Humour and jest play a role in every close relationship: teasing jokes aimed at a spouse, child, or a close friend which makes them laugh heartily, strengthening the existing ties of mutual affection.
Humour is a universal phenomenon present in every culture. But its expression varies: a joke funny in the Pakistani culture doesn’t always produce the same hysterical laughter to an English-, Chinese- or Deutsche-speaking audience. In British culture, humour often expresses itself in the form of sarcasm, puns or by self-deprecating expressions.
Whenever I meet one of my oldest English friends from my days at school, our conversations invariably end up with elements of the above humour. My friendship with Emily (a pseudonym to hide her identity) is more akin to sisters and it’s easy to tease the idiosyncrasies of each other in a playful way, knowing that there is no malice intended.
However once, I was guilty of hurting Emily’s feelings out of jest. I insulted her about something she took pride in – I, out of immaturity and ignorance, blurted some nonsensical comment. I cannot recollect what was said, but it must have hurt, as she walked out from my home into the rain. I ran after her. We were both in tears when I caught up with her, as I sought her forgiveness. I too, however, have been at the receiving end of Emily’s slur in the heat of the moment – but the moral is, over time, you learn the etiquette of boundaries in social interaction.
I understand that our French neighbours express humour satirically as a way of expression. Even the Charlie Hebdo magazine describes itself as an “angry magazine” who mocks. Each to their own, no doubt. But there are limits to a joke, just as we experience in our daily life relationships.
In most civilised parts of the world to mock race, gender and advocate anti-semitic views is rightly against the law. So, why should it be any different when it comes to mocking a religious leader? For most Muslims, the personage of Prophet Muhammad, peace and blessings of Allah be upon him, is loved more than one’s own parents, children and siblings. Any depiction of him by jest, is extremely painful for a Muslim.
For those who cannot understand this religious or cultural expression of respect, can at least understand that deeply breaking the heart of 1.8 billion people cannot be “humour” in anyone’s eyes. Most decent humans have a respect for their loved ones. This trait is found in people of faith or no faith. But Islam furthers this dimension of respect, to a level that is not to be found in any other religious teaching or political level.
Muslims are taught to respect the beliefs of others, not to abuse the gods of another people:
“And revile not those whom they call upon beside Allah, lest they, out of spite, revile Allah in [their] ignorance. Thus unto every people have We caused their doing [to seem] fair. Then unto their Lord is their return; and He will inform them of what they used to do.” (Surah al-An‘am, Ch.6: V. 109)
Perchance, if anyone does mock Islamic teachings, then no physical punishment is prescribed for such a person. Simply put, there is no blasphemy law in Islam at all.
In fact, Muslims are told if such a situation arises, then a Muslim should simply get up and leave such a gathering:
“And when thou seest those who engage in [vain discourse concerning] Our Signs, then turn thou away from them until they engage in a discourse other than that. And if Satan cause thee to forget, then sit not, after recollection, with the unjust people.” (Surah al-An‘am, Ch.6: V. 69)
Unfortunately, some so-called Muslims do not know their own religious teachings and instead act in accordance with their own political agendas, which makes life a living hell for 99.9% law abiding Muslims. To top it off, it doesn’t help when world leaders incite hate speech instead of facing real issues such as rise in poverty and failing economy. Scapegoating peace-loving Muslims, by insulting what they love is crossing boundaries of human decency.
This is a time to walk into the rain and for two cultures to embrace in solidarity and friendship.
In June 1876, Hazrat Mirza Ghulam Ahmad’sas father fell very ill. Naturally, the Promised Messiahas thought about the sad demise of his father and the hard days that would soon be approaching; days of poverty ahead and unstable financial support flashed before him.
Before the demise of his father, there were two revelations that were revealed to Hazrat Mirza Ghulam Ahmadas about his father’s approaching departure from the world. The second revelation from Allah the Almighty declared:
اَلَیۡسَ اللّٰہُ بِکَافٍ عَبۡدَہٗ
“Is Allah not Sufficient for His Servant?” (Surah al-Zumar, Ch.39, V. 37)
Indeed, Allah is sufficient for his servant. When this revelation was revealed, Hazrat Mirza Ghulam Ahmadas felt a sense of relief and contentment that Allah the Almighty would take care of him and his needs. And Allah indeed did because throughout the rest of his life, Allah blessed him in abundance and granted him all what he required.
After the revelation was revealed, later that very same evening, around sunset, the Promised Messiah’s father passed away. Later, Hazrat Mirza Ghulam Ahmadas took it upon himself to engrave this revelation onto a ring.
Today, throughout the world, scores of Ahmadis have rings with this inscription which reminds them of trusting Allah. This has also become a sort of identity and ethos for Ahmadis. Throughout the world, this reminder on the ring can somewhat unite all Ahmadis together in following the footsteps of the Holy Prophetsa and Promised Messiahas.
The rings are made in various shapes, colours and sizes. People use this ring when tying the knot, while others receive it as presents and most importantly when received from Huzooraa, it becomes a source of blessing.
Members of Jamaat-e-Ahmadiyya Slough were honoured to lay wreaths at two Remembrance Day ceremonies on 8 November 2020.
The first wreath was laid at a scaled back special Remembrance Ceremony held in Cippenham village where the local Rev Jason Griffiths held a short service of remembrance before a few representatives made their way to the War Memorial to lay a wreath.
The wreath was laid by myself, and was accompanied by Mahmood Mobashir Sahib, general secretary Jamaat Slough and Zubayr Bhatti Sahib, qaid majlis Khuddam-ul-Ahmadiyya Slough.
The second wreath was laid in Burnham village shortly afterwards. I laid the wreath at the village war memorial, accompanied by Muhammad Akram Khalid Sahib Secretary Tabligh, Sharf-ur-Rahman Sahib Zaeem Majlis Ansarullah Slough and Zubayr Bhatti Sahib, qaid Majlis Khuddam-ul-Ahmadiyya Slough.
Jamaat-e-Ahmadiyya Slough have had the honour to lay wreaths on Remembrance Sunday for many years now and this usually succeeds their annual Poppy Appeal collections for the Royal British Legion branches of Burnham and Cippenham.
This time of the year is one of heartfelt remembrance for those who gave the ultimate sacrifice for our tomorrow. This year, it is all the more poignant due to the coronavirus pandemic and the fact that some of us have lost those close to us, and thus the message and act of remembrance is all the more pertinent.
It is not only humbling, but a great honour for the community to lay wreaths every year on Remembrance Sunday. We are looking forward to 2021 where we may double our efforts for the annual poppy appeal that precedes Remembrance Sunday.
In this third year of Al Hakam, we will present a selection of incidents from the blessed life of the Promised Messiah, peace be upon him, this time, with some more details
20 November 1883: On this day, the Promised Messiahas replied to a letter he received from Mir Abbas Ali Sahib. In the letter, the Promised Messiahas prayed for him. The Promised Messiahas further stated that he received the revelation:
Alluding to this, the Promised Messiahas said that he had received this revelation numerous times. Huzooras said that the meaning of this revelation was two-fold. The first meaning was to “tell your beneficiary or your brother, ‘I shall complete My favour upon you.’ The second meaning is, ‘I shall cause [you] to die.’”
The Promised Messiahas expressed that he was unaware as to who this might relate to as there were several people who could be categorised as such. Huzooras added that he often received such revelations or visions in which news was conveyed with regard to ease, hardship, accidents or age concerning himself or some friends. (Maktubat-e-Ahmad, Vol. 1, pp. 582-583)
20 November 1895: The Promised Messiahas published an announcement, titled Laaiq-e-Tawajuh Government, in which he wrote an introduction to his book, Sat Bachan, as some Sikh newspapers misunderstood the book and stated that it was written with evil intentions and to insult the Sikh community. Huzooras stated that he desired to inform the government that this book was written with pure intentions and after conducting thorough research. The main objective was to remove and eradicate the false allegations of Pandit Diyanand which he raised in his book, Satiarath Parakash, against Guru Baba Nanak.
Huzooras further added that the belief of Guru Baba Nanak having accepted Islam was not unique to him alone as many distinguished Western researchers wrote the same point and expressed the same view. Huzooras said that such books were published in British India well before his book, Sat Bachan was published. (Majmua-e-Ishtiharat, Vol. 2, pp. 184-186)
20 November 1897: On this date, the Promised Messiahas replied to a letter he received from Hazrat Mian Abdullah Sanaurira in which he mentioned the poor health of his father. Huzooras, whilst replying to the letter, prayed for his father’s health. (Maktubat-e-Ahmad, Vol. 3, p. 231)
20 November 1898: The Promised Messiahas penned his book, Najm-ul-Huda, in a very short space of time and it was also published in a very short period. The Promised Messiahas began writing on 19 November 1898 and completed writing this book by the next day, which was a Friday.
21 November 1898: The Promised Messiahas published 1,400 copies of an ishtihar (announcement) titled:
ہم خدا پر فیصلہ چھوڑتے ہیں اور مبارک وہ جو خدا کے فیصلہ کو عزت کی نظر سے دیکھے
“We leave the decision of this matter to God and blessed is he who honours God’s verdict.”
