Members of the Ahmadiyya community assembled at Qadian as usual during the last week of December and we are glad to note that they not only assembled in increased numbers but with increased enthusiasm, increased sincerity, and increased devotion to their holy leader, and I believe they left Qadian with increased faith.
Jalsa Salana 1920, as it was being addressed by Hazrat Khalifatul Masih IIra on 27 December [1920]. This picture is reffered to in The Review of Religions’ article
The pandal [marquee] was greatly extended this year in order to make room for about 2,000 more men, yet even the extended pandal was found barely sufficient to accommodate the huge gathering. The whole assembly, as it was being addressed by His Holiness, the Khalifatul Masih, on 27 December [1920], was photographed and we hope to be able to reproduce the photo in our next issue. [The photo is given above.]
The meeting was attended by representatives of the Ahmadiyya community from all parts of India. Among the representatives of the Ahmadiyya community in foreign countries were the Ceylonese gentlemen studying at Qadian, three gentlemen from Mauritius and a learned gentleman of Bukhara named Muhy-ud-din who intends to stay at Qadian for some time to study Ahmadiyya literature and then to return to the land of his fathers as a missionary of the Ahmadiyya movement.
The meeting continued to hold its sittings for four days, viz., from 26 to 29 December [1920]. On the first day, after the usual recitation from the Holy Quran, it was addressed by Maulvi Rahim Bakhsh Sahib MA, BT, who compared the Islamic way of divine worship with those of other religions; by Hakim Khalil Ahmad Sahib who dwelt on the manifold blessings of the Promised Messiah[as]; and by Maulavi Hafiz Roshan Ali Sahib who discussed the truth of the Promised Messiah’s[as] claims. In the evening, Khalifa Rashid-ud-Din Sahib, General Secretary, Sadr Anjuman Ahmadiyya, Qadian, delivered a lecture in English on the Medinite life of the Holy Prophet, may peace and the blessings of God be upon him.
On the second day, Maulavi Shaikh Abdur Rahman Sahib, Headmaster, Ahmadiyya Madrassa, Qadian (late student of Azhar University and a convert from Hinduism), delivered himself a learned discourse on a comparison of Islam with other religions.
In the afternoon, the assembly had the privilege of listening to a soul-elevating speech from His Holiness, Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih II[ra], which lasted for about 5 hours.
On the third day, 28 December [1920], the general secretary to Anjuman Ahmadiyya and the different secretaries to His Holiness, the Khalifatul Masih II[ra] read the annual reports of their respective departments and in the afternoon, His Holiness delivered a highly instructive speech on angels, which though occupying about 5 hours remained unfinished and was continued the following day, taking about 7 hours in all.
We intend to publish a translation or a substance of the speech in the pages of The Review [of Religions].
On the fourth day, His Holiness was followed by Maulavi Ghulam Rasul of Rajeke Sahib, who discussed the nabuwwat (prophethood) of the Promised Messiah[as] and then the meeting came to a close with prayers to the Almighty Allah.
As usual Ahmadi ladies also came in very large numbers from different parts of India. They held their separate meetings in Masjid-i-Aqsa and were addressed by His Holiness, the Khalifat-ul-Masih, and a number of other speakers. It is highly gratifying to see that the Ahmadi ladies are taking a lively interest in the movement.
This year an arrangement was made for ladies in the pandal also where they could listen to lectures, with due observance of purdah, but as space was very limited, only literate ladies were admitted, on production of admission tickets, which were issued for that purpose.
Our missionaries in England and America sent messages to their brethren assembled in their annual meeting at Qadian. Our brethren are taking a keen interest in the work of the foreign missions.
A member of the Jamaat presented a question before Hazrat Khalifatul Masih II[ra] as to what the spiritual way of having offspring was. In response, Hazrat Musleh-e-Maudra said:
“The spiritual way [of getting offspring] is the same as that used by Zachariah, (which is mentioned in the first ruku‘ of Surah Maryam).
“[Then] raise that child and teach him religion. You should strive to establish God’s love in their heart. They should regularly remember God in their speech.”
What is the method for achieving satisfaction in Salat?
A friend asked Hazrat Musleh-e-Maud[ra] that he offers Salat but does not get satisfaction. Hazrat Khalifatul Masih II[ra] replied:
“A way of achieving satisfaction [in Salat] is to perform ablution properly. Then recite istighfar for some time after the Salat. Moreover, a person should offer the sunnah prayers before and after the Salat with full concentration and earnestness.
“Salat should be offered unhurriedly and by keeping its meaning in the mind. After doing so, if you still do not find satisfaction and contentment in your heart, do not panic and keep doing it repeatedly, because it is not the work of a day or two, but a lifelong effort.”
Witnessing the Holy Prophetsa and the Promised Messiahas
A person asked Hazrat Khalifatul Masih II[ra] to let him know about a method which he could follow and always get the honour of meeting the Holy Prophetsa and the Promised Messiahas [in dreams and visions].
In reply, Hazrat Musleh-e-Maud[ra] said:
“The meaning of witnessing [the prophets] in reality is to meet them spiritually. However, it is irrational and unreasonable to think that prophets should come to visit people on a daily basis or that they should be brought to them. This is only an act of Allah the Almighty under which He grants the honour of [prophets’] visit to His servants.
“This is called the real witnessing and according to sufis [saints], whoever is blessed with this vision becomes part of the [group of the] sahaba [companions of prophets]. Another kind of sighting is that when a person thinks about something, its image is formed in his mind. Such visualisations may occur to certain people on a regular basis, but they are of no useful purpose. People should seek to achieve spiritual witnessing instead of those visions. They should follow their uswa-e-hasna [exemplary ways of life] so that they can derive full benefit.”
Farming as a profession
A friend wrote to Hazrat Musleh-e-Maud[ra] that Hazrat Khalifatul Masih I, Hakim Maulvi Nuruddin Sahibra used to narrate a tradition that when the Holy Prophetsa saw agricultural tools in a person’s house, he said that faith and blessings would be removed from that house. Moreover, the following hadith is present in Ihya-ul-Uloom:
اھل الکور اھل الکور
It means that the villagers [farmers] are like prisoners. The worldwide condition of those people who are farmers by profession also reveal strong practical proof of such ahadith. [The enquirer stated that] in view of the above-mentioned ahadith and the practical experience of the world, he has started to hate agriculture and desires to leave it and get some other property within or near the city, or invest his wealth in another business. He requested Hazrat Khalifatul Masih[ra] to guide him in this regard.
