The tragedy that took place in the bare deserts of Karbala in seventh century Iraq is not limited to its time, nor to the faith and cultures that have embraced it as legend. Here is what the world can learn from the life and martyrdom of Hazrat Imam Hussainra, the grandson of the Holy Prophet of Islam, Muhammad, peace and blessings of Allah be upon him.
The tenth of the first Islamic month, Muharram has just passed. This year, the universal coronavirus pandemic stemmed the tide of processions mourning the murder of the Holy Prophet’ssa grandson that have annually taken place since the ninth century (when such commemoration evolved into tradition in cultures practicing Islam) in every Muslim country with a sizeable Shia Muslim population.
However, in places such as Uttar Pradesh, India, crowds still managed to slip through government regulations and observe the mourning rites that have become tradition for most Shia sects in Islam.
The traditional rites of Ashura – the name given to the date on which the battle of Karbala and subsequent murder of Hazrat Imam Hussainra – are commemorated by Shia Muslims and some Sufi sects around the world. Parades of the faithful march through the streets, beating their chests (an act called matam, an expression of mourning for the late martyr) and carrying slogans to honour Hazrat Imam Hussain’sra sacrifice.
In many countries, such as Pakistan, Iraq, even India, hardliners carry batons from which hang chains and knifes to slice through their backs as they march through the streets, bleeding in remembrance.
In Iran, besides the parade, candles are lit in remembrance. In India, it has become tradition in some areas to carry an alam – what is believed to be the slab upon which the mother of Hazrat Imam Hussainra and the daughter of the Holy Prophetsa, Hazrat Fatima al-Zahrara was given her final ablution – and is lavishly decorated and carried through the streets along with the mourning procession.
Plays called tazieh are performed, reenacting the battle scene in which Yazid, along with an army of 30,000 well-armed horsemen, cornered Hazrat Imam Hussainra who stood with 70 followers, many of them from his household and murdered them for their resistance to his claim to the Caliphate.
Afterwards, Yazid ordered his horsemen to trample over the deceased. This was not before he had deprived Hazrat Hussainra and his 70 followers of water for a few days prior to the battle. And yet, for all these remembrances and storytelling and grief stricken elegies that are recited every Muharram, the objective of remembrance, and in fact the objective of Imam Hussain’s resistance and honoured death, seems to be utterly and totally forgotten.
So what is the significance of Karbala? Is it the legend of heroism and the fight of good against evil, a rebellion of truth against the unjust usurper that is heard in religious songs and fiery sermons unleashed from the pulpits every Muharram, worldwide; the re-enactments and grief laden chest beatings and self-flagellations that echo down the centuries of Islamic history since the travesty that took place in the middle of the nation of Iraq?
As Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh so eloquently put it many years ago in a televised question and answer session in London:
“The practice of celebrating Ashura is a new and un-Islamic tradition. There is no base or foundation for it either in the Holy Quran, nor in the Hadith, nor by the Holy Prophetsa nor by his Companionsra. Hazrat Ali’sra children themselves never commemorated Ashura. Upon whom all this passed, they themselves did not get to know how one must celebrate this. The Shias who came afterwards got to know somehow the real way of commemoration … And it is not just one tragedy, many tragedies have occurred. Jesus Christas passed through a very painful incident too, and before that there have been incredibly hardened tyrants … in the era of the Holy Prophetsa, he was made the target of oppression; through whom his progeny gain their eminence, to leave him and to raise them above him … for example how Hazrat Hamzara and other many companions of the Holy Prophetsa were martyred and dragged through the streets, all of this began in the time of the Holy Prophetsa … where has Ashura been commemorated for them?”
Hazrat Imam Hussainra was martyred, the Holy Prophetsa was cruelly oppressed for most of his life after prophethood, his family members murdered and starved. Jesusas was nailed by his hands and feet to a cross and left to bleed. Abrahamas was thrown into the fire. All of these people were tortured due to their unwavering conviction of what was the right path, all with nothing but the clothes on their back and the hand of God upon their heads as their support and sustenance.
Whether it is the inner battle of giving in to our natural animal desires or to the higher moral state of the “soul at rest”, or if it is seeing wrong in every corner of our lives – the oppressions and injustices caused by prejudice and short sightedness; the starving poor who live in slums just footsteps away from rising mansions in Nairobi; Palestinians in Gaza; the anti-racial movements sprung out of sprawling injustices from a racially prejudiced justice system; Ahmadi Muslims being murdered and silenced because of their faith by the Pakistani government officials, encouraged by dated and unjust blasphemy laws; broken healthcare systems in America and social inequalities in Britain, both first world countries that possess the kind of wealth most of the world can only dream of – everyone has a Karbala that they must fight.
Self-flagellation and beatings in honour of the deceased, lavish ornamentations of shrines dedicated to holy martyrs and prophets, fervent prayers on dead saints’ graves do not do honour the pure bravery of Hazrat Imam Hussainra. They do not further the legacy of his death, nor the legacy of his life, which was spent in humbleness and forgiveness and kindness always to those who had less.
As an imam, he followed the path of the holy founder of Islam and all those prophets and saints who stood tall with conviction and truth and gave their lives and thus, Karbala became Karbala and Hazrat Imam Hussainra became renowned not because of his impressive lineage, but because of his sacrifice and his bravery in the face of thousands of arrows and swords. A man who stood with a small band of 70 followers against a well-equipped army of 30,000 horsemen, and despite all odds against his victory, he remained in his place because he knew that oppression was worse than death and he knew that if he did not stand for the truth, then it would become trampled upon – the fate that met his lifeless body after his martyrdom by Yazid’s army.
Hazrat Imam Hussainra stood up for what was right and what was just and true. In this, he followed the tradition of his forefathers, the prophets and saints before him. He did not bend to the will of the masses and paid for it with his life and the life of all his sons present, including his six-month-old son. He followed his holy grandfather in this respect who suffered and grieved his whole life for the fate of his people. So much was his concern for the people who persecuted him daily that God the Almighty addressed the Holy Prophetsa in the Quran, saying “So it may be, thou wilt grieve thyself to death sorrowing after them if they believe not in this discourse.” (Surah al-Kahf, Ch.18: V.7)
This is what we can learn from the battle of Karbala for this battle resides in all of us. Who can say they have seen injustice – in whatever niche of human life it may be; small social injustices and inequalities, racism, the divide between rich and poor, even domestic strife – and have spoken up or taken action to make amends despite societal norms dictating otherwise?
Thus, to further the sacrifice of Hazrat Imam Hussainra is not restricted to those of the Islamic faith. It was the Hindu leader of the Indian nationalist movement against British rule, Mahatma Gandhi, who said “Imam Hasan and Hussain refused to acknowledge the authority of Yazid for it would have been wrong to do so. For this reason, in order to preserve their honour, they became martyrs”, and elsewhere, “When called upon to surrender, they refused. They knew at the time that this would mean death for them. If, however, they were to submit to injustice, they would disgrace their manhood and betray their religion … the head of these fine young men rolled on the battlefield. In my view, Islam did not attain its greatness by the power of the sword, but entirely through the self immolation of its fakirs (saints).”
Seven billion hearts beat everyday and are given the choice everyday to choose between what is right and true over what is easy and popular yet unjust. Hazrat Imam Hussain’sra martyrdom stands as a universal paragon of resistance under conviction despite the certainty of defeat. For in reality, truth and bravery demand a sort of death, even if not physical; it is the inner battles that we win with ourselves that define the wars that will make us victors. The truth is, this world is a Karbala, so be the Imam Hussain to this world.
Hazrat Anas, may Allah be pleased with him, narrated that the most frequent invocation of the Holy Prophet, peace and blessings of Allah be on him, was:
There are books which contain accounts of numerous people describing how they were initially entangled in worldly matters; rather, they were immensely engrossed in materialism. However, it so happened that they prayed for something and their supplication was heard. After that, their state was transformed completely. Therefore, do not pride yourself over the acceptance of your prayers or on account of your achievements, but rather, value the grace and favour of God. It is a known fact that success breathes a new life into a person’s resolve and determination. One should derive benefit from this life and through it, increase in their understanding of Allah Almighty.
For the greatest of all things, which becomes a source of benefit, is this very cognisance of the Divine; and this develops when an individual reflects over the grace and mercy of God Almighty. No one can thwart the grace of Allah the Almighty. Extreme poverty too can plunge a person into misfortune. This is why it is related in a hadith: اَلْفَقرُ سَوَاد الوَجہ (Poverty glooms the face). I have seen poverty drag many people to atheism.
A believer, however, does not think ill of God no matter how stringent their circumstances, and deeming it to be the result of their own faults, they beseech God for His mercy and grace. Eventually, when this era passes, and the prayers of a believer come to fruition, they do not forget their time of weakness, but rather, remember it always.
Therefore, if you believe in the fact that one is always in need of God, then adopt the way of righteousness. Blessed is the one who adopts righteousness in times of prosperity and joy; and unfortunate is the one who stumbles, yet does not turn to God.
(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, p. 154)
After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
Two weeks ago, whilst narrating the accounts of the companions, I was mentioning the accounts from the life of Hazrat Saadra bin Abi Waqas. I will continue to narrate some further accounts from his life today.
The battle [against the Persian forces] was mentioned last time. During the battle, Hazrat Salamara bint Hafsa, the wife of Hazrat Saadra, saw that a prisoner who was shackled in chains and expressed immense longing to participate in the battle. His name was Abu Mihjan al-Thaqafi. He also happened to arrive at the [location of the battle] after Hazrat Umarra expelled him [from the city] due to him drinking alcohol. However, after being guilty of drinking alcohol again, Hazrat Saadra punished him with lashes and tied him in chains.
