khan, Missionary, USA

photo1691678500 1 — Sheraz nazar | Unsplash

67. Yā Raqīb – O Watchful! – يا رقيب

Meaning

The root of raqīb means to watch and to guard. It refers to both knowledge and protection. Raqīb is one who constantly watches something to guard it because he cares for it. Ar-Raqīb means the Guardian (Hāfiz) from whom nothing is hidden. (Lane’s Lexicon, Root: رقب, Entry: رقب، رَقِيبٌ; The Ninety-Nine Beautiful Names of God, al-Ghazali, p. 114)

Similar names

The name al-Basīr (The All-Seeing) describes knowledge and sight. However, the name ar-Raqīb (The Watchful) describes the protective watchfulness of Allah Almighty that is related to His being al-Hafīz (The Preserver).

Use in prayer

When we first send our children to school, every parent is apprehensive because we cannot personally watch over them while they are gone. The name ar-Raqīb (The Watchful) reminds us that our ability to watch over them is limited; only Allah Almighty can truly watch over them. Whenever we drop them off at school, we can remember the sentiment when we dropped them off for the first time and say Yā Raqīb (O Watchful!), and pray that Allah Almighty keep them under His protective watch.

The word raqīb is also used to indicate the rivalry between two men who want to marry the same woman. (Friday Sermon, 12 Oct 2001; Lane’s Lexicon, Root: رقب, Entry: رَقِيبٌ) The word raqīb refers to how one watches his beloved to see if her love is going elsewhere. When this word is applied to Allah Almighty, it takes on a sublime meaning. It refers to how He watches us to see if we are true to our love for Him, or if we turn away to move towards the love of this world. (Khutbat-e-Mahmud, Vol. 3, pp. 227-8)

Disloyalty deeply offends us in our human relationships. The name ar-Raqīb (The Watchful) reminds us that Allah Almighty is watchful of whether we are disloyal. When we say Yā Raqīb (O Watchful!), we pray that Allah Almighty saves us from ever forgetting our love for Him.

68. Yā Basīr – O All-Seeing! – يا بصير

Meaning

The root of basīr means seeing. It also means mental perception, knowledge, or understanding. Al-Basīr means He who sees all things, whether hidden or apparent. (Lane’s Lexicon, Root: بصر, Entry: بصر، بَصِيرٌ)

Similar names

The names of Allah Almighty related to our senses of perception are metaphors. For example, when we are told that Allah Almighty sees, it is so we bring to mind how we know things by seeing them, and that Allah Almighty sees them better than us. Such descriptions are only meant to facilitate our understanding. (Tafsir-e-Kabir, Vol. 3, p. 377) Allah Almighty is transcendent, but it is we who need such descriptions to be able to understand Him and form a connection with Him.

The names as-Samī’ (The All-Hearing) and al-Basīr (The All-Seeing) are the foundation of our connection with Allah Almighty. The only way we have a connection with anyone is through our hearing and seeing. For Allah Almighty to have a connection with His creatures, He would have to be All-Hearing and All-Seeing. (Tafsir-e-Kabir, Vol. 5, pp. 273-4) When we pray, the names As-Samī’ (The All-Hearing) and al-Basīr (The All-Seeing) remind us that we can have a living connection with Allah Almighty.

This name is also mentioned under ar-Raqīb (The Watchful), al-Khabīr (All-Aware), and al-‘Alīm (The All-Knowing).

Use in prayer

If we are not able to see Allah Almighty when praying to Him, we should at least pray knowing that He sees us. (Sahih al-Bukhari, Kitab-ul-iman, Bab su’ali jibreel ‘ani n-nabiyy) When we say Yā Basīr (O All-Seeing!), we pray to Allah Almighty knowing that He sees us.

The name al-Basīr (The All-Seeing) is also connected with our gaining of insight. The Promised Messiah^as taught one of his companions to pray a short istikhārah prayer in the words:

يَا خَبِيْرُ اَخْبِرْنِى يَا بَصِيْرُ اَبْصِرْنِى يَا عَلِيْمُ عَلِّمْنِى

“O All-Aware, inform me! O All-Seeing (Basīr), make me see! O All-Knowing, teach me!” (Hayat-e-Qudsi, p. 223)

69. Yā Samī’ – O All-Hearing! – يا سميع

Meaning

The root of samī’ means to hear and to know. It also means to accept. (Lane’s Lexicon, Root: سمع, Entry: سمع) As-Samī’ means The All-Hearing.

Similar names

This name is also mentioned under al-Basīr (The All-Seeing), al-Mujīb (The Answerer of Prayers), and al-‘Alīm (The All-Knowing).