Hazrat Musleh-e-Maud[ra] gave the following answer:
“All we know is that almost all the companions were farmers. Moreover, it is narrated in the ahadith about the Mahdi that he would be ‘Harith harrath’ [i.e. related with the profession of agriculture].
“The hadith you have pointed out means that those people will be ruined who engage themselves in agriculture to the extent that they do not pay any attention to religion. This is a common defect in the agriculturists that they do not pay much attention to other matters at all. They are always complaining that [they are busy because] ‘it is time to reap a certain crop’ or ‘it is time to sow such and such crop’ and then they say that ‘it is time to water them’. If a person can remove this defect, then this profession is also a very good profession.
“In the present age, this profession has advanced to the point where it can be done like trade, i.e. through co-operative societies. The fact of the matter is that the time of the Holy Prophetsa was a time of conquests.
“At that time, it was a humiliation and disgrace to give priority to the benefits of agriculture over the common interests. Hence, whatever the Holy Prophetsa said about such people was true in a certain sense. However, it is also true on the other hand that agriculture is a respected profession.”
How to get rid of worldly concerns?
A person wrote that he had become negligent in performing religious duties due to worldly thoughts and worries. He sought advice from Hazrat Khalifatul Masih II[ra] to help him get rid of worldly concerns. Hazrat Musleh-e-Maud[ra] said:
“Worldly worries can only be diminished if the love of the world is reduced. There are none among those who are obsessed with earning worldly riches and then they say that they have got enough of the world.
“On the other hand, examples of such people do exist who are always after the love of God. They are grateful and content with the share of the world they possess. The only way to save oneself from worldly worries is to give the world the importance it deserves [and nothing more than that].”
“Before that, they were waiting for the arrival of the Messiah at the turn of this century. They were waiting for him just as people eagerly await [the appearance] of the Moon on the Festivals of Eid or for delicious meals at a feast. However, when their expectations were fulfilled and their desires were satisfied, they began to consider the word of Allah as a human fabrication and said that he [the Promised Messiahas] was a liar who was misleading people like Satan.” (I‘jaz-ul-Masih, Ruhani Khazain, Vol. 18, p. 11)
Referring to the above mentioned excerpt, opponents of the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas, claim that the word مفترِي is a maqsur noun and is marfu‘ [nominative] in the phrase مفترِي يُضل الناس كالشيطان. Thus, they insist that its last letter “ya” should have been removed according to the rules of Arabic grammar and that the correct phrase should have been مفترٍ يُضل الناس كالشيطان .
Opponents attempt to prove that the Promised Messiahas made this mistake because he did not know the rules of Arabic grammar. However, they have themselves made a huge mistake in pointing out that the word مفترِي is a maqsur noun. Below we present the definition of the maqsur noun for the readers’ knowledge and to inform the opponents:
“The last letter of a maqsur noun is not removed in any case, whether it is marfu‘ [nominative], mansub [accusative] or majrur [genitive]. Among its examples are: ان الهدى هدى اللّٰه and اتبع سبيل الهدى, [i.e. the last letter in the word هدي remains intact because it is a maqsur noun].” (Abbas Hassan, Al-Nahw al-Wafi, pp. 188-189)
The word مفترِي is a manqus noun. Below is the definition of a manqus noun:
المنقوص وهو الاسم المعرب الذي في آخره ياء لازمة، غير مشدده، قبلها كسرة، مثل العالي، الباقي، المرتقي، المستعلي، وحكمه ان يرفع بضمة مقدرة على الياء في حالة الرفع، وينصب بفتحة ظاهرة على الياء في حالة النصب، ويجر بكسرة مقدرة عليها في حالة الجر۔
“The manqus noun ends with a ‘ya’ and is preceded by a kasrah. Its examples are:
العالِي، الباقِي، المرتقِي، المستعلِي
“When a manqus noun is marfu‘ or majrur, it is given dhammah and kasrahmuqaddarah [i.e. these signs are assumed and are not spoken] and if it is mansub, it is given a visible fathah on its ‘ya’ at the end.” (Al-Nahw al-Wafi, pp. 190-191)
In Sharh al-Ashmuni, it is stated:
اذا وقف علي المنقوص المنون، فان كان منصوبا ابدل من تنوينه الف، نحو رايت قاضياً، وان كان غير منصوب فالمختار الوقف عليه بالحذف؛ فيقال هذا قاض و مررت بقاض، ويجوز الوقف عليه برد الياء، كقراءة ابن كثير ولكل قوم ھادي، و مالهم من دونه من والي، و ماعند اللّٰه باقي
“When a nunated manqus noun is mansub, its nunation is changed with an alif as in رايتُ قاضياً. If it is marfu‘ or majrur, it is acceptable to remove the last letter as in هذا قاضٍ and مررتُ بقاضٍ, but it is also justified to keep the ‘ya’ at the end. Its example is present in the qira‘at of Ibn Kathir, i.e. ولكل قوم ھادِي and ما عند اللّٰه باقِي.” (Sharh al-Ashmuni ala Alfiyah ibn Malik, Juz‘ 3, p. 750)
The above explanation clearly shows that it is not wrong to either write nunated manqus nouns with or without “ya” when they are marfu‘ and majrur.
To further clarify that the Promised Messiahas did not commit any mistake in writing مفترِي with a “ya” at the end, the following examples from Arabic literature will hopefully prove sufficient for the opponents to recognise their serious mistake:
1. In Tuhfatul Ahwazi by Muhammad Abdur Rahman bin Abdul Rahim Al-Mubarakpuri, which is the Sharh [interpretation] of the book, Jami‘ al-Tirmidhi, it is written about a narrator, Abu Harun Al-Abdi:
“Hammad bin Zaid said that he [Abu Harun Al-Abdi] was a great liar and Sa‘di said that he was a liar and a fabricator.” (Tuhfatul AhwaziSharhJami‘ al-Tirmidhi, Part 1, Kitab al-Nikah, p. 1152)
“It is related from Qunbul and Yaqub that ‘ya’ comes at the end of the words مفترِي and باقي when they are paused.” (Fath-ul-Rahman fi Tafsir al-Quran, Vol. 4, p. 53)
3. Imam Badruddin Aini, a renowned commentator of Sahih al-Bukhari, writes:
ينتشر خبره بين الامة من جيل الى جيل وجماعة الى جماعة بانه كذاب مبطل مفترِي، ساع على وجه الارض بالفساد
“His [Al-Masih al-Dajjal’s] news will spread in the ummah, generation after generation and from one group to another, because he is a great liar, a deceiver and a fabricator, who will strive to create disorder on the face of the Earth.” (Sharh Sunan Abi Dawud, Vol. 4, p. 93)
In the above example, مفترِي and ساعٍ are marfu‘, and though “ya” is removed from the word ساعٍ, it has not been removed from the word مفترِي, which shows that both are correct.