The backdrop of this is that Sheikh Muhammad Hussain of Batala left no stone unturned in attempting to humiliate the Promised Messiahas. Huzooras stated that those who had read Muhammad Hussain Batalvi’s magazine, Ishaatus Sunnah, during the recent years were witness to the fact that he had used every way to malign and ridicule Huzooras. Huzooras further stated that the magazine declared that person an infidel and Dajjal who recited the Kalima [Islamic creed], who believed that the Holy Prophetsa is Khatam-ul-Anbiya and believed in all pillars of Islam. Huzooras added that some of his friends had suggested to Sheikh Sahib that as his edicts of infidelity had caused great unrest within the Muslims, it was better to agree upon a mubahala so that the matter could be resolved. Sheikh Muhammad Hussain, instead of accepting the mubahala, published an announcement full of abuse and vile language and had it published in the names of Muhammad Bakhsh Jafar Zatalli and Abul-Hasan Tibbeti.
The Promised Messiahas said that having the announcement before him, he supplicated to God Almighty that He should decide between Sheikh Muhammad Hussain and himself. The supplication was as follows:
“My Lord of glory, if I am in Your estimation so base and a liar and an impostor as Muhammad Hussain of Batala has repeatedly declared in his magazine, Ishaatus Sunnah – calling me a liar, Antichrist, impostor – and as he and Muhammad Bakhsh Jafar Zatalli and Abul-Hasan Tibbeti have tried their utmost to humiliate me in their announcement of 10 November 1898, then, my Lord, if, in Your estimation, I am as they have represented me, disgrace and humiliate me within 13 months, that is to say, between 15 December 1898 and 15 January 1900 and proclaim the honour and high-standing of these people and thus put an end to this daily squabble.
“If, on the other hand, my Lord and my Master, my Bountiful One, the Bestower of all those bounties that are within Your knowledge and my knowledge, I have a position of honour in Your presence, then I humbly beseech You, that within the said 13 months, which will be counted from 15 December 1898 to 15 January 1900, humiliate in the eyes of the world the said Sheikh Muhammad Hussain, Muhammad Bakhsh Jafar Zatalli and Abul-Hasan Tibbeti who have published this announcement in order to humiliate me.
“In short, if these people are truthful and pious and righteous in Your estimation and I am a liar and impostor, then bring about my humiliation and ruin within these 13 months; but if in Your presence, I have standing and honour, then manifest this sign that all three might be abased, humiliated and worthy of being named as ضُرِبَتۡ عَلَیۡھِمُ الذِّلَّۃُ [those who have been humiliated]. Amin; again, Amin.”
Huzooras says that in answer to this supplication, he received the revelation:
میں ظالم کو ذلیل اور رسوا کروں گا اور وہ اپنے ہاتھ کاٹے گا
“I shall humiliate and disgrace the unjust one and he will bite his hands.”
Thus, as history testifies, alluding to this incident, Hazrat Mirza Bashir Ahmadra stated that with just one threat from the magistrate, Muhammad Hussain pledged that he would never call the Promised Messiahas by the names infidel, Antichrist and liar, despite the fact that he had written in his magazine, Ishaatus Sunnah, that he would continue to do so till the end of his life. Likewise, the same happened to Abul-Hasan Tibbeti and Jafar Zatalli. Their pens were so broken that their name was not heard again. (Majmua Ishtiharat, Vol. 3, Edition 1989, pp. 57-67)
21 November 1902: On this day, the Promised Messiahas had a discussion with his companion, Hazrat Sheikh Rahmatullah who had returned from London. He shared some of his experiences with the Promised Messiahas. The Promised Messiahas came to know that a baby boy was born to him from his European wife. Huzooras named the child Abdullah. After enquiring more information, the Promised Messiahas declared this baby as “the first son of an Ahmadi Muslim in London.” (Malfuzat [Urdu], Vol. 2, p. 537)
22 November 1898: On this day, the Promised Messiahas replied to a letter he received from Hazrat Haji Seith Allah Rakha Abdur Rahmanra. In the reply, Huzooras prayed for him and expressed his gratitude for sending musk. (Maktubat-e-Ahmad, Vol. 2, p. 378)
23 November 1888: The Promised Messiahas received a letter from Hazrat Munshi Rustam Alira about a certain matter. On this day, the Promised Messiahas replied to the letter and stated that one must exhibit patience and remain steadfast in the way of the Almighty God. (Maktubat-e-Ahmad, Vol. 2, p. 552)
24 November 1904: On this day, the Promised Messiahas saw a dream, about which he said the following:
“I was wearing a white loin cloth but it was not quite white and was a little soiled. Then Maulvi Sahib [Hazrat Hakim Maulvi Nuruddinra] led the Prayer and recited Surah al-Hamd [i.e. Surah al-Fatihah] aloud and thereafter recited:
الفارق وما ادراک ماالفارق
[A distinguishing Sign, and how would you know what the distinguishing Sign will be?]
“At that time, I felt that this was from the Holy Quran.” (Al-Badr, Vol. 3, No. 44-45, 24 November & 1 December 1904, p. 3)
25 November 1886: The Promised Messiahas arrived back in Qadian from Ambala after staying there for more than two months.
25 November 1895: The Promised Messiahas published an announcement, in which he wrote about a few subjects from his book Sat Bachan, so that the Sikh brothers know of the reality and contents of the book. Huzooras also mentioned in great detail how Christian priests were opposing Guru Baba Nanak and were writing articles against him and the Sikh community. (Majmua-e-Ishtiharat, Vol. 2, pp. 186-191)
25 November 1904: The Promised Messiahas received a revelation on this day:
غلام قادر آگئے۔ گھر نور اور برکت سے بھر گیا۔ رَدَّ اللہُ اِلَیَّ
“Ghulam Qadir came and the house became filled with light and blessing. Allah sent him back to me.”
Hazrat Khalifatul Masih IVrh said that the martyrdom of Mirza Ghulam Qadir Sahib, son of Mirza Majeed Ahmad Sahib, in Rabwah on 14 April 1999 fulfilled these divine words.
Mirza Ghulam Qadir Sahib
26 November 1891: The Promised Messiahas wrote a reply to a letter of Hazrat Pir Siraj-ul-Haq Numanira and expressed that he hoped he was passionately preaching in the area where he was residing in those days. Huzooras mentioned that an inspector, to whom Numani Sahibra sent a book of the Promised Messiahas, returned the book whilst displaying disrespect. Huzooras advised that whenever someone wished to read his books, the person’s intentions should be noted and it should be clear whether they truly desire to read it or not. (Maktubat-e-Ahmad, Vol. 3, p. 118)
26 November 1897: The Promised Messiahas replied to a letter he received from Hazrat Haji Seith Allah Rakha Abdur Rahmanra. Huzooras, in the letter, prayed and advised him to remain patient and steadfast. Huzooras quoted the verse of the Holy Quran:
“No one despairs of Allah’s mercy save the unbelieving people.” (Surah Yusuf, Ch.12: V.88) (Maktubat-e-Ahmad, Vol. 2, p. 356)
26 November 1898: The Promised Messiahas wrote to Hazrat Haji Seith Allah Rakha Abdur Rahmanra and informed him that he had received 50 rupees from Arab Sahib Baghdadi. Huzooras advised Seith Sahibra to write a letter of appreciation and receipt of the amount on his behalf as Huzooras did not remember the address. Huzooras then asked Hazrat Haji Seith Allah Rakha Abdur Rahmanra for an update on whether there were any new cases of the plague in Madras (now Chennai). Further, Huzooras informed him that he had received 100 rupees from Lal Ji Dal Ji Sahib and advised Seith Sahibra to write a letter of thanks and receipt of the amount on his behalf. (Maktubat-e-Ahmad, Vol. 2, p. 381)
Dr Nauman Iftikhar, President Jamaat Northern Ireland
Jamaat-e-Ahmadiyya Northern Ireland was able to share the peaceful message of Islam Ahmadiyyat to the members of the Legislative Assembly and the members of the UK Parliament.
This provided an opportunity to share with them the peaceful teachings of Islam and Jamaat-e-Ahmadiyya’s charitable activities worldwide including in Ireland and Northern Ireland. We thank them for their ongoing support in working together for the common good.