Abu Mihjan requested Zahrah, who was a maidservant of Hazrat Saadra, to open his chains so that he could participate in the battle. He stated, “By Allah, if I survive, I will return and put on the chains again.” The maidservant accepted his request and opened the chains. Abu Mihjan mounted the horse of Hazrat Saadra and headed towards the battlefield. Penetrating the rows of the enemy, he headed towards the big white elephant and attacked it. Hazrat Saadra was observing all of this at the time and said, “Although the horse belongs to me, however, the one riding it appears to be Abu Mihjan al-Thaqafi.” As mentioned previously, Hazrat Saadra could not actively participate in the battle due to illness, but he was supervising from further afield. In any case, the fighting continued for three days. When the battle came to an end, Abu Mihjan al-Thaqafi retuned and put on his chains again. Hazrat Saadra released Abu Mihjan saying, “If you drink alcohol again, I shall hand out a severe punishment.” Abu Mihjan promised never to drink again. According to another narration, Hazrat Saadra wrote about the entire incident to Hazrat Umarra, upon which Hazrat Umarra said, “If he repents from drinking alcohol again, then he should not be punished.” Upon this, Abu Mihjan swore to never drink again and Hazrat Saadra set him free. (Ashra Mubashra, Bashir Sajid, pp. 850-851)
Hazrat Musleh-e-Maudra has narrated the details of this incident in the following manner. In the previous narration, it was mentioned that the maidservant released him. However, Hazrat Musleh-e-Maudra writes:
“Hazrat Saadra bin Abi Waqas was among the very special companions of the Holy Prophetsa. During the period of Hazrat Umar’sra Khilafat, Hazrat Saadra was appointed as the commander of the Muslim army against the Persian army. Suddenly, he developed an abscess on his thigh, which is referred to as “ghambir” in our [Urdu] language. It persisted for a long time and he tried all kinds of treatments but to no avail. Eventually, he thought that if he remained bedbound and the army saw that their commander was absent, they would become downhearted. Hence, he had a tree deck constructed just like people in this country [the Indian subcontinent] do for the security of their orchards. He used to climb up to the deck with the help of his men so that the Muslim army may be able to see him and be assured that their commander was with them. During those days, he came to know that an Arab [Muslim] chief had consumed alcohol.”
Hazrat Musleh-e-Maudra further writes:
“Although alcohol was forbidden in Islam, but the Arabs were extremely addicted to it. And once someone is addicted to something, withdrawal can be very difficult. This particular chief had only accepted Islam two or three years before this incident.”
Hazrat Musleh-e-Maudra states that when one has a habit, it does not go away easily.
In any case Hazrat Musleh-e-Maudra states:
“Hazrat Saadra bin Abi Waqas was informed that this Muslim Arab chief had drunk alcohol and so he imprisoned him. In those days, there were no formal prisons. Whoever was to be imprisoned would be locked in a room and someone would be appointed to watch over them. Hence, this Muslim Arab chief was also locked in a room and someone was appointed to guard the door.”
Hazrat Musleh-e-Maudra further writes:
“The year in which this battle took place is known as the ‘Year of Trial’ in Islam in Islamic history. The reason for this is that the Muslims suffered great losses during this battle. At one point, the horses of the Muslim army fled from the elephants of the opponents. There was a river nearby and the horses plunged into it. Since the Arabs did not know how to swim, consequently hundreds of Muslims drowned and died. For this reason, that year is known as the ‘Year of Trial’. Nevertheless, this Muslim Arab chief was locked in a room. The Muslim soldiers would return from the battle, sit near his room and mention to one another that the Muslims suffered great losses during the battle. He would be greatly pained upon hearing this and express his grief over the fact that he was unable to partake in the battle on this occasion. He certainly had a weakness and as a result drank alcohol, but nevertheless he was very courageous and passionate man. Hearing about the losses the Muslims suffered during the battle, he would start to pace up and down in the room just as a lion paces back and forth in the cage. Whilst pacing up and down, he would recite a couplet which means, ‘Today was the opportunity for you to defend Islam and display your courage; however, you remain behind imprisoned.’
“Hazrat Saadra’s wife was a very courageous woman. One day, she passed by his room and heard these couplets. She saw that no one was standing guard. And so, she approached the door and whilst addressing the prisoner, she said, ‘Do you know that Saadra has imprisoned you! If he finds out that I released you, he will certainly hold me accountable. However, I wish to set you free so that you may help Islam according to your desire.’ He replied, ‘You can release me whenever the battle commences and I promise that I will immediately return to this room after the end of each day.’ This lady was also passionate for Islam and had an ardent desire to protect it. Hence, she released him. And so, he partook in the battle and fought with such courage as a result of which the Muslim army advanced ahead instead of retreating. Saadra recognised him and later said, ‘The individual I imprisoned for drinking alcohol was present in the battle today. Even though he had covered his face, I recognised him by the manner in which he was fighting and his physical stature. I will search for the individual who released him and I will punish him severely.’ In other words, he was going to severely punish the individual who had unchained him. When Hazrat Saadra uttered these words, his wife became angry and said, ‘Do you not feel ashamed that you are sitting on the deck upon a tree and have imprisoned the individual, who fearlessly enters the rows of the opposing army and does not care for his life? I released this person! You may do as you please. I set him free and you may now do as you please.’”
Hazrat Musleh-e-Maudra mentioned the details of this incident in one of his addresses to the Lajna [auxiliary organisation of the women] and stated that women in Islam made extraordinary achievements. Hazrat Musleh-e-Maudra then reminded Ahmadi women that they should be mindful of these examples even today. (Quroon-e-Ula ki Musalman Khawatin ka Namuna, Anwar-ul-Ulum, Vol. 25, pp. 428 -430)
Another account of the sacrifices offered by women, which also has the reference to Hazrat Saadra, is as follows:
A well-known poet and female companion from the Ansar tribe of Banu Sulaym, Hazrat Khansaara devoted her four sons during this battle in the cause of Allah. Hazrat Khansaa’sra husband and brother had passed away when she was young. Hazrat Khansaara raised her children with great care and effort. In the morning of the last day of the battle of Qadisiyyah, before the battle commenced, Hazrat Khansaara addressed her children and said, “My dear sons! You have happily accepted Islam and migrated out of your own will. By that Being, besides Whom there is none worthy of worship, I have not allowed any shame to befall your lineage and ancestors! Remember that the abode of the Hereafter is better than this transient world. My dear sons, prepare yourselves, remain steadfast, fight shoulder to shoulder and fear God! When you see that the battle is fierce and in full force and when the cavalry has determined to stand its ground, you should race into the battlefield in order to adorn your lives in the Hereafter.”
Thus, acting in accordance with the instruction of Hazrat Khansaara, her sons took the reins of their horses, recited verses which are traditionally quoted during the times of battle [in order to arouse the spirit of the soldiers], galloped onto the battle field and they fought bravely until they were martyred. Before evening fell on that day, the Islamic flag was raised over Qadisiyyah. Hazrat Khansaara was informed that all four of her sons were martyred, upon which she said, “I am grateful to Allah that He has granted them martyrdom. I am proud that they were sacrificed in the cause of the truth. I am certain that Allah the Exalted will grant us an abode in the shade of His mercy.”
After gaining victory over Qadisiyyah, the Muslim army was then granted victory in Babylon, which is an ancient city of modern-day Iraq and which has been mentioned by the Holy Quran in relation to Harut and Marut. This place was where Kufa is now situated. This is what has been mentioned in the introduction for the names of the cities. It is further written that they reached the historical city of Kusa, which is where Nimrod imprisoned Hazrat Abrahamas. The prison was still intact in that time. When Hazrat Saadra reached that place and saw the prison, he recited the following verse of the Holy Quran:
“And such days We cause to alternate among men [that they may be admonished].” (Surah Al-e-Imran, Ch.3: V.141)
As they journeyed further from Kusa, they reached a place named Bahra Sheer. According to Mu‘jam-ul-Buldan, which also explains the names of the cities, the name of this place was Bahuri Seer, situated to the west of the Tigris River, near the Iraqi city of Madain, and in the outskirts of Baghdad. This is where the hunting lion of Chosroes was kept.
So when the army of Hazrat Saadra had reached close by, this beast was unleashed upon them. With its thunderous growl, the lion launched its attack upon the army. Hashimra bin Abi Waqas, the brother of Hazrat Saadra who was the commander of the frontline, struck the lion in such a manner that it collapsed on the spot. The Battle of Madain also took place during this expedition. Madain was the headquarters of Chosroes where his white palaces were located. Between the Muslims and Madain was the Tigris River. The Iranians had completely destroyed all the bridge of the river. Hazrat Saadra then said, “O Muslims, the enemy has taken refuge with the river, so let us now swim across the river.” Having said this, Hazrat Saadra led the horse in the river and the soldiers followed their commander by also taking their horses in the river and in this way, the army of the Muslims crossed the river. Having witnessed these extraordinary scenes, the Iranians began wailing with fear and fled immediately thinking some spirits had come. As the Muslims advanced, they took control of the city and the palaces of Chosroes and in this way, the prophecy of the Holy Prophetsa came to fulfilment. This [prophecy] was revealed to the Holy Prophetsa as he struck the boulder with the pickaxe whilst digging the ditch prior to the Battle of the Ditch, when he said, “I have been shown the white palaces of Madain falling.” Hence, having seen these palaces in a derelict state, Hazrat Saadra recited the following verses of Surah al-Dukhan:
“How many were the gardens and the springs that they left behind! And the cornfields and the noble places! And the comforts wherein they took delight! Thus [it was destined to be]. And We made another people inherit these things.” (Surah al-Dukhan, Ch.44: V.26-29)
Thereafter, Hazrat Saadra wrote to Hazrat Umarra seeking permission to advance further, to which Hazrat Umarra replied that he should suffice with what was at hand and attention should be given to establishing law and order in the conquered lands. Hence, by establishing Madain as the headquarters, Hazrat Saadra began his efforts to strengthen the administration and he carried this out in an excellent manner.
He formed the census of Iraq and marked out the boundaries of the territory; he arranged for the wellbeing and comfort of the public and by way of his excellent planning and carrying out his duties, he proved that God Almighty had favoured him not only with the art of war, but also with administrative expertise.
People think that after conquering a land, the Muslims did not take care of its people; on the contrary, whenever they conquered a city, they took greater care of them than all who came before them. Then there was the construction of Kufa. Owing to the fact that the climate of Madain was not suitable for the Arabs, with the permission of Hazrat Umarra, Hazrat Saadra had the Arabs dwell in a new city, wherein the Arab tribes were allocated their own quarters. A large mosque was built in the city centre, which could accommodate 40,000 worshippers at a time. Kufa was in fact a military garrison, and so it was made the dwelling place for 100,000 soldiers.
Further details of this are that after remaining in Madain for some time, Hazrat Saadra realised that the climate had greatly affected the Arabs. Hazrat Umarra was informed of this and the instruction was given to find a suitable nearby land that they could inhabit and once the Arabs settle there, it should be made the administrative headquarters.