4. Imam Abu Al-Mutraf Al-Qanazi‘i, the interpreter of the book Muwatta by Hazrat Imam Malikrh, writes:
إثبات عذاب القبر ونعيمه فقال ثبت عن النبي صلي اللّٰه عليه وسلم في حديث الكسوف ان عذاب القبر حق، وأن العبد يُسأل في قبره، قال اللّٰه عزوجل يُثَبِّتُ اللّٰهُ الَّذِيۡنَ اٰمَنُوۡا بِالۡقَوۡلِ الثَّابِتِ فِي الۡحَيٰوةِ الدُّنۡيَا وَفِي الۡاٰخِرَةِ (ابراهيم: 27) ثم ذكر العذاب، فقال ثم يضرب ضربة تفترق أوصاله وهذا أصل صحيح عند أهل السنة لا يختلفوا فيه، ومن قال بخلافه فهو كاذب مفترِي۔
“Presenting the proof about the blessings and the torment of grave, he said: ‘It is established from the Holy Prophet’ssa hadith of al-kusuf [solar eclipse] that the torment of the grave is a true fact and that the people will be questioned in the grave. Allah the Almighty says: “Allah strengthens the believers with the word that is firmly established, both in the present life and in the Hereafter.”’
“Thereafter, he [Hazrat Imam Malikrh] mentioned the torment and said: ‘Then he will strike a blow and separate every limb. This is true and sahih [authentic] according the Ahl al Sunnah and nobody disagrees upon it. He who disagrees with it is a liar and a fabricator.’” (Tafsir al-Muwatta li-Abi al-Mutraf Abdur Rahman, Vol. 1, p. 86)
5. Hazrat Imam Ahmadrh bin Hanbal states:
عن عباد بن عبد اللّٰه قال سمعت عليا يقول أنا عبد اللّٰه و أخو رسوله، قال ابن نمير في حديثه وأنا الصديق الأكبر لا يقولها بعد، قال أبو أحمد بعدي إلاّ كاذب مفترِي، ولقد صليت قبل الناس سبع سنين، قال أبو أحمد ولقد أسلمت قبل الناس بسبع سنين
“Hazrat Abbad bin Abdullah relates: ‘I heard Hazrat Alira say, “I am a servant of Allah and a brother of His messenger.” Ibn Numayr relates in his narration [that Hazrat Alira] said: “I am Al-Siddiq Al-Akbar [a title]. Nobody can make this claim after me.” Abu Ahmad says [that Hazrat Alira said]: “[Nobody can make this claim after me], except for a fabricator and a liar. Surely, I offered Salat [with the Holy Prophetsa] for seven years before anyone else did.” Abu Ahmad further says [that Hazrat Alira said]: “I accepted Islam seven years before the other people did so.”’” (Kitab Fadha‘il al-Sahabah, Juz‘ 2, pp. 586-587)
He further states:
عن علي قال يهلك فيّ رجلان محب مفرط، ومبغض مفترِي
“Hazrat Alira said that two kinds of persons would be ruined in relation to him: The one who exaggerates his love and the other who is a hateful fabricator.” (Kitab Fadha‘il as-Sahabah, Juz‘ 2, p. 672)
Hazrat Imam Muhammadrh al-Shaybani writes:
عن عباد بن عبد اللّٰه قال سمعت عليا رضي اللّٰه عنه يقول: أنا عبد اللّٰه و أخو رسوله وأنا الصديق الأكبر لا يقولها بعدي إلاّ كذاب مفترِي ولقد صليت قبل الناس بسبع سنين
“Hazrat Abbad ibn Abdullah said: ‘I heard Hazrat Alira say, “I am a servant of Allah and a brother of His messenger and I am Al-Siddiq Al-Akbar [a title]. Nobody can say such a thing after me, save a great fabricator and a liar. Surely, I have offered Salat [with the Holy Prophetsa] for seven years before anyone else did.”’” (Kitab al-Sunnah, Juz‘ 2, p. 598)
The above examples comprehensively demonstrate that the Promised Messiahas used the word مفترِي correctly with the divine support of Allah the Almighty and in accordance with the rules of the Arabic grammar. They also illustrate the lack of Arabic knowledge of the opponents and prove that they are absolutely wrong, as further attested by Arabic literature.
There have always been allegations against Islam. Since the time of the Holy Prophetsa, opponents of Islam have continuously made thoughtless and baseless allegations. The coming of the Promised Messiahas was symptomatic of the weak state of the Ummah (Muslim people).
At the time, Muslim scholars were also coming under the influence of Christianity, unable to stand firm against the tide. The Promised Messiahas speaks of this weak state of Muslims and describes the need for a reformer in these words:
“… in this present era, religious capacities have died away and sin and impiety have taken their place. The mutual interaction of people on the one hand and their worship on the other – everything has become corrupted.
“If this affliction was all that plagued the people, there was no harm or danger. But in addition to all these things, the greatest calamity, regarding which I am compelled to speak time and again and which every heart possessing sympathy for Islam has already felt or can feel, is the poisonous effect of today’s natural medicine, astronomy and flawed philosophy, which is attacking Islam and Muslims.
“The scholars pay no attention to this because they can barely find time from their wars with one another, waging internal conflicts and declaring one another disbelievers …
“Therefore, from every direction Islam is victim to the arrows of the foolish and the ignorant. In this age, those necessary conditions, which undoubtedly call for the advent of a reformer, have reached their pinnacle.” (Malfuzat [English Translation], vol. 1, p. 94-95)
In this era, the words of the Promised Messiahas apply almost perfectly on the scholars of Islam today, who, misguided in their actions, have contended themselves to attack their own rather than defend Islam.