This message was shared with the following dignitaries:
1. Mr Thomas Buchanan, Member of Legislative Assembly Northern Ireland from West Tyrone
2. Mr Daniel McCrossan, Member of Legislative Assembly Northern Ireland from West Tyrone
3. Órfhlaith Begley, Member of Parliament from the West Tyrone
4. Catherine Kelly, Member of Legislative Assembly Northern Ireland from West Tyrone
5. Mr Declan McAleer, Member of Legislative Assembly Northern Ireland from West Tyrone
6. Mrs Rosemary Barton, Member of Legislative Assembly Northern Ireland from Fermanagh & South Tyrone
7. Richard James Shannon, Member of Parliament from Stangford
May Allah the Almighty bless us with more opportunities to share the peaceful message of Islam. Amin
At this instance, I also wish to exhort you in relation to the causes of sin. The elaboration in this regard is that in simple terms, when the love of anything other than God covers the heart of a person, the pure glass of the heart is sullied. As a result, gradually, the heart becomes completely dark and an inclination towards that which is besides God begins to take its place, thus distancing the heart from God. This is the root of associating partners with Allah. But when the heart is possessed by the love of Allah the Almighty and Him alone, this love reduces to ash any inclination to that which is besides God and makes the heart wholly devoted to Him alone; then this love becomes unwavering and assumes its rightful place to rule over the heart. When a limb happens to break and is fixed, this causes pain. But a broken limb is far more excruciating than the temporary pain experienced in fixing it, after which a person feels relief. However, if a limb is left broken, a time comes when it must be amputated completely. Similarly, in order to attain unwavering steadfastness, initially, in the elementary stages, an individual experiences a temporary pain and is confronted with difficulties as well, but when steadfastness is attained, there is everlasting relief and joy. When the Messenger of Allah, peace and blessings of Allah be upon him, was instructed فَاسۡتَقِمۡ کَمَاۤ اُمِرۡتَ (So stand thou upright, as thou hast been commanded) it is narrated that he had no white hairs. But then his hair began to turn white and the Holy Prophetsa said, “Surah Hud has made me old.”
Hence, until an individual becomes cognisant of death, they cannot turn towards virtues. I have told you that sin is bred when the love of anyone other than God takes root in the heart and slowly but surely envelops the heart.
Therefore, one way in which an individual can safeguard and protect themselves from sin is by remembering death and to constantly reflect over the wonders of God’s omnipotence, for this causes an increase in the love of Allah and in faith. Ultimately, when the love of Allah takes root in the heart, this is sufficient to incinerate sin.
The second means to safeguard oneself from sin is to remain conscious of death. If an individual kept death in mind, they would naturally abstain from evil-doings and faults; they would develop a new faith in God Almighty, and they would be enabled to repent and feel remorse for their past sins. What is the worth of a weak human? Life hangs by the thread of a breath. Why then does man not worry about the Hereafter and fear death and why does he waste away his entire life enslaved by carnal and beastly passions?
I have observed in recent times that even the Hindus have become cognisant of death as well. In Batala there was a man of about 70 or 72 years of age, named Kishan Chand, who belonged to the Bhandari caste. He is known to have left behind his family and possessions, and began living in Kashi, and it is here that he passed away. He did all of this on the hope that he would attain salvation. Although this view of his was false, the least we can derive from this is that he was conscious of death, and consciousness of death safeguards a person from becoming entirely engrossed in the pleasures of the world and becoming distanced from God. This man’s belief that dying in Kashi would become the means for salvation was due to the veil of creature-worship, which had cloaked his heart.
However, I am immensely disappointed when I see that Muslims are not conscious of death even to the extent of the Hindus. Look at the Messenger of Allah, peace and blessings of Allah be upon him; just the one injunction alone that فَاسۡتَقِمۡ کَمَا امُِرۡتَ (So stand thou upright, as thou hast been commanded) was enough to make him old. How cognisant was the Holy Prophetsa of death? Why was the Holy Prophetsa so perceptive in these matters? So that all of us could take a lesson. Otherwise, what greater argument can there be of the pure and holy life of the Messenger of Allah, peace and blessings of Allah be upon him, than the fact that Allah the Almighty appointed him as the Perfect Guide until the Day of Resurrection and a leader for all of mankind. All of the instances from the life of the Holy Prophetsa are a collection of practical teachings. Just as the Holy Quran is a book comprising the words of Allah the Almighty, the law of nature is the book of His actions, as it were. Similarly, the life of the Messenger of Allah, peace and blessings of Allah be upon him, is a book of actions, which is an exegesis and commentary of the Holy Quran.
I began to develop white hairs when I had only reached the age of 30 and at that time, the late Mirza Sahib, my father, was still alive. White hair is also a sign of death, in a way. When a person reaches old age, which is characterised by these very white hairs, they can understand that the days of death are fast approaching. But it is unfortunate that even when such a time comes, man feels no worry. A believer can even learn sublime morals from a bird, for example, and other animals because the book of God Almighty is open before them. All of the things that Allah the Almighty has created in the world, are a means of both physical and spiritual comfort for man.
I have read in the account of Hazrat Junayd, may the mercy of Allah be upon him, that he would say, “I learned the art of meditation from the cat.” If a human being observes closely, they will find that even animals clearly display moral mannerisms.
In my view, all of the beasts and birds individually display single moral characteristics and man encompasses them all collectively. The soul is a compendium of qualities and this is why it is also referred to as a microcosm, for all the qualities present in all of God’s creatures are collectively encompassed within man. Then, all of the excellences present in mankind are collectively comprised within the person of the Messenger of Allah, peace and blessings of Allah be upon him. This is why the Holy Prophetsa was commissioned for the entire world and was described as “a mercy for all peoples.” Allah the Exalted states:
اِنَّکَ لَعَلٰی خُلُقٍ عَظِيۡمٍ
“And thou dost surely possess high moral excellences.”
This verse alludes to this very compendium of human excellences. It is in light of this that one can reflect over the sublime nature of the morals of Prophet Muhammadsa and it was for this reason that all the excellences of prophethood in its completest form reached their pinnacle in him. It is an established fact that everything comes to an end when the primary purpose for which it exists reaches its climax.
For example, when each and every point in a book has been expounded completely, the book comes to an end, as it were. Similarly, the primary purpose of messengership and prophethood was completely achieved in the person of the Messenger of Allah, peace and blessings of Allah be upon him; this is the meaning of “the seal of prophethood.” For this is a system which advanced with time and reached its final limit through the perfect man.
(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 168-171)
Mississauga is a thriving city, located about 30km south-west of the Baitul Islam Mosque. It is home to Baitul Hamd Mosque.
In 2016, when Hazrat Amirul Momineenaa visited Canada, the Mayor of Mississauga, Ms Bonnie Crombie had the opportunity of meeting with Huzooraa. After the meeting, Huzooraa instructed Mississauga Jamaat to help Mayor Crombie with food drives and cash donations.
Waseem Ahmed Sahib reports that by the grace of Allah, on 19 October 2020, Regional Amir of Mississauga, Abdul Majid Qureshi Sahib welcomed Mayor Crombie, and Executive Director of the Mississauga Food Bank, Ms Megan Nicholls at Baitul Hamd mosque.
Ms Crombie appreciated the contributions of Mississauga Jamaat in the financial and social areas. She acknowledged that Mississauga Jamaat is always at the forefront of collecting donations or offering volunteer services for people.
Similarly, Executive Director, Megan Nicholls spoke about the ongoing assistance by Mississauga Jamaat and how they have consistently helped the Mississauga Food Bank.
Regional amir of Mississauga presented close to 22,000 pounds of food items on behalf of Mississauga Jamaat.
On 4 November 2020, Mississauga Jamaat was invited to Mississauga City Hall where $15,000 and 22,000 pounds worth of food donations were officially presented to the mayor of Mississauga by regional amir of Mississauga.
Alhamdolillah, Mississauga Jamaat was awarded the “Mayor Crombie’s citywide food drive recipient of the 2020 community challenge award” at this event.
Mayor Crombie extended the thanks and said:
“… Extending my warmest congratulations and thank you to the Ahmadiyya Community today on winning the community award. Each year, we do the Mayor’s Annual Food Drive during Thanksgiving and we ask everyone to please donate generously, but this year, the Ahmadiyya Community has stepped up and exceeded their donations of last year. … We are so pleased that you are able to contribute $15,000 and 22,000 pounds of food so you are our top community award winner and I am so very grateful to you …
“You are always there when we call on you to give and you always give so generously. I know it is a part of your principles, your traditions with Zakat but you seem to always go above and beyond to help our city and to help those who are most vulnerable in Mississauga. So, my profound thank you. ‘Love for all, hatred for none.’ I know what you believe and I am so thankful to the Ahmadiyya community for your continued generosity. Thank you so much!”
Regional Amir of Mississauga Jamaat, Abdul Majid Qureshi Sahib described the events as follows:
“This has been a wonderful opportunity for us to show that Jamaat-e-Ahmadiyya Mississauga is part of the fabric of Mississauga … the Jamaat has always been very generous in supporting the local community. This year, due to the pandemic, the need was much greater. By the grace of Allah, we were able to contribute much more than previous years and this year we have won the community award. … Please keep Mississauga Jamaat in your prayers.”
Missionary of Mississauga, Sadiq Ahmed Sahib, commented:
“Today we were invited by the Mayor of Mississauga at the city hall in Mississauga city. She wanted to present us with an award in regard to our contributions towards the food bank. The food drive is an initiative by Mayor of Mississauga every year. By the grace of Allah, Jamaat Mississauga has been participating in this food drive for a number of years. What’s worth noting is that this year, due to the current situation and the pandemic, we thought it would be a difficult task to achieve given people are losing their jobs … but by the grace of Allah, because this is a noble cause and as Huzooraa has also drawn our attention towards it, members of Mississauga Jamaat came forward more than before and contributed towards this noble cause.”
May Allah enable us to follow the guidance of Huzooraa and continue to serve humanity, amin.
After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
The companion whose accounts I shall narrate today is Hazrat Muazra bin Jabal. His name was Muaz and the name of his father was Jabal bin Amr and his mother was Hind bint Sahl, who belonged to the Banu Raba‘ah branch of the Juhaynah tribe.