In accordance with this, Hazrat Saadra left Madain, chose a suitable land near the borders and laid the foundations for a vast city named Kufa and then settled the Arab tribes there, each to their own quarters. In the centre, a large mosque was constructed which had space for 40,000 worshippers. He also had the building for the treasury constructed near the mosque and his own palace too, which was known as Qasr-e-Sa’d. (Roshan Sitarey, pp. 84-88), (Sair al-Sahaba, Vol. 2, pp. 117-118) (Mujam-ul-Buldan, p. 56) (Mujam-ul-Buldan, Vol. 1, p. 610)
Then there is the Battle of Nahawand where in 21 AH, the Iranian forces began preparations to fight the Muslims in the Ajam of Iraq i.e. the part of Iraq which belonged to the Persians. In order to regain control of the lands conquered by the Muslims, 150,000 Iranian warriors had gathered in opposition to them in Nahawand.
Hazrat Saadra informed Hazrat Umarra about this and after taking counsel from those of experience and understanding, he appointed an Iraqi, Hazrat Numanra bin Muqqarin Muzni as the commander of the Muslim army.
At the time, Hazrat Numanra was in Kaskar, which is situated between Nahrawan and the edge of the Tigris River near Busra and in which there were many towns and villages. So as it were, Hazrat Umarra instructed him to reach Nahawand.
In comparison to the Iranian army of 150,000, the Muslim army comprised of only 30,000. Whilst passing through the ranks of the army, Hazrat Numanra gave certain instructions and said that if he was to be killed, Huzaifah would take command of the army and if he too were to be slain, then so and so would be handed command of the army. In doing so, he named seven individuals one after the other.
Thereafter, he supplicated to God Almighty saying, “O Allah, grant honour to Your religion, help Your servants and grant the rank of martyrdom to Numan first and foremost.” According to another narration, he prayed, “O Allah, I pray You grant me the pleasure of my eyes through such a victory in which lies the honour of Islam and my martyrdom.” When the battle commenced, the Muslims fought with such bravery that they had conquered the battlefield before the sun could even set and in this battle Hazrat Numanra was martyred.
Abu Lu‘lu Feroz was captured in this battle and was given as a slave to Hazrat Mughirahra bin Shu‘bah. This is the same person who later attacked Hazrat Umarra and martyred him. Hazrat Umarra wrote a letter to the amir of Nahawand stating that if God Almighty was to grant victory to the Muslims, then the khumus (1/5) of the spoils of war should be set aside for the treasury and the rest should be distributed amongst the Muslims. But if this army was to be defeated, then the belly of the earth was better than what lay above it, i.e. the grave.
Once, during the Khilafat of Hazrat Umarra, some people of the Banu Asad tribe complained about the manner in which Hazrat Saadra offered Salat. They complained to Hazrat Umarra that Hazrat Saadra did not lead the Salat in the correct manner. Hazrat Umarra then sent Hazrat Muhammadra bin Maslamah to investigate the matter, but he found the allegations to be false. Nonetheless, owing to certain reasons and wisdom, Hazrat Umarra recalled Hazrat Saadra to Medina. (Roshan Sitarey, Vol. 2, pp. 88-90) (Sharah Zarqani, Vol.4, p. 539, Dar-ul-Kutub-ul-ilmiyyah, Beirut) (Mujam-ul-Buldan, p. 292)
This has been mentioned in Sahih Bukhari as follows.
Hazrat Jabir bin Samurahra relates that the people of Kufa complained to Hazrat Umarra about Hazrat Saadra and so, Hazrat Umarra removed him from his duties and appointed Hazrat Ammarra as the governor.
Among the complaints the residents of Kufa made against Hazrat Saadra, they also said that he did not lead Salat in a correct manner. Hazrat Umarra summoned him and said “O Abu Ishaq” – Abu Ishaq was the title of Hazrat Saadra – “these people say that you do not lead the Salat in a correct manner.” Abu Ishaq (i.e. Hazrat Saadra) replied, “By God, I lead Salat just as the Holy Prophetsa used to – nothing less. While leading Isha, I would make the first two rak‘ats long and the last two shorter.” Hazrat Umarra said, “Abu Ishaq, this is exactly what I thought of you,” meaning this was exactly as he expected him to do.
Then Hazrat Umarra sent one, or a few men with him to Kufa, so that they may ask the residents of Kufa about him. There was not a single mosque which they did not visit in order to ask about Hazrat Saadra – they went to every mosque and people complimented Hazrat Saadra. At the end, they went to the mosque of the Banu Abas tribe. There, a man known as Osama bin Qatadah and his title was Abu Sa‘ida, he stood up and said, “Since you have taken an oath from us, the truth is that Saad would not accompany the army and would not distribute the wealth equally, nor was he just in his decisions.”
These were the allegations that were levelled against Hazrat Saadra. Upon hearing this, Hazrat Saadra said, “By God, I pray for three things; that O my Allah! If this servant of yours”, i.e. the person who levelled these allegations, “is a liar, has stood out of ostentation and for fame, then extend his life, increase his needs and make him repeatedly face trials.”
After this, whenever someone would enquire from that person who had levelled these allegations, he would say, that he had become very frail and in a feeble condition. [He would say] that he was stricken with hardship; the prayer of Hazrat Saadra against him had been fulfilled, meaning he was suffering the consequences of the false allegations he had levelled. Abdul Mulk would say, “I have seen him afterwards, and his condition was such that due to old age, his eyebrows had sunk over his eyes. It was surprising to see, that despite this, his level of morality was so low that he would approach young girls in the streets and would make gestures at them with his eyes.” This entire incident is recorded in Bukhari. (Sahih Bukhari, Kitab-ul-Adhan, Hadith no. 755)
In any case, Hazrat Saadra was deeply hurt by these allegations and said, “I was the first from among the Arabs to launch an arrow for the cause of Islam, and we would go alongside the Holy Prophetsa for battles, in such conditions where we had nothing to eat except the leaves of the trees. Our condition was such that we would pass stool that would resemble the excrement of camel or like that of goats”, i.e. completely dry, “and now the situation is such that Banu Asad ibn Khuzaimah wish to teach me the etiquettes of Islam. If such is the case, then I have been unsuccessful and all my deeds have been wasted and the people. The people of Banu Asad have gone to Hazrat Umarra and spoken ill of me by saying that I do not lead the Salat in the correct manner.” This narration is also found in Bukhari. (Sahih Bukhari, Kitab Fazail Al-Sahab Al-Nabi, Hadith no. 3728) (Sunan Al-Tirmidhi, Abwab Al-Zuhd, Hadith no. 2365, 2366)
In 23 Hijri when Hazrat Umarra was attacked with an attempt to take his life, people asked him to nominate someone for Khilafat [after him]. Upon this, Hazrat Umarra appointed a board for the selection of Khilafat which included Hazrat Usmanra, Hazrat Alira, Hazrat Abdur Rahmanra bin Auf, Hazrat Saadra bin Abi Waqas, Hazrat Zubairra bin Awam and Hazrat Talhara bin Ubaidallah. Hazrat Umarra said that any one of these [companions] should be selected as the Holy Prophetsa had given them all the glad tidings of heaven.
Then he said, “If Khilafat is given to Saad bin Abi Waqas, then he should be the Khalifa, otherwise whichever one of you becomes the Khalifa should continue to seek help from Saad as I did not discharge him [from his duties] for being inept of doing work, nor due to any dishonesty.” (Sahih al-Bukhari, Kitab Fazail Al-Sahab Al-Nabi, Hadith no. 3700) (Sahih al-Bukari, Kitab-ul-Janaiz, Hadith no. 1392)
When Hazrat Uthmanra became the Khlaifa, he made Hazrat Saadra the governor of Kufa once again. He worked in this capacity for three years, after which, due to some reason, he had a disagreement with Hazrat Abdullahra bin Masud, who at the time was in-charge of the bait-ul-mal [treasury], as a result of which Hazrat Usmanra discharged him from his duties. After being discharged he adopted a life of solitude in Medina. When disorder and dissension against Hazrat Usmanra began, he remained in solitude. (Sair-ul-Sahaba, Vol. 2, p. 120)
It is related in one narration that during the time of discord, Hazrat Saad’sra son asked Hazrat Saadra as to what had kept him from going for Jihad. Upon this, Hazrat Saadra replied, “I will not fight until you bring me a sword which can distinguish between a believer and a disbeliever,” because Muslims were now fighting amongst each other. It is also related in another narration that Hazrat Saadra said, “Bring me a sword that has eyes, lips and a tongue and can tell me that so and so is a believer and so and so is a disbeliever; until now, I have only fought against disbelievers.” (Al-Tabqat al-Kubra, Vol. 3, p. 106, Saad bin Abi Waqas, Dar-ul-Kutub Al-Ilmiyyah, Beirut 1990)
There is a narration in Sunan al-Tirmidhi which relates that Hazrat Saadra said regarding the discord that began during the time of Hazrat Usmanra, “I bear witness that the Holy Prophetsa said that surely a time would come when there would be disorder, during which one who remains sitting would be better than the one who stands and one who stands would be better than the one who walks and the one who walks would be better than the one who runs”, meaning one was not to take part in the dissension but to try and stay away from it. Someone asked what they should do if the discord entered their homes. He replied, “Become like the ibn Adam [sons of Adam].” (Sunan al-Tirmidhi, Abwaab-ul-Fitn, Hadith no. 2194)
With reference to ibn Adam, the Holy Quran states that one should defend themselves, but they should not fight one another with the intent to kill. This incident is mentioned in the Holy Quran and it seems that this is the same example that Hazrat Saadra gave.