Use in prayer

One reason for distraction in prayer is our forgetting that Allah Almighty hears our every word. If we are speaking to a person who is not listening to what we are saying, we would naturally also lose interest. The name as-Samī’ (The All-Hearing) reminds us that our prayers do not fall on deaf ears. When we say Yā Samī’ (O All-Hearing!), we pray to the one who does not just hear every word we say, He also accepts our prayers.

70. Yā Mujīb – O Answerer of Prayers! – يا مجيب

Meaning

The root of mujīb means to answer, reply, or respond. Al-Mujīb means The One who accepts or answers prayers. (Lane’s Lexicon, Root: جوب, Entry: اجاب، المُجِيبُ)

Similar names

Whereas as-Samī’ (The All-Hearing) means both to hear and to accept and answer, al-Mujīb (The Answerer of Prayers) focuses on accepting, answering, and replying. (Lane’s Lexicon, Root: جوب, Entry: اجوب، اجاب)

Use in prayer

The name al-Mujīb (The Answerer of Prayers) reminds us that our prayers are not a one-way conversation with someone who is mute. Rather, Allah Almighty responds. When we say Yā Mujīb (O Answerer of Prayers!), we pray filled with conviction, knowing that Allah Almighty responds to the prayers of His beloveds, and He can respond to our prayers at any moment.

Allah Almighty promises, “Pray to Me; I will respond (astajib) to you.” (Holy Quran, Surah al-Mu‘min, Ch.40: V.61) This fills us with hope when we pray, but there is a condition. When the root of mujīb is applied to a person, it means responding to Allah’s call by obeying Him. If we want Allah Almighty to show us this attribute, we have to first develop it in ourselves. If we want Allah Almighty to respond to our prayers, we must first respond to Him by obeying His commands. Allah Almighty says, “And when My servants ask thee about Me, say: ‘I am near. I respond (ujīb) to the call of the supplicant when he calls on Me. So should they respond (yastajībū) to Me” (Holy Quran, Surah al-Baqarah, Ch.2: V.287)

When we think of how intensely we want Allah Almighty to respond to us, the name al-Mujīb (The Answerer of Prayers) reminds us that we should also want to respond to His call just as intensely.

photo1691678500 2 — Zahid Lilani | Unsplash

71. Yā Shahīd – O Witness! – يا شهيد

Meaning

The root of shahīd means seeing or witnessing something. It means telling or giving testimony of what one saw or witnessed. It also means being present. The word shahīd means one who is present, one who witnesses, and one who gives testimony. Ash-Shahīd means The Faithful in testimony, He from whose knowledge nothing is hidden, or the Present. (Lane’s Lexicon, Root: شهد Entry: شهد; The Holy Quran with English Translation and Commentary, 2:24, p. 70; Lisan al-‘Arab, Ibn Manzur, Root: شهد)

Similar names

This name is also mentioned under al-Khabīr (The All-Aware) and al-‘Alīm (The All-Knowing).

Use in prayer

We develop modesty when we realise that Allah Almighty is a witness to everything we do. (Kashf al-Ma’na ‘an Sirr Asma Allah al-Husna, Ibn Arabi, (51) al-Ism: ash-Shahid) If we think of doing something wrong that we’d feel ashamed of if someone else were present, we can pray saying Yā Shahīd (O Witness!), and remind ourselves that we are not alone. The name ash-Shahīd (The Witness) helps us develop shame for doing wrong when we are alone.

The word shahīd is also used for one who gives testimony, and Allah Almighty’s testimony can be in words or actions. When Allah Almighty supports His prophet with miraculous help and signs, that is His testimony of the truth of that prophet’s claim of being sent by Him. (Friday Sermon, 31 May 2002) When we say Yā Shahīd (O Witness!), we ask Allah Almighty to give testimony to the truth of Islam with His powerful signs.

72. Yā Khabīr – O All-Aware! – يا خبير

Meaning

The root of khabīr means to have knowledge about internal realities. It also means to try, test, or experience. Al-Khabīr means He who knows well the internal qualities of things. (Lane’s Lexicon, Root: خبر, Entry: خبر، خَبِيرٌ)

Similar names

Ash-Shahīd (The Witness) refers to knowledge of external things; al-Khabīr (The All-Aware) refers to knowledge of internal things; and al-‘Alīm (The All-Knowing) refers to absolute knowledge. (Lane’s Lexicon, Root: شهد, Entry: شَهِيدٌ; The Ninety-Nine Beautiful Names of God, al-Ghazali, pp. 25, 123)

This name is also mentioned under al-Latīf (The Kind, Knower of Subtleties), al-Bātin (The Hidden), al-‘Alīm (The All-Knowing), and al-Hasīb (The Reckoner).

