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What is the Islamic concept of halal and haram?

Aqeel
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What is the Islamic concept of halal and haram?

In a letter, Huzooraa was asked on what basis the meat of various animals had been declared haram in Islam. Huzooraa, in his letter dated 11 April 2016, gave the following reply:

The Islamic principle behind something being halal or haram is that everything that has not been explicitly declared haram by the Shariah is considered permissible. Hence, the Promised Messiahas states:

اصل اشیاء میں حلّت ہے حرمت جب تک نص قطعی سے ثابت نہ ہو تب تک نہیں ہوتی

“All things are halal in essence. Unlawfulness does not apply until it is categorically established through scripture.” (Malfuzat, Vol. 2, p. 474)

The Holy Quran has declared carrion, the blood which pours out when an animal is slaughtered or wounded, the flesh of swine and such animals on which the name of anyone other than Allah is invoked as haram. (Surah al-An‘am, Ch.6: V.146)

These four things mentioned in the Holy Quran are called haram. Moreover, the Holy Prophetsa has prohibited the consumption of certain things. They are called mamnu‘. They include, for example, beasts of prey – be they raptors or other predators etc. The prohibition of such animals is based on ahadith. Hazrat Ibn Abbasra states:

نَھَی رَسُولُ اللہِ صلی اللہ علیہ وسلم عَنْ کُلّ ذِی نَابٍ مِنَ السِّبَاعِ وَعَنْ کُلِّ ذِی مِخْلَبٍ مِنَ الطَّیْرِ

“Allah’s Messengersa prohibited the eating of all fanged beasts of prey and all birds that have talons.” (Sahih Muslim, Kitab as-Sa‘idi waz-Zaba‘ihi wa maa Yu‘kalu min al-Hayawani, Babu Tahrimi Akli …)

Likewise, the following is reported in another hadith:

عَنِ ابْنِ عُمَرَ، أَنَّ رَسُولَ اللہِ صلی اللہ علیہ وسلم نَھَی یَوْمَ خَیْبَرَ عَنْ لُحُوْمِ الْحُمُرِ الأھْلِیَّۃِ

Hazrat Abdullah Ibn Umarra narrates, “On the occasion of the Battle of Khaibar, Allah’s Messengersa forbade the eating of the meat of domesticated donkeys.” (Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwati Khaibar)

While explaining the terms haram and mamnu‘, Hazrat Khalifatul Masih IIra states:

“One should remember that the consumption of two kinds of things has been prohibited by the Islamic Shariah; firstly, those that are haram and secondly, those that are mamnu‘. Although, linguistically, the term haram encompasses both the kinds, but the Holy Quran has only declared four things as haram in this verse (Surah al-Baqarah, Ch.2: V.174) i.e. carrion, blood, the flesh of swine and all those things on which the name of anything other than Allah is invoked. Then, there are some additional things, the consumption of which has been prohibited by the shariah. Although, those things would fall in the category of mamnu‘, but they would not be termed haram as per the Quranic terminology …

“These instructions are not contradictory to the message of this verse or any of the other verses. Just as there are several kinds of dos [awamir] – some are farz, others are wajib and yet others are sunnah – there are also several kinds of don’ts [nahi]; there is nahi-e-muharramah, then there is nahi-e-mani‘ah and there is also nahi-e-tanzihi. Thus, four things are haram and the rest are mamnu‘, the majority of which falls under the category of nahi-e-tanzihi. This means that it would be better if one kept away from them.

“The relation between haram and mamnu‘ is the same as the relation between farz and wajib. Hence, the unlawfulness of the things that the Holy Quran has declared haram is very strict, whereas the unlawfulness of the things that the Holy Prophetsa has forbidden is relatively less strict.

“As I mentioned before, in terms of obligations, they can be compared to farz, wajib and sunnah. Haram functions like farz, while mamnu‘ is similar to wajib. Just as the difference between farz and wajib is determined by the punishment that is meted out for violating them, likewise, if someone was to consume the things prohibited in the Holy Quran, the punishment would be more severe. In addition, if one was to consume the things that the Holy Prophetsa has prohibited, one would receive a relatively lower punishment. Nevertheless, both the violations are punishable and would draw the displeasure of Allah the Exalted.

“When one commits a haram act, it affects his faith, the certain result of which is sin. However, the consumption of other things does not necessarily result in sin and faithlessness. Hence, you will see that there are some sects among Muslims such as the Malikis who declare these things permissible by way of interpretation and they eat them. It does not affect their faith, nor does it cause any faithlessness and sin among them. In fact, in the past, there have even been some auliya-ullah [saints] among them. However, one will not find any waliullah who eats the flesh of swine or carrion.

“Thus, unlawfulness [hurmat] also has some degrees. In addition to these four things, all others are mamnu‘ things, which are referred to as haram in popular culture. Otherwise, they are not haram as per the Quranic terminology.” (Tafsir-e-Kabir, Vol. 2, p. 340)

While explaining the philosophy behind haram and halal, Hazrat Khalifatul Masih Ira states:

“The Holy Quran states:

وَ لَا تَقُوۡلُوۡا لِمَا تَصِفُ اَلۡسِنَتُکُمُ الۡکَذِبَ ہٰذَا حَلٰلٌ وَّ ہٰذَا حَرَامٌ لِّتَفۡتَرُوۡا عَلَی اللّٰہِ الۡکَذِبَ ؕ اِنَّ الَّذِیۡنَ یَفۡتَرُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ لَا یُفۡلِحُوۡنَ

“Saying, ‘This is halal and that is haram’ aimlessly is tantamount to forging a lie against God. God has declared:

حَرَّمَ عَلَیۡکُمُ الۡمَیۡتَۃَ وَ الدَّمَ وَ لَحۡمَ الۡخِنۡزِیۡرِ وَ مَاۤ اُہِلَّ بِہٖ لِغَیۡرِ اللہِ

“In a hadith, the Holy Prophetsa said that beasts of prey were haram. This includes all raptors and other predators etc. Now, nobody has the authority to designate things as halal or haram beyond this. However, since there are thousands of animals in the world, the problem arose as to which ones could be consumed and which ones not. Allah the Exalted has solved this problem very easily by saying:

فَکُلُوۡا مِمَّا رَزَقَکُمُ اللّٰہُ حَلٰلًا طَیِّبًا ۪ وَّ اشۡکُرُوۡا نِعۡمَتَ اللّٰہِ اِنۡ کُنۡتُمۡ اِیَّاہُ تَعۡبُدُوۡنَ

“‘Eat lawful [halal] and pure [tayyib] things. Hence, we have been told to eat things that are tayyib, meaning that everywhere and among every nation, people should eat that which is considered good and pure and what is consumed by decent and civilised people. It is essential to keep all the exceptions that have been mentioned before in mind while doing so. There may not seem to be any objection against eating the meat of parrots, but I do not eat it because the decent people of our country do not do so.

“Once, a gentleman cooked a lizard and offered it to me. I told him to feel free to eat it on my table, but I would not eat it because the decent people [of my country] did not eat it.” (Badr, no. 19, Vol. 10, 9 March 1911, p. 1)

What is the status of women in Islam?

Aqeel
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What is the status of women in Islam?

Someone mentioned their confusions with regard to equality between men and women in Islam and requested Huzooraa for guidance on some of the Islamic commandments. Huzooraa, in his letter dated 11 April 2016, gave the following reply to the raised issues:

Equality

Your confusions which you have mentioned in your letter have risen due to not understanding Islamic teachings and human nature. Islam has never claimed that men and women were absolutely equal in every sense. Let alone Islam, even human nature rejects this notion that men and women be declared equal in every sense. Indeed, Islam teaches that just as Allah the Exalted grants His blessings and favours to men as a result of their good deeds, in the same way He also makes women the inheritors of His blessings and favours. Thus, He states:

فَاسۡتَجَابَ لَہُمۡ رَبُّہُمۡ اَنِّیۡ لَاۤ اُضِیۡعُ عَمَلَ عَامِلٍ مِّنۡکُمۡ مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی ۚ بَعۡضُکُمۡ مِّنۡۢ بَعۡضٍ ۚ فَالَّذِیۡنَ ہَاجَرُوۡا وَ اُخۡرِجُوۡا مِنۡ دِیَارِہِمۡ وَ اُوۡذُوۡا فِیۡ سَبِیۡلِیۡ وَ قٰتَلُوۡا وَ قُتِلُوۡا لَاُکَفِّرَنَّ عَنۡہُمۡ سَیِّاٰتِہِمۡ وَ لَاُدۡخِلَنَّہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۚ ثَوَابًا مِّنۡ عِنۡدِ اللّٰہِ ؕ وَ اللّٰہُ عِنۡدَہٗ حُسۡنُ الثَّوَابِ

“So their Lord answered their prayers, saying, ‘I will allow not the work of any worker from among you, whether male or female, to be lost. You are from one another. Those, therefore, who have emigrated, and have been driven out from their homes, and have been persecuted in My cause, and have fought and been killed, I will surely remove from them their evils and will cause them to enter Gardens through which streams flow – a reward from Allah, and with Allah is the best of rewards.” (Surah Al-e-Imran, Ch.3: V.196)

Testimony of a woman

As for the testimony of men and women, in such matters that are relevant to men and are not directly related to women, if the men appointed to testify are not available, then the reason for appointing two women along with a man is that such matters are not directly linked to women. Hence, if the woman who is testifying forgets the details of her testimony, then the other woman can remind her.