Hazrat Muazra bin Jabal’s title was Abdur-Rahman and he belonged to the Uday bin Saad bin Ali branch of the Khazraj tribe. The author of Siyar-us-Sahabah [life of the companions] writes that Saad bin Ali had two sons, Salama and Uday. Banu Salama is the progeny of Salama.
During the era of Islam, only two individuals from the progeny of Uday bin Saad survived; they were Hazrat Muazra and his son, ‘Abd-ur-Rahman. The houses of Banu ‘Uday were situated in the neighbourhood of Banu Salama. Hazrat Muazra bin Jabal was of extremely fair complexion, had a beautiful countenance, bright teeth and beautiful eyes. Amongst his people, he was the considered most handsome, youthful and generous person.
Abu Nu‘aim relates that Hazrat Muazra bin Jabal was more compassionate, modest and generous than any other youth of the Ansar. Hazrat Muazra bin Jabal participated in the second pledge of initiation at Aqaba, along with 70 other Ansar and was 18 years old at the time of his acceptance of Islam. Hazrat Muazra bin Jabal participated alongside the Holy Prophetsa in all the battles, including the battles of Badr, Uhud and Khandaq. When he participated in the Battle of Badr, he was 20 or 21 years of age. His step-brother (who was born to the same mother but had a different father) was Hazrat Abdullahra bin Jadd and he also participated in the Battle of Badr.
According to Usd-ul-Ghabah, the name of his step-brother was Sahl bin Muhammad bin Jadd. Sahl belonged to Banu Salama, therefore they also counted him among their tribe. When the Muhajireen of Mecca migrated to Medina, the Holy Prophetsa formed a bond of brotherhood between Hazrat Abdullahra bin Mas‘ud and Hazrat Muazra bin Jabal. This is the only reference that can be found in this regard from the various books of history.
After accepting Islam, Hazrat Muazra bin Jabal, along with the youth of Banu Salama, broke the idols of their tribe. (Ali Ibn al-Athir, Usd-ul-Ghabah fi Ma‘rifat al-Sahabah, Vol. 5, Muazra bin Jabal [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003] 187) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Muazra bin Jabal wa min Sa‘ir Bani Salamah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990] 437-438) (Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 6 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1995] 107-108) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3, Muazra bin Jabal [Karachi, Pakistan: Dar al-Isha‘ah, 2004] 497)
This incident of how he broke the idols of his family has previously been mentioned once whilst narrating the accounts of another companion and I will mention it here again.
Hazrat Amrra bin Jamooh placed an idol made out of wood in his home. He named it Manaat and would show great respect to it and revere it. On the occasion of the second Bai‘at [pledge] at Aqaba, some youths from Banu Salama also pledged their allegiance. Among them was Hazrat Muazra bin Jabal and also Muazra, the son of Amr [bin Jamooh] who also pledged his allegiance.
This incident that I am quoting has previously been mentioned in relation to Muazra bin Amr. Hazrat Amrra bin Jamooh’s son devised a plan to call his father towards Islam. He would take the idol of Hazrat Amrra, which he had placed in his home, and throw it into a pit or a pile of rubbish. Some of the youths would assist him in this, including Hazrat Muazra bin Jabal. Nevertheless, he threw the idol into the pit of rubbish one day. Amrra found it, brought it back home and said, “If I come to know who is doing this to my idol, I will punish him severely.”
The following day, these young men did the same with the idol and it was once again lying face down in the pit. He once again picked it up and brought it back. The third day, he cleaned the idol again and placed it in his home, but this time, he hung his sword around the idol and said, “By God! I am not aware of who is doing this to you, but I am leaving a sword with you so that you may protect yourself. You now have a sword.”
The following day, Hazrat Amrra noticed that the idol was once again not in its place and found it in that very pit nearby, tied to the neck of a dead dog. Seeing this, he was taken aback and became extremely concerned and was compelled to ponder over the fact that the idol he considered to be a god and had placed in his home did not even have the strength and power to protect itself even with a sword by its side; how then could it possibly protect him? Furthermore, it was lying around the neck of a dead dog. Thus, he deeply reflected that how could this possibly be a god. Nevertheless, this incident was the cause for his inclination towards Islam and later accepting Islam. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, Amr bin al-Jamuh [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003] 195)
Hazrat Muazra bin Jabal’s love and devotion to the Holy Prophetsa can also be gauged by the fact that when the Holy Prophetsa returned to Medina following the Battle of Uhud, sounds of wailing and lamenting could be heard in the streets. The Holy Prophetsa asked what it was? They replied that these were the wives of the Ansar, who were weeping for their martyrs. Upon this, the Holy Prophetsa said, “Is there no one to weep for Hamzah?” The Holy Prophetsa then prayed for the forgiveness of Hazrat Hamzahra.
When Hazrat Saadra bin Muaz, Hazrat Saadra bin Ubadah, Hazrat Muazra bin Jabal and Hazrat Abdullahra bin Rawahah heard this, they went to their respective neighbourhoods and gathered the women of Medina who were wailing and weeping. They then said, “No one shall now mourn over the martyrs of the Ansar until they have mourned over the uncle of the Holy Prophetsa, because he said there is no one in Medina to mourn over Hazrat Hamzara.” This was their love and devotion to the Holy Prophetsa upon seeing that he was in pain due to [the martyrdom of] Hazrat Hamzara. (Ibn Hisham, Al-Raud al-Anf fi Tafsir al-Sirah al-Nabawiyyah, Vol. 3, Ghazwat Uhud [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1986], 95-96)
Although howling and shrieking over a departed one is forbidden, but the Holy Prophetsa permitted it in this instance, or perhaps having witnessed the emotions of the people, he expressed his wish for them to also express their emotions for Hazrat Hamzara. But in any case, howling and shrieking over the dead is forbidden in Islam and the Holy Prophetsa himself forbade it.
After the conquest of Mecca, the Holy Prophetsa went to Hunain. Hunain is a valley situated north-east of Mecca, near Ta‘if. The Holy Prophetsa kept Hazrat Muazra bin Jabal in Mecca, so that he could teach the people of Mecca about Islam and the Holy Quran. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 2, Muazra bin Jabal, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990] 265) (Sayyid Fadl al-Rahman, Farhang-i-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], 109)
Hazrat Muazra bin Jabal fully participated in the Battle of Tabuk. When the Holy Prophetsa enquired about Hazrat Kaabra bin Malik, who, at the time, had remained behind in Medina, a man from the Banu Salama tribe spoke ill of Hazrat Kaabra bin Malik. In response, Hazrat Muazra bin Jabal reproached that man and then submitted to the Holy Prophetsa, “O Messengersa of Allah, we only see good in him, we do not see anything bad.” (Sahih al-Bukhari, Kitab al-Maghazi, Bab Hadith Kaabra bin Malik…, Hadith 4418)
This was their standard of morals that they would not speak ill of someone behind their back.
Qatadah relates that he heard Hazrat Anasra say, “In the time of the Holy Prophetsa, four people compiled the Holy Quran, who were all among the Ansar. They were: Hazrat Muazra bin Jabal, Hazrat Ubayyra bin Kaab, Hazrat Zaidra bin Thabit and Hazrat Abu Zaidra.” Hazrat Abu Zaidra was the paternal uncle of Hazrat Anasra. (Sahih Muslim, Kitab Faza‘il al-Sahabah, Bab min Faza‘il Ubayy bin Kaab…, Hadith 2465)
Hazrat Abdullah bin Umarra narrates that he heard the Holy Prophetsa say, “Learn the Quran from four people – Ibn Mas‘udra, Salimra the freed slave of Abu Huzayfara, Ubayyra bin Kaab and Muazra bin Jabal.”
This narration I have just cited is from Sahih al-Bukhari. (Sahih al-Bukhari, Kitab Manaqib al-Ansar, Bab Manaqib Muazra bin Jabal, Hadith 3806)
Hazrat Musleh-e-Maudra has explained this Hadith which I previously mentioned in relation to Hazrat Kaabra. Hazrat Musleh-e-Maudra states:
“The Holy Prophetsa appointed a group of teachers who taught the Holy Quran; they [learned and] memorised the entire Holy Quran from the Holy Prophetsa and taught it to others. These were four esteemed teachers who were responsible for learning the Holy Quran from the Holy Prophetsa and teaching it to others and there were many companions under them who would also teach the Holy Quran to others. The names of these four esteemed teachers are Abdullah bin Mas‘udra, Salimra, the freed salve of Abu Huzayfara, Muazra bin Jabal and Ubayyra bin Kaab. The first two were Muhajireen and the latter two were Ansar. With regard to their work, Abdullahra bin Mas‘ud was a labourer, Salimra was a freed slave, while Muazra bin Jabal and Ubayyra bin Kaab were chieftains of Medina. Thus, the Holy Prophetsa appointed qaris [reciters] keeping in view every member of society.
“It is narrated in a hadith that the Holy Prophetsa used to say:
“‘Anyone who desires to read the Quran should learn from the following four individuals; Abdullah bin Mas‘ud, Salim, Muazra bin Jabal and Ubayy bin Kaab.’