While mentioning the great efforts of the Companionsra to end the discord that started during the Khilafat of Hazrat Usmanra, Hazrat Musleh-e-Maudra states:
“Though the Companionsra would not be given the opportunity to gather with Hazrat Usmanra, they were not heedless to their duties. According to what was pertinent at the time, they had distributed their work into two parts: those who were in their advanced years and elderly and who had moral influence on the masses would spend their time in advising others. Those who did not have such influence or were younger, they worked for the protection of Hazrat Usmanra.” He continues to write, “Amongst them, at the forefront in working to eliminate the discord were Hazrat Alira and Hazrat Saad bin Abi Waqas, the victor of Persia.” (Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, p. 321)
After Hazrat Usmanra, during the Khilafat of Hazrat Alira, Hazrat Saadra remained in solitude. According to one narration, when the dispute between Hazrat Alira and Amir Muawiyyahra increased, Amir Muawiyyahra wrote letters to three companions to seek their help against Hazrat Alira: Hazrat Abdullah bin Umarra, Hazrat Saadra bin Abi Waqas, and Hazrat Muhammadra bin Maslamah. Upon this, all three refused. Hazrat Saadra sent the following couplets to Amir Muawiyyahra [in response]:
The translation is, “O Muawiyyah! You have a severe disease. There is no cure for your illness. Can you not understand even this much, that Abu Hassan”, i.e. Hazrat Alira, “asked me to fight, but I did not listen even to him, and I asked him to give me a sword which can see and can distinguish for me the difference between friend and foe. O Muawiyyah! Do you hope that the one who did not listen to Hazrat Ali’sra request to fight will listen to you? Even though a single day from the life of Hazrat Alira is better than your entire life and death, yet you call unto me against such a person.” This incident is related in a narration from Usdul Ghabah. (Usdul Ghaba fi Ma‘rifat al-Sahaba, Vol. 2, p. 455, Saad bin Malik, Dar-ul-Kutub Al-Ilmiyyah, Beirut Lebanon)
It is stated in one narration that once, Amir Muawiyyah asked Hazrat Saadra, “What stops you from speaking ill of Abu Turab?”; this was the title of Hazrat Alira; Hazrat Saadra would never speak ill of him. Hazrat Saadra said, “There are three things which the Holy Prophetsa said regarding him – if even one of those things was said about me, it would be dearer to me than red camels. Due to these three things, I will never speak ill of him (i.e. Hazrat Alira).
“The first is that once, the Messengersa of Allah left Hazrat Alira behind during an expedition. Upon this, Hazrat Alira submitted, ‘O Messengersa of Allah! Will you leave me with the women and children?’ The Holy Prophetsa replied, ‘Are you not happy at the fact that your connection to me is the same as that of Aaronas with Mosesas, except with the difference that you will not be granted the status of prophethood after me.’ The second thing was on the occasion of the Battle of Khaibar, when the Holy Prophetsa said, ‘I will give the flag of Islam to such a person who loves Allah and His Messengersa and Allah and His Messengersa love him.’ At the time, we all desired that the flag be given to us for we all had love for the Holy Prophetsa, however the Holy Prophetsa asked for Hazrat Alira to be brought forward. He did not give it to any of us, but instead said to call for Hazrat Alira. Hazrat Alira came and he was experiencing an ailment in his eyes at the time. The Holy Prophetsa put his blessed saliva from upon his eyes and gave him the flag of Islam. On that day, Allah granted the Muslims victory.
“The third aspect he mentioned was that when this verse was revealed”:
(The translation is as follows: “Say [to him], ‘Come, let us call our sons and your sons, and our women and your women’” [Surah Al-e-Imran, Ch.3: V.62]), the Holy Prophetsa called Hazrat Alira, Hazrat Fatimara, Hazrat Hassan and Hazrat Hussainra and said, ‘O Allah! These are members of my family.’” This is a narration from Tirmidhi. (Sunan al-Tirmidhi, Abwab-ul-Manaqib, Hadith no. 3724)
Musab, the son of Hazrat Saadra bin Abi Waqas, states:
“When my father was close to his demise, he had placed his head on my lap, at which point tears began to well up. Seeing my condition, he said to me, ‘O my son! What is it that makes you cry?’ I replied, ‘Your imminent demise and the fact that after your passing, I find that there is nobody equal to you.’ At this, Hazrat Saadra replied, ‘Do not cry over me, Allah the Almighty will never punish me and I am from among the dwellers of paradise.’”
Some people raise allegations that such and such stated that he would enter paradise; how is this possible. In this incident, Hazrat Saadra stated that he was from among those who would enter paradise. He then further stated, “Allah the Almighty will reward the believers for their good deeds they performed for the sake of Allah. As for the disbelievers, Allah the Almighty will lessen their punishment on account of their virtuous deeds. However, when those deeds become exhausted, He will punish them once again. Every person should seek the reward for those deeds they performed.” (Al-Tabqat al-Kubra, Vol. 3, pp. 108-109, Saad bin Abi Waqas, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon, 1990)
Hazrat Saadra bin Abi Waqas’ son states:
“I asked my father, ‘Your treatment towards the Ansar is different to everyone else.’ He replied, ‘O my son! Is there anything in your heart against them?’” He asked his son that upon seeing his treatment towards the Ansar, did he have anything in his mind about it? His son replied: “‘No, but this treatment astonishes me.’ Hazrat Saadra replied, ‘I heard the Holy Prophetsa say that only the believers will befriend them [i.e. the Ansar] and the hypocrites will harbour malice against them. Thus, for this reason I have close ties with them.’” (Usdul Ghaba fi Ma‘rifat al-Sahaba, Vol. 2, p. 456, Saad bin Malik, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon)
Jarir relates that on one occasion, he went to visit Hazrat Umarra. Hazrat Umarra enquired about Hazrat Saadra bin Abi Waqas, to which he replied, “I have seen that despite wielding powerful authority in his governance, he is the most honourable person. He is the least strict in his dealings and is like a benevolent mother for the people. He gathers provisions for them just like ants gather provisions. In battles he is the bravest and the most beloved from among all of the Quraish.” (Al-Sahaba fi Tamyeez al-Sahaba, Vol. 3, p. 64, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon, 1995)
Hazrat Saadsa bin Abi Waqas passed away in 55 AH and at the time of his demise, he was slightly over 70 years old. According to some narrations, he was 74 years old, whereas according to other narrations, he was 83 years old. (Al-Tabqat al-Kubra, Vol. 3, p. 110, Saad bin Abi Waqas, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon, 1990) (Al-Istiab fi Ma‘rifat al-Sahab, Vol. 2, p. 610, Dar-ul-Jeel, Beirut)
There is a difference of opinion as to the year of Hazrat Saadra bin Abi Waqas’ demise – the different narrations range from 51 AH to 58 AH; however, the majority have stated his year of demise as 55 AH. (Usdul Ghaba fi Ma‘rifat al-Sahaba, Vol. 2, p. 456, Saad bin Malik, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon)
At the time of his demise, Hazrat Saadra bin Abi Waqas left behind 250,000 dirhams as part of his will. (Al-Tabqat al-Kubra, Vol. 3, p. 110, Saad bin Abi Waqas, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon, 1990)
Hazrat Saadra bin Abi Waqas passed away in Aqeeq, which was situated seven miles from Medina or 10 miles from Medina. According to some narrations, it is stated that people brought his body to Medina on their shoulders and the funeral took place in Masjid al-Nabawi. His funeral was led by Marwan bin Hakam, the governor of Medina at the time and the noble wives of the Holy Prophetsa were also present for the funeral prayers. He was buried in Jannat-ul-Baqi. (Usdul Ghaba fi Ma‘rifat al-Sahaba, Vol. 2, p. 456, Saad bin Malik, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon) (Al-Tabqat al-Kubra, Vol. 3, p. 110, Saad bin Abi Waqas, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon, 1990) (Al-Istiab fi Ma‘rifat al-Sahab, Vol. 2, p. 610, Dar-ul-Jeel, Beirut)
The following narration is in regard to the funeral of Hazrat Saadra bin Abi Waqas: Hazrat Abdullah bin Zubairra relates on the authority of Hazrat Aishara that when Hazrat Saad bin Abi Waqas passed away, the noble wives of the Holy Prophetsa requested for the funeral to be brought into the mosque so that they (i.e. the wives of the Holy Prophetsa) could also offer the funeral prayer. Thus, the funeral was brought and placed in front of their quarters as they requested so they could offer the funeral prayers. Later, the funeral was taken through the Bab al-Janaiz, which was close to where people would sit. News reached the noble wives of the Holy Prophetsa that people disapproved of this by saying that funerals were not permitted inside the mosque. When Hazrat Aishara learnt of this, she said, “People are quick to pass judgement about matters which they do not have knowledge of. People have criticised our action that we asked for the funeral to pass through the mosque, whereas the Holy Prophetsa offered the funeral prayer of Suhail bin Baida inside the mosque.” This is a narration of Sahih Muslim. (Sahih Muslim, Kitab-ul-Janaiz, Hadith no. 973) (Al-Tabqat al-Kubra, Vol. 3, p. 109, Saad bin Abi Waqas, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon, 1990)
When he was close to his demise, Hazrat Saadra bin Abi Waqas stated in his will for his grave to be dug and for a hollow cavity of brick to be placed over him, just as it was made for the Holy Prophetsa. This is also a narration of Sahih Muslim. (Sahih Muslim, Kitab-ul-Janaiz, Hadith no. 966)
Hazrat Saadra bin Abi Waqas was the last of the Muhajireen to pass away from among the men. At the time of his demise, Hazrat Saadra bin Abi Waqas took out a woollen cloak and stated for him to be buried in this because he had worn this cloak during the Battle of Badr. He stated that he had kept the cloak especially for this time (i.e. for his burial). (Usdul Ghaba fi Ma‘rifat al-Sahaba, Vol. 2, p. 456, Saad bin Malik, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon)
In Sirat Khataman Nabiyyin, Hazrat Mirza Bashir Ahmad Sahibra writes:
“In the era of Hazrat Umarra as well, when stipends were fixed for the Companions, those who had taken part in Badr especially received a larger stipend. Even the Companions themselves would feel just pride on account of their participation in the Battle of Badr.
“Therefore, Mr [William] Muir writes:
“‘These Companions of Badr were the peerage of Islam. “Bring me here the garment in which I went forth to Bedr [sic]; for this end have I kept it laid up unto this day.” So spake Sa‘d, the youthful convert of Mecca, now about to die at fourscore years of age. Crowned with renown as the conqueror of Persia, the founder of Cufa [sic], and the Viceroy of Irac [sic], his honours were all cast into the shade by the glory of having shared in the battle of Bedr. In his eyes, the “garment of Bedr” was the highest badge of nobility, and in it would he be carried to his grave’”. (Sirat Khataman Nabiyyin, Vol. 2, pp. 168-169 [English Translation])
From the earlier narration, wherein it was mentioned that Hazrat Saadra built a palace, questions may arise in one’s mind about this. The answer to this is that towards the end of his life, Hazrat Saadra remained in seclusion and the attire he chose [for his burial] was the cloak he wore in the Battle of Badr. Furthermore, the time he spent in seclusion prior to this incident also testifies to his humility and simplicity.