In other words, even in this scenario, the actual testimony is of one woman only. The second woman is only appointed as a precautionary measure to remind the first one lest she forgets because such issues are not directly related to her. The text of the Holy Quran also supports this understanding. Hence, it says:

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا تَدَایَنۡتُمۡ بِدَیۡنٍ اِلٰۤی اَجَلٍ مُّسَمًّی فَاکۡتُبُوۡہُ ؕ ….. وَ اسۡتَشۡہِدُوۡا شَہِیۡدَیۡنِ مِنۡ رِّجَالِکُمۡ ۚ فَاِنۡ لَّمۡ یَکُوۡنَا رَجُلَیۡنِ فَرَجُلٌ وَّ امۡرَاَتٰنِ مِمَّنۡ تَرۡضَوۡنَ مِنَ الشُّہَدَآءِ اَنۡ تَضِلَّ اِحۡدٰٮہُمَا فَتُذَکِّرَ اِحۡدٰٮہُمَا الۡاُخۡرٰى

“O ye who believe! when you borrow one from another for a fixed period, then write it down … And call two witnesses from among your men; and if two men be not available, then a man and two women, of such as you like as witnesses, so that if either of two women should err in memory, then one may remind the other.” (Surah al-Baqarah, Ch.2: V.283)

As far as such matters are concerned that are directly related to women, it is proven from hadith that the Holy Prophetsa separated a married couple on account of the testimony of a single woman who said that she had nursed both the boy and the girl in their childhood. Hence, Hazrat Uqbahra bin Harith relates that he had married the daughter of Abu Ihab bin Aziz. Later on, a woman came to him and said, “I have nursed Uqba and the woman whom he married. (Hence, they are foster-siblings and their marriage is not right.)” Uqba said to her, “Neither did I know that you had nursed me, nor did you inform me before about this.” Then Uqbah mounted his ride and went to see Allah’s Messengersa at Medina; he asked him about (the issue at hand). Allah’s Messengersa said, “How can you keep her as a wife when it has been said [that she is your foster-sister]?” Thus, Uqba divorced her and she married another man. (Sahih al-Bukhari, Kitab al-Ilm, Bab ar-Rihlati fil Mas‘alah al-Nazilati wa Ta‘lim-i-Ahlihi)

Divorce

As far as talaq and khula are concerned, there is no difference in them either. Rather, it is a favour of Islam that it has not only given men the right to divorce, but has also given women the right to obtain khula. Men and women have been given equal rights in this matter too. When a man divorces a woman, he is made to pay all kinds of financial dues to her.

Moreover, whatever financial support he may have given to her before, he cannot take any of it back. Likewise, when a woman obtains khula, without any fault on the husband’s part, she also has to pay back some of the financial dues such as the dowry money etc. However, if it is proven that the woman is obtaining khula due to a fault on the husband’s part, then the woman has been given this additional benefit under such circumstances that she remains the owner of the dowry.

Nevertheless, the decision on this is made by Dar-ul-Qaza after investigating all the circumstances.

In matters such as marriage among People of the Book, the need to have a wali and the permission for polygamy, in fact, the security, dignity and honour of women have been taken into consideration.

Allah the Exalted has generally made women to be more delicate and being impressionable is part of their nature. Thus, by not permitting a Muslim woman to marry a man from the People of the Book, their faith has been safeguarded. Among the matrimonial matters is also that in addition to the willingness of the girl, the agreement of the wali is required.

In addition to many other benefits of this, one purpose is also to provide a helper and a guardian to the woman so that after her marriage, her in-laws are well aware that she is not alone and that there is someone looking after her interests. By allowing women to only marry once at a time, Islam has preserved her sanctity. Islam has given this commandment in exact accordance with human nature and with the protective jealousy [ghairah] that is intrinsic to humans.

Misinterpretation of a hadith

The hadith which mentions an abundance of women in hell has been mistranslated by people. That hadith does not mean at all that there would be more women in hell; rather, the Holy Prophetsa said:

أُرِيتُ النَّار فَإِذَا أَكْثَرُ أَهْلِهَا النِّسَاءُ يَكْفُرْنَ

“I was shown hell and I saw that there was an abundance of such women who were ungrateful to their husbands.”

It means that the majority of women, who were in hell due to their misdeeds, were such who were ungrateful to their husbands. Hence, firstly, this hadith does not mean that there will be more women than men in hell. Secondly, the reason why those women will be in hell has been mentioned. They are such women who repeatedly deny the favours of God Almighty, which He bestowed upon them through their husbands.

In contrast to this, tidings of paradise under the feet of pious and righteous women have been given in ahadith, which has not been given about any man. Moreover, Islam has granted men and women certain rights or designated certain duties to them according to their temperaments. It has obliged the man to work and fulfil all the needs of the household and has instructed the woman to safeguard the house and the children and look after their upbringing.

In other words, the man was chosen to toil outside in accordance with his capabilities while the woman was given the leadership over the house in accordance with her nature and in view of her dignity. There is no room for any doubt in the saying of the Holy Prophetsa that women are in a way weaker in terms of faith and mental strength because this saying is in exact accordance with the nature of women.

As for the weakness of faith, the Holy Prophetsa has himself explained this by saying that a woman goes through a number of days during her adolescence where she is relieved of all kinds of worship. If we reflect, this too is in a way a favour of God Almighty on her.

The saying with regard to the weakness of mental strength is also not intended to be disparaging; rather, it refers to the simplicity and gullibility of women. The proof for the fact that women are gullible has been provided by themselves in this modern world. The way the Western man has misused women by offering them the delusion of freedom is self-evident and is a proof of the truthfulness of the saying of the Holy Prophet Muhammadsa, the chosen one, the most truthful of all. Men have kicked her out of the four walls of her home and thrown her into the market in order to fulfil their own lust. While Islam laid the responsibility of breadwinning upon men, men have misused her and her gullibility by delegating their financial responsibility to her.

Hence, she is having to toil like men in places where she has to deal with all kinds of men who sometimes try to cast glances at her from various angles in order to fulfil their lust. If one looks further, one sees that the claim of the Western world of the equality of men and women is a hollow claim.

There is hardly any country in the Western world where there is an equal number of women and men in the parliamentary system that runs the machinery of the government. In the same Western countries, at scores of places, the financial packages given to male employees are generally not given to women who perform the same jobs.

All these things are clear evidence of the gullibility of women. As far as the declaring of a husband as qawwam by the Holy Quran is concerned, the Holy Quran has itself given reasons for it. One reason is that in order to run the system of household, one party has been given a rank above the other. The other reason that has been mentioned is that he spends on the wife from his wealth. The reasoning behind giving a rank to one party over the other is in exact accordance with human nature because if we look at the system of the world, we will find a social order where everyone is relatively above someone.

If everyone in the world was equal or let us say if all were kings, the system of the world would not function even for a day. Hence, Allah the Exalted has made some people shorter and others taller, some richer and others poorer. We see that every country has a cabinet to run the system of the government.

If all people of a country formed the cabinet, such a country would not be able to function. Likewise, in order to run the system of the household, Allah the Exalted has given relatively more authority to men. However, where the head of a government or the cabinet has more authority, they also have relatively more obligations.

Likewise, Islam has assigned more obligations to the husband. Thus, in terms of rights and responsibilities of men and women, the Islamic system is in exact accordance with nature and there are no holes in it.

Should one wear a hijab when around close relatives?

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Should one wear a hijab when around close relatives?

Huzooraa was requested for guidance with regard to observing purdah before paternal or maternal uncles with reference to a quote of Hazrat Khalifatul Masih IVrh from a question and answer session.

Upon this, Huzooraa, in his letter dated 1 June 2020, gave the following reply:

The statement of Hazrat Khalifatul Masih IVrh that you have mentioned in your letter is based on verse 32 of Surah al-Nur and it was made in reply to a question during a question and answer session. It is correct that the relations mentioned in this verse before whom women are excused from observing purdah do not include paternal or the maternal uncles. However, both of them are included among the mahram relations as Huzoorrh also mentioned in his statement.

Moreover, this is also proven by the Quranic commandment mentioned in Surah al-Nisa because marriage is considered illegal with both of them.

Moreover, it is also reported by Hazrat Aishara in ahadith that when she asked the Holy Prophetsa, he guided her not to observe purdah before her paternal uncle.

However, alongside this, it is also essential to keep this aspect of purdah in mind that according to Islamic teachings, the form of leave from purdah in case of mahram relations varies depending on the closeness of each relationship.

Hence, the form of leave from purdah before the mahram relations mentioned in Surah al-Nur will change from relation to relation. That is why the leave from purdah in case of a husband will be different from the leave from purdah in case of a father, a son or a brother etc. who have also been mentioned in the same verse.

Thus, just as there are various modes of purdah before the relations mentioned in this verse, likewise there is a variation in the leave from purdah before other mahram relations. This is also the essence of what Hazrat Khalifatul Masih IVrh is explaining in the statement under discussion, that paternal or maternal uncles are not among the relations who live with one under the same roof. They come from outside. Although they count as part of the mahram relations, but when they visit one’s home, the ladies should be relatively more cautious with regard to purdah, as compared to the purdah before men who live under the same roof such as a husband, a father or a son etc. which would be relatively relaxed.

Although one does not need to cover the face before them, but one is instructed to sit before them in a composed manner while covering the head and the chest.

Hence, this is the issue which Hazrat Khalifatul Masih IVrh is explaining. It is not that he is instructing to observe the usual purdah before paternal and maternal uncles.

One world, many battles

Alhakam
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One world, many battles

A year that started off with the uncertainties of a pandemic is nearing its end with uncertainties of many kinds.

The battle of Brexit – having lurked around for four years – had only just started in January that a deadly contagion declared another battle with the global human population; 11 months on and both seem to continue.

While these two were still underway, the battle of US presidential elections broke out and, although seemingly ended with an outcome, left the global political theatre in much and many more uncertainties than the first two.

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As all these battles took most of the headline spaces, the anti-Islamic rhetoric of the media felt neglected and successfully squeezed its way to the screens of news channels. Hence came to life another battle that now feels more like a stale chewing gum: left with no flavour but still satisfies the habit.

European countries have moved their alert levels to severe as terrorist attacks are seen to have become more likely. So here we are, at the twilight of the year 2020, with thick, dark clouds of oblivion looming the horizons.

Brexit seemed to be more an innocent teddy bear at the onset of the concept, but it gradually turned out to be a mighty monster. Similarly, Joe Biden’s election campaign was painted to appear more like an antithesis of Trump’s dark ages, while the Congress agendas were cleverly hidden behind curtains and closets of media propaganda.

Now that the election fever has receded, the world is looking at the real Joe Biden – the man with Congress orientated ambitions – in a whole new perspective. China, India, Europe, the UK, the Middle East and the USA all seem to be anticipating – or forestalling rather – what the Biden presidency might bring for them in the foreseeable future.