The recent uproar of diehard Muslims over what Google results showed for the “Caliph of Islam” is a sad example of the priorities of the Muslim Ummah. During his lifetime, the Promised Messiahas made his priorities clear – the rejuvenating of Islam. He wrote:
“The new life of Islam demands a great sacrifice from us. What is this sacrifice? It is our lives; on this sacrifice depends now the life of Islam, the life of Muslims, and the manifestation of God in our time. Sacrifice is of the essence of Islam and this is the Islam that God wants to restore. To bring about this great transformation, it was necessary that God Himself should establish a workshop, adequate and efficient in all respects. So He, the Most Wise, Most Powerful, let this workshop come into being by sending this humble one to undertake this work of reforming mankind.” (Victory of Islam)
The life of the Promised Messiahas is a living testimony of his purpose – the defence of Islam. His biography brims with books, pamphlets, announcement and a variety of challenges, all given in defence of Islam. However, as an example, it will suffice to say that when the Promised Messiah’sas book, The Philosophy of the Teachings of Islam, was read out at the Conference of Great Religions in 1896, the reaction was immediate and involuntary. One newspaper wrote:
“The participants at the conference showed great interest in the lecture of Mirza Ghulam Ahmad of Qadian. His paper was an expert and flawless defence of Islam, a great number of people belonging to all sections of society came from far and wide to hear it.” (Civil and Military Gazette, Lahore, referenced in The Philosophy of the Teachings of Islam, p. xxiv)
Another newspaper declared:
“We are not followers of Mirza Sahib, nor do we have any kind of contact with him. However we cannot be unjust in our commentary.
“In answering the questions, Mirza Sahib relied solely on the Quran. Every major Islamic principle was beautifully expounded on using logical and convincing arguments.
“To first use logical arguments to prove the existence of God and to then quote the Word of God is a style which we find most charming. Not only did Mirza Sahib expound on the philosophy of Quranic teachings, he also explained the philosophy and philology of the Quranic language. In short, Mirza Sahib’s lecture was complete and comprehensive, replete with gems of knowledge, wisdom, truths and mysteries.
“The philosophy of the Divine was so marvellously expressed that the entire audience was left nonplussed. His lecture was the best attended with the hall being packed from top to bottom.” (Chaudhwin Sadi, Rawalpindi, 1 February 1897, referenced in The Philosophy of the Teachings of Islam, p. xxv)
The Promised Messiahas passed away in 1908. But since then, his successors have continued his work. Hazrat Ahmadas founded the Ahmadiyya Muslim Community for many purposes. But the priority of the community was always the same: defending Islam. He speaks of his community’s purpose of defending Islam in these words:
“At the present time, Islam is being attacked as in the case of the People of the Elephant. The Muslims suffer from many weaknesses. Islam is deprived and the ‘People of the Elephant’ are in strength. But even now, Allah the Exalted desires to manifest a similar demonstration as in the past. God Almighty will employ small birds, as it were. What is our community in comparison to them? In the face of their unanimity, strength and wealth, we hold no position at all.
“However, the incident of the People of the Elephant is before us and we observe the immensely consoling verses that have been revealed in the chapter under discussion. I too have received the same revelation, which clearly demonstrates that the succour and help of God Almighty will definitely do its work. Of course, only those people believe this who love the Quran. What regard can such a person give to these matters if they have no fondness for the Quran and possess no love for Islam? The very meaning of Islam and faith is to align one’s thoughts and desires with the will of God. God does not care for the honour and dignity of any person who has no indignation and jealousy for Islam, irrespective of who they may be; such a person is no practising Muslim.
“Do not view the affairs of God with contempt and consider worthy of pity those who have rejected the truth on account of prejudice and have said that there is no need for anyone’s advent in this era of peace. Pity be on them. They do not see how Islam is besieged by its enemies and onslaughts are being waged against it from all directions; the Messenger of Allah, peace and blessings of Allah be upon him, is maligned. Yet, despite all this, they say that there is no need for anyone?” (Malfuzat [English Translation], Vol. 1, p. 180-181)
Today, our present head of the Ahmadiyya Muslim Community, Hazrat Khalifatul Masih Vaa, has carried on the work of the Promised Messiahas as did the successors before him. Regarding the defence of Islam, Hazrat Amirul Momineenaa, in 2006, said:
“That is, ‘Defend with that which is best’. Then that person, between whom and you was enmity, would suddenly change to a devoted friend. Therefore, [this can only happen] by [following] the beautiful teaching of defending Islam and making these teachings a part of [our] lives. In order to erase all these allegations that are raised against Islam with our practical example, it is necessary to convey this message.” (Khutbat-e-Masroor, Vol. 4, p. 299, Friday Sermon 16 June 2006)
Following the example of the Promised Messiahas, Huzooraa has continued defending Islam in the face of all allegations and attacks. When a newspaper published obscene cartoons of the Holy Foundersa of Islam, as opposed to the violent reactions of some Muslim communities, Huzooraa defended the blessed model of the Holy Prophetsa and guided his community towards the best reaction; prayers, durood and promotion of the great character of the Holy Prophetsa through education.
The community has tried its best to spread the book, The Blessed Model of the Holy Prophet and the Caricatures, a compilation of the sermons Huzooraa delivered defending the personality of the Holy Prophetsa. The book is available online.
In a world where Islamophobia reigns supreme, Huzooraa started the Annual Peace Symposium early on in his Khilafat, inviting people of all faiths to understand the true teachings of Islam.
Recently, for the second time, Huzooraa sent letters to the heads of major religions and countries around the world, inviting them to create a peaceful and just society as Islam teaches. Again, a compilation of Huzoor’s addresses on the subject has been widely published under the title, World Crisis and the Pathway to Peace. This book is also available online.
When the Catholic Pope raised allegations against Islam, Huzooraa immediately answered them, clearing Islam’s name and expounding upon its teachings. (Friday Sermon, 15 September 2006)
When an opponent of Islam wanted to burn the Holy Quran in public, Huzooraa explained why this was wrong and explained the beautiful teachings of the Quran. Huzooraa advised him to desist from such actions, as they incite the emotions of Muslims and invite the displeasure of Allah.
Recently, when the president of France declared Islam to be in crisis, Huzooraa emphasised that Muslim nations needed to unite, to be able to stop these careless attacks on Islam. Huzooraa stated:
“If the world knew that Muslims are united, that they believe in the same One God and His Messengersa and are ever ready to present sacrifices for their sake, then the non-Muslim world would never act in this way and never would a newspaper be emboldened to publish caricatures of the Holy Prophetsa.” (Friday Sermon, 6 November 2020)
It is of great regret that since the Promised Messiahas established the Ahmadiyya Muslim Community, the Muslim Ummah has chosen to ignore these efforts of the Jamaat and have opted to cherry-pick quotes, make self-serving allegations and raise trite objections against the Jamaat.