“These were the four people who either learned the entire Quran from the Holy Prophetsa or would recite it before him to ensure they did not make any mistakes. Aside from them, there were also many other companions who learned various portions of the Holy Quran directly from the Holy Prophetsa.
“It is related in another narration that on one occasion, when Hazrat Abdullahra bin Mas‘ud [was reciting the Quran, he] pronounced a word differently. Hazrat Umarra stopped him and said that it should be pronounced in such and such manner. Hazrat Abdullahra bin Mas‘ud stated that the Holy Prophetsa taught him to pronounce it in that very manner. Hazrat Umarra took him to the Holy Prophetsa and complained that he did not recite the Quran correctly. The Holy Prophetsa asked Abdullahra bin Mas‘ud to recite. When he recited it, the Holy Prophetsa said he was reciting correctly. Thereupon Hazrat Umarra submitted, ‘O Messengersa of Allah, you taught me to pronounce the word differently.’ The Holy Prophetsa told him that that was also correct.
“This shows that in addition to the four companions who learnt the Holy Quran from the Holy Prophetsa, there were others who used also to learn portions of the Holy Quran from him. Hazrat Umar’sra submission that he had been taught to pronounce a certain word in a particular way shows that he too used to learn the Quran from the Holy Prophetsa himself.” (Dibachah Tafsir al-Quran, Anwar-ul-Ulum, Vol. 20, pp. 427-428)
Hazrat Anas bin Malikra relates that the Holy Prophetsa said, “From among my Ummah, the most merciful to them is Abu Bakrra; the one who most strictly adheres to the religion of Allah is Umarra; the most modest is Uthmanra; the best decision-maker is Alira bin Abi Talib; the most knowledgeable of the Holy Quran is Ubayyra bin Kaab; the most knowledgeable of what is lawful and unlawful is Muazra bin Jabal and the person with the greatest awareness of his obligations is Zaidra bin Thabit. Hearken! Every nation has an ameen [custodian] and the ameen of my ummah is Abu Ubaidahra bin al-Jarrah.” This narration has previously been mentioned as well in a similar manner. (Sunan Ibn Majah, Kitab Iftitah al-Kitab fi al-Iman wa Faza‘il al-Sahabah wa al-Ilm, Bab Faza‘il Khubbab, Hadith 154)
Hazrat Abu Hurairahra relates that the Holy Prophetsa said, “What an excellent man is Abu Bakr; what an excellent man is Umar; what an excellent man is Abu Ubaidah bin al-Jarrah; what an excellent man is Usaid bin Hudair; what an excellent man is Thabit bin Qais bin Shammas; what an excellent man is Muaz bin Jabal and what an excellent man is Muaz bin Amr bin al-Jamooh.” This is a narration of Musnad Ahmad bin Hanbal.
(Musnad Ahmad bin Hanbal, Vol. 7, p. 502, Hadith 9421, Alam al-Kutub, Beirut, 1998)
Hazrat Muazra bin Jabal relates that the Messengersa of Allah took hold of his hand one day and said, “O Muaz! By Allah, I love you”. Hazrat Muazra replied, “May my parents be sacrificed for you; I too love you.” The Holy Prophetsa then said, “O Muazra, I advise you to never forget to recite after every prayer:
‘O Allah, help me remember You, to be grateful to You and to worship You in an excellent manner.’” (Musnad Ahmad bin Hanbal, Vol. 7, p. 380, Hadith 22470, Alam al-Kutub, Beirut, 1998)
Hazrat Muazra bin Jabal relates that the Holy Prophetsa said, “Shall I not tell you about one of the doors to paradise?” Hazrat Muazra bin Jabal submitted, “Of course.” The Holy Prophetsa said to recite:
‘There is no might or power except with Allah.’” (Musnad Ahmad bin Hanbal, Vol. 7, p. 374, Hadith 22450, Alam al-Kutub, Beirut, 1998)
Hazrat Muazra bin Jabal narrates that he enquired from the Holy Prophetsa as to what the most excellent kind of faith was. The Holy Prophetsa replied, “The most excellent form of faith is to instil love for Allah and to only express your hatred for His sake, and to remain occupied in the remembrance of Allah.” Hazrat Muazra then asked, “O Messenger of Allah, what else?” The Holy Prophetsa answered, “Love for others what you love for yourself. You must like for others that which you like for yourself, and you must dislike for them that which you dislike for yourself.” (Musnad Ahmad bin Hanbal, Vol. 7, p. 385, Hadith 22481, Alam al-Kutub, Beirut, 1998)
Hazrat Jabir bin Abdillahra narrates that Hazrat Muazra bin Jabal would pray with the Holy Prophetsa and then return to his tribe and lead them in prayer. (Sahih al-Bukhari, Kitab al-Adhan, Bab idha Salla thumma amma Qauman, Hadith 711)
He would first come to Masjid al-Nabawi and offer prayers there, after which he would return to his home and lead his people in prayer. This is a narration from Sahih al-Bukhari.
Hazrat Jabirra narrates that Hazrat Muazra would offer prayers with the Holy Prophetsa and then would return to his people and lead them in prayers. One evening, he offered the Isha prayer behind the Holy Prophetsa. When he returned to his people, he led them in prayers and began reciting Surah al-Baqarah [chapter 2 of the Holy Quran]. Upon this, one person separated himself from the congregation, said ‘salam’ [to indicate the end of prayer] and began to pray on his own. When he saw that a lengthy chapter was being recited, he said ‘salam’ and began to offer the prayer on his own. Seeing him do this, the people called out his name and said, “Have you become a hypocrite?” They admonished him for leaving the congregational prayer and praying on his own and asked him whether he had become a hypocrite. Upon this he replied, “No, by God, I am not a hypocrite. I will certainly go to the Holy Prophetsa and inform him of what I have done. If I was a hypocrite, I would have secretly offered my prayers. I will certainly inform the Holy Prophetsa of all this.”
Subsequently, he came to see the Holy Prophetsa and said, “O Messengersa of Allah! We transport water from one place to another on our camels and ensure people have water in their homes. Thus, we work all day long. Hazrat Muazra offered the Isha prayers with you and then came to his own neighbourhood and began reciting Surah al-Baqarah.” The Holy Prophetsa turned to Hazrat Muazra and said, “O Muaz! Do you wish to place the people in a trial? Why do you cause hardship for the people?” The Holy Prophetsa then advised what to recite and repeated it again.
According to the narration of Hazrat Jabirra, the Holy Prophetsa said: “You ought to recite Surah al-Shams, Surah al-Duha, Surah al-Lail and Surah al-A‘la.” The Holy Prophetsa mentioned these four chapters as an example. This is a narration of Sahih Muslim. (Sahih Muslim, Kitab al-Salah, Bab al-Qira‘ah fi al-Isha, Hadith 465)
There is a narration in Sahih al-Bukhari as follows: Hazrat Jabirra bin Abdillah Ansari relates that one evening, a man was taking his camels, which would transport water and coincidentally, he saw that Hazrat Muazra was leading prayers in the mosque. Upon seeing him, he tied down his camels and began offering prayers behind Hazrat Muazra. Hazrat Muazra began reciting Surah al-Baqarah or Surah al-Nisa. This individual stopped his prayers and left, but later found out that Hazrat Muazra was displeased by this act of his. Hence he came to the Holy Prophetsa and complained about Hazrat Muazra. Upon hearing this, the Holy Prophetsa said to Hazrat Muazra three times, “O Muaz! You wish to put the people through a grave trial? Why do you put the people through difficulty by reciting long surahs [chapters of the Holy Quran]? Why did you not recite: Surah al-A‘la, Surah al-Shams, Surah al-Lail, because in the congregation behind you, there are elderly people, some of whom are weak and there are also those who have other needs.” As mentioned earlier, this is a narration of Sahih al-Bukhari. (Sahih al-Bukhari, Kitab al-Azan, Bab man shaka amamahu idha tawwala, Hadith 705)
In light of the advice of the Holy Prophetsa to Hazrat Muazra bin Jabal about reciting shorter surahs in [congregational] prayers, Hazrat Khalifatul Masih IIra writes:
“It was the preference of the Holy Prophetsa to recite Surah al-A‘la, Surah al-Ghashiyah, Surah al-Fajr and other similar surahs [in terms of length] in obligatory prayers. Al-Nisai has related from Hazrat Jabirra that once, Hazrat Muazra bin Jabal was leading the prayers. A person came and joined in the [congregational] prayers behind him. Hazrat Muazra prolonged the prayers; according to some narrations, he began to recite Surah Al-e-Imran or Surah al-Nisa.
“When the prayer became prolonged, he stopped his prayers and moving to one side, began to pray on his own. When he concluded his prayer, he left. After the prayer finished, someone informed Hazrat Muazra of what happened in that one person came and joined the prayer, but when the prayer became prolonged, he stopped the prayer and moving to one side, he began to pray on his own. After he finished, his prayer he then left. Hazrat Muazra said that perhaps he was a hypocrite and then related the entire incident to the Holy Prophetsa. (In this narration, Hazrat Musleh-e-Maudra has stated that Hazrat Muazra went to the Holy Prophetsa himself.) He said, ‘O Messenger of Allah! I was leading the prayer when such and such person joined the prayer. But when the prayer became prolonged, he left the prayer and began to pray on his own and left once he finished.’