China is said to be worried – not because Trump was a favourite, but because they see his exit from the White House as departure of a means of America’s self-destruction. Chinese leadership will now have to test the waters carefully before proceeding to materialise their dream of becoming the world’s greatest economy; albeit against a higher tide of American diplomacy.

The question of whether America will try and forge better relations with China is a difficult one to answer at the moment as India appears as ready as ever to be an alliance of America – come Trump, come Biden. India is treading on the same path of economic prosperity as China – although adopting different measures for the same means – seeing its only hope in unreserved alliance with America.

India might want to celebrate the Indian roots of vice-president-elect Kamala Harris, but cashing in on this may not be an option as American foreign policy does not believe in any emotionality. An American politician is only American and seizes to have any other connections – be it East African or Indian.

Biden’s outspoken remarks about Kashmir – way before the presidential campaign kicked in – may have felt like a splinter when they came, but Biden will know what balm can soothe such sores.

In the UK, number 10 feels to have slipped down to, give or take, the same number in American priorities. Biden has made it clear that a UK with no Brexit deal is of no particular worth for America. Not been able to secure any deal – and no such deal realistically underway – UK is definitely under a lot of pressure and uncertainty.

Pleasantries by Boris Johnson and Dominic Raab might not go far enough to fetch the level of American goodwill required by the UK in the current political climate. No EU and no US is the nightmare giving UK government circles sleepless nights.

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South Korea – a victim of unrest at the hands of its northern counterpart – seems disappointed. The only hope of a homoeopathic remedy – where like treats the like – will be out of the window as soon as Trump steps out of the White House doors.

Pakistan, as always, might only be worried about grants, aids and loans – the US ventilators that keep its failing body alive.

While all this happens, Coronavirus seems to be showing no mercy on a world that has already gone mad at the hands of political and economic lust. Infection rates are at an all-time high, while western powers appear to envy New Zealand, but without adopting similar measures to curb the spread of the virus.

Global economy has faced a serious blow and the artificially inflated balloon of capitalist economy is already at bursting point – if not beyond as facts suggest and insist.

So as the year 2020 nears its end, the world is in the tight clutches of invisible powers: the invisible virus that has brought global powers to their knees; the invisible hand of economics losing control on global economies and the invisible powers in the political arena, frustrated enough to push nations into actual battlefields.

As all this goes on, the world is repeatedly warned by Hazrat Mirza Masroor Ahmadaa, the global head of the Ahmadiyya Muslim Community, of another invisible hand; the hand of God that remains the only rescue in the world as it swiftly heads towards all pain and no gain. (www.alhakam.org/latest-advice-oncoronavirus/)

I pray that Allah may improve conditions for you, but you must relentlessly strive to spread Islam Ahmadiyyat

Alhakam
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I pray that Allah may improve conditions for you, but you must relentlessly strive to spread Islam Ahmadiyyat

Bangladesh waqifeen and missionaries’ mulaqat with Huzoor

On 8 November, missionaries and waqifeen-e-zindagi who are currently serving in Jamaat-e-Ahmadiyya Bangladesh were fortunate and blessed to have a virtual mulaqat with Hazrat Amirul Momineen, Khalifatul Masih V, may Allah strengthen his hand.

The missionaries and life devotees were gathered in the Dar-ul-Tabligh complex in Dhaka, the national headquarters of the Ahmadiyya Mulsim Jamaat Bangladesh.

The mulaqat commenced with a silent prayer, after which Huzooraa directly spoke with all the members present in the hall and further enquired about the tasks and duties of each missionary and waqif-e-zindagi.

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During the mulaqat, missionaries and waqifeen were fortunate to speak directly to Hazrat Amirul Momineenaa and seek his prayers along with guidance on various matters.

After personally talking to the missionaries and waqifeen, Hazrat Amirul Momineenaa expressed and stated that if anyone wished to ask anything, then they could do so.

A missionary asked Huzooraa about a matter relating to the youth in Bangladesh. He said that it is commonly seen that the youth of the Jamaat in Bangladesh who live in the villages migrate to the city for business or work purposes. Due to this, the number of members in such areas naturally decreases. Thus, he asked Huzooraa to provide some guidance on the matter.

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Responding to the questioner, Huzooraa said, “This is an unavoidable occurrence which happens all around the world. To have such opportunities in a country is a sign of a nation that seeks to progress. The population in villages is rapidly increasing and if they remain there and don’t go to cities to pursue other opportunities, then the nation cannot move forward and progress. This occurrence serves as a sign of a progressing nation as more work and educational opportunities are in the cities.”

Hazrat Amirul Momineenaa added, “Thus, as those who aim to pursue higher education migrate to the cities, it remains the duty of those members who stay behind to work harder with greater diligence and aim to spread Islam Ahmadiyyat. They should endeavour to impart to the youth the sense of responsibility and serving Jamaat-e-Ahmadiyya.”

Huzooraa further added, “The important thing to remember, be it in the village or the city, is that all Ahmadis must become a valuable asset for the Jamaat, society and nation.”

Following this, a question was asked with regard to the revelation the Promised Messiahas received concerning the people of Bengal:

پہلے بنگالہ کی نسبت جو کچھ حکم جاری کیا گیا تھا اب ان کی دلجوئی ہوگی

“Concerning the order that had been issued with regard to Bengal, they will now be consoled.” (Tadhkirah [English translation] pp. 821-822)

Answering this, Huzooraa stated, “To earn this status of being ‘consoled’, you must work and endeavour to prove yourselves. One must increase their standard and level of taqwa. One must be desirous in serving and spreading Islam Ahmadiyyat and must strive to bring about a spiritual revolution in the country.”

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Whilst alluding to the persecution faced by Ahmadis in Bangladesh, Hazrat Amirul Momineenaa said, “The opposition and persecution faced [by Jamaat Bangladesh] is serving as a catalyst of spreading the true message of Islam. As the persecution faced by Ahmadis in Pakistan continues to spread, so too does the message of Islam Ahmadiyyat around the world. Due to this, many who are of pure nature have come to know and learn about Islam Ahmadiyyat.”

In addition to this, Huzooraa said, “Thus, one must bear in mind that this opposition is resulting in the spread of Islam Ahmadiyyat … Without a doubt, Jamaat-e-Ahmadiyya Bangladesh has made great sacrifices. We have seen that our mosques have been attacked, our people have been injured and some have been martyred. Indeed, I continuously pray for you that Allah may improve the conditions; however, in order to be true inheritors of the Promised Messiah’sas revelation, you must continue to relentlessly strive and endeavour to fulfill your duties. Every murabi and mualim must promise and make great efforts in spreading the message of Islam Ahmadiyyat and fulfil the responsibilities given.”

One mualim expressed that the people in the area in which he currently serves claim to be Muslims but do not act in accordance with the teachings and guidelines of Islam. He asked Huzooraa how one must approach and do tabligh to such people. Answering this, Huzooraa explained, “You must tell them that if they claim to be Muslims then they must act in accordance with the teachings of Allah and His Messenger.”

Huzooraa added, “They must be told that as Muslims, they should know how to read and understand the Holy Quran. And if they require any assistance, then we are available to help them in this.”

As the mulaqat drew near to its conclusion, one murabi asked Hazrat Khalifatul Masih Vaa about his experiences when, in 1999, a lawsuit was filed against him, resulting in Huzooraa being falsely accused and imprisoned in jail for 11 days.

Whilst describing the circumstances of those days, Huzooraa said, “I did not feel as if I was imprisoned. I continuously witnessed the help and blessings of Allah. Although it was summertime, Allah caused the heat to be calm and pleasing. The days there were spent without any worry or fear. I thought that the case registered against me would result with either the rest of my life in prison or I would face the death penalty. Thus, I was not worried, rather I continuously asked for Allah’s help and pleasure.”

Huzooraa went on to say, “However, what Allah had planned for me was different.”

In the end, when the members of Jamaat Bangladesh requested for Huzoor’saa prayers, Hazrat Khalifatul Masih Vaa narrated an incident of a companion who asked the Holy Prophetsa to pray for him for a certain matter he was facing. In response to the companion, the Holy Prophetsa replied that one should also pray and “assist my prayers with your prayers.”

Huzooraa further said, “As I said before, you must also pray to Allah. Endeavour to work selflessly. Strive to fulfil the rights owed to God and His creation. Consider the service of faith to be a grace of God and do not desire any sort of reward in return. If you work in this manner, then Allah the Almighty will shower His countless blessings upon you.”

With this, the mulaqat came to a close.

Tarbiyat related guidance, irreligiousness in Europe and WWIII: Switzerland amila seeks direction from Huzoor

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Tarbiyat related guidance, irreligiousness in Europe and WWIII: Switzerland amila seeks direction from Huzoor

Earlier this week, on 7 November 2020, the national amila of Switzerland was blessed to have a virtual mulaqat with Hazrat Amirul Momineen, Khalifatul Masih V, may Allah strengthen his hand.

Hazrat Musleh-e-Maudra, whilst mentioning the importance of Khilafat, said, “Islam can never progress in the absence of Khilafat. Islam has always prospered with the help of khulafa and will continue to advance under them in future as well.” (Nizam-e-Khilafat, Barakat aur hamari zimadarian, pp. 35-36)

Hazrat Khalifatul Masih Vaa commenced the mulaqat with dua (silent prayer), after which the amila members had the opportunity to introduce themselves and their respective roles and departments. The amila members were gathered in the Noor Hall at the Noor Mosque complex in Wigoltingen.

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During the mulaqat, Huzooraa enquired about the plans, targets and achievements of the departments, while also providing valuable advice, direction and guidance on an array of issues.

Addressing the Secretary Tarbiyat, Shamim Ahmad Qazi Sahib, Hazrat Khalifatul Masih Vaa, whilst emphasising the important task of the tarbiyat department, stated that it is imperative that the amila members, along with their family members, lead by example. If all amila members are regular in offering Salat, then the majority of tarbiyat work can be accomplished. Huzooraa also stated that all amila members must endeavour to regularly recite the Holy Quran.

With regard to listening to the Friday Sermons of Hazrat Khalifatul Masih, Huzooraa said, “Simply listening is to the Friday sermons is not enough. One must also strive to understand and comprehend the sermon.”