In this age, only the Khilafat of the Ahmadiyya Muslim Community is defending Islam in the best manner. Perhaps the most unique aspect of our Khalifa’s defence of Islam is that Huzooraa is the only Muslim leader who has hugely emphasised reciting durood as a response to defend the Holy Prophetsa, has prayed for and urges his followers to also pray for change and sets practical examples himself in reflecting the noble conduct of the Holy Prophetsa.
Today, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa has put forward the best defence of Islam and continues this objective.
The Brereton report on misconduct by Australian Special Forces in Afghanistan told the public that our country’s elite military unit was not full of glamour and honour, but it had secrets to hide.
Lashkargah, Afghanistan, as viewed by Hodoyoshi-1 satellite
With the redacted version being released to the public on 19 November 2020, the long story short of the four-year long enquiry recommended 19 soldiers be investigated for the illegal killing of 39 Afghan prisoners and civilians and the harmful treatment of two others.
Living in the West, we are accustomed to hearing such remarks made against terrorist groups in the Middle East, but when the tide turns to our own military’s conduct on that same soil, then that itself opens up a new dimension.
How do you handle allegations of war crimes made by the very nations that claim to be the peacekeepers and peace-brokers between warring factions?
This is in addition to the Middle East being so rife with conflict that one could be forgiven for being very confused on who is on which side.
From an Islamic perspective, the line on the sand is very clearly drawn. The purpose of war is to bring about peace and nothing more. There is no room to justify the reasons for war such as natural resource exploitation, the “threat of communism” or any other excuse that does not have anything to do with peace as its ultimate aim.
The conditions set out in the Quran regarding warfare are more to do with protecting the right to freedom of religion, but they also point out conventions that are to be followed with regard to warfare.
In chapter 22, verse 40 of the Holy Quran, it is said that “permission to fight is given to those against whom war is waged” i.e. the military of the victim nation has every right to fight the oppressor, and that is it.
Also, in chapter 8, verse 62, Allah says in the Quran, “and if they incline towards peace, incline thou also towards it” – thus, reiterating that establishing peace is the ultimate objective of any armed conflict.
These two verses show that Islam’s perspective of warfare is only for the sake of creating peace in the troubled land. This commitment to peace goes back to the governments that initiate their troops to invade and attack foreign lands.
This point of mine was made by elite solider-turned-federal-politician, Andrew Hastie, who, while criticising the way Australia’s longest war has been represented, wrote in The Australian that “we ignored the true nature of war and sanitised it” and how MPs are simply given “a pat on the head” from defence briefs and how soldiers on multiple deployments “lose their way and become hard of heart”.
These allegations of war crimes may reflect a need to create cultural change within the military, but they point to a broader problem of going to war for the sake of war. The governments that initiate these endless wars for their political gain, over time, without any commitment to peace, become just as complicit as the soldiers that commit these war crimes due to the lack of progress made on creating long-lasting peace.
Hence Islam has made it very clear from the beginning that war is a means of achieving peace and nothing more. And if the opposition will trade fighting for dialogue, then it should be pursued, without delay.
It has become a norm for people around the world to celebrate the New Year with great enthusiasm and have high hopes of the coming year that it will end the difficulties and miseries of the past year and open the door to happiness and success. But expectations from the year 2021 are higher than ever before and somewhat different as well.
The world is hoping for an end to the Covid-19 pandemic in the new year so that the world may be released from the shackles of the current situation which has caused huge distress in society in many ways. The news about the success in finding a vaccine has brightened that hope.
Though the vaccine will probably succeed in eradicating this pandemic, there is also a dire need to search for a “vaccine” to eradicate the “virus” of hatred, oppression, injustice, corruption and other problems from society, which have engulfed the world at every level. These contagious traits are spreading rapidly around the world and are causing distress and conflict.
In many countries of the world, hatred, intolerance and racism are at an all time high. At present, there are many kinds of conflicts all over the world, whether it is the issue of Rohingya Muslims, the burning issues of Kashmir and Palestine, the China-India border tension, the many rifts between major powers, recent protests by farmers in India or sectarianism and injustice in Pakistan. There is huge distress the world over.
There are very few world leaders who openly speak out against all injustices and oppression and there is no attempt to solve the problems of the common man or society. Perhaps the main reason behind this silence is their own political interests.
We often hear that Pakistan is going through a very delicate situation, economically and politically. But we also see that its leaders never ponder upon its causes and what the elements which brought the country to this state are. The main reason for this is injustice, religious intolerance and mixing religion and politics.
In Pakistan, a peaceful and loyal community, Jamaat-e-Ahmadiyya, has been subjected to oppression and hatred for decades. The same community has contributed at every step to the establishment, stability, integrity and development of this country. But it has become commonplace to call its members traitors and enemies of the country.
Such a community was declared non-Muslim by this country, which has firm belief in the Kalima, presents the true image of Islam around the world and answers every objection raised against the Holy Prophet, Muhammadsa in the best way. For this, it always follows the path which has been taught by Islam.
Jamaat-e-Ahmadiyya not only played a great role in the formation of Pakistan, but also made practical efforts for its progress.
Not only towards Pakistan, but Jamaat-e-Ahmadiyya has rendered great services to many other Muslim countries as well, which is clear proof of its loyalty and love for Islam.
The Muslim Ummah is currently suffering from all kinds of differences. It longs for unity, but does not make a real effort for it and does not move towards its source.
We see that from time to time, various voices or calls are heard for the aspiration of establishing Khilafat, but they do not pay heed to the divinely established Khilafat-e-Ahmadiyya. On the contrary, they cross all limits while opposing it.
Hazrat Khalifatul Masih Vaa
Has this had any impact on the status of Khilafat-e-Ahmadiyya? Not in the slightest; rather, they are depriving themselves of Allah’s grace and blessings.