“When the person against whom the complaint was raised found out that the incident had been mentioned to the Holy Prophetsa, he also came to see the Holy Prophetsa and submitted, ‘O Messengersa of Allah! I came to offer the prayers and joined in when he [i.e. Hazrat Muazra] was leading the prayers. However, he prolonged the prayers. We work all day long and my camel was also tied up without any food. Therefore, I stopped praying in congregation and prayed on my own to one side of the mosque. I then returned home and fed my camel.’ Upon hearing this, the Holy Prophetsa was displeased with Hazrat Muazra and said to him, ‘O Muaz! You will place the people in great difficulty. Why do you not recite Surah al-A‘la, Surah al-Shams, Surah al-Fajr or Surah al-Lail? Why did you not recite these chapters and why did you choose to recite the longer chapters?’
“From this incident we can conclude that the Holy Prophetsa has deemed these [aforementioned] chapters of average length. Indeed, under special conditions, one may recite the longer chapters, or when one is unwell, they may recite even shorter chapters. However, these chapters are of average length which ought to be recited during the prayers in which the Imam recites a portion of the Holy Quran out aloud.” (Tafsir-e-Kabir, Vol. 8, pp. 497, Tafsir Surah al-Fajr)
It should also be remembered that this does not mean that only these chapters can be recited. The Holy Prophetsa has given a general instruction that one should not recite long chapters in congregational prayers. However, one can recite the chapters according to their own circumstances or according to what they have learnt. Some people have memorised shorter chapters and because there is nobody else to lead the congregation, they have to lead the prayers. Therefore, it is permissible for them to recite shorter chapters as well. However, the general instructions of the Holy Prophetsa is that longer chapters are not to be recited in the congregational prayers because there are various people in the congregation, some of whom are elderly, some are unwell or labourers.
Hazrat Muazra bin Jabal relates:
“I was riding behind the Holy Prophetsa and there was nothing between him and me but the rear part of the saddle, when he said, ‘O Muaz bin Jabal!’ to which I replied, ‘I am present O Messenger of Allah and at your service!’ The Holy Prophetsa travelled for a short while, when again, he said, ‘O Muazra bin Jabal!’ to which I replied, ‘I am present, O Messengersa of Allah and I am at your service.’ He then again travelled for a short while and said, ‘O Muaz bin Jabal!’ to which I replied, ‘I am present, O Messengersa of Allah, and I am at your service!’ The Holy Prophetsa then said, ‘Do you know what right Allah has upon His servants?’ I submitted, ‘Allah and His Messengersa know best.’ The Holy Prophetsa said, ‘Verily the right of Allah over His servants is that they should worship Him and not associate anything with Him.’ The Holy Prophetsa then rode a short distance and then said, ‘O Muaz bin Jabal!’ to which I replied, ‘I am present O Messenger of Allah and I am at your service!’ The Holy Prophetsa said, ‘Do you know what rights the servants have upon Allah?’” Firstly, people must fulfil the rights they owe to Allah the Almighty. When they fulfil these rights and act accordingly, then people have rights over God Almighty.) “I replied, ‘Allah and His Messengersa know best.’ The Holy Prophetsa said, ‘It is that Allah will not punish them.’”
When people obey Allah the Almighty’s commandments, then they are granted the right that Allah will not punish them. This is a narration of Sahih Muslim. (Sahih Muslim, Kitab al-Iman, Bab al-Dalil ala man mata ala al-Tauhid, Hadith 30)
Hazrat Muazra bin Jabal narrates:
“I was once travelling in the company of the Holy Prophetsa. Whilst we were on the journey, I moved closer and enquired, ‘O Messengersa of Allah, tell me of a deed that will take me to Paradise and will keep me away from the Hellfire.’ The Holy Prophetsa said, ‘You have asked me about a great matter indeed! Yet it is attainable for whom Allah makes it easy for.’ He further said, ‘Worship Allah and do not associate any partners with Him; observe prayer; pay the Zakat; fast in the month of Ramadan and perform the pilgrimage to the House of Allah.’
“The Holy Prophetsa then said, ‘Shall I not inform you about the doors to attain goodness?’ The Holy Prophetsa then explained, ‘I shall inform you about the doors to attain goodness. Fasting is a shield and charity washes away sins just as water extinguishes a fire; and for one to offer prayers in the middle of the night (i.e. to offer Tahajud prayers).’
“The Holy Prophetsa then recited the following verse:
“‘Their sides keep away from their beds; and they call on their Lord in fear and hope and spend out of what We have bestowed on them. And no soul knows what joy of the eyes is kept hidden for them, as a reward for their good works.’ [Ch.32: V.17-18]
“The Holy Prophetsa further said, ‘Shall I not inform you of the best deed, its pillar and its peak?’ The Holy Prophetsa then stated, ‘It is to perform Jihad.’ He then said, ‘Shall I not tell you the foundation of all this (i.e. it is a fundamental matter upon which everything rests)?’ I said, ‘Yes, O Messengersa of Allah.’ And so, the Holy Prophetsa took hold of his tongue and said, ‘To restrain this.’
“I submitted, ‘O Prophetsa of Allah, will we be held accountable for what we say with it?’ The Holy Prophetsa said, ‘May Allah bless you, O Muaz! There is nothing that throws people into the Hellfire upon their faces except what you reap from your tongues?’” (Sunan Ibn Majah, Kitab al-Fitan, Bab Kaff al-Lisan fi al-Fitnah, Hadith 3973)
This means to pass harsh and hurtful remarks or injuring one’s sentiments through one’s speech is something that can lead to discord. Furthermore, it can lead to many other evils. Whether one’s words are the cause of evil or become a means of spreading evil and sin, then according to the Holy Prophetsa it will cause them to be thrown in the Hellfire on their faces. Therefore, one ought to be mindful of what they say and use their tongue [and words] to spread virtuous deeds.
Hazrat Kaabra bin Malik narrates that Hazrat Muazra bin Jabal would pass edicts [fatwas] during the lifetime of the Holy Prophetsa and also during the caliphate of Hazrat Abu Bakrra in Medina. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 2, Muazra bin Jabal [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 265)
Muhammad bin Sahl bin Abi Khaithamah narrates on the authority of his father that during the Holy Prophet’ssa life, three men from the Ansar and three men from the Muhajireen would pass edicts. They were Hazrat Umarra, Hazrat Uthmanra, Hazrat Alira, Hazrat Ubayyra bin Kaab, Hazrat Muazra bin Jabal and Hazrat Zaid bin Thabitra. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 2, Bab Ahl al-Ilm wa al-Fatawa min Ashab Rasul Allah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 267)
Abdur Rahman bin Qasim narrates from his father that whenever Hazrat Abu Bakrra would be faced with a matter in which he needed to consult with those who possessed good judgment and knowledge of jurisprudence, he would call individuals from among the Muhajireen and the Ansar and these included Hazrat Umarra, Hazrat Uthmanra, Hazrat Alira, Hazrat Abdur Rahmanra bin Auf, Hazrat Muazra bin Jabl, Hazrat Ubayyra bin Kaab and Hazrat Zaidra bin Thabit. All of these individuals would issue the fatwas [edicts] during the era of Hazrat Abu Bakrra. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 2, Bab Ahl al-Ilm wa al-Fatawa min Ashab Rasul Allah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 267)
In other words, they formed the jurisprudential committee and were permitted to issue edicts based on their knowledge they had attained from the Holy Prophetsa.
During the era of Hazrat Abu Bakrra, Hazrat Muazra bin Jabl migrated to Syria and settled there. Upon this, Hazrat Umarra stated that Hazrat Muazra bin Jabl’s departure had a left a void in Medina and amongst the people of Medina in the field of jurisprudence and in those matters regarding which he would issue edicts. Hazrat Umarra requested Hazrat Abu Bakrra that he should stop him from leaving as people greatly needed him. However, Hazrat Abu Bakrra refused saying that he could not stop anyone who had made a decision and desired to embrace martyrdom. Hazrat Umarra stated, “By God, one can attain martyrdom even whilst laying on their bed.” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 2, Muazra bin Jabal [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 265)
Thaur bin Yazid relates that when Hazrat Muazra bin Jabl would offer the Tahajud prayer in the night, he would recite the following prayer:
“O Allah! My eyes are asleep whilst the stars are shining brightly. You are the Living, the Self-Subsisting and All-Sustaining. O Allah! My desire to attain paradise is lacking and I am weak and lack the strength to escape from the hellfire. O Allah! Enable me to become among the guided, and save this for it to be granted to me on the Day of Judgment – surely You do not go against Your promise” (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 5, Muazra bin Jabal [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 188). Such was the level of fear of God he had.
Hazrat Anasra bin Malik relates that the Holy Prophetsa stated to Hazrat Muazra bin Jabal whilst he was sat behind the Holy Prophetsa on the saddle, “O Muaz bin Jabl!”