Use in prayer

Whereas the names al-Basīr (The All-Seeing) and al-‘Alīm (The All-Knowing) focus on knowledge but not action, al-Khabīr (All-Aware) describes both knowledge and action. For example, Allah Almighty says about the opponents of Islam, “their Lord will, on that day, be fully Aware (Khabīr) of them,” (Holy Quran, Surah al-‘Adiyat, Ch.100: V.12) meaning that He is well aware of their evil and will punish them for their actions. The name al-Khabīr (The All-Aware) reminds us that Allah Almighty is not just aware of every hidden secret, but will also give recompense for it in the hereafter. (Tafsir-e-Kabir, Vol. 9, pp. 503-4) When we say Yā Khabīr (O All-Aware!), we are reminded that Allah Almighty knows our every secret, and we pray that He be lenient in our recompense.

This name can also be used when praying for information. The Promised Messiah^as taught one of his companions to pray a short Istikhārah in the words, يَا خَبِيْرُ اَخْبِرْنِى, “O All-Aware, inform me!” (Sirat-ul-Mahdi, Vol. 1, pp. 628-9)

73. Yā ‘Alīm – O All-Knowing! – يا عليم

Meaning

The root of ‘alīm means to know. Al-‘Alīm means the One whose knowledge comprehends all things in the most complete way. (Lane’s Lexicon, Root: علم, Entry: علم، عَلِيمٌ)

Similar names

The name al-‘Alīm (The All-Knowing) covers all the meanings of external and internal knowledge found in ash-Shahīd (The Witness) and al-Khabīr (The All-Aware). It covers all the meanings of knowledge found in as-Samī’ (The All-Hearing) and al-Basīr (The All-Seeing). Why are we taught those names if al-‘Alīm (The All-Knowing) covers their meanings? The reason is that the concept of knowledge is vast, and those names help break this subject into parts that we can relate to more easily. We reflect on each aspect of knowledge separately, and when we bring all those names together in our mind, we better understand the name al-‘Alīm (The All-Knowing).

This name is also mentioned under al-Hakīm (The Wise), al-Khabīr (All-Aware), and ash-Shākir (The Appreciating).

Use in prayer

When we say Yā ‘Alīm (O All-Knowing), we pray to Allah Almighty knowing that we know nothing.

The name al-‘Alīm (The All-Knowing) is also connected with our gaining knowledge. The Promised Messiah^as taught one of his companions to pray a short istikhārah prayer in the words:

يَا خَبِيْرُ اَخْبِرْنِى يَا بَصِيْرُ اَبْصِرْنِى يَا عَلِيْمُ عَلِّمْنِى

“O All-Aware, inform me! O All-Seeing, make me see! O All-Knowing (‘Alīm), teach me!” (Hayat-e-Qudsi, p. 223)

74. Yā Muhsī – O Counter! – يا محصى

Meaning

The root of muhsī means to number or count something, and to register or record it. (Lane’s Lexicon, Root: حصى, Entry: احصى) Al-Muhsī means The Recorder or The Counter.

Similar names

Al-Muhsī (The Counter) and al-Hasīb (The Reckoner) are synonymous in their meanings of “counting” and “recording.” The difference is that al-Hasīb (The Reckoner) has additional meanings.

Use in prayer

Knowledge is of two kinds: one is Allah Almighty knowing an event before it happens, and the other is Allah Almighty knowing that same event after it has actually occurred. If Allah rewarded good people and punished wrongdoers based on the first kind of knowledge, they would always doubt whether it was earned. However, when a person is rewarded or punished based on the second kind of knowledge, they have no doubt it was earned. (Tafsir-e-Kabir, Vol. 7, pp. 576-7) Both kinds of knowledge are equally definitive in the knowledge of Allah Almighty, but we as people do not see them as equally definitive because of our limited knowledge. That is why they are described separately for us. Allah Almighty says, “We did try those who were before them. So Allah will, assuredly, know those who are truthful and He will, assuredly, know the liars.” (Holy Quran, Surah al-‘Ankabūt, Ch.29: V.4) Here, the word “know” means to know after it has taken place when there is no longer room for people to doubt whether their reward or punishment is earned or not.

The name al-Muhsī (The Counter) refers to how Allah Almighty counts our every action after it has taken place. Its meaning of “numbering and counting” refers to how our actions are in His knowledge after experience, based on which we have now earned reward or punishment.