Hazrat Amirul Momineenaa, further highlighting the significance of the matter, added, “There is no benefit in just listening … It is important to act in accordance with what is being said.”

Further, addressing the tarbiyat department, Huzooraa said, “If the tarbiyat department works diligently, then the finance secretary’s task will also become easy, along with secretary tabligh and umur-e-ama. Thus, the secretary tarbiyat has a huge responsibility.”

Whilst addressing the Secretary Tabligh, Tariq Riyaz Sahib, Hazrat Khalifatul Masih Vaa enquired about the targets set for the tabligh department. Whilst highlighting the importance of spreading the true message of Islam, Huzooraa said, “It is said that some citizens of Switzerland are more inclined to worldly matters and affairs and are not interested in religion; however, despite this, continuous efforts should be made.”

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Huzooraa further stated, “You must strive and endeavour to spread the message of Islam in remote areas, villages and smaller towns.”

Addressing the Secretary of External Affairs, Zahid Ismael Butt Sahib, Hazrat Khalifatul Masih Vaa, whilst alluding to the importance of establishing external relations, said, “It is imperative that a personal relationship should be established with the leaders and politicians of Switzerland so that they know about Jamaat-e-Ahmadiyya and the true teachings of Islam; so that the doubts and suspicions against Islam, which are debated about in parliament, can be removed.”

In addition, Huzooraa said, “You must establish a relationship with MPs so that doubts about Islam that have surfaced may be erased.”

Addressing the Secretary Ishaat (publications), Tahir Mahmood Sahib, Hazrat Khalifatul Masihaa underlined the importance of having a newsletter and also advised that missionaries should regularly write articles that can be included in the newsletters.

As the mulaqat approached its end, an amila member, alluding to the third world war, asked Huzooraa if the impact of the war would reach members of the Ahmadiyya Jamaat. Responding to this, Hazrat Amirul Momineenaa explained that if, God forbid, another world war was to happen, circumstances dictate that as humble people suffer when the powerful disagree, members of the Jamaat will also experience its impact.

Huzooraa, further explaining this matter, said, “Allah the Almighty, whist comforting the Muslims, said that they would be victorious in battles, yet despite this, were not some of the Companionsra still martyred?”

Adding to this, Huzooraa quoted a verse of the Promised Messiahas:

آگ ہے پر آگ سے وہ سب بچائے جائیں گے

جو کہ رکھتے ہیں خدائے ذوالعجائب سے پیار

(There is fire, but those who possess love for the Wonderful God shall be saved from the fire) and further said, “If we sincerely establish a firm and true connection with God, if we strive to fulfil the rights owed to Him, act in accordance with His teachings, fulfil the rights of His creation, then God will reduce the affliction and will protect us through His grace.”

Huzooraa further said, “We must warn the world that the real source and cause of these trials and tribulations are due to mankind turning away from God and failing to fulfil the rights of His creation … Thus, when the world war ultimately comes to an end, people will know that there was a group of Muslims who warned mankind from before. Only then will they turn towards God.”

Additionally, Hazrat Khalifatul Masihaa carefully explained this matter and said, “Thus, if we fulfil our duties, then the calamities to befall will be much less, insha-Allah, and we will see and witness the success of the Ahmadiyya Muslim Jamaat in the near future. However, if we fall short and fail to fulfil our duties and we begin to resemble those who are inclined and immersed in worldly affairs, abandon the five daily prayers, ignore to fulfil the rights owed to God and His creation, then the fate of such people will be the same as those worldly people whom they emulate. We have not been given any guarantee by God that merely on the basis of verbally accepting the Promised Messiahas, we will be saved; rather, in order to be saved, we must strive to fulfil and act upon the conditions of Bai‘at.”

Upon this, the mulaqat came to a close.

Answers to everyday issues – Part II

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Answers to everyday issues – Part II

Click here for Part I

Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa has given at various occasions in his written correspondence and during various MTA programmes is being officially published below for everyone’s benefit

Zaheer Ahmad Khan, Records Department, Private Secretariat, London

Halal and haram

In a letter, Huzooraa was asked on what basis the meat of various animals had been declared haram in Islam. Huzooraa, in his letter dated 11 April 2016, gave the following reply:

The Islamic principle behind something being halal or haram is that everything that has not been explicitly declared haram by the Shariah is considered permissible. Hence, the Promised Messiahas states:

اصل اشیاء میں حلّت ہے حرمت جب تک نص قطعی سے ثابت نہ ہو تب تک نہیں ہوتی

“All things are halal in essence. Unlawfulness does not apply until it is categorically established through scripture.” (Malfuzat, Vol. 2, p. 474)

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The Holy Quran has declared carrion, the blood which pours out when an animal is slaughtered or wounded, the flesh of swine and such animals on which the name of anyone other than Allah is invoked as haram. (Surah al-An‘am, Ch.6: V.146)

These four things mentioned in the Holy Quran are called haram. Moreover, the Holy Prophetsa has prohibited the consumption of certain things. They are called mamnu‘. They include, for example, beasts of prey – be they raptors or other predators etc. The prohibition of such animals is based on ahadith. Hazrat Ibn Abbasra states:

نَھَی رَسُولُ اللہِ صلی اللہ علیہ وسلم عَنْ کُلّ ذِی نَابٍ مِنَ السِّبَاعِ وَعَنْ کُلِّ ذِی مِخْلَبٍ مِنَ الطَّیْرِ

“Allah’s Messengersa prohibited the eating of all fanged beasts of prey and all birds that have talons.” (Sahih Muslim, Kitab as-Sa‘idi waz-Zaba‘ihi wa maa Yu‘kalu min al-Hayawani, Babu Tahrimi Akli …)

Likewise, the following is reported in another hadith:

عَنِ ابْنِ عُمَرَ، أَنَّ رَسُولَ اللہِ صلی اللہ علیہ وسلم نَھَی یَوْمَ خَیْبَرَ عَنْ لُحُوْمِ الْحُمُرِ الأھْلِیَّۃِ

Hazrat Abdullah Ibn Umarra narrates, “On the occasion of the Battle of Khaibar, Allah’s Messengersa forbade the eating of the meat of domesticated donkeys.” (Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwati Khaibar)

While explaining the terms haram and mamnu‘, Hazrat Khalifatul Masih IIra states:

“One should remember that the consumption of two kinds of things has been prohibited by the Islamic Shariah; firstly, those that are haram and secondly, those that are mamnu‘. Although, linguistically, the term haram encompasses both the kinds, but the Holy Quran has only declared four things as haram in this verse (Surah al-Baqarah, Ch.2: V.174) i.e. carrion, blood, the flesh of swine and all those things on which the name of anything other than Allah is invoked. Then, there are some additional things, the consumption of which has been prohibited by the shariah. Although, those things would fall in the category of mamnu‘, but they would not be termed haram as per the Quranic terminology …

“These instructions are not contradictory to the message of this verse or any of the other verses. Just as there are several kinds of dos [awamir] – some are farz, others are wajib and yet others are sunnah – there are also several kinds of don’ts [nahi]; there is nahi-e-muharramah, then there is nahi-e-mani‘ah and there is also nahi-e-tanzihi. Thus, four things are haram and the rest are mamnu‘, the majority of which falls under the category of nahi-e-tanzihi. This means that it would be better if one kept away from them.

“The relation between haram and mamnu‘ is the same as the relation between farz and wajib. Hence, the unlawfulness of the things that the Holy Quran has declared haram is very strict, whereas the unlawfulness of the things that the Holy Prophetsa has forbidden is relatively less strict.

“As I mentioned before, in terms of obligations, they can be compared to farz, wajib and sunnah. Haram functions like farz, while mamnu‘ is similar to wajib. Just as the difference between farz and wajib is determined by the punishment that is meted out for violating them, likewise, if someone was to consume the things prohibited in the Holy Quran, the punishment would be more severe. In addition, if one was to consume the things that the Holy Prophetsa has prohibited, one would receive a relatively lower punishment. Nevertheless, both the violations are punishable and would draw the displeasure of Allah the Exalted.

“When one commits a haram act, it affects his faith, the certain result of which is sin. However, the consumption of other things does not necessarily result in sin and faithlessness. Hence, you will see that there are some sects among Muslims such as the Malikis who declare these things permissible by way of interpretation and they eat them. It does not affect their faith, nor does it cause any faithlessness and sin among them. In fact, in the past, there have even been some auliya-ullah [saints] among them. However, one will not find any waliullah who eats the flesh of swine or carrion.

“Thus, unlawfulness [hurmat] also has some degrees. In addition to these four things, all others are mamnu‘ things, which are referred to as haram in popular culture. Otherwise, they are not haram as per the Quranic terminology.” (Tafsir-e-Kabir, Vol. 2, p. 340)

While explaining the philosophy behind haram and halal, Hazrat Khalifatul Masih Ira states:

“The Holy Quran states:

وَ لَا تَقُوۡلُوۡا لِمَا تَصِفُ اَلۡسِنَتُکُمُ الۡکَذِبَ ہٰذَا حَلٰلٌ وَّ ہٰذَا حَرَامٌ لِّتَفۡتَرُوۡا عَلَی اللّٰہِ الۡکَذِبَ ؕ اِنَّ الَّذِیۡنَ یَفۡتَرُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ لَا یُفۡلِحُوۡنَ

“Saying, ‘This is halal and that is haram’ aimlessly is tantamount to forging a lie against God. God has declared:

حَرَّمَ عَلَیۡکُمُ الۡمَیۡتَۃَ وَ الدَّمَ وَ لَحۡمَ الۡخِنۡزِیۡرِ وَ مَاۤ اُہِلَّ بِہٖ لِغَیۡرِ اللہِ

“In a hadith, the Holy Prophetsa said that beasts of prey were haram. This includes all raptors and other predators etc. Now, nobody has the authority to designate things as halal or haram beyond this. However, since there are thousands of animals in the world, the problem arose as to which ones could be consumed and which ones not. Allah the Exalted has solved this problem very easily by saying:

فَکُلُوۡا مِمَّا رَزَقَکُمُ اللّٰہُ حَلٰلًا طَیِّبًا ۪ وَّ اشۡکُرُوۡا نِعۡمَتَ اللّٰہِ اِنۡ کُنۡتُمۡ اِیَّاہُ تَعۡبُدُوۡنَ

“‘Eat lawful [halal] and pure [tayyib] things. Hence, we have been told to eat things that are tayyib, meaning that everywhere and among every nation, people should eat that which is considered good and pure and what is consumed by decent and civilised people. It is essential to keep all the exceptions that have been mentioned before in mind while doing so. There may not seem to be any objection against eating the meat of parrots, but I do not eat it because the decent people of our country do not do so.