May Allah the Almighty guide the whole world towards the right path and make them aware of the true remedy for all the afflictions of this world, which is purely a spiritual remedy – Khilafat-e-Ahmadiyya. Amin
In this third year of Al Hakam, we will present a selection of incidents from the blessed life of the Promised Messiahas with some more details
1 January 1884: On this day, the Promised Messiahas replied to a letter he received from Mir Abbas Ali Ludhianvi, in which Huzooras stated that this mortal world held no significance and those who continued to chase it were seriously mistaken. Huzooras added that there was nothing more delightful for a believer than his Lord being pleased with him. (Maktubat-e-Ahmad, Vol.1, p. 585)
1 January 1890: The Promised Messiahas wrote a letter to Hazrat Hakim Maulvi Nuruddinra in which he instructed him to prescribe and send some medicine for Mir Abbas Ali Sahib of Ludhiana as he was suffering from hemoptysis. Huzooras stated that he would write to him [Mir Abbas Ali Sahib] to come to Qadian for 7-10 days.
Hazrat Hakim Maulvi Nuruddin, Khalifatul Masih Ira
The Promised Messiahas also informed Hazrat Hakim Maulvi Nuruddinra about his own health and instructed him to prescribe some medicine for him, as many tasks were pending due to his frail health. (Maktubat-e-Ahmad, Vol.2, p. 91)
1 January 1899: The book of the Promised Messiahas, Ayyam-us-Sulh, was published from Zia-ul-Islam Press, Qadian. It was written in Urdu by Huzooras and translated into Persian by Hazrat Maulvi Abdul Karim Sialkotira.
In this book, the Promised Messiahas wrote details about the sign of the plague and narrated the philosophy of prayer, taqdir (divine decree) and tadbir (the process of planning). Huzooras also wrote a short commentary on Surah al-Fatihah. Moreover, Huzooras presented arguments in favour of his claim of being the Promised Messiah and Imam Mahdi.
1 January 1903: On this day, the Promised Messiahas published an ishtihar, in which he wrote that on the morning of the Eid day, Allah the Almighty granted him glad tidings and revelations. Huzooras stated that as it was a custom in the country that people give gifts to each other on Eid, similarly God Almighty granted him a revelation on this occasion. (Majmua-e-Ishtiharat, Vol.3, p. 291)
2 January 1887: On this day, the Promised Messiahas replied to a letter he received from Hazrat Munshi Rustam Alira. In the letter, the Promised Messiahas advised him to continuously seek forgiveness and recite istighfar as there was salvation and reward in doing so.
[The one who repents from sin is like one who did not sin]. (Maktubat-e-Ahmad, Vol.2, p. 489)
2 January 1888: On this day, the Promised Messiahas replied to a letter he received from Hazrat Munshi Rustam Alira. The Promised Messiahas, whilst expressing his happiness, stated that he had prayed for Sundar Das’ health many times. Huzooras added that Hazrat Munshi Rustam Alira should inform him of his wellbeing and further said that Bashir Ahmad was feeling better now. (Maktubat-e-Ahmad, Vol. 2, p. 531)
2 January 1899: On this day, the Promised Messiahas wrote a letter to Hazrat Haji Seith Allah Rakha Abdur Rahmanra in which he stated that full efforts were being made by Maulvi Muhammad Hussain Batalvi and his group for an upcoming case instigated against him.
Huzooras added that this case had become a dangerous one, but God’s works were different to man’s work and efforts. Huzooras further said that he was pleased with God’s grace and expressed that He would never waste him and that the opponents continued to exhaust their efforts. (Maktubat-e-Ahmad, Vol.2, p. 385)
2 January 1891: The Promised Messiahas replied to a letter he received from Hazrat Mian Abdullah Sanaurira in which he stated that efforts for Mian Abdullah Sahib’sra second nikah were in progress and told him to pray. (Maktubat-e-Ahmad, Vol.3, p. 211)
Hazrat Mian Abdullah Sanaurira
2 January 1907: The Promised Messiahas wrote a letter to Hazrat Mian Abdul Majeedra in which he stated that upon receiving each of his letters, he had prayed for him and said that he would continue to pray for him in the days to come. Huzooras prayed that Allah the Almighty protected him from all problems. (Maktubat-e-Ahmad, Vol.3, p. 75)
3 January 1890: The Promised Messiahas wrote a letter to Hazrat Munshi Rustam Alira in which he informed him about his wellbeing and instructed him to keep in touch regarding his wellbeing as well. Huzooras then stated that Hazrat Piran Dittara – for whom the Promised Messiahas instructed Hazrat Munshi Sahibra on 9 November 1889 to find a suitable match for marriage – was waiting for Hazrat Munshi Rustam Ali’sra promise to be fulfilled and said that to help a poor person was a deed of great reward. The Promised Messiahas thus reminded him to pay special attention towards this matter. (Maktubat-e-Ahmad, Vol.2, p. 571)
3 January 1897: The Promised Messiahas replied to a letter he received from Hazrat Haji Seith Allah Rakha Abdur Rahmanra in which he acknowledged the receipt of 100 rupees he sent and expressed his gratitude and further said that his sincerity and honesty resembled that of the Companionsra of the Holy Prophetsa. Huzooras prayed that Allah remained his Guardian and sheltered him from all evils. (Maktubat-e-Ahmad, Vol.2, p. 344)
4 January 1888: On this day, the Promised Messiahas wrote a letter to Hazrat Hakim Maulvi Nuruddinra in which he prayed that Allah granted him health and full recovery. Huzooras added that he would usually always pray for him, but said that he would further make special efforts in praying for his health. Huzooras added that he and many friends desired to meet with him once again.
Huzooras further expressed his happiness that Hazrat Hakim Maulvi Nuruddinra completed writing his book, Tasdiq-e-Barahin-e-Ahmadiyya, which he wrote in reply to Pandit Lekh Ram’s book, Takzib Barahin-e-Ahmadiyya.