Hazrat Saadra states, “When I took part in the Battle of Badr, I only had one daughter.” From other narrations we find that at the time of Hajjatul Wada, he also had one daughter. Subsequently, Allah the Almighty blessed him with many children. Hazrat Saadra married a total of nine times throughout his lifetime and he was blessed with 34 children – 17 girls and 17 boys. (Roshan Sitarey, pp. 98-99) (Al-Isaba, Vol. 5, p. 219, Umar bin Saad bin Abi Waqas, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995)
This concludes the accounts in the life of Hazrat Saadra, in the future, insha-Allah, I will narrate accounts for the next companion.
After the Friday prayers, I will lead some funeral prayers in absentia.
The first funeral is of respected Safdar Ali Gujjar Sahib, who was serving as a volunteer in the Ziafat Department at the Fazl Mosque, London. He passed away on 25 July [2020] at the age of 79, owing to a heart attack, having spent a few days in hospital.
“Verily to Allah we belong and to Him shall we return.”
By the grace of Allah, he was a musi [part of the institution of Al-Wasiyyat] and had the opportunity to serve as a volunteer in the Ziafat Department of the UK [Jamaat] for 30 years.
Right up until his demise, he had the opportunity to serve the guests of the Promised Messiahas in an outstanding manner and also the workers and volunteers of the Jamaat in the Ziafat department. Aside from this, the deceased had the opportunity to help with postage and packaging with Al Fazl International and Ahmadiyya Bulletin.
His asylum case was pending for many years. When, after a long time, his case was accepted and his family was able to come to the UK, he was very grateful to Allah the Almighty for this and he never complained that he had to spend a long time on his own.
The deceased had immense love for Khilafat and always remained in close proximity to Khilafat; in fact, I would say that he was so passionate about Khilafat that he was a model for others in this regard. He had great love for the members of the Jamaat and also his relatives. He was very devoted and regular in offering his five daily prayers. He would serve selflessly, was very popular and had a caring nature.
He would compose poems in the Punjabi language and owing to his beautiful voice, he was very popular among members of the Jamaat. During the Jalsa Salana, the deceased would recite poems for the guests and as a result, was renowned for this. The deceased belonged to a prominent Jamaat in Lahore, Handu Gujjar. Aside from his wife, he is survived by four sons and two daughters.
Respected Ataul Mujeeb Rashed Sahib writes:
“Safdar Ali Sahib possessed a very simple nature; he was very sincere and served the Jamaat in a very loyal and tireless manner. There were three extraordinary qualities which he possessed that further increased my love for him. Firstly, he would always be grateful to Allah the Almighty. Despite having limited resources, he would always express his gratitude and praise Allah the Almighty for everything. Secondly, His heart was filled with the love for Khilafat. I cannot recall single a moment where I met him even briefly and he did not express his love for Khilafat. Thirdly, he would serve the Jamaat with great love and considered it as his good fortune.”
His daughter, Tehseen Sahiba, writes:
“In every moment of his life, he sought to provide comfort to others. If any one of his friends or someone at the mosque was experiencing some difficulty, he would inform everyone about him at home and request them to pray for the individual. In every situation, he would remain grateful to Allah the Almighty and would help others and thank them for giving him the opportunity to help them.”
She further writes:
“He would always say to us sisters that one of the reasons why he loved us so much was because the Holy Prophetsa had stated that one who honours their daughters will be in his company in paradise. He treated us with great love and respect.”
His other daughter, Razia Sahiba, writes, “Our father would always advise us to show obedience and love for Khilafat and he himself was a true example for us in his love for Khilafat.”
She further writes:
“Each person that has come to offer condolences has said that it seemed like that he loved them the most; but in fact, he showed love to everyone. We thought that perhaps he only helped those who lived near the mosque; however, many people have stated that they considered him to be a part of their family. He even helped those who lived far away as well and fulfilled his bond of friendship. This is purely owing to his boundless love and helping people that they expressed such sentiments.”
I have also received letters in which people have written about him and from each and every letter, it is evident that he had a personal relationship of love and sincerity with each and every person. There are very few individuals who are loved by everyone. Similarly, all those who have written to me have also mentioned that Khilafat would always be the main subject of discussion in any gathering of his.
May Allah the Almighty grant him an abode amongst his loved ones and enable his children to continue his good deeds and become the recipient of his prayers. May Allah the Almighty grant his wife good health, patience and peace. His wife has been ill for quite some time and he also served her with great sincerity, love and affection, in addition to fulfilling all his other duties and obligations. He served in the Langar Khana in Dar-ul-Ziafat and he served with an even greater passion than a life-devotee and at the same time, fulfilled all his obligations at home as well.
Despite not knowing English, he also served his English-speaking neighbours and had established a good relationship with them and they have also greatly praised him.
May Allah the Almighty elevate his status.
The next funeral is of respected Iffat Naseer Sahiba, who was the wife of respected Prof Naseer Ahmad Khan Sahib. She passed away on 3 May at the age of 97 years, owing to a heart attack:
“Verily to Allah we belong and to Him shall we return.”
Iffat Naseer Sahiba’s marriage took place with Prof Dr Naseer Ahmad Khan Sahib in 1951. She leaves behind one daughter, Aisha Naseer Sahiba, wife of Dr Inaayatullah Mangla Sahib of the USA. Also, two sons, Zaheer Ahmad Khan and Dr Munir Ahmad Khan, both have been married into the family of the Promised Messiahas. One of her grandsons, Baseer Ahmad Khan is a life-devotee and currently serving in an excellent manner in the transmission department in MTA. He completed his further studies here [in the UK] and thereafter presented himself to serve as a life-devotee. May Allah the Almighty enable him to also become the recipient of her prayers.
Her son writes, “When we were young children, we would sleep with our mother. In the night, whenever we would wake up, we would find our mother profusely weeping in her Tahajud prayers.”
This has also been mentioned by her daughter as well.
“She would regularly recite the Holy Quran and it was compulsory for all us children to recite the Holy Quran before leaving for school. We were not allowed to leave for school without having recited the Holy Quran.”
“During the 60s, she lived in Lahore and served as the general secretary for the women’s auxiliary organisation [Lajna Imaillah] in the Model Town Jamaat. For 28 years, she served as the president of the women’s auxiliary organisation in Dar-ul-Nasr Gharbi Jamaat.
“In those days, the Jamaats were spread over large areas and the jamaat of Dar-ul-Nasr extended up to the river [near Rabwah] and there were limited resources and transport was not easily available, however she would travel by foot to distance areas.”
“When Hazrat Khalifatul Maish IVrh urged the members to write letters to their non-Ahmadi family members and also those Ahmadis who were less fortunate, the deceased wrote countless letters to her family members. She would always be helping her relatives who were less fortunate and the poorer members in her local areas in some way or another. Especially during the month of Ramadan, she would cook meals and send it to them. She would always strive to keep everyone together and not allow any discord to appear.”
Her daughter, Aishah Sahiba, writes:
“She lived her life whilst fully supporting her life-devotee husband and considered our education and moral training as her primary duty and would also greatly pray for this as well.”
May Allah the Almighty grant her His mercy and forgiveness and enable her progeny to fulfil her pious wishes and become the recipients of her prayers.
The next funeral is of respected Abdul Rahim Saqi Sahib, who was serving as a staff member in the general secretary’s office [for the UK Jamaat]. He passed away on 31 March:
“Verily to Allah we belong and to Him shall we return”
By the grace of Allah the Almighty, he was a musi. He was born on 31 December 1934 in Mauza Raipura in the state of Nabha, India. His father’s name was Rahmat Ali and Ahmadiyyat entered in their family through his father’s paternal uncle, Chaudhry Kareem Bakhsh Sahib numberdarra, who was a companion of the Promised Messiahas. Rahim Bibi Sahiba, who was amongst the female companions of the Promised Messiahas and wife of Maulvi Qudratullah Sahib Sanauri was a cousin of Abdul Rahim Saqi Sahib’s father, and thus his paternal aunt.
Saqi Sahib had the opportunity to serve as the finance secretary and qaid Majlis Khuddam-ul-Ahmadiyya in Takht Hazara for ten years, from 1958 to 1968. After the partition of the [Indian] Subcontinent, his family migrated and settled in Takht Hazara. In 1968, he was appointed as the amir of the Ahmadiyya Jamaat in Takht Hazara and continued to serve as the amir until July 1974.
On 13 July 1974, a mischievous group gathered some deviants and opponents of the Ahmadiyya Jamaat. This group, which was armed with weapons, then began to create unrest and disorder against the Ahmadis. They burnt one side of the mosque and took over it and they completely burnt down the guesthouse. Saqi Sahib owned a grocery shop which they looted and then set it ablaze. Similarly, he had a clothes shop which they also seized. They also set his house on fire whilst he was still inside and due to the smoke, he fell unconscious. Whilst he was in a state of unconsciousness, the mob carried him to the mosque and announced on the loudspeaker that he had accepted Islam and repented for his sins and other Ahmadis should also leave the Jamaat.
Later, when he regained consciousness and saw he was surrounded by spears and arrows, it had a great effect on him mentally. As a result, his children sent him to Lahore to one of their relatives where he also received treatment. He then once again started his business in the area where he came and settled and also built a Salat centre in a part of a building that was situated next to his relative’s house. He drew the attention of members towards the congregational Salat and taught the Holy Quran to hundreds of people, including children.
In November 2000, he migrated to London and thereafter continuously served in the [UK] general secretary’s office until 2020. He was even more punctual than the life-devotees and would always be the first to turn up to the office, so that no one would have to be made to wait. In fact, he would even skip his breakfast if it was getting late and would go straight to the office.
His children have also written that one of his qualities was that he would recite three parts of the Holy Quran daily. He had a bond of great love for Khilafat and would always advise in a very heartfelt manner to children and adults alike to remain attached with Khilafat and to show utmost respect, loyalty and obedience to Khilafat. He would always show great respect for the life-devotees and especially missionaries.
The deceased had the opportunity to serve the Jamaat on a voluntary basis for over approximately 60 years. His son, Khalid Mahmud Sahib is serving as the president of the Colliers Wood Jamaat. The deceased leaves behind his wife, two sons and five daughters. May Allah the Almighty elevate the status of the deceased and enable his children and progeny to fulfil his pious wishes.