The name al-Muhsī (The Counter) reminds us that Allah Almighty keeps count of every one of our actions as we do them. We need this reminder because we forget to keep count. The Holy Quran says, “He will inform them of what they did. Allah has kept account (ahsā) of it, while they forgot it.” (Holy Quran, Surah al-Mujadalah, Ch.58: V.7)

Since we forget to keep count, the account in our mind is an estimate, an estimate that is skewed by our favourable opinion of ourselves. However, the name al-Muhsī (The Counter) reminds us that the account with Allah Almighty is purely objective and uninfluenced by our bias.

The name al-Muhsī (The Counter) reminds us that we have to be honest with ourselves, and before we can honestly pray, we have no choice but to be honest with Allah Almighty. When we say Yā Muhsī (O Counter!), we address the One to whom we can make no excuses.

75. Yā Hasīb – O Reckoner! – يا حسيب

Meaning

A root meaning of hasīb is to number or count something. (Lane’s Lexicon, Root: حسب, Entry: حسب) This meaning of al-Hasīb is synonymous with al-Muhsī (The Counter).

A second meaning of al-Hasīb (The Reckoner) is to take someone to account for their wrongdoing and to punish them. (Mafatih al-Ghayb, Fakhr al-Din ar-Razi, Surah an-Nisa’ Ch.4: V.7; Lane’s Lexicon, Root: حسب, Entry: حَسِيبٌ) This meaning is synonymous with al-Muntaqim (Inflictor of Retribution).

A third meaning of al-Hasīb is The Sufficer, or Giver of what is sufficient. (Lane’s Lexicon, Root: حسب, Entry: حَسِيبٌ) This meaning is synonymous with al-Kāfī (The Sufficient).

This name is also mentioned under al-Jāmi’ (The Gatherer).

Similar names

Whereas names like al-Muhsī (The Counter) and al-‘Alīm (The All-Knowing) focus on knowledge but not action, names like al-Hasīb (The Reckoner) and al-Khabīr (All-Aware) describe both knowledge and action. Al-Hasīb (The Reckoner) does not just refer to the One who counts each of our actions as we have done them, but also the One who holds us to account for those actions.

Use in prayer

The Holy Prophet^sa said, مَنْ حُوسِبَ عُذّبَ, “Whoever will be called to account (hūsiba) will surely be punished.” (Sahih al-Bukhari, Kitab-ul-’ilm, Bab mun sami‘a Sshay’an fa aaja‘a hatta ya‘rifahu)

No one can attain salvation because of their good actions alone. (Sahih Muslim, Kitab sifatu l-qiyamah, Bab lun yadkhula ahadu l-lannata bi a‘malihi bul bi tahmatillahi ta‘ala) For example, if a loving mother ever calls her child to account for all their negligence, the child must have crossed a line and done something very wrong. A mother happily overlooks countless faults in her children because she loves them. Our relationship with our mother is based on a love where tallying faults is inconceivable. If we were to ever face such a detailed reckoning in this relationship, we would undoubtedly fall short. Our connection with Allah Almighty echoes this sentiment.

The only accounting with Allah Almighty that we can pass is “an easy reckoning” (حِسَابًا يَّسِيۡرًا). (Holy Quran, 84:9) The Holy Prophet^sa described this as Allah Almighty seeing our account and overlooking it. The Holy Prophet^sa would pray, اللَّهُمَّ حَاسِبْنِي حِسَابًا يَسِيرًا, “O Allah! Grant me an easy reckoning!” (Musnad Ahmad, Hadith 23695, narrated by Hazrat Aisha^ra) He also said that many of his followers would be admitted to paradise without accounting (بِغَيْرِ حِسَابٍ). (Sahih al-Bukhari, Kitab ar-riqaq, Bab wa mun yatawakkal ‘ala Allahi fa huwa husbuhu)

If we hope to have an easy accounting (حِسَابًا يَّسِيۡرًا) in the hereafter, we have to hold ourselves to account in this world. Hazrat Umar^ra said, “The reckoning (hisāb) of the Day of Judgement is only light for the one who reckoned (hāsaba) with himself in the world.” (Jami’ al-Tirmidhi, Kitab sifati l-qiyamah) If we hope to pass the Day of Judgement without accounting (بِغَيۡرِ حِسَابٍ), we have to offer sacrifices in this world without counting. When we say Yā Hasīb (O Reckoner!), we pray that we be saved from facing any accounting from Allah Almighty.