Huzooras added that almost 150 individuals wrote to him in which they expressed their desire to read this book. (Maktubat-e-Ahmad, Vol.2, p. 52)
4 January 1892: On this day, the Promised Messiahas wrote a letter to Munshi Habib-ur-Rahman Sahib, Raees of Hajipura, in which he stated that his book, Dafi-ul-Wasawis, commonly known as Aina-e-Kamalat-e-Islam [The Mirror of the Excellences of Islam], would soon be published. (Maktubat-e-Ahmad, Vol.3, p. 51)
4 January 1896: On this day, the Promised Messiahas wrote a letter to Hazrat Mian Abdullah Sanaurira. In the letter, Huzooras stated that if he had a certain issue he required prayers for, then he should mention it and further quoted the verse
لَا تَقۡنَطُوۡا مِنۡ رَّحۡمَۃِ اللهِ
”despair not of the mercy of Allah” (Surah al-Zumar, Ch.39: V.54) (Maktubat-e-Ahmad, Vol.3, p. 224)
4 January 1904: The Promised Messiahas wrote a letter to Hazrat Mian Abdullah Sanaurira in which he mentioned that he had received his letter, but was unable to reply due to suffering from a severe cough for the past two months. The Promised Messiahas added that though his health was frail, he managed to summon strength and compose this letter. Huzooras further said that after he fully recovered, he would pray for him. (Maktubat-e-Ahmad, Vol.3, p. 240)
4 January 1907: On this day, the Promised Messiahas replied to Syed Nasir Shah Sahib’s letter which he received through Hazrat Hakim Maulvi Nuruddinra. The Promised Messiahas expressed his worry and further prayed for him and said that he should continue to inform him of his wellbeing. (Maktubat-e-Ahmad, Vol.3, p. 333)
5 January 1886: The Promised Messiahas wrote a letter to Hazrat Munshi Rustam Alira in which he stated that to see a scholarly or pious person visit a friend’s house in a dream was a source of blessings, whereupon divine mercy descends. (Maktubat-e-Ahmad, Vol.2, p. 467)
5 January 1888: The Promised Messiahas wrote a letter to Hazrat Hakim Maulvi Nuruddinra. In the letter, the Promised Messiahas expressed his worry for his health and stated that he intended to visit him and further expressed his desire to see him recovered and completely healthy. (Maktubat-e-Ahmad, Vol.2, p. 53)
6 January 1895: The Promised Messiahas replied to a letter he received from Hazrat Munshi Rustam Alira in which he advised that without continuously offering namaz-e-istikharah, he should not attempt to find employment in Gurdaspur. The Promised Messiahas never gave any hasty advice; rather, he would always guide others to seek God’s help through istikharah. This clearly demonstrated Hazrat Ahmad’sas firm faith in Allah as he would leave all matters in God’s hands. (Maktubat-e-Ahmad, Vol.2, p. 608)
6 January 1897: On this day, the Promised Messiahas replied to a letter he received from Maulvi Ghulam Dastageer Sahib in which he expressed his pleasure that he [Maulvi Sahib] had accepted to come for a mubahala [prayer duel]. Huzooras added that there were some matters in the letter he received, which still needed to be decided. The Promised Messiahas stated that as he [Maulvi Sahib] had not specified any date for his arrival in Lahore, he would send Hakim Fazal Din Sahib to him. Huzooras hoped that after deciding all the matters, he [Maulvi Sahib] would make his way to Lahore with Hakim Sahib for the mubahala. (Maktubat-e-Ahmad, Vol.1, p. 461)
7 January 1884: The Promised Messiahas wrote a letter to Mir Abbas Ali Sahib of Ludhiana in which he expressed his gratitude for sending 50 rupees. The Promised Messiahas said that the 50 rupees arrived exactly at a time of need. Hazrat Ahmadas added that some people had made an untimely demand and he was in great need of 50 rupees. Huzooras further added that upon supplication, he received the revelation:
بحسن قبولی دعاء بنگر کہ چہ زود دعا قبول میکنم
(Observe My good acceptance of thy supplication and see how quickly I respond to it.)
Hazrat Ahmadas stated that the revelation was revealed on 3 January 1884 and he received the above-mentioned money on 6 January 1884. (Maktubat-e-Ahmad, Vol.1, p. 586)
7 January 1889: The Promised Messiahas wrote two letters to Hazrat Munshi Rustam Alira in which he reminded him to remain steadfast and remember God. Huzooras added that God is most Gracious and Merciful and His Mercy exceeds all bounds. Huzooras said that he should continue to recite istighfar. (Maktubat-e-Ahmad, Vol.2, p. 554)
7 January 1899: On this date, the Promised Messiahas published a lengthy ishtihar. Huzooras stated that he had come to learn of some secret writings which Maulvi Muhammad Hussain Batalvi was writing to the government, in which he had said that all the ahadith in regard to the advent of the blood-thirsty Mahdi were invalid in his view.
Huzooras stated that on one hand, Maulvi Muhammad Hussain Batalvi was siding with the ulema that he held the same belief with regard to the Mahdi as they had and further called for fatwas against a person who denied such beliefs. Then, on the other hand, he was secretly writing to the government in which he rejected those very beliefs.
Hazrat Ahmadas further added that those maulvis who issued a fatwa that a person who rejected the advent of the [blood-thirsty] Mahdi was an infidel and Dajjal, should hold a jalsa and enquire from Muhammad Hussain Sahib about his beliefs in this regard. (Majmua-e-Ishtiharat, Vol. 2, p. 506-511)
7 January 1905: The Promised Messiahas wrote a letter to Hazrat Nawab Muhammad Ali Khanra in which he stated that his health was better than before. Huzooras stated that at times, his heart felt weak to such an extent that his hands and feet became numb as though no blood was coursing through them.
Huzooras added that this was necessary to occur in accordance with the prophecy of the Messiah that he would be wrapped in two yellow sheets. Huzooras further expressed that opponents were making continuous efforts against the Jamaat and prayed that Allah granted the people of the Jamaat such level of faith which was granted to the Companionsra of the Holy Prophetsa.
Huzooras said that he had firm faith that God would surely strengthen the faith of his followers, whose hearts were clean and souls were pure. Huzooras further stated that he had always found Hazrat Nawab Muhammad Ali Khanra to possess true heartfelt sympathy for others and sincerity. (Maktubat-e-Ahmad, Vol. 2, p. 283)
The drinking water crisis in Africa is an issue well known and an infamous reality; people are compelled to drink water that is well below the standard of purity required for human safety.
Niger is the most affected country by this dilemma and Jamaat-e-Ahmadiyya Niger has been using all its resources to provide assistance in these difficult times.
Two months ago, Akram Ahmedi Sahib, Chairman of IAAAE (International Association of Ahmadi Architects and Engineers), visited Niger. During his visit, Amir Jamaat-e-Ahmadiyya Niger, Asad Majeeb Sahib and Chairman IAAAE had a meeting with the Minister of Hydraulics and Sanitation, Mr Sabo Mocktar, in which the honourable minister requested that Niger wants to provide drinking water to the entire population by 2030.
To achieve this, Niger has a programme that aims to build small barrages and dams. To help, IAAAE engineers are to visit Niger for technical assistance and help the government with the project.