“O Messengersa of Allah, I am here at your service”, responded Hazrat Muazra bin Jabal. The Holy Prophetsa stated, “O Muaz!” Again, he answered, “O Messengersa of Allah, I am here at your service.” The Holy Prophetsa again called his name and he submitted, “O Messengersa of Allah, I am here at your service.”
After calling his name out three times, the Holy Prophetsa said, “Whoever, with sincerity of heart, testifies that there is none worthy of worship except Allah and Muhammadsa is the Messenger of Allah, then Allah will surely safeguard him from the Hellfire.” Upon this, Hazrat Muazra submitted, “O Messengersa of Allah, shall I not convey this to the others as it will be a source of joy for them?” The Holy Prophetsa replied, “Then they will only rely on this one thing and abandon all other virtues, therefore do not tell this to others.” Hazrat Muazra only revealed this saying of the Holy Prophetsa at the time of his demise, and even then, only did so lest he committed a sin for not having conveyed the words of the Holy Prophetsa. (Sahih al-Bukhari, Kitab al-Ilm, Bab man Khassa bi al-‘Ilm Qauman, Hadith 128)
Hazrat Muazra felt that he ought to convey this saying to the scholars of the time but did not do this while he was alive and in good health.
Hazrat Waliullah Shah Sahibra has written about this in the commentary of Bukhari. There were certain hadith in relation to a subject and whilst mentioning those, he also included this particular hadith and stated:
“This particular intellectual statement is only addressed to certain people because others could suffer greatly on account of failing to understand its proper meaning. It is not enough to simply proclaim that ‘there is none worthy of worship except Allah and Muhammadsa is the Messenger of Allah’ and then assume that there this no need to carry out any other deed.”
In reality, this has become the condition of the Muslims, who are Muslim in name only. They recite the Kalimah [declaration of faith] and fail to carry out any other deed. Hazrat Shah Sahibra further writes:
“This hadith has explained that there is a particular context to such statements.”
He was mentioning various ahadith and this particular hadith was also included in that. He then further writes:
“Hazrat Ibn Mas‘udra has recorded a hadith with the correct sanad [chain of narrators] in Sahih Muslim, which is as follows:
“The gist of the aforementioned saying of the Holy Prophetsa is that one should address people in accordance to their intellect and level of understanding because certain statements can lead to fitnah.”
In any case, he further writes:
“We see that how some people claim to be believers have made the mere verbal declaration of ‘there is none worthy of worship except Allah …’ as a way of freeing mankind from enduring the hardships of the Shariah by granting them a ‘certificate’ for their faith and whilst showing a complete disregard to all other religious obligations.”
Every maulvi [Muslim cleric] who delivers sermons from his pulpit claims that whoever offers their prayers behind him and recites the Kalimah he would be granted the certificate of faith and there is no need to do anything else.
He further writes:
“It was in the presence of these very believers who had verbally testified their complete belief to whom the Holy Prophetsa stated that in the Latter Days, faith would neither be in the hearts, nor uttered from tongues of the people of that time; rather, it would ascend into the Pleiades. This was in reference to the Latter Days. Thus, it was in this context that the Holy Prophetsa mentioned this hadith regarding the Kalimah.
Then Hazrat Waliullah Shah Sahibra mentions the following narration:
“One who abstains from every kind of shirk [idolatry] right till his death, will enter paradise.”
He further writes:
“The wisdom behind the Holy Prophetsa repeatedly calling Hazrat Muaz’s name and then remaining silent upon his response was in order to arouse his interest and passion to listen to the words of the Holy Prophetsa. Thus, the Holy Prophetsa only told him this once he was fully attentive and eager to listen.”
Shah Sahibra further writes:
“This was so that he would be able to truly understand what the Holy Prophetsa was going to say and so it would leave an impression on him. Thus, the Holy Prophetsa repeated his name three times in order to draw his attention on this matter. On the other hand, Hazrat Muazra greatly honoured what the Holy Prophetsa stated and did not disclose this to anyone, except towards the end of his life and even then it was only in fear of being held accountable by Allah the Almighty for not having conveyed something of knowledge to at least the scholars of the time.” (Translation ofSahih al-Bukhari, Vol. 1, pp. 211-212, Nazarat Ishaat Rabwah)
Today, Muslims profess to be believers and although they recite the Kalimah and believe that they are free from shirk; however, their hearts are filled with all kinds of shirk. They place their trust in material things and if the true state were to be revealed of the prominent religious speakers, their condition is the same.
In regard to the aforementioned hadith – in which it states that Allah the Almighty would safeguard those from the Hellfire who recite the Kalimah – it also proves that the reward of this lies with Allah alone. It is not the duty of man to issue an edict regarding one who recites the Kalimah whether they are a Muslim or not. Such self-issued edicts are also against the Quranic teachings as well.
Nowadays, during the [Islamic] month of Rabi al-Awal it is common for Muslims to be commemorating Milad-ul-Nabi; however, the actual thing is to adopt the teachings and the blessed example of the Holy Prophetsa. One should not simply consider themselves to be the only Muslims in their own view, rather they ought to leave matter of others who recite the Kalimah with Allah the Almighty to judge. Such acts will grant happiness to the soul of the Holy Prophetsa and such deeds of his ummah will become a source of joy for him.
Alongside invoking salutations upon the Holy Prophetsa, we should express our gratitude to Allah the Almighty that He has not abandoned the religion of the Holy Prophetsa; in fact, in accordance with His divine promise and as prophesied, He has sent the Promised Messiahas for the revival of faith, who has taught us the true essence of adhering to the Kalimah and the commandments of the Shariah, so that we truly become amongst those who will be safeguarded from the hellfire.
May Allah the Almighty also grant wisdom to those who reject the Promised Messiahas to understand. May Allah the Almighty also enable us to fully understand the true teachings of Islam and the real spirit of the Kalimah and act accordingly.
Hazrat Muazra bin Jabal narrates:
“In the year when the Battle of Tabuk took place, we also left with the Holy Prophetsa and the Holy Prophetsa would join the Zuhr and Asr prayers and also the Maghrib and Isha prayers. One day, the Holy Prophetsa read the prayers slightly later. He came out and led the Zuhr and Asr prayers and then returned to his residence. He then came out again and led the Maghrib and Isha prayers. The Holy Prophetsa then stated, ‘Tomorrow, you will, insh-Allah, reach the springs of Tabuk.’”
To clarify, it does not mean that the Holy Prophetsa led all four prayers together; rather, he joined the Zuhr prayer with the Asr and read it at the very last moments of when Asr can be offered and similarly offered the Maghrib and Isha prayer at the earliest time when Maghrib can be offered. In any case the Holy Prophetsa stated:
“Tomorrow when the sun has fully risen, you will reach the spring of Tabuk. (The Holy Prophetsa estimated that they would roughly reach during the day.) Whoever among you reaches it should not touch its water or drink from it until I arrive.”
The narrator states, “Upon arriving, two individuals had already reached before us and there was a very small stream of water coming from it, almost as thin as the lace of a shoe. The Holy Prophetsa asked both these individuals if they had touched the water and they both replied that they had taken water from it and also drank from it.”
The Holy Prophetsa admonished them both, asking why they had taken some water despite the fact that he had forbidden them from doing so; and he continued to say to them that which Allah willed. The narrator says that little by little, people began taking water out of the spring until some water had accumulated in a bowl – there was only a small stream of water. The narrator says that the Holy Prophetsa washed both hands in the bowel and washed his face as well. Then he took the water and poured it back into the spring, meaning he washed his face whilst standing by the stream and the excess water fell back into the spring. Upon this, the spring began flowing rapidly; when the Holy Prophetsa washed his face and hands in the spring and the excess water fell back into the spring, what was once a light stream began to quickly flow and people were able to drink to their fill. Then the Holy Prophetsa said, “O Muaz! If you live long enough, you will see this place become filled with gardens.” (Sahih Muslim, Kitab al-Faza‘il, Bab fi Mu‘jazat al-Nabi, Hadith 706)
According to the books of ahadith, we learn that this miracle occurred when the Holy Prophetsa had just arrived in Tabuk. According to Sirat Ibn Hisham this event took place on the way back from Tabuk, in a valley named Mushaqaq. (Ibn Hisham, Al-Raud al-Anf fi Tafsir al-Sirah al-Nabawiyyah, Ghazwat Tabuk fi Rajab Sanah Tis‘ [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001], 821-822)
Imam Malikrh has also mentioned this incident in his book, Muwatta. Whilst explaining this hadith, Muhammad bin Abdul Baqi Zarqani writes that Abu Waleed Waji states that this was a prophecy which had already been fulfilled and the Holy Prophetsa specifically mentioned Hazrat Muazra because he had moved to Syria and that was where he passed away. The Holy Prophetsa was informed through revelation that Hazrat Muazra would see this place and through the blessings of the Holy Prophetsa, that valley would become a place full of trees and gardens.