The next funeral that I will lead is for Saeed Ahmad Sehgal Sahib, who served as a volunteer in the private sectary’s office’s dispatch department. He passed away on 12 April at the age of 90. He leaves behind two sons and two daughters.
His childhood was spent in Qadian and acquired his early education from there as well. He had the opportunity to serve as a volunteer in the dispatch department in the private secretary’s office for a long time. He was very intellectual and along with his secular education, he also had a lot of knowledge of the Holy Quran and religious matters related to the Jamaat. He was very regular in his prayers and had a bond of extreme love for Khilafat. He was exemplary in his humility and civility and was very much liked by all those who knew him. I observed that whenever he met me, he did so with utmost humility and he had a great heartfelt desire for his progeny to also be firmly attached with the Jamaat.
Aslam Khalid Sahib writes:
“He had a very intellectual disposition and often we would have a very informative discussion on various topics at lunch. He particularly had a lot of knowledge about Christianity and Judaism.”
One of our staff members [in the private secretary’s office], Bashir Sahib, writes:
“He desired to serve the Jamaat even in the advanced years of his life. One day, he told me that he was going to the mosque for some work and suddenly felt a bout of dizziness and fell and sustained some injuries as well. However, despite that, he would walk to the mosque, even though he had to walk from quite a distance so that he could avail every opportunity of serving the Jamaat. He sold his large house and bought a small flat near the Fazl Mosque so that he could easily come to the mosque.”
May Allah the Almighty grant the deceased His mercy and forgiveness and accept his prayers in favour of his progeny.
(Original Urdu transcript published in Al Fazl International on 4 September 2020, pp. 5-10. Translated by The Review of Religions.)
On 29 August 2020, the national amila of the Nordic country, Sweden, had the blessed opportunity to have a virtual mulaqat with Hazrat Khalifatul Masih Vaa.
The following day, jumping from Northern Europe to Western Europe, members of Majlis Khuddam-ul-Ahmadiyya the Netherlands had an audience with Huzooraa.
Sweden national amila mulaqat
On 29 August 2020, members of the national majlis-e-amila, alongside local amilas of Jamaat-e-Ahmadiyya Sweden, were blessed with a virtual mulaqat with Hazrat Amirul Momineenaa. The mulaqat commenced with dua, after which the members introduced themselves and their respective roles. Hazrat Khalifatul Masih Vaa further enquired about the details of plans, targets and achievements of every department, whilst providing valuable advice on direction and implementation.
Furthermore, the amila members were also fortunate to ask Huzooraa various questions and seek guidance and direction on an array of matters.
The first question was asked by the national general secretary, who enquired from Huzooraa about the time office-bearers should spend on Jamaat related work and how to motivate those who are unable to sacrifice and give due time to Jamaat work.
Answering the question, Huzooraa stated that the main thing to remember is that whilst selecting office-bearers, it should be borne in mind that one should not only select those who are capable of doing such a task, but also look at those who are willing and capable of setting time aside for Jamaat work, those who have a high standard of taqwa and those who are just. If, upon selecting a person, he is unable to give time, then it is a matter of taqwa that the chosen individual should apologise and say that they are unable to fulfil this task.
Huzooraa further stated that there is no hard and fast rule on how much time one should give. However, the decision should be made by the person himself as work varies between different departments.
With regard to the tarbiyat department, Huzooraa, whilst guiding the national secretary tarbiyat, stated that it is important to do tarbiyat in such a manner that all Ahmadis recognise their responsibilities; they should know how to attain a relation with God, they should be regular in Namaz and know that it is key in attaining a relationship with God; they should be aware that the fundamental and basic way to learn and attain religious knowledge is through the Holy Quran.
Whilst offering this guidance, Hazrat Khalifatul Masih Vaa stated that the amila members should start doing tarbiyat to those who are closest to them; for example, they should start with the amila members and then their family members. If everyone works according to this guideline, Huzooraa stated, almost 90% of the work would be accomplished. Huzooraa expressed that all amila members should be well-mannered and further stressed that not a single person should have the opportunity to raise a finger against any amila member.
Following this, with regard to tabligh and spreading Islam Ahmadiyya, Huzooraa stated that as people in Sweden are unaware of Islam Ahmadiyya and the true teachings of Islam, misconceptions continue to arise in their minds.
Hazrat Amirul Momineenaa, mentioning the incident of the far-right extremists who burned the Holy Quran in Malmo, stated that such situations arise when people are unaware of the true teachings of Islam. Extremists, upon taking a single verse of the Holy Quran out of context without even consulting the subject matter, use this in an attempt to paint a dishonest picture of Islam, completely neglecting the fact that the Bible has more than 5,000 references referring to war and fighting. Thus, it is absolutely vital that the true message of Islam be spread to each individual so that everyone is aware of its true teachings.
A question was posed by the national secretary Waqf-e-Nau on the most proficient method to approach those waqifeen who are currently engaged in their work and do not spare any time for Jamaat related work. Upon this, Huzooraa stated:
“I have told those waqifeen who have sought permission from me and who wish to continue their daily jobs outside that they should continue to work and also at the same time volunteer and spare time for Jamaat related work.”
Huzooraa further stated that those who do not respond and do not spare any time should inform the Jamaat and give their notice so that the title of Waqf-e-Nau can be taken away from them.
Huzooraa stated that a true Waqf-e-Nau who wishes to continue working outside should at least volunteer for the Jamaat over the weekends.
Furthermore, addressing the national secretary Wasaya, Huzooraa stated that a plan should be constructed to enhance the taqwa standard of musis (members of the scheme of Al-Wasiyyat). Huzooraa further stated:
“A musi should be regular in his prayers, should recite the Holy Quran daily, should understand and know the translation of the Quran and also follow and implement the commandments found in it. A musi should read and study the books of the Promised Messiahas, regularly listen to the Khalifa’s sermons and cater for their family’s tarbiyat. These are the qualities of an ideal musi.”
Addressing the national secretary talim-ul-Quran, Huzooraa stated that there are plans being made for an international Quran class, which Sweden can also benefit from. However, Huzooraa said, “Every country can also start Quran classes within their own countries.”
Hazrat Khalifatul Masih Vaa added that such classes can be taken by missionaries and also huffaz (plural of hafiz). Huzooraa further stated that help can be sought from the UK Jamaat.
Huzooraa was then asked about how one can motivate youngsters who are born in Sweden, but are slowly drifting away from religion. Answering this, Hazrat Khalifatul Masih Vaa stated that a close bond should be kept with them. Huzooraa added:
“The reason they are moving further and further away is because there is a contradiction in the words and actions of the elders. Thus, this is why I continue to say that the elders’ tarbiyat should be taken care of.”
Huzooraa further expressed that Khuddam-ul-Ahmadiyya should continue to inform the youth that they have not performed Bai‘at of any office-bearer. Therefore, they should focus on the true teachings found in Islam and focus on the teachings of Islam as explained by the Khalifa and also to keep a close relationship with Khilafat.
A question was asked about the current circumstances of the world and how one should conduct work for tabligh. Upon this, Hazrat Khalifatul Masihaa stated that social media should be utilised and technology. Huzooraa added that one should continue to adapt to the situation as they change. Huzooraa further said that in the circumstances the world is experiencing today, if we wish to save mankind, then we must draw their attention to God. Signs are now becoming apparent that even if the pandemic was to end, the world is being struck by an economic crisis, which will lead to issues arising between nations and ultimately warfare.
In the end, Hazrat Amirul Momineenaa reminded the majlis-e-amila that they must conduct their work with full sincerity and recognise their responsibilities.
Huzooraa said, “Man can deceive man; however, no one is able to deceive God Almighty. Thus, always remember that God is watching your every deed.”
Upon this, the mulaqat came to a close.
Mulaqat of MKA the Netherlands
On 30 August, a group of 120 Khuddam belonging to the Netherlands were fortunate to have a virtual class with Hazrat Khalifatul Masih V, may Allah be his Helper. The class commenced with the recitation of the Holy Quran, followed by a nazm.
During the class, the Khuddam had the opportunity to ask Hazrat Khalifatul Masih Vaa a range of questions and also seek guidance on numerous topics. The first question was with regard to the upbringing of children and how we can effectively explain to them the existence of God and the importance of Salat.
Answering the khadim, Hazrat Amirul Momineenaa said:
“With regard to the upbringing of children, God says that tarbiyat starts when the child is born. This is why, in Islam, according to the practice of the Holy Prophetsa, when a child is born, we call the Azan in his right ear and say the takbir in his left.”
Furthermore, Huzooraa said:
“Thus, when we are bestowed with things, we must make it clear that this is all provided by God.” This way, Huzooraa said, children would naturally be inclined towards God.
Alluding to a hadith, Huzooraa explained that when the child reaches the age of seven, we must tell them about Salat. Then, when the child reaches the age of 10, which is an age when the brain has somewhat matured, we should try to instil the habit of Salat within the child. Thus, Huzooraa said, “The upbringing done in the early years of life is what eventually becomes instilled in the child’s nature.”
Huzooraa further expressed that too much stress should not be put on the child that he begins to feel overburdened and later on becomes tired and leaves such habits. A moderate approach is necessary so that the Islamic teachings and habits remain instilled within them. Children must be told about the true teachings of Islam and the stories and incidents of prophets and the Companionsra of the Holy Prophetsa. This way, they will develop love for and a keen interest in Islam.
Following this, a khadim asked Huzooraa for advice and recommendation for a person who wishes to do waqf. Answering this, Huzooraa said:
“If a person desires to do waqf and has studied in a certain field that can be beneficial for the Jamaat, then they should present themselves to the Jamaat and a decision as to whether their studies can be beneficial or not will be made. If it is beneficial, then the Jamaat will accept their waqf. If it is not beneficial, then the Jamaat will tell them to continue working, but encourage them to do tabligh and volunteer in different departments.”
Huzooraa further said that we are in need of doctors, teachers and architectures. Thus, one’s acceptance of waqf is dependant on the necessity and requirements of the Jamaat.
A question was asked with relation to new converts who are married and have children and how they can safeguard from the influences of the non-Ahmadi family members whilst also keeping their rights in mind. Answering this, Hazrat Khalifatul Masih Vaa said:
“You should bring up your children in an Islamic way from the very beginning. You should tell your children about Ahmadiyyat, our beliefs and about the Promised Messiahas who was foretold by the Holy Prophetsa. You should tell them, ‘We believe that that person who was supposed to come in the latter days has come in the person of Hazrat Mirza Ghulam Ahmadas of Qadian who we believe is the Promised Messiah and Mahdi. So, this is the difference between us and our relatives, who are Muslims, but not following the Imam of the age.’ If, from the very beginning, you adopt this method and are teaching the children about the true teachings of Islam, then they will know. But at the same time, you should tell your children that since they are relatives and elders, they should also respect them.”