“Once, a gentleman cooked a lizard and offered it to me. I told him to feel free to eat it on my table, but I would not eat it because the decent people [of my country] did not eat it.” (Badr, no. 19, Vol. 10, 9 March 1911, p. 1)

Women’s status in Islam

Someone mentioned their confusions with regard to equality between men and women in Islam and requested Huzooraa for guidance on some of the Islamic commandments. Huzooraa, in his letter dated 11 April 2016, gave the following reply to the raised issues:

Your confusions which you have mentioned in your letter have risen due to not understanding Islamic teachings and human nature. Islam has never claimed that men and women were absolutely equal in every sense. Let alone Islam, even human nature rejects this notion that men and women be declared equal in every sense. Indeed, Islam teaches that just as Allah the Exalted grants His blessings and favours to men as a result of their good deeds, in the same way He also makes women the inheritors of His blessings and favours. Thus, He states:

فَاسۡتَجَابَ لَہُمۡ رَبُّہُمۡ اَنِّیۡ لَاۤ اُضِیۡعُ عَمَلَ عَامِلٍ مِّنۡکُمۡ مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی ۚ بَعۡضُکُمۡ مِّنۡۢ بَعۡضٍ ۚ فَالَّذِیۡنَ ہَاجَرُوۡا وَ اُخۡرِجُوۡا مِنۡ دِیَارِہِمۡ وَ اُوۡذُوۡا فِیۡ سَبِیۡلِیۡ وَ قٰتَلُوۡا وَ قُتِلُوۡا لَاُکَفِّرَنَّ عَنۡہُمۡ سَیِّاٰتِہِمۡ وَ لَاُدۡخِلَنَّہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۚ ثَوَابًا مِّنۡ عِنۡدِ اللّٰہِ ؕ وَ اللّٰہُ عِنۡدَہٗ حُسۡنُ الثَّوَابِ

“So their Lord answered their prayers, saying, ‘I will allow not the work of any worker from among you, whether male or female, to be lost. You are from one another. Those, therefore, who have emigrated, and have been driven out from their homes, and have been persecuted in My cause, and have fought and been killed, I will surely remove from them their evils and will cause them to enter Gardens through which streams flow – a reward from Allah, and with Allah is the best of rewards.” (Surah Al-e-Imran, Ch.3: V.196)

As for the testimony of men and women, in such matters that are relevant to men and are not directly related to women, if the men appointed to testify are not available, then the reason for appointing two women along with a man is that such matters are not directly linked to women. Hence, if the woman who is testifying forgets the details of her testimony, then the other woman can remind her.

In other words, even in this scenario, the actual testimony is of one woman only. The second woman is only appointed as a precautionary measure to remind the first one lest she forgets because such issues are not directly related to her. The text of the Holy Quran also supports this understanding. Hence, it says:

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا تَدَایَنۡتُمۡ بِدَیۡنٍ اِلٰۤی اَجَلٍ مُّسَمًّی فَاکۡتُبُوۡہُ ؕ ….. وَ اسۡتَشۡہِدُوۡا شَہِیۡدَیۡنِ مِنۡ رِّجَالِکُمۡ ۚ فَاِنۡ لَّمۡ یَکُوۡنَا رَجُلَیۡنِ فَرَجُلٌ وَّ امۡرَاَتٰنِ مِمَّنۡ تَرۡضَوۡنَ مِنَ الشُّہَدَآءِ اَنۡ تَضِلَّ اِحۡدٰٮہُمَا فَتُذَکِّرَ اِحۡدٰٮہُمَا الۡاُخۡرٰى

“O ye who believe! when you borrow one from another for a fixed period, then write it down … And call two witnesses from among your men; and if two men be not available, then a man and two women, of such as you like as witnesses, so that if either of two women should err in memory, then one may remind the other.” (Surah al-Baqarah, Ch.2: V.283)

As far as such matters are concerned that are directly related to women, it is proven from hadith that the Holy Prophetsa separated a married couple on account of the testimony of a single woman who said that she had nursed both the boy and the girl in their childhood. Hence, Hazrat Uqbahra bin Harith relates that he had married the daughter of Abu Ihab bin Aziz. Later on, a woman came to him and said, “I have nursed Uqba and the woman whom he married. (Hence, they are foster-siblings and their marriage is not right.)” Uqba said to her, “Neither did I know that you had nursed me, nor did you inform me before about this.” Then Uqbah mounted his ride and went to see Allah’s Messengersa at Medina; he asked him about (the issue at hand). Allah’s Messengersa said, “How can you keep her as a wife when it has been said [that she is your foster-sister]?” Thus, Uqba divorced her and she married another man. (Sahih al-Bukhari, Kitab al-Ilm, Bab ar-Rihlati fil Mas‘alah al-Nazilati wa Ta‘lim-i-Ahlihi)

As far as talaq and khula are concerned, there is no difference in them either. Rather, it is a favour of Islam that it has not only given men the right to divorce, but has also given women the right to obtain khula. Men and women have been given equal rights in this matter too. When a man divorces a woman, he is made to pay all kinds of financial dues to her.

Moreover, whatever financial support he may have given to her before, he cannot take any of it back. Likewise, when a woman obtains khula, without any fault on the husband’s part, she also has to pay back some of the financial dues such as the dowry money etc. However, if it is proven that the woman is obtaining khula due to a fault on the husband’s part, then the woman has been given this additional benefit under such circumstances that she remains the owner of the dowry.

Nevertheless, the decision on this is made by Dar-ul-Qaza after investigating all the circumstances. In matters such as marriage among People of the Book, the need to have a wali and the permission for polygamy, in fact, the security, dignity and honour of women have been taken into consideration.

Allah the Exalted has generally made women to be more delicate and being impressionable is part of their nature. Thus, by not permitting a Muslim woman to marry a man from the People of the Book, their faith has been safeguarded. Among the matrimonial matters is also that in addition to the willingness of the girl, the agreement of the wali is required.

In addition to many other benefits of this, one purpose is also to provide a helper and a guardian to the woman so that after her marriage, her in-laws are well aware that she is not alone and that there is someone looking after her interests. By allowing women to only marry once at a time, Islam has preserved her sanctity. Islam has given this commandment in exact accordance with human nature and with the protective jealousy [ghairah] that is intrinsic to humans. The hadith which mentions an abundance of women in hell has been mistranslated by people. That hadith does not mean at all that there would be more women in hell; rather, the Holy Prophetsa said:

أُرِيتُ النَّار فَإِذَا أَكْثَرُ أَهْلِهَا النِّسَاءُ يَكْفُرْنَ

“I was shown hell and I saw that there was an abundance of such women who were ungrateful to their husbands.”

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It means that the majority of women, who were in hell due to their misdeeds, were such who were ungrateful to their husbands. Hence, firstly, this hadith does not mean that there will be more women than men in hell. Secondly, the reason why those women will be in hell has been mentioned. They are such women who repeatedly deny the favours of God Almighty, which He bestowed upon them through their husbands.

In contrast to this, tidings of paradise under the feet of pious and righteous women have been given in ahadith, which has not been given about any man. Moreover, Islam has granted men and women certain rights or designated certain duties to them according to their temperaments. It has obliged the man to work and fulfil all the needs of the household and has instructed the woman to safeguard the house and the children and look after their upbringing.

In other words, man was chosen to toil outside in accordance with his capabilities while the woman was given the leadership over the house in accordance with her nature and in view of her dignity. There is no room for any doubt in the saying of the Holy Prophetsa that women are in a way weaker in terms of faith and mental strength because this saying is in exact accordance with the nature of women.

As for the weakness of faith, the Holy Prophetsa has himself explained this by saying that a woman goes through a number of days during her adolescence where she is relieved of all kinds of worship. If we reflect, this too is in a way a favour of God Almighty on her.

The saying with regard to the weakness of mental strength is also not intended to be disparaging; rather, it refers to the simplicity and gullibility of women. The proof for the fact that women are gullible has been provided by themselves in this modern world. The way the Western man has misused women by offering them the delusion of freedom is self-evident and is a proof of the truthfulness of the saying of the Holy Prophet Muhammadsa, the chosen one, the most truthful of all. Men have kicked her out of the four walls of her home and thrown her into the market in order to fulfil their own lust. While Islam laid the responsibility of breadwinning upon men, men have misused her and her gullibility by delegating their financial responsibility to her.

Hence, she is having to toil like men in places where she has to deal with all kinds of men who sometimes try to cast glances at her from various angles in order to fulfil their lust. If one looks further, one sees that the claim of the Western world of the equality of men and women is a hollow claim.

There is hardly any country in the Western world where there is an equal number of women and men in the parliamentary system that runs the machinery of the government. In the same Western countries, at scores of places, the financial packages given to male employees are generally not given to women who perform the same jobs.

All these things are clear evidence of the gullibility of women. As far as the declaring of a husband as qawwam by the Holy Quran is concerned, the Holy Quran has itself given reasons for it. One reason is that in order to run the system of household, one party has been given a rank above the other. The other reason that has been mentioned is that he spends on the wife from his wealth. The reasoning behind giving a rank to one party over the other is in exact accordance with human nature because if we look at the system of the world, we will find a social order where everyone is relatively above someone.

If everyone in the world was equal or let us say if all were kings, the system of the world would not function even for a day. Hence, Allah the Exalted has made some people shorter and others taller, some richer and others poorer. We see that every country has a cabinet to run the system of the government.

If all people of a country formed the cabinet, such a country would not be able to function. Likewise, in order to run the system of the household, Allah the Exalted has given relatively more authority to men. However, where the head of a government or the cabinet has more authority, they also have relatively more obligations.