Allamah ibn Abdul Barr relates that Ibn Waddaha states that he visited the entire area surrounding that spring. He found the lushness and greenery of its trees to the extent that perhaps it would remain so until the end of time, which was exactly as the Holy Prophetsa had prophesied. (Sharh Zurqani ala al-Muwatta, Vol. 1, p. 436, Kitab Qasr al-Salah fi al-Safar, Bab al-Jam‘ baina al-Salatain, Dar Ihya al-Turath al-Arabi, Beirut, 1997)
It is written in Atlas Seeratun Nabawi that“one of the government officials in Tabuk said, ‘Until two years ago, this spring was continuously flowing for 1,375 years. Then tube wells were dug in areas at a lower altitude, and thus the water from this spring moved towards the tube wells. After being distributed among 25 tube wells, this spring has only just dried up.’ Afterwards, he took us to a tube well where we saw a four-inch pipe was installed and water was flowing from it with great force, without the use of any machine. We were told that the other tube wells were similar to this one. It is due only to the blessings from the miracle of the Holy Prophetsa that there is such an abundance of water in Tabuk, that apart from Medina and Khaibar, we have not seen as much water anywhere else. In fact the reality is that the amount of water in Tabuk is even more than these two places. Due to this water, gardens are being planted everywhere in Tabuk, and according to the prophecy of the Holy Prophetsa, Tabuk is filled with gardens, which continue to increase by the day.” (Atlas Sirat Nabawi, p. 431, Dar al-Islam, 1424 AH)
The remaining accounts from the life of Hazrat Muazra bin Jabal will be mentioned in the future sermon, insha-Allah.
I will lead some funeral prayers [in-absentia] after the Friday prayer and will also mention some details regarding them.
The first is of Maulvi Farzand Khan Sahib, who was the Missionary-in-Charge of the Khurdah Dunya Garh District in Odisha. He was diabetic and on 10 September, he suddenly developed typhoid and severe pneumonia due to which he was admitted to hospital and it was there that he passed away according to Divine decree:
[Surely to Allah we belong and to Him shall we return.]
He was a musi. He is survived by his wife, Sakina Begum, his daughter, Fariha, and his son, Rehan.
He was always at the forefront of his service to the Jamaat. He was very virtuous. He took care of the missionaries and muallimeen working under him. He was kind-hearted, humble, had high moral standards and was extremely pious and sincere.
He enrolled in Jamia Ahmadiyya Qadian in 1980 and graduated in 1988 and then entered the practical field of work. He served for 32 years with great effort, sincerity and exhibiting the true spirit of devotion. During this time, he was able to help many people convert to Ahmadiyyat in various places and also established many chapters of the community.
His wife, Sakina Begum Sahiba, says that Maulvi Sahib used to relate that his first posting was in Haryana, where there was no official building of the Jamaat, nor were there any Ahmadis there. He would go to various places, propagating the message [of Islam Ahmadiyyat] and establishing centres.
Whilst doing this, once he ended up in a village of the Haryana province and propagated the message of Ahmadiyyat to them. A local man there said that one of their cows was unable to produce milk. If his community was truthful, then he should blow on something and give it to him, so that his cow could drink it and produce milk. The local man said that if he was truthful and this miracle occurred, then his entire family would accept Ahmadiyyat.
Maulvi Sahib said that he recited Surah al-Fatihah, Durood Sharif and said some prayers after which he blew on some water and gave it to the man, who took the water and left. Maulvi Sahib says that he spent the entire night in that village sitting under a tree, praying for Allah Almighty to manifest this miracle as a sign for the truthfulness of the Promised Messiahas.
Maulvi Sahib says that at the break of dawn, he saw someone coming towards him, carrying a bucket. When he looked inside the bucket he saw that it was milk and the person said, “Maulvi Sahib, our cow has produced milk, and in our happiness, my entire family and I have realised that the Ahmadiyya Community is true and we now join this Community.”
His son Rehan says, “He was extremely humble, very kind-hearted and met everyone with great love and affection. He lived his life for the sake of the pleasure of Allah the Almighty and for the service to the Community. He fully adhered to every instruction and guidance of the Khalifah and advised us to do the same. He always treated us with kindness and love. Along with his service to the Community, he would help my mother in carrying out work around the house. He safeguarded his prayers throughout his life and ensured that we did so as well. He always advised us to tread upon the right path.”
All the missionaries and muallimeen who worked with him have all written that he was an exemplary missionary; he was extremely kind and they never saw him express any anger.
The second funeral is of Abdullah Mulsiku Sahib who was a local missionary in Malaysia. On 7 October, he fell unconscious and was taken to the hospital, but he could not be revived and passed away that same night.
[Surely to Allah we belong and to Him shall we return.]
He was 68 years of age. He was a musi. He is survived by his wife and eight children. He was the father-in-law of two missionaries in Malaysia, Salahuddin Sahib and Masroor Ahmad Sahib.
Abdullah Mulsiku Sahib was born in the Philippines and after graduating from university, he joined the Muslim organization called Moro National Liberal Front. This organisation fought against the government and its purpose was to establish an Islamic rule in the Philippines. In 1973 his parents migrated from the Philippines to Malaysia and settled in Sandakan Sabah. In any case, Allah the Almighty had granted him a pure heart; the Promised Messiahas appeared in his dreams many times as well and the Second Khalifara and the Third Khalifarh.
It was according to Divine will that he was able to attend the Annual Convention of Takinabalu in 1973. Seeing the Convention and experiencing it proved to be faith-inspiring and thus, he accepted Ahmadiyyat. The area in Sandakan where he lived did not have a missionary. His soul had a thirst for knowledge, hence, he satiated this thirst by extensively studying the Community’s literature. He had a passion for propagating the message of Islam Ahmadiyyat. He practically implemented this passion by propagating the message of Ahmadiyyat to his friends, family and throughout his area.
As a result of his efforts, many people joined the fold of Islam Ahmadiyyat. It was due to this very passion for propagation that he dedicated his life and was then posted as a missionary. He also had the opportunity of serving in the Philippines alongside Khairuddin Baros Sahib for some time.
As a result of his virtuous disposition, zeal for knowledge, humility, and fear of Allah Almighty, he was able to render great service there as well. He would also debate with Christians. He brought many people into the fold of Islam.
He could not speak Urdu but had a great desire to learn. He had memorised many quotes and poems [in Urdu]. He was extremely hospitable; he would particularly tend to the hospitality of those who came for the Friday prayer. He was a man of discipline and desired for everyone to be disciplined as well and thus, he undertook the tarbiyat [moral and spiritual training] of others accordingly. He had difficulty in walking for the past few years, but he never allowed this to pose any hindrance to his work.
The third funeral is of Abdul Wahid Sahib, who was a muallim in Qadian. He passed away on 12 September at the age of 56.
[Surely to Allah we belong and to Him shall we return.]
He was originally from a Christian household. His older brother, a retired teacher, was the first from his family to have the honour of accepting Ahmadiyyat. His entire family later accepted Ahmadiyyat. After accepting Ahmadiyyat, Abdul Wahid Sahib did a three-year course in Jamiatul Mubashireen. Upon graduating, he went to various regions to propagate the message of Islam Ahmadiyyat. He was also entrusted with the duty of talim and tarbiyat in various areas of Qadian. He was very obedient and worked with great zeal. He was very skilled in the work of tabligh and it was as a result of his propagation that three Christian families and three other non-Ahmadi families in Qadian entered into the fold of Ahmadiyyat.
By the grace of Allah the Almighty, two people from among these families are also musi, meaning not only did they accept Ahmadiyyat, but they have also excelled in virtue. He is survived by his wife, a son and two daughters. His son graduated from Jamia Ahmadiyya this year as a missionary.
May Allah the Almighty elevate the station of all these deceased and grant them all His forgiveness and mercy. May their progenies continue in their good deeds and may Allah the Almighty fulfil the desires which they had for the upbringing of their children. Among those are some who are life devotees; may Allah enable them to become the true helpers of Khilafat. May Allah the Almighty grant them His forgiveness and mercy.
As I said, after leading the Friday prayer, I will lead the funeral prayer [in absentia] insha-Allah.
(Original Urdu published in Al Fazl International, 13 November 2020, pp. 5-10. Translated by The Review of Religions.)
Chaudhry Maqsood-ur-Rehman Sahib, National Secretary Waqf-e-Nau France, reports that the national Waqf-e-Nau department of France prepared a plan to organise virtual academic competitions of all waqifeen and waqifaat.
Despite the lockdown and the anti-Islamic atmosphere in France recently, we were able to hold the virtual event on 31 October and 1 November 2020.
Before the competitions, a meeting of all the local Waqf-e-Nau secretaries was convened on Skype to discuss the arrangements. During the meeting, it was decided that the competitions would be completely online. It was also decided that tilawat, nazm and memorisation of the Quran competitions should be for waqifeen between the ages of 7 and 14. Only Urdu and French speech competitions would be held for the waqifeen above 15 years.
In view of the current situation in France, the topic, “Love for one’s country is part of faith” was added.
Missionaries of Jamaat-e-Ahmadiyya France, Bilal Akbar Sahib, Usama Ahmad Sahib, Mansoor Ahmed Sahib, Ata-ul-Aleem Sahib and missionary in-charge Naseer A Shahid Sahib were among the judges. For competitions of waqifaat, a team of Lajna Imaillah performed their duties with great dedication.
The total attendance was 85 during this virtual event. May Allah the Almighty make these children His best servants. Amin