76. Yā Kāfī – O Sufficient! – يا كافى

Meaning

The root of kāfī means he sufficed or he contented, or it stood instead of another thing. Al-Kāfī means The Sufficient. (Friday Sermon, 16 Jan 2009, Khutbat-e-Masroor, Vol. 7, pp. 24-25; Lane’s Lexicon, Root: كفى, Entry: كفى; The Holy Quran with English Translation and Commentary, 19:2, p. 1926)

Similar names

Al-Hasīb and al-Kāfī are synonymous in their meaning of “sufficiency”; the root of Kāfī is used extensively in the definition of the root of Hasīb. (Lisan al-‘Arab, Ibn Manzur, Root: حسب) The Holy Quran uses this root distinctly from the root of Hasīb in that it repeatedly says that Allah Almighty is sufficient (kafā) to stand in the place of anyone we think we need. For example, Allah Almighty says He is sufficient (kafā) as a Reckoner, a Friend, a Helper, a Witness, a Preserver, a Guide, etc. (Holy Quran, 4:7, 4:46, 4:80, 4:82, 4:133, 4:167, 4:172, 17:66, 25:32, 33:4, 33:40, 33:49, 48:29) This means He is sufficient to stand in the place of any friend, helper, or guardian we think we need. At the time of the demise of the Promised Messiah’s^as father, he received a revelation of the verse, “Is not Allah sufficient (kāf) for His servant?” (Tafsir Hazrat Masih-e-Maud^as, 39:37, Vol. 7, p. 55) This was a reassurance that Allah Almighty was more than sufficient to stand in place of his father.

Use in prayer

When we say Yā Kāfī (O Sufficient!), we pray that Allah Almighty becomes sufficient for us, without our having the need to rely on anyone else.

77. Yā Muntaqim – O Inflictor of Retribution – يا منتقم

Meaning

The root of muntaqim means to punish or to inflict penal retribution for what someone has done. (Lane’s Lexicon, Root: نقم, Entry: انتقم) Al-Muntaqim means The Awarder of appropriate punishment, The Avenger, or The Inflictor of Retribution.

Similar Names

The meaning of “punishment” is found in both al-Hasīb (The Reckoner) and al-Muntaqim (Inflictor of Retribution). (Lisan al-‘Arab, Ibn Manzur, Root: حسب, See “حَسِيبُكَ اللّٰه أَي انْتَقَمَ اللّٰه منك”)

This name is also mentioned under As-Sabūr (The Patient).

Use in prayer

In ignorance, some people dislike Allah Almighty having the attribute of inflicting punishment. (Haqaiq al-Furqan, Ibrahim 14:48, Vol. 2, p. 448) However, not punishing criminals would be an injustice to their victims. The name al-Muntaqim (The Inflictor of Retribution) brings to mind the essential role of punishment in any system of justice. When we say Yā Muntaqim (O Inflictor of Retribution), we pray that Allah Almighty give justice to the helpless victims of crime by inflicting retribution on those who wronged them.

11 August 1947: Jinnah, Pakistan and its minorities

History
Trending

Al Hakam

11th August 2023

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

CamScanner 07 06 2023 09.50 1 — Jinnah addressing the Constituent Legislative Assembly of Pakistan in Karachi | The Civil and Military Gazette, 14 March 1948

Upon the demise of Muhammad Ali Jinnah, the founder of Pakistan, in 1948, Hazrat Musleh-e-Maud, Mirza Bashir-ud-Din Mahmud Ahmad^ra wrote an article and advised the people of Pakistan to fulfil the good wishes of Mr Jinnah instead of becoming anxious upon his death.

Huzoor^ra said that this would be the most appropriate reaction to their leader’s death, and hoped that if the people of Pakistan – who loved and valued Jinnah a lot – make a firm resolve to march towards the goal that was set for Pakistan by Jinnah and make utmost efforts in achieving it, then Pakistan would surely continue to leap forward. (Al Fazl, 21 September 1948, p. 4)

What was the goal that was set for Pakistan by Jinnah, or what kind of state did he dream of?

This question was answered by Jinnah himself during his speech at the Constituent Assembly of Pakistan on 11 August 1947.

During his speech, he said:

The Scotsman 12 August 1947 — The Scotsman, 12 August 1947

“Every one of you, no matter what his colour or creed, is first, second, and last a citizen of the State, with equal rights, privileges, and obligations. You are free to go to your temples and your places of worship in this State of Pakistan. Religion or caste or creed have nothing to do with the business of the State.” (The Scotsman, 12 August 1947, p. 4)

The News Chronicle of London reported, “Mr Jinnah cooed to the minorities, appealing to them to work in cooperation as equal citizens, forgetting the past.” (News Chronicle, 12 August 1947, p. 1)

News Chronicle 12 August 1947 — News Chronicle, 12 August 1947

The Muslims of the Indian subcontinent demanded a separate homeland where they could freely profess their Faith. However, despite being a Muslim-majority state, it was to provide equal rights to all of its citizens regardless of their faith, colour, caste, race or background.