Likewise, Islam has assigned more obligations to the husband. Thus, in terms of rights and responsibilities of men and women, the Islamic system is in exact accordance with nature and there are no holes in it.

Purdah and close relatives

Huzooraa was requested for guidance with regard to observing purdah before paternal or maternal uncles with reference to a quote of Hazrat Khalifatul Masih IVrh from a question and answer session.

Upon this, Huzooraa, in his letter dated 1 June 2020, gave the following reply:

The statement of Hazrat Khalifatul Masih IVrh that you have mentioned in your letter is based on verse 32 of Surah al-Nur and it was made in reply to a question during a question and answer session. It is correct that the relations mentioned in this verse before whom women are excused from observing purdah do not include paternal or the maternal uncles. However, both of them are included among the mahram relations as Huzoorrh also mentioned in his statement.

Moreover, this is also proven by the Quranic commandment mentioned in Surah al-Nisa because marriage is considered illegal with both of them.

Moreover, it is also reported by Hazrat Aishara in ahadith that when she asked the Holy Prophetsa, he guided her not to observe purdah before her paternal uncle.

However, alongside this, it is also essential to keep this aspect of purdah in mind that according to Islamic teachings, the form of leave from purdah in case of mahram relations varies depending on the closeness of each relationship.

Hence, the form of leave from purdah before the mahram relations mentioned in Surah al-Nur will change from relation to relation. That is why the leave from purdah in case of a husband will be different from the leave from purdah in case of a father, a son or a brother etc. who have also been mentioned in the same verse.

Thus, just as there are various modes of purdah before the relations mentioned in this verse, likewise there is a variation in the leave from purdah before other mahram relations. This is also the essence of what Hazrat Khalifatul Masih IVrh is explaining in the statement under discussion, that paternal or maternal uncles are not among the relations who live with one under the same roof. They come from outside. Although they count as part of the mahram relations, but when they visit one’s home, the ladies should be relatively more cautious with regard to purdah, as compared to the purdah before men who live under the same roof such as a husband, a father or a son etc. which would be relatively relaxed.

Although one does not need to cover the face before them, but one is instructed to sit before them in a composed manner while covering the head and the chest.

Hence, this is the issue which Hazrat Khalifatul Masih IVrh is explaining. It is not that he is instructing to observe the usual purdah before paternal and maternal uncles.

Click here for Part III

100 Years Ago… – Letter by a sincere American Professor and news from Mauritius, Iraq and India

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100 Years Ago… – Letter by a sincere American Professor and news from Mauritius, Iraq and India

Al Fazl, 11 & 15 November 1920

Hazrat Maulvi Abdur Rahim Nayyarra

Capture

Letter by an American friend

Mr Maynard, a professor at Columbia University, New York, recently visited London and met with Ahmadi missionaries. After listening to the claims of Hazrat Jariullah [the champion of Allah] and getting acquainted with the evidences and miracles, he said, “Surely, Ahmadas was a Prophet of Allah.”

Recently, this noble American sent a letter from his country and stated:

“It seems like a long time has passed since I met you in London. Believe me, I will never forget that brief encounter which took place at 4 Star Street. I truly believe that if the Christian preachers to India had taken lessons from you for a few days, they would have done better work. I have not been able to meet Mufti Muhammad Sadiq yet, but I am looking forward to meeting him soon.

“I am sending 10 shillings along with this letter. I wish I could have sent more than that. I am hopeful that a time will come when I will be able to present more. Please spend four shillings to help the poor and utilise six shillings on whatever you think is best.

“I have been reading the first part of the translation of the Holy Quran. It is a wonderful scripture. I will try my best to circulate this translation as much as possible. Its study informed me of my religious lack of knowledge.

“I regret that I forgot Arabic due to a lack of practice, but now I am trying to get it back. I intend to gain more knowledge than before.

“We, the Westerners still need to learn a lot from the East, but we always act hastily.

“It is now very clear that Westerners have greatly misinterpreted the message of the Gospel. Moreover, [it is quite surprising] that these people forcibly convey their false views to those who know this message better than they do.

“Although, it will take time for my wisdom to increase, but I am hopeful that I will soon witness more [divine] light. Yours sincerely, John A Maynard”

Ahmadiyyat in Mauritius

Maulana Sufi Ghulam Muhammad Sahib BA, Muslim missionary, Rose Hill, writes:

“On 25 September [1920], I went to Phoenix with Maulvi Obaidullah Sahib and gave lectures. First Maulvi Obaidullah Sahib delivered a speech on How to recognise true religion. Then, I made a speech and proved that the Promised Messiahas drew the attention of the people [towards God’s message] and some of them considered him a liar but did not confront him out of fear and thought that he would die after some time and everything would remain in their hands. However, some people mulled over and accepted him after recognising the arguments of his truth. [I explained that] after Ahmadas, many people had learned the arguments of truth and started to carry out tabligh to others. They have not only reached [and conveyed his message] in India but also in Nigeria, Sierra Leone, England, America and Australia. By the grace of God, [my speech] had a positive influence on the audience. A non-Ahmadi promised that he would offer Jumuah prayers with Ahmadis in Rose Hill [mosque]. Subsequently, he fulfilled his promise and hopefully, he will announce his conversion to Ahmadiyyat in a few days, insha-Allah!

“By the grace of God, the proceedings of the mosque’s case have come to an end and the only thing remaining is the issuing of the verdict. Consequently, we have planned to hold public lectures at the cinema hall on the first weekend of every month. All praise be to Allah that we have started as planned. On the afternoon of 3 October 1920, the lecture began and there was a large audience as well. The subject of the speech was that Islam is the only religion which is alive. Its living proof is the Promised Messiahas and his true successors. The religion of Hindus is not alive because God does not communicate with the followers of the Vedas. Moreover, the religion of the believers of Gospels is no longer alive because no other Christian receives any revelation after the disciples of Jesusas, nor does the Holy Spirit descend upon them. I told the audience that the Islam of non-Ahmadis was also dead and the only living proof of the truth of Islam is the Promised Messiahas. By the grace of God, [my words] had a profound effect [on the participants].

“Hindu dignitaries were also present in the gathering and they included a barrister-at-law and an attorney-at-law. Maulvi Obaidullah Sahib writes that a lot of people gathered on the death of an Ahmadi brother’s son and tabligh was done among them. A sermon was also delivered on the women’s side.

“A conversation took place with a Christian at Phoenix Station. As he could not understand Urdu, it was the first time that a religious issue was discussed in Mauritian language in a public gathering.

“Obaidullah Sahib writes:

‘On Sunday, 11 September [1920], I went to convey the message of Islam in Montagne Blanche and carried out tabligh over there. A meeting was held at Rose Hill to discuss various matters, including the registration of the Ahmadiyya Society, which went very well …’”

Jalsa at Banga, [India]

On 27 October [1920], Maulana Ghulam Rasul Sahib Rajeki, Maulvi Fazlur Rehman Sahib and Mian Ilahudin Sahib (philosopher) went to Banga. An announcement was made on the 27th and the Jalsa began after three o’clock near the committee house. The first speech was given by Fazlur Rehman Sahib in which he compared Islam to other religions. The issue of niyoga also came up during the discussion. A Lala Sahib called it their holy and pure religious principle. In reply, it was said that if it is such a blessed doctrine then “why do you hide it and not express it openly? Moreover, you do not even reveal the names of those people who offer their services for niyoga and also those women who want it.”

Soon after, Rajeki Sahib’s speech was held on the topic of the Islamic Khilafat. He proved four types of Khilafat from the Holy Quran. Firstly, the Khilafat of Adam; secondly, national Khilafat; thirdly, individual and general Khilafat and fourthly, the Khilafat mentioned in ayat-e-istikhlaf (Surah al-Nur, Ch.24: V.56).

Maulvi Fazlur Rahman Sahib delivered a sermon in the gathering of women at night. The next day, Maulvi Fazlur Rahman Sahib gave a speech on the existence of God.

Thereafter, Maulana Rajeki Sahib presented the interpretation of the Kalimah Shahadat [Islamic declaration of faith].

On Friday, Maulana Rajeki Sahib, Maulana Fazlur Rehman Sahib, Philosopher Sahib and Haji Ghulam Ahmad Khan Sahib of Karyam, delivered speeches in assembly of ladies.

Humbly yours, Rahmatullah, Secretary Anjuman Ahmadiyya, Banga, (India)

Jalsa at Sangrah Cuttack

A Jalsa was held at Sangrah Cuttack on 22 and 23 October [1920] and several resolutions were passed. Maulvi Fazil Abdul Salam Sahib, Maulvi Fazil Abdul Haleem Sahib, Maulvi Alam Munshi Fazil and various others delivered speeches. (Muhammad Ahmad, Secretary Anjuman Ahmadiyya, Sangrah)

Announcement for friends in Iraq

Muhammad Tufail Sahib Ahmadi (overseer), Nasiriyah, Iraq, announces from Arab Camp, Field Park, adjacent to Railway Station Nasiriyah, that the Ahmadis who reside in or near Nasiriyah should meet him as soon as possible.

Wassalam

Humbly yours, acting Nazir Talif-o-Ishaat, Qadian

Under the wings of the Caliph: A response to “Far From the Caliph’s Gaze” – Part V

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Under the wings of the Caliph: A response to “Far From the Caliph’s Gaze” – Part V

Part I – Part II – Part III – Part IV

Zafar Bhatti, UK

Qadian is isolated from the Khalifa

The continued refrain from Evans is that Qadian has been “left … in a uniquely isolated position from the global caliphate” (Far From the Caliph’s Gaze, p. 78) and that it is both physically and spiritually distant from the Khalifa: “his actual distance (both physical and spiritual) from the town”. (Ibid, p. 82)

However, whilst reading the book, I struggled to comprehend Evans’ central point; how and in what way was Qadian isolated?

1.Did any interlocutor express this view?

2.Is Qadian isolated from Khilafat from an organisational perspective?

3.Is Qadian spiritually isolated from the Khalifa?

4.Was Qadian isolated in the past and it is that period which has left its mark on the town?

5.Or is it that the people of Qadian feel the absence of the Khalifa, after he was once amongst them?