Huzooraa further said, “When you feel that your relatives are trying to influence your children and are trying to deviate them from the teachings of Ahmadiyyat and you fear that they may go astray, you should try to avoid those who are influencing your children in a bad way.”
A question was asked on the best way to study the books of the Promised Messiahas. Answering this, Huzooraa stated that to create an interest in his books, one should start by reading the different topics the Promised Messiahas has written on. For the English readership, Huzooraa recommended reading Essence of Islam and for those who can read Urdu, Malfuzat.
A khadim asked Huzooraa to narrate and share a fond and special memory relating to Huzoor’saa time in Majlis Khuddam-ulAhmadiyya.
Responding to this, Huzooraa stated, “I remember, during my childhood, when there were no restrictions in Pakistan, on yearly basis, we would look forward to the Ijtemas as we used to camp there at the site of the Ijtema.”
Huzooraa added, “Due to the equipment available, the tents were not properly made as they are here. Instead, we would make them with the help of our bedsheets.”
Huzooraa further said, “This was a very special moment. Everyone was excited and we would stay at that site for the three days of the Ijtema. Thus, every year, we would look forward and wait for the Ijtema so that we could camp outside and enjoy the Ijtema.”
In keeping with the same topic, I feel that I should mention something that has always been spiritually uplifting for me. Classes with Huzooraa began in October 2003. Young children would attend those classes. They would ask innocent questions, narrate innocent jokes and Huzooraa would answer their questions and narrate jokes, simple enough for them to grasp. Huzooraa would teach them the alphabet and other lessons to do with it and ask simple riddles that they could answer.
The sun of the Fifth Khilafat had only just risen then. Those opponents of the Jamaat who had seen dreams of the destruction of the Jamaat after the Fourth Khilafat, God forbid, were only just beginning to fathom what had happened. Having observed the commencement of the Fifth Khilafat and the subsequent strength of Khilafat-e-Ahmadiyya, the opponents’ mouths were left shut.
However, their despair caused them to stoop even lower in aggression. The depth of Hazrat Khalifatul Masih V’saa character and personality had not yet become apparent to anyone. (The truth is that even today, nobody has been able to completely grasp the depth of his personality, whether Ahmadi or non-Ahmadi. This, I say, first and foremost, on my own behalf.)
In their malice and spite, the enemy had started to make various aspects of Huzoor’saa noble character a target of ridicule and mockery. They would ridicule his style of talking, make jest of his sermons and when the classes started, they began mocking those classes by saying, “Go on! Carry on teaching children their ABCs! How will you give guidance to the Islamic Ummah!” (God forbid!)
Huzooraa is resolute! I am certain that we are unaware of a lot of the comments that were made at that time. However, permit me to say that as far as my experience goes, whenever waves have collided with the colossal and firm station of Huzooraa, they have been rendered useless as Huzooraa remains firm and unmoved at every onslaught. He remained unmoved then and continues to remain so today. Huzooraa absorbs the force of every onslaught, yet he does not move an inch from his position, so much so that he protects the crowds of Ahmadis that stand behind him! Neither do I claim to have observed the state of his heart, nor can anybody do so.
Whenever we are struck with sorrow and grief, we immediately write to our beloved leader or talk to him in person. Much like children, we immediately run to him and virtually say, “That person said something which really hurt me!” or, “I have a problem that I need to share with you” or, “My relative is extremely ill and needs your prayers” or, “I am extremely worried for my well-being” etc. We all forget that for this man, there is no other person with whom he can share his pain and anguish to alleviate his burdens. He is a person who stays awake for everyone and cries only before his Lord, Who appointed him as the Imam of the final community of God.
Thus, Huzooraa does not just face the onslaughts that we observe on the Internet or social media. Only God knows what else the enemies and hypocrites write to Huzooraa about in their anonymous letters. Come what may, his vision surpasses the petty and trivial onslaughts that come his way!
The opponents had begun hurling abuse and mocking those classes, but despite the other extraordinary tasks he was appointed with, he would sit with those fortunate children on almost a weekly basis, sometimes teaching them the alphabet, while at other times asking them simple riddles.
In a previous chapter, I have already shown how our sight cannot even see the horizons Huzooraa has his eyes set on. Those children began to grow and with time, they started attending the class known as Gulshan-e-Waqf-e-Nau Atfal, after which the older children (who no longer remained children) started attending Gulshan-e-Waqf-e-Nau Khuddam and sat in their beloved master’s presence.
Then, from among those who attended that class, some began to become recipients of Huzoor’s endless love in Tulaba Jamia ke Sath Nashist. Those children who started off learning their ABCs with Huzooraa and found it extremely difficult to converse in Urdu, were now, in those very nashists (sittings), conversing with Huzooraa in Urdu. Most of them were now able to deliver speeches in Urdu before Huzooraa. There was a special God-given light in their speech, which could easily be seen by the viewer. The colour that was most manifest in that light was the colour of inspiration from Huzoor’s love and attention. It was a ray of that very same light that one day penetrated my heart.
I had sought permission from Huzooraa to start a programme on MTA for the youth of the Jamaat that would be conducted by students of Jamia Ahmadiyya, who would answer the youth’s questions. In effect, the youth would be answering the questions of the youth and we found it to be the best approach to answering questions the younger generation had in their minds. Without a pause, Huzooraa immediately replied, “Of course! What’s stopping you?”
Such a remark, with Huzoor’saa full approval, boosts the smallest of efforts. My experience is that if a proposal is not met with Huzoor’s full permission or pleasure, then that idea should be set aside. Even if the proposal is met with a response like, “Okay. Do it and see what happens”, a second thought should be given to the idea.
Initially, after such responses, I thought that I should go ahead with the idea in any case. In all those situations, my proposal always resulted in disaster or very near to it. Huzoor’saa pleasure is met with only on a fortunate proposal, at a fortunate hour, at an hour of God’s blessing and that becomes evident from Huzoor’s tone and expression.
Thus, it was with Huzoor’saa motivating approval that we started planning the programme. Alongside preparations, the name of that programme was under consideration. Whatever name came to mind would be noted down. When the list of proposed names had been prepared, I presented it to Huzooraa during a mulaqat for guidance and approval. Huzooraa approved the name as “Beacon of Truth”.
The time for the recording came; there were three stools on the set with different coloured curtains as the backdrop. In that simple setup, the first recording took place. Mansoor Ahmad Clarke Sahib (Missionary, London Region) presented the programme, while Ayyaz Mahmood Khan Sahib (Missionary, Central Department for Publications and Translations), Qaasid Muin Ahmad Sahib (Missionary, MTA International) and Shahzad Ahmed Sahib (Missionary, The Review of Religions) sat on the panel. At that time, they were all students of Jamia Ahmadiyya UK.
The time for the recording came and I went and sat in the control room. As I peered up at the screen and looked at those young faces, a wave of emotions struck me. My eyes became filled with tears. I recalled those day when Mansoor Clarke was just a small child and would travel from Birmingham with his mother to attend every class. He could not read Urdu and so, before every class, he would go through the text of what he was to read in Urdu but written in English text. His mother would call me a few days before the class expressing her anxiety, saying that he had not prepared his part properly and was not sure whether he would be able to speak. So, she would suggest that he should stay in the nearby guesthouse so that he could focus properly.
I also recalled the young Qaasid Muin, when he was seated in Huzoor’saa class at the age of 12 or 13. During one class, Huzooraa asked the children who they knew in a certain picture that was displayed on the screen. When Huzooraa asked about a certain companion of Hazrat Khalifatul Masih IIra, no one was able to reply, but Qaasid put his hand up and answered that it was Hazrat Mirza Sharif Ahmadra. Huzooraa asked that little boy, “Kamal kar diya hei! (Very impressive!) How did you manage to recognise him?”
But today, the seeds that Huzooraa had himself sown; the seeds that Huzooraa had himself nurtured through classes and personal mulaqats; those who he raised up himself were now ready to absorb any onslaught for the sake of their religion. Where are they, who mocked and ridiculed those classes! God’s divine decree had shut the mouths of the opponents in such a remarkable way!
Was it not these very children who would be taught their ABCs by a wise teacher! Was it not these children who would try to decipher the simple riddles asked by a farsighted leader! It was these very children who would receive boxes of food from the simple, yet elevated valiullah (man of God) and would go home and eat with their families, who savoured every bite, believing it to be tabarruk (blessed)! Even at such an act of innocence, opponents laughed and mocked us.
But look, how the tables have turned! You still cannot comprehend what has happened and are lost in the depths of darkness. History is not ready to accept you! But here, every day, we are making history and history will testify that every day and every night, not one, but many beacons of truth were lit.
Eventually, when the programme had been recorded, a copy was sent to Huzooraa for guidance and approval. Very graciously, Huzooraa approved the programme. But Huzoor’s graciousness knows no bounds! In relation to some work, I was at the University of Cambridge, when I received a call from Zaheer Ahmad Khan Sahib (Lecturer, Jamia Ahmadiyya UK). He told me that he had just had a mulaqat with Huzooraa, in which Huzooraa very lovingly showed the first recording of the programme with great pride. Huzooraa himself turned the DVD player on and then fast-forwarded the programme to different places. Huzooraa would tell him with great love how the students had done tremendously.
That same year, the annual MTA Forum took place in which many representatives of foreign MTA studios had come to attend. During his address, Huzooraa mentioned Beacon of Truth and very lovingly praised the work of those students. Huzooraa described how one of them stood as the presenter, while the rest took to the panel and in that manner, sought to defend the religion of Islam. When you think about it, it is extraordinary. It was Huzoor’saa wonders that were at work, yet Huzooraa still applauded his servants!
In 2012, the first class from Jamia Ahmadiyya UK graduated. Huzooraa handed them their degrees. Many of them were those who, not too long ago, were young children and grew up in Huzoor’s classes. Huzooraa would very lovingly give them chocolates, while on other occasions, would give them pens. Sometimes, Huzooraa would give them caps and would tell them to try them on to check if the size was correct. Occasionally, Huzooraa would put them on for the children and say, “Don’t wear it like this. It should be worn like this,” and would show them himself how they should be worn.