CamScanner 07 06 2023 09.43 1 1 — Hazrat Sir Chaudhry Zafrulla Khan^ra and MA Jinnah | The Civil and Military Gazette, 4 January 1948

Hazrat Musleh-e-Maud’s^ra advice to newly-formed Pakistan

Hazrat Musleh-e-Maud^ra has perfectly shed light on the above-mentioned point in his 1952 article for the Pakistan Law Review titled “Pakistan me qaanoon ka mustaqbil” – The Future of Law in Pakistan. Huzoor^ra wrote:

“I believe that the biggest problem Pakistani people will have to face is that they have a huge majority of Muslims, and the government of Pakistan has not been established as a result of a military or national victory, rather it has been established through a consensus [among its people]. Therefore, despite having a huge Muslim majority, Pakistan will have to consider that consensus while drafting its legislation, otherwise, it will be rightly blamed for breaking a collective consensus. […]

“If a [Pakistani] Muslim desires to be declared a good Muslim in the sight of Allah the Almighty, just as they consider themselves, then they must fulfil all those accords and promises in a true spirit, which were made to the minorities and other communities at the time of Pakistan’s establishment. If anyone draws away from fulfilling those accords, in reality, they are moving away from Islam.” (“Promises made to minorities when Pakistan was created must be fulfilled: Hazrat Musleh-e-Maud’s^ra guidance for Pakistani laws”, Al Hakam, 20 May 2022, Issue 218, p. 7)

Huzoor^ra further outlined the following points to be considered while drafting Pakistan’s laws:

“1) The spirit of Islamic teachings should always be in our minds.

“2) Our laws need to be perfectly compatible with human nature.

“3) We need to fulfil all promises in every aspect that have been made to the minorities.” (Ibid.)

After presenting the Islamic teachings in relation to fostering a harmonious and successful society within the country, Huzoor^ra stated:

“Indeed, we can never satisfy all classes of the country – meaning maulvis, Western-influenced educated people, the poor, and the rich – but by acting on the above-mentioned wise foundation, we can certainly fulfil the needs of human nature and succeed in attaining the love of Allah the Almighty.” (Ibid.)

Screenshot 20240110 185429 scaled — Hazrat Musleh-e-Maud^ra

From the beginning, Hazrat Musleh-e-Maud^ra gave valuable guidance to the newly formed Pakistan and advised the public and the government to understand their responsibilities for the successful future of Pakistan.

For instance, in December 1947, Huzoor^ra started a series of six lectures, titled Pakistan Aur Uska Mustaqbil – Pakistan and its future – which were delivered in Lahore. The series concluded on 17 January 1948. (“Hazrat Musleh-e-Maud’s^ra blueprint for a successful Pakistan: Highly praised yet neglected advice”, Al Hakam, 3 December 2021, Issue 194, pp. 18-21)

Maynard Hall of the Law College Lahore (now Sheerani Hall) | Image: Library

In 1948, Huzoor^ra delivered another series of lectures in major cities of West Pakistan, on “Istihkam-e-Pakistan” – The Consolidation of Pakistan – which covered insightful topics for the successful future of Pakistan, including national interests and guidance for the countrymen and government. (“‘The consolidation of Pakistan’: Lectures by Hazrat Musleh-e-Maud^ra on how Pakistan can see success”, Al Hakam, 6 May 2022, Issue 216, pp. 10-13)

The Ghulam Hoosain Khalikdina Hall and Library, Karachi | SyedKawishAli, Wiki Commons

If the government and the people of Pakistan had taken heed of Hazrat Musleh-e-Maud’s^ra valuable and timely guidance – which was hugely praised at the time – the country would have progressed immensely, and it could have avoided many setbacks that were faced in the following years and in present-day Pakistan.