In this regard, Zeeshan Ahmed Sahib, a water engineer from Canada had visited Niger for ten days. During this visit, a delegation of Jamaat-e-Ahmadiyya met with the minister of hydraulics and sanitation, the director general hydraulics and many other important authorities. Various sites were also visited where dams could be constructed in the future.
Now IAAAE will make a complete plan for the government of Niger, which will enable the construction of small dams at low cost and with new technology.
Meanwhile, the minister of hydraulics and sanitation visited the Jamaat’s mission house and conducted a long meeting with the Jamaat. He also visited the model village of Jamaat-e-Ahmadiyya and was very satisfied with the work and efforts of Ahmadi Muslim engineers, alhamdolillah.
Majlis Ansarullah Canada held its first “National Virtual Talimi Rally” on 13 December 2020. Hazrat Amirul Momineenaa had graciously granted approval for the rally to be held virtually.
Prior to this event, under the auspicious instructions of Huzooraa, sadr Ansarullah Canada guided the talim (education) department to hold academic competitions virtually across Canada.
As per the direction provided, the talim department of Majlis Ansarullah Canada organised the competitions virtually at local and regional levels.
It is worth mentioning here that by the grace of Allah the Almighty, a separate Virtual Talim Rally was also organised for Western Canada.
Due to the virtual nature of the event and considering potential challenges that some Ansar may face for not being tech savvy, a virtual practice run was organised a week before the main event. The key objective of the practice session was to ascertain that all the participants were aware of the flow of the programme, know their virtual rooms and meet the technical requirements to connect and present without any issues.
The practice session served the purpose and the main event went smooth and both the participants and audience had a great experience. The rally began with the opening ceremony at 11am Eastern Time with recitation from the Holy Quran followed by both Urdu and English translations.
Abdul Hameed Warraich Sahib, Sadr Majlis Ansarullah Canada, then inaugurated the event. In his opening speech, Sadr Sahib quoted faith-inspiring events from the life of Hazrat Dr Mir Muhammad Ismailra regarding his personal experience about the existence of God. He advised all Ansar brothers to strive for attaining nearness to God, offer the five daily prayers and Tahajud prayers regularly.
In light of instructions received from our beloved Huzooraa, he emphasised on adopting humbleness and becoming obedient in the true spirit. He reminded all Ansar to honour their pledge by preferring faith over purely worldly objectives and establishing a strong bond with Khilafat.
The opening session was moderated by Nasir Mahmood Sahib, Naib Sadr Majlis Ansarullah Canada. Academic competitions followed the opening session. Winners of the competitions at the regional levels competed for national positions and a tough, yet interesting contest for each competition was soon to begin.
In the interest of time and for the convenience of participants, these competitions were organised in three virtual rooms. Each virtual room was supervised by a dedicated moderator and IT support team member. Virtual room one, which hosted the tilawat and Urdu speech competitions, was moderated by Sohail Ahmed Saqib Sahib, Qaid Talim-ul-Quran. Virtual room two, which hosted the nazm and English speech competitions, was moderated by Qamar Ahmed Shaheed Sahib, Nazim-e-Ala (Western Ontario), while virtual room three, which hosted Arabic and French speech competitions, was moderated by Muhammad Mahmood Shabooti Sahib, Qaid Tarbiyat Nau Muba‘ieen.
While only the moderators, judges and participants could enter these virtual rooms, the audience was provided with a live streaming link on YouTube.
Ansar from across Canada were able to watch the proceeding of the virtual rally using this link. There were approximately 1,600 viewers on YouTube and 4,800 clicks for the rally.
For the interest of the audience on YouTube, a special quiz was being displayed on the screen during the competitions. The quiz was informational and kept the virtual attendees engaged throughout the competitions.
All the competitions started and finished in time and were closely contested with the results to be announced in the closing ceremony that followed these competitions.
The chief guest of the closing ceremony was Malik Lal Khan Sahib, Amir Jamaat-e-Ahmadiyya Canada. As is customary, the ceremony started a recitation of the Holy Quran with the English and Urdu translations. This was followed by a poem in Urdu from Durr-e-Sameen, with English translation.
This was followed by announcing the results of the competitions. Nasir Mahmood Sahib, Naib Sadr Majlis Ansarullah Canada and moderator of the closing ceremony announced the results.
Sanaullah Khan Sahib, Qaid Talim Majlis Ansarullah Canada presented the National Virtual Talimi Rally report. He thanked Amir Sahib Jamaat Canada and members of the national amila for their prayers and cooperation.
He also thanked all the missionaries for their kind guidance and prayers in making the programme successful and mentioned the team of volunteers who were engaged tirelessly for the planning and execution of this event.
He thanked naib sadr, Nasir Mahmood Sahib who served as nazim-e-ala for the rally. He was assisted with four nazimeen: Naib Sadr Arshad Malik Sahib as nazim judges, Qaid Tarbiyat Muhammad Kaleem Sahib as nazim publicity, Naib Qaid Ishaat Fakhar Chugtai Sahib as nazim IT and Qaid Ishaat Kashif Bin Arshad Sahib as nazim results.
The concluding speech was delivered by Malik Lal Khan Sahib, Amir Jamaat Canada. Amir Sahib called upon the Ansar brothers to read the Holy Quran regularly and ponder over its meanings.
He further stated that Ansar brothers needed to ensure that the Holy Quran was the most read and reflected upon book in their lives.
After the concluding address, all participants, including the online viewers, repeated the pledge of Ansarullah with Abdul Hameed Warraich Sahib, Sadr Majlis Ansarullah Canada.
Finally, Amir Sahib led the prayers and thus brought the first National Virtual Talimi Rally to an end.
We request all readers of Al Hakam to pray for all the organisers who worked hard for making this event a success.
Hazrat Abu Hurairahra, narrates,“When Surah al-Jumuah of the Holy Quran was revealed to the Holy Prophet, peace and blessings of Allah be upon him, we happened to be there in his company. When he recited the verse, ‘Wa akharina minhum lamma yalhaqu bihim’, that is, ‘And others from among them who have not yet joined them’, one of those present asked, ‘Who are they, O Messenger of Allah?’ The Holy Prophetsa did not pay attention. The man repeated the question thrice. At that time, Salmanra the Persian was also sitting among us. The Holy Prophetsa turned to him, placed his hand on him and said, ‘Even if faith ascended to the Pleiades [completely disappearing from the earth], there would be some from his people [in another version, “one man” is mentioned instead of “some people”] who would restore faith [back] to earth.’”