We will examine each of the above points in turn.

Did any interlocutor express this view?

Throughout the book, I did not find a single interlocutor expressing the view that Qadian is isolated from the Khalifa. The closest I found was the desire and longing for the Ahmadis of Qadian for their beloved Khalifa: “Qadian exists in a perpetual state of waiting for its caliph to return” (Ibid, p. 79).

But this desire and longing is not unique to Qadian; I have had the fortune of visiting jamaats in the European, American, African and Indian continents and in every jamaat I have visited, I found this same longing for Khilafat – the question is one of love, not of bureaucracy or formality – we love the Khalifa and so we long for him.

In fact, I have a personal anecdote which occurred during my stay in Qadian regarding this very matter. Whilst in Qadian I remember several people telling me, “Yes, we are prepared that Huzoor will come this year for Jalsa”.

In response, I remember laughing and saying, “I have been to Canada and I found the Ahmadis telling me the same thing there; I went to Burkina Faso, and found the same thing there – a hope and longing that Huzoor will come. Then, even in my backwater town in the middle of England, my local president would keep saying to me that Huzoor would come back, and would conceive various means to invite him.”

The fact is that the feelings of those in Qadian longing for the Khalifa are the feelings that each Jamaat echoes across the world of Ahmadiyyat and is a feeling which is reciprocated by Hazrat Khalifatul Masih Vaa, who states:

“‘Before sleeping at night, there is no country of the world that I do not visit in my imagination and no Ahmadi for whom I do not pray whilst sleeping and whilst awake.”

The following is an example of the longing of members of the Jamaat to see their beloved Khalifa, also known affectionately and respectfully as “Huzoor”:

“A friend of mine told me that two days before Huzoor’s arrival in Philadelphia, he observed a devoted member of the Philadelphia Jamaat, Syed Fazal Ahmed sitting in the basement of the Mosque after midnight with tears in his eyes. Upon being asked why he was crying, Syed Fazal Ahmed Sahib responded, ‘In my mind, I have dreamed a hundred times of the day when beloved Huzoor would walk into a new Mosque in the heart of this city and address our neighbours. Now, we are 48 hours away and my only prayer is that Allah lets me live to see this happen. I do not want to leave this hall until it does.’

“Then, when Huzoor had inaugurated the Mosque, Syed Fazal Ahmed said, ‘My life is complete. The person I love more than anyone on earth has visited my city and my Mosque. I can pass away now and need nothing else more.’” (www.pressahmadiyya.com/wp-content/uploads/2019/03/USA-Guatemala-2018-Part-1.pdf, p. 55)

Evans has not made an ethnographic study of the other Jamaats in the Ahmadiyya Muslim Community, and therefore has nothing to compare Qadian to. Evans does not realise the strength of love between the Khalifa and his followers all over the world, and so missing this point, tries to concoct an alternative narrative that has no basis in reality.

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Is Qadian isolated from an organisational perspective?

Maybe Evans’ contention is that Qadian is isolated from the wider organisation of the Jamaat, as he states, “Qadian is also, however, unique in its structural position, for due to its history, it has been forcibly separated from its leader and the global system.” (Far From the Caliph’s Gaze, p. 28)

But throughout the book, Evans keeps contradicting this very point and many times, albeit mockingly, but repeatedly acknowledges the direct link of Qadian with the Khalifa; for example, in one place, Evans quotes an interlocutor as saying “there is no gap between this department and the caliphate. We have never been stuck by any problem because of this.”

Later in the same conversation, he told me, “Our brain is the khalifa [caliph] of the time: we merely carry out his instructions’” (Ibid, p. 95).

Then in another place, he states, “One senior administrator explained that even the smallest matters are put before the caliph for permission”. (Ibid)

So the question to Evans is which one is it? From Evans’ own analysis, it is certainly not the case that Qadian is in anyway isolated from the Khalifa from an organisational perspective. And this is not just unique to Qadian, but is reflected in every Jamaat in the world.

In my trip to Burkina Faso, I remember visiting an Ahmadi village on the edge of the Sahara Desert, seemingly miles away from anywhere, with a population of only a few hundred people. Even that village had been affectionately named by the Khalifa himself as Mehdiabad; from that we can see how the Khalifa lovingly takes interest even in those Jamaats which are in the most remote parts of the world, let alone somewhere like Qadian which is not only the birthplace of Ahmadiyyat but is situated in the technologically progressing India, where there are no barriers to communication.

Is Qadian isolated from the Khalifa spiritually?

If not organisationally, maybe Evans feels that the residents are isolated from the spiritual connection with the Khalifa, but even this view is contradicted by Evans himself as he continually acknowledges the connection of Ahmadis in Qadian with the Khalifa.

For example, an interlocutor tells Evans about MTA, “Ahmadis have been provided new ways of seeing and hearing their caliph … ‘There is now a personal relationship [with the caliph] through MTA’, one Jama‘at employee told me, before comparing this new relationship to the pre-MTA days, when sermons were available only on cassette, and people would go to the extreme and costly measure of trying to cultivate a bond with their caliph by listening to his sermons live via international phone calls.” (Ibid, p. 106)

Then Evans himself talks about the intimate link between Ahmadis in Qadian and the Khalifa, writing, “In difficult periods, people will ask the caliph to pray that their personal or family problems might be resolved. They might ask that he pray that they are able to be true servants to the Jamaat … While individuals will frequently write to request prayers before making a big decision, they also ask the caliph for advice. Should they marry a particular person? Should they accept a job? Should they study engineering or English at university? Sometimes, people will even write with very specific personal requests. One young boy, a final-year student at the theological college in Qadian, wrote to the caliph asking whether the latter could recommend any books for his thesis.” (Ibid, p. 85)

An onlooker may find that these remarks are in fact too personal; why ask the Khalifa regarding such matters? But one can easily understand this when we look at this from the perspective of love; there is no requirement in the community that says a person should ask advice of the Khalifa regarding their marriage, job or any other personal request – but Ahmadis love the Khalifa just as a child loves their father, in fact even more than that.

Therefore, just as a child would discuss their most personal matters with their father, so too do the followers of the Khalifa pour their hearts out to their spiritual father.

I present one such inspirational account here. An onlooker outside the community may view this as hyperbole, but Evans’ own account is mostly full of anonymous interlocutors and each narration is always twisted to mock the community or the Khalifa. It is only fair to present in full, fully referenced and non-anonymised accounts with interlocutors:

“Some years later, Trawalley Sahib’s wife was expecting a daughter in the United States but the doctors had informed that the child had tested positive for Downs Syndrome and asked the family if they wanted to keep the child or abort it. At that time of grief and confusion, Trawalley Sahib sought the guidance of Hazrat Khalifatul Masih Vaa.

Sarjo Trawalley Sahib said, ‘The doctor told me we had just one week to decide if we wanted to have an abortion. I told the doctor that I would not make a decision until I had consulted my Khalifa in London. In reply, the doctor’s tone was quite dismissive and condescending. He said, “You are the father, not someone in London”.

Upon this, I told him that I did not make any major decision without my Khalifa. The doctor then handed me his business card and said somewhat indignantly “Give it to your Khalifa!”’ “After writing to Huzoor, Trawalley Sahib waited for a response. Just one night before the abortion deadline was due to pass, he got a call from the private secretary’s office in London. “Narrating the message, Sarjo Trawalley Sahib said, ‘The private secretary’s office conveyed Huzoor’s clear message to me. The person on the phone said that Huzoor had said, “If you are a sincere Ahmadi, do not abort your child. She will be fine if you let her live!”’

“As soon as he received the message, any doubt in the mind of Trawalley Sahib was eliminated. He went and told his wife that they would keep the child. The next morning, he went to see the doctor to inform him that they would keep the child. However, before he could say anything, his doctor greeted him with a smile and said: ‘Congratulations’. Sarjo Trawalley Sahib said, ‘I could not understand why he was congratulating me, as our baby was sick. But then the doctor explained. He said they had taken another test at my wife’s last appointment and it showed that our baby was fine and the initial Downs Syndrome diagnosis was mistaken! It was then that I told him the message we had received the night before and that our Khalifa had given us the glad tiding already. The doctor, who initially had been dismissive of our desire to seek Huzoor’s guidance, was genuinely amazed. He took a lot of interest and so I was able to do tabligh and tell him about the advent of the Promised Messiahas. Now, over a decade later, my daughter is ten years old and just as Huzoor promised, she is fine and healthy, Alhamdolillah!’” (www.pressahmadiyya.com/wp-content/uploads/2019/06/USA-Guatemala-Part-3.pdf, pp. 60-61)

As such, it is quite clear from Evans’ own analysis that there is a direct and personal relationship of each Ahmadi with the Khalifa, based on love and the belief born out of the personal experience of hundreds of thousands of Ahmadis that the Khalifa is a man of God.

Was Qadian isolated in the past and is it that period which has left its mark on the town?

Maybe what Evans contends is that although Qadian is no longer isolated, but that in the past, it was isolated; “Consequently, during the first four decades of independence, the Indian Jama‘at was largely isolated”. (Far From the Caliph’s Gaze, p. 78)

However, this too is entirely baseless. I feel that the main evidence that Evans presents to support this view is that the partition of India and Pakistan created “complete division of Punjab by a border that to this day lacks real permeability”. (Ibid)

But can we really believe that this border completely cut-off any form of communication between the two countries; such that Qadian was left isolated and bereft of contact with the headquarters in Rabwah, as Evans implies? Even the “Iron Curtain” of the cold war would not have had this kind of effect.

For instance, if we just look at one form of communication, the mail service, it was only last year in 2019 that for the first time, the mail service was stopped from India to Pakistan; that is throughout “partition, three wars, and extended tension, and despite the circuitous route involving the Middle-East” the mail service between India and Pakistan never stopped and continued. (https://indianexpress.com/article/india/letters-put-on-hold-as-pakistan-stops-mail-from-india-for-the-first-time-6079517/)

Furthermore, if we question the elderly folk of Qadian who are the sons of the Darvesh, they categorically state that the people of Qadian were never cut off from the Khalifa and constant communication remained between Qadian and the Khalifa.