Muhammad Ali Jinnah

Muhammad Ali Jinnah (1876-1948) was also known as Quaid-e-Azam. As a lawyer, Jinnah gained fame for his skilled handling of the 1908 “Caucus Case”. Being disappointed on the part of Indian politics in the early 1930s, he moved to England and decided to settle there. Realising the situation, Hazrat Musleh-e-Maud^ra wished to bring him back to India so that he may continue his efforts for the Muslims. Hence, he instructed Hazrat Maulvi Abdur Rahim Dard^ra, the then Imam of the Fazl Mosque, to persuade Jinnah to return to British India. Quaid-e-Azam then restarted his efforts for the Muslims of India, with a new zeal, and had great support from Hazrat Musleh-e-Maud^ra at every crucial step. Pakistan was established in 1947, and Muhammad Ali Jinnah became its first Governor-General.

45th Jalsa Salana held in Canada

Canada

Al Hakam

11th August 2023

Syed Mukarram Nazeer, Canada Correspondent

Jamaat-e-Ahmadiyya Canada held its 45^th Jalsa Salana on 14-16 July 2023 at the International Centre, Mississauga, Ontario, Canada. To ensure prompt and accurate coverage, three dedicated volunteers were engaged by Al Hakam Canada for reporting. Men’s side was covered by Mahmud Chugtai Sahib and Umer Rashid Sahib, while Amtul Shafi Tariq Sahiba covered Lajna’s side.

On 14 July, volunteers were asked to come in no later than 10:30am and were given final instructions. Over 1,400 khuddam had registered for duties under the Khidmat-e-Khalq Department and were ready to serve, with their main focus being security and parking.

On Friday, the recording of Hazrat Amirul Momineen’s^aa Friday Sermon from earlier in the day in the UK was played. This was followed by Jumuah and Asr prayers, and then lunch.

Men had general dining, senior citizen dining, and a non-spicy food area. Volunteers had their own serving area. Separate tea stalls offered fresh tea. Lajna had a main dining hall, kids’ dining area, tables and chairs for elderly ladies, and a non-spicy dining area.

For seating, Lajna had two halls. In the main hall, areas were reserved on either side of the stage for the elderly and guests. On one side of the hall, chair arrangements were made. The rest of the hall was carpeted for sitting on the floor. At the back of the hall was a designated area for children between 4 and 7 years of age. The kids’ hall had a lot of open space. Strollers and pushchairs had their own parking area. The children’s library and activity bags for sale helped keep children busy during Jalsa proceedings. Daycare service helped mothers devote time to Jalsa duties. A milk refill station and a diaper changing station helped keep children comfortable.

Jalsa Canada commenced with the flag-hoisting ceremony. Huzoor’s^aa representative, Amir Jamaat-e-Ahmadiyya Kababir, Muhammad Sharif Odeh Sahib, raised the Liwa-e-Ahmadiyyat. He was joined by Amir Jamaat-e-Ahmadiyya Canada Lal Khan Malik Sahib, who raised the Canadian Flag. This was followed by silent prayer.

The first session was presided over by Amir Jamaat Canada and began with the recitation from the Holy Quran, followed by a poem, and their translations were followed by three speeches, one by Amir Jamaat Canada, one by Naveed Ahmad Mangla Sahib, and another one by Farhan Iqbal Sahib. This was followed by dinner.

The second day’s opening session was presided over by missionary-in-charge Canada Abdur Rashid Anwar Sahib and commenced with the recitation from the Holy Quran with translation and a poem, followed by four speeches by Naib Amir Jamaat Canada Sohail Mubarak Sharma Sahib, Abdul Sami Khan Sahib, Sarmad Naveed Sahib, and missionary-in-charge Canada.

The second day of Jalsa is special for Lajna, as they conduct their own session. It was presided over by Amtul Jameel Sahiba. She was joined on stage by Sadr Lajna Imaillah Canada, Amtul Salam Malik Sahiba, and the wife of Amir Jamaat Canada, Amatul Latif Malik Sahiba. The session started with the recitation from the Holy Quran with translation and a poem, followed by award distribution for students achieving distinction in worldly education and Hifzul Quran School Canada.

This was followed by four speeches by Naib Sadr Lajna Imaillah Canada Dr Naureen Sohail Sahiba, Honorary Member of National Amila Lajna Imaillah Canada Amatur Rafiq Zafar Sahiba, Sadr Lajna Imaillah Canada Amtul Salam Malik Sahiba, and Secretary Tarbiyat Lajna Imaillah Canada Nadia Mahmood Sahiba.

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In between the speeches, an Arabic qaseedah was also recited.

On the men’s side, the third session started with Amir Jamaat Kababir presiding. After the recitation from the Holy Quran and a poem, the ‘Alam-e-Inami, awards from Hifzul Quran School Canada, and awards for academic excellence were handed out.

A number of dignitaries attended the session, such as politicians, chiefs of police, mayors, professors, religious clergy, and representatives of other communities. Most were recognised by name, and some were invited to speak from the podium. They included the Leader of Official Opposition, Canada, Piere Poilievre; Minister of Seniors, Canada, Kamal Khera; Premier of Ontario, Dough Ford; the Leader of Official Opposition Ontario, Marit Stiles; Minister of Education, Ontario, Stephen Lecce; Minister of Public and Business Service Delivery, Ontario, Kaleed Rasheed; Minister of Red Tape Reduction, Ontario, Param Gill; Solicitor General, Ontario, Michael Kerzner; and Ontario Provincial Police Commissioner, Thomas Carrique.

The session had four speeches by Aizaz Khan Sahib, Safwan Choudhry Sahib, Umair Khan Sahib, and Amir Jamaat Kababir.

The day ended with dinner.

Nazim Interpretation Hifazat Ahmad Sahib reported that his team of 17 volunteers simultaneously translated Jalsa proceedings into Arabic, Bengali, English, French, and Urdu. Special headphones available to attendees permitted different language frequencies to be set up on them.

The third and final day of Jalsa began at 11am.

Near the Lajna jalsa gah, an exhibition was set up, celebrating the Lajna centenary.

The final session started with Amir Jamaat Canada presiding. After recitation from the Holy Quran and a poem, five speeches were delivered by Najeeb Ullah Ayaz Sahib, Shahid Mansoor Sahib, Secretary Tarbiyat Canada; Hadi Ali Chaudhary Sahib, Naib Amir Jamaat Canada; Abdul Hameed Warraich Sahib, Sadr Majlis Ansarullah Canada; and Amir Sahib Jamaat-e-Ahmadiyya Canada.

Congregational Zuhr and Asr prayers, followed by lunch, brought the Jalsa to an end.

Nine mainstream media outlets covered Jalsa Salana Canada, including three of the largest TV stations and three of the largest radio stations in the Greater Toronto Area. Additionally, a multicultural TV news channel, a prominent radio station in Vancouver, and a local newspaper in Mississauga provided local coverage.

Jalsa Salana Canada had a total attendance of 21,297 participants, including 10,473 men, 10,821 women, and 861 guests from 46 countries. 4,511 volunteers worked to make Jalsa a success.

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Al HakamThe Weekly

AlhakamAl hakam newspaper

Friday Sermon

21 July 2023

Muhammadsa: The great exemplar

Romaan Basit, Ahmadiyya Archive & Research Centre

Ataul Fatir Tahir, Lecturer Jamia Ahmadiyya UK

Worship during menstruation

Qadar, divine decree, predestination, fate, free will

Five Volume Commentary, Ahmadi and non-Ahmadi tafasir

M Adam Ahmad, Al Hakam

Defence of Islam at a very young age

What was the Promised Messiahas like as a defender of Islam?

Commitment to religious work and preaching

Duty of preaching

Bishop Lefroy of Lahore

Different methods of tabligh

Preaching to Queen Victoria

Passion for tabligh

Beyond geographical boundaries

Conclusion

Rizwan Khan, Missionary, USA

67. Yā Raqīb – O Watchful! – يا رقيب

Meaning

Similar names

Use in prayer

68. Yā Basīr – O All-Seeing! – يا بصير

Meaning

Similar names

Use in prayer

69. Yā Samī’ – O All-Hearing! – يا سميع

Meaning

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Use in prayer

70. Yā Mujīb – O Answerer of Prayers! – يا مجيب

Meaning

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Use in prayer

71. Yā Shahīd – O Witness! – يا شهيد

Meaning

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Use in prayer

72. Yā Khabīr – O All-Aware! – يا خبير

Meaning

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Use in prayer

73. Yā ‘Alīm – O All-Knowing! – يا عليم

Meaning

Similar names

Use in prayer

74. Yā Muhsī – O Counter! – يا محصى

Meaning

Similar names

Use in prayer

75. Yā Hasīb – O Reckoner! – يا حسيب

Meaning

Similar names

Use in prayer

76. Yā Kāfī – O Sufficient! – يا كافى

Meaning

Similar names

Use in prayer

77. Yā Muntaqim – O Inflictor of Retribution – يا منتقم

Meaning

Similar Names

Use in prayer

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

Hazrat Musleh-e-Maud’sra advice to newly-formed Pakistan

Muhammad Ali Jinnah

Syed Mukarram Nazeer, Canada Correspondent

Muhammad^sa: The great exemplar

What was the Promised Messiah^as like as a defender of Islam?

Hazrat Musleh-e-Maud’s^ra advice to newly-formed Pakistan