Is it that the people of Qadian feel the absence of the Khalifa after he was once amongst them?

Finally, maybe Evans’ contention is that in the past, the people of Qadian experienced the physical presence of the Khalifa amongst them, but now they no longer do. And as such, it is this loss that has caused anxiety amongst the residents of Qadian.

If this is Evans’ contention, then surely this ethnographic study is 70 years too late! Hardly anyone lives in Qadian now, who was alive when the Khalifa lived there.

However, there is one Jamaat in the world of Ahmadiyyat that does exist today, where its residents have lived through the painful forced separation from their beloved; Rabwah.

So not only is Evans 70 years too late in his study, it also seems he has chosen the wrong town!

Opposition to the Ahmadiyya Jamaat has heightened the anxiety of those in Qadian with regard to their Muslim identity

In quite a lengthy narrative (Far From the Caliph’s Gaze, pp. 21-22), Evans explains that the identity of an Ahmadi as a Muslim is constantly under attack and contested, and as such, there is a reaction from the Ahmadiyya community to prove their “Muslimness”: “In India, even if the Ahmadis are legally free to call themselves Muslim, their being so is always contested”. (Ibid, p. 21)

The more one reads this narrative, anyone familiar with Ahmadiyyat becomes ever more perplexed asking the question: if Evans wanted to examine the effect of separation from Khilafat and opposition to practice, then surely Evans picked the wrong town in the wrong country?

Surely, he should have picked Rabwah, where young and old are keenly aware of the separation of their beloved Khalifa, where daily life is under the shadow of the sword making it illegal for an Ahmadi to even outwardly profess being a Muslim? Surely it is the town of Rabwah and not Qadian which meets the self-devised criteria of Evans’ ethnographic study. Why Qadian? Where virtually no one is alive who was present in Qadian at the time of partition and so felt the loss of the Khalifa and which is a town where Ahmadis are free to practice their faith.

How and in what guise would there be a compelling need for Ahmadis in Qadian to try to grapple with some kind of existential crisis of Muslim identity and then try to reinforce that ident using a “fax machine” and “bureaucracy” as Evans contends?

I have clearly demonstrated that Evans’ contentions regarding Qadian being in any way isolated from the Khalifa, or in any sense abandoned are false. Therefore, Evans’ contention that this perceived isolation has resulted in the people of Qadian having an anxiety regarding their own “Muslimness” is completely erroneous.

Click here for Part VI

Did the Promised Messiah a.s. claim that obsolete words of various languages were divinely revealed to him?

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Did the Promised Messiah a.s. claim that obsolete words of various languages were divinely revealed to him?

The opponents of the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas, object that the founder of the Ahmadiyya Jamaat falsely claimed that his revelations contained obsolete words of different languages, i.e. English, Sanskrit, Hebrew, etc.

As always, the deniers and rejectionists have twisted the words of the Promised Messiahas and realising that their customary practice is not enough, they have personally added some words to his statement.

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Moreover, they have either deliberately tampered the translation of the actual statement of the Promised Messiahas which is present in his book, Nuzul-ul-Masih, or they are not well-acquainted with the Urdu language.

The actual Urdu quote of the Promised Messiahas and its correct translation is as follows:

وہ ان زبانوں میں بھی مجھ پر نازل ہوا جن زبانوں کو میں نہیں جانتا تھا جیسا کہ زبان انگریزی اور سنسکرت اور عبرانی۔ اس نے بڑی بڑی پیشگوئیاں اور عظیم الشان نشانوں سے ثابت کر دیا کہ وہ خدا کا کلام ہے اور اس نے حقائق و معارف کا ایک خزانہ میرے پر کھول دیا جس سے میں اور میری تمام قوم بے خبر تھی۔ وہ کبھی کبھی زبان عربی یا انگریزی یا کسی دوسری زبان کے ان دقیق اور نامعلوم الفاظ میں میرے پر نازل ہوا جن سے میں بے خبر تھا۔

“He [Allah the Almighty] manifested upon me in languages I did not know, such as English, Sanskrit and Hebrew. He proved with great prophecies and glorious signs that they were divine words of God. He opened for me a treasure of knowledge and wisdom, of which my entire nation and I were unaware. At times, He expressed Himself to me in fine words of Arabic, English or some other language that were not known to me. I was completely unaware [of those words].” (Nuzul-ul-Masih, Ruhani Khazain, Vol. 18, p. 466)

The opponents have translated the Urdu words “na maloom alfaz” as “obsolete words,” which is absolutely wrong. If they have done this intentionally, it shows that they can stoop to any low to prove the Messiahas of Muhammadsa false.

However, if they are not familiar with the Urdu language as was the Promised Messiahas with English, Sanskrit and Hebrew, we have presented above the correct translation of Hazrat Ahmad’sas words.

The statement of the Promised Messiahas plainly means that such words and phrases were revealed to him by Allah the Almighty that were unknown to him. The Promised Messiahas himself explains:

“Some of the revelations that I receive are in languages I have no knowledge of, such as English, Sanskrit or Hebrew, etc. A few of those examples have been mentioned in [the book], Barahin-e-Ahmadiyya. I swear by the God in Whose hands is my life that this is surely how Allah deals with me. This is one of the signs that has been given to me that the unseen is revealed to me in various ways. My God does not care if any word that is revealed to me as a revelation is already recorded in an Arabic, English or Sanskrit book because for me it is just like the unseen.” (Nuzul-ul-Masih, Ruhani Khazain, Vol. 18, p. 435)

The Divine revelations consisting of matters which are previously not in the knowledge of prophets fall in the category of unseen, even if those things are known to other people.

For example, the angel of Allah the Almighty conveyed the message of God to Hazrat Maryamas. She got its knowledge and other people of her nation also came to know about it through her. However, the Holy Prophetsa did not know it and to him it was like the unseen. Thus, when it was revealed to him, Allah the Almighty said:

ذٰلِکَ مِنۡ اَنۡۢبَآءِ الۡغَیۡبِ نُوۡحِیۡہِ اِلَیۡکَ

“This is of the tidings of things unseen which We reveal to thee.” (Surah Al-e-Imran, Ch.3: V.45)

Likewise, referring to the events of Noah’sas life, God Almighty addressed the Holy Prophetsa and stated:

تِلۡکَ مِنۡ اَنۡۢبَآءِ الۡغَیۡبِ نُوۡحِیۡہَاۤ اِلَیۡکَ ۚ مَا کُنۡتَ تَعۡلَمُہَاۤ اَنۡتَ وَ لَا قَوۡمُکَ مِنۡ قَبۡلِ ہٰذَا ؕۛ فَاصۡبِرۡ ؕۛ اِنَّ الۡعَاقِبَۃَ لِلۡمُتَّقِیۡنَ

“This is of the tidings of the unseen which We reveal to thee. Thou didst not know them, neither thou nor thy people, before this. So be thou patient; for the end is for the God-fearing.” (Surah Hud, Ch.11: V.50)

Mentioning Hazrat Josephas, his parents and brothers, Allah the Almighty said to the Holy Prophetsa:

ذٰلِکَ مِنۡ اَنۡۢبَآءِ الۡغَیۡبِ نُوۡحِیۡہِ اِلَیۡکَ

“That is of the tidings of the unseen, which We reveal to thee.” (Surah Yusuf, Ch.12: V.103)

The opponents also say that the English words, which were presented by the founder of Jamaat-e-Ahmadiyya as revelations, are too imperfect and weak.

The truth of the matter is that the Promised Messiahas claimed that God Almighty spoke to him in different languages, i.e. Arabic, English, Sanskrit, Hebrew, etc. If he was false in his claim, the Promised Messiahas would have been annihilated and his Jamaat would never have spread, according to the following declaration of Allah the Almighty:

وَ لَوۡ تَقَوَّلَ عَلَیۡنَا بَعۡضَ الۡاَقَاوِیۡلِ۔ لَاَخَذۡنَا مِنۡہُ بِالۡیَمِیۡنِ۔ ثُمَّ لَقَطَعۡنَا مِنۡہُ الۡوَتِیۡنَ۔ فَمَا مِنۡکُمۡ مِّنۡ اَحَدٍ عَنۡہُ حٰجِزِیۡنَ

“And if he had forged and attributed any sayings to Us, We would surely have seized him by the right hand, and then surely We would have severed his life-artery. And not one of you could have held Us off from him.” (Surah al-Haqqah, Ch.69: V.45-48)

On the contrary, the Promised Messiahas was blessed with Divine succour and his Jamaat, the Ahmadiyya Muslim Community, reached the corners of the Earth. God Almighty’s continuous support and the overwhelming defeat of his opponents are proof that the claims of the Promised Messiahas were absolutely correct.

The English revelations that were sent to the Promised Messiahas by Allah the Almighty were fulfilled to the letter. For example, if the phrase, “I love you” is not a revelation of God but a mere fabrication, then why did Allah treat the Promised Messiahas the way He treats His beloveds and chosen ones? God Almighty accepted his prayers, gave him glad tidings which came to pass and helped him at every step of the way, etc.

These things clearly show that the Promised Messiahas was truly God’s beloved and the English phrase was surely a divine revelation. Moreover, God Almighty assured the Promised Messiahas through the fulfilment of countless other prophecies and divine signs that the revelations he was receiving in foreign tongue were not the result of mental delusions.

Hence, no matter how many imperfections the revelations of the Promised Messiahas may have in view of the opponents, their fulfilment and the manifestation of the following promise of God Almighty prove them true and perfect:

کَتَبَ اللّٰہُ لَاَغۡلِبَنَّ اَنَا وَ رُسُلِیۡ ؕ اِنَّ اللّٰہَ قَوِیٌّ عَزِیۡزٌ 

“Allah has decreed:

‘Most surely I will prevail, I and My Messengers.’ Verily, Allah is Powerful, Mighty.” (Surah al-Mujadala, Ch.58: V.22)

(Research conducted by the Research Cell)






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Al Hakam is a weekly English newspaper for members of the Ahmadiyya Muslim Jamaat around the world. Its aim is to provide Ahmadis with content regarding the beliefs of the true Islam, reintroduced to the world by Hazrat Mirza Ghulam Ahmad of Qadian, peace be on him.

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