That day, the children whose caps Huzooraa would straighten himself were graduating as missionaries of the Ahmadiyya Movement in Islam! That day, Huzooraa himself handed them their Shahid Degrees.
The following year, in 2013, the next class graduated. Huzooraa graced their graduation also. That day too, there were faces among the graduating class that the enemies would have laughed at, seeing them in Huzoor’s classes. Abdul Quddus Arif, Musawer Ahmad Shahid, Shahzad Ahmed, Aqeel Ahmad Kang, Qaasid Muin Ahmad. The foundations for their progress were laid in those very classes, where they were taught the alphabet, asked simple riddles and basic religious questions.
It was these very children who would sing nazms and taraney [poems] in their innocent voices. I remained a silent witness to all of this. If emotions of happiness could strike me, then the one who had played the biggest role in it must surely have been moved and indeed fervently praised Allah the Almighty. Huzooraa would have been happier than any parent whose child proves successful. But who can say that they have witnessed Huzooraa getting emotional at this?
That day, on their graduation, Huzooraa was educating them in the secrets of a successful future; Huzooraa was handing them the keys to prosperity. Huzooraa told them to ponder and reflect over the Holy Quran and to delve into the different meanings of its verses. If they found any new meanings or interpretations in the Holy Quran, then they should inform Huzooraa about it and get it endorsed by him, after which they should spread it widely. Huzooraa was harvesting his crops; the crops that we saw as children; the same children who the enemy saw and made a target of scorn.
The enemy would laugh, but divine decree would laugh at the enemy, saying, “What do you know? You know nothing! No work of God’s appointed Khalifa is without purpose. No effort of his goes in vain!” At first, the enemy would laugh at the fact that a specialist in agriculture had been made a Khalifa. They continued to laugh, but the Promised Messiahas had already explained something to us in relation to this.
God Almighty has created both the physical and spiritual world for us, but both worlds run parallel to each other. Where God Almighty has made provisions for us in the spiritual world, so too has He done in the physical world. Physical hunger can be satisfied through material foods, while spiritual thirst can be quenched through worship.
The same is the case with agriculture. It is the knowledge of sowing seeds, nourishing plants and letting them stem and branch outwards. The parallel to this in the spiritual realm has been shown in the form of Huzoor’saa classes.
During one class, a student of Jamia Ahmadiyya from the Gambia, Abdullah Dibba, who is now a missionary, asked whether Huzooraa still had an interest in agriculture. Huzooraa replied, “Now you are my crops. How you prove yourselves in the field will determine whether I have had a good harvest or not.”
Through MTA, millions of viewers can see how Huzooraa planted the seed of spiritual education and thereafter nourished his harvest. Not only in classes, but in personal mulaqats, Huzooraa spiritually charges them. He provides them shade, while at other times, teaches them how to bear the intense rays of light.
Once one harvest is ready, millions of Ahmadis reap its benefits, the greatest being the message of Hazrat Mirza Ghulam Ahmadas and his Khalifaaa. Alhamdolillah!
It is well-nigh possible that God Almighty had intended to show this sublime example through Huzoor’s expertise in agriculture. Otherwise, we are all aware, we are all witnesses, we have all experienced and we are all ready to swear on oath and declare that Huzooraa possesses the keys to the knowledge of the Quran and the knowledge of the world. If anyone is in doubt, then they can listen to Huzoor’saa weekly Friday Sermons, his discussions with world leaders and politicians, interviews with the press, which are now all available on YouTube and social media. The evidence is all there.
In talking about classes, there is another form of “class” that Huzooraa conducts. It is those sessions, students present their research to Huzooraa and talk about their respective fields. Now, these sessions have also become a permanent feature of Huzoor’s tours. Researchers belonging to the Ahmadiyya Jamaat throughout the world have the good fortune of presenting their research before Huzooraa.
Those sittings are unique in their own right. When those programmes reach MTA at the end of a tour, I have the opportunity to watch what I always find most intriguing; classes with students of research. It is always a fascinating and spiritually uplifting experience.
For instance, some students would be researching honey, some would be getting experience in stem-cell research, some in archaeology, some in cancer research, some would be studying the causes of Alzheimer’s disease, while others would be pursuing higher degrees in research, for example, MA, MSc, MPhil and PhD. With great interest and attentiveness, Huzooraa listens to all presentations on such topics and asks them questions related to it. But what’s more is that Huzooraa explains many solutions to the problems the students may be facing. Huzooraa also tells them about such things to which the students have to concede that their research had not yet taken them there.
Regarding one such sitting with Huzooraa, I openly expressed my astonishment. But the calm and tranquillity on Huzoor’s countenance was followed with a serene smile; the very smile that gives us all purpose. Huzooraa said:
“By listening to them, at times, something comes to mind and so, I either mention it or ask a question. I haven’t studied those fields, but I know a little bit about what is being said, so I ask my question or make a remark based on that knowledge.”
Although I carefully listened to Huzoor’saa response, the question still remained in my mind. Then, I understood, when I pondered over an incident of the Promised Messiahas. He had heard his children arguing over whether wealth was better or knowledge, to which Hazrat Ahmadas told them, “Neither knowledge, nor wealth is better; Allah’s grace and mercy is best!”
Just as God was pleased with the Promised Messiah’sas humble ways, so too is the case with the person who is seated on the throne of Khilafat, whom God has Himself selected. He has bestowed upon the Khalifa a large portion of the promise that He would grant him both secular and religious knowledge. If Khilafat truly is a manifestation of God’s omnipotence (and indeed it is), then how is it possible that God’s omnipotence is not manifested in the Khalifa’s every word and deed.
“Holy is Allah, with all His praise; Holy is Allah, the Great!”
When Huzooraa graciously assigned me the responsibility of all programmes of MTA, one day, he instructed, “Form a team that can assist you in work.” Huzooraa initiated the programme Persecution, then transformed it into Rahe-Huda. Huzooraa then initiated Beacon of Truth, followed by programmes like Tarikhi Haqaiq, Fiqhi Masail and thus, the viewers of MTA began to feel a change in the variety of programmes presented on MTA. (Here I should clarify that any programme on MTA that had any amount of good in it was a result of Huzooraa; any shortcomings and errors were faults on our part.)
Thus, Huzooraa began to sow the seeds for many programmes of MTA and the numbers increased very rapidly. Huzoor’s instruction to form a team was in this very backdrop. It had only been four years since Jamia Ahmadiyya UK was established. The most senior class had only just reached Darja Salisa (the fourth year). I had sought permission from Huzooraa to get assistance from the students of Jamia. Huzooraa very lovingly granted permission. Ansar Bilal Anwar sahib (Missionary, Germany), Musawer Ahmad Shahid Sahib (Missionary, Finland), Abdul Quddus Arif Sahib (Sadr MKA UK and lecturer at Jamia UK), Ayyaz Mahmood Khan sahib (Missionary, Central Department for Publications and Translations), Jeryullah Khan Sahib (Missionary, Germany), Qaasid Muin Ahmad Sahib (Missionary, MTA International), Muhammad Anas Ahmad Sahib (Missionary, Markaz), Sabauz Zafar Sahib (Missionary, New Zealand), Mudabbir Din Sahib (Missionary, MTA International), Mustanser Qamar Sahib (Missionary, New Zealand), Raza Ahmad Sahib (Missionary, London Region) and Zafir Mahmood Malik Sahib (Missionary, The Review of Religions) very swiftly began to play a role in this team.
At the time, they were still studying at Jamia. On the one hand, the programmes on MTA were expanding and growing as a result of Huzoor’saa love and attention, while on the other hand, students of Jamia were being trained to bear the responsibilities of these very tasks. All the while, Huzooraa was well-aware where he would plant each seedling and from where the growth would be most fruitful. The very students that would seek the blessings of Khilafat from Huzooraa in sittings, classes and mulaqats are now spreading those blessings among the masses and are the sources of those blessings being spread globally.
As I write these lines, the very young faces of those children who would sit in those classes and talk innocently are coming before my eyes. Those young children are presently serving not just the Ahmadiyya Jamaat, but the world at large. Safeeruddin Qamar (Camera Operator, MTA International), Tawqeer Mirza (Editor, MTA International), Faiz Ahmad (Architect), Fateh Ahmad (Civil Engineer), Azhar Ashraf (Student of Medicine), Tasweer Ahmad (Student of Medicine), Danish Ahmad and many more young faces come and go before my eyes. They were children who had sat in Huzoor’saa presence from very young ages and were recipients of the blessings of Khilafat.
I have had the blessing of being able to see them spreading those blessings throughout the world. 17 years have passed with me standing silently and witnessing all this. There are many things that I have not been able to fathom and have not had the audacity to ask about. On a daily basis, there are thousands of letters waiting to be read by Huzooraa. Those letters include such that were written by people in desperation to share their joy and happiness with Huzooraa, but most of them entail those that were written in desperation by people who were extremely worried and anxious.
Every day, Huzooraa reads letters to do with someone’s grandmother falling and breaking a bone, someone’s grandfather’s chest infection, failure in examinations, loss of jobs, domestic disturbance and violence, the disobedience of spouses and children and incurable terminal illnesses. The letters bear the pain and suffering of many Ahmadis and non-Ahmadis. Then, there are administrative issues, for instance, a government’s restraint on building a mosque, protests by locals on building a mosque, local police arresting Ahmadis for no logical reasons whatsoever or the martyrdom of an Ahmadi on the basis that they believed in the Imamas of the latter days.
These are just samples of what Huzooraa experiences on an average day. Otherwise, there is indeed so much more that Huzooraa prays for and has to solve. Having read such letters, Huzooraa attends our classes, but Huzoor’s countenance always bears the radiating smile that gives us warmth and comfort.
An observer may think that such calm and relaxation could only be possible if Huzoor’saa entire day’s schedule was merely to attend that class, lead the five prayers and nothing more. But the world is not aware that this soul is the most burdened soul on the face of the Earth! In their love for Huzooraa, people openly express their pain and anguish and place their feelings at his threshold! Some tell Huzooraa of their cases in qaza and umur-e-ama and how they are demanding for justice, some request prayers from Huzooraa, some seek Huzoor’s forgiveness for scheming against the Jamaat’s system, others seek pardon for displeasing Huzooraa, while the opposing party urges not to forgive the other party, otherwise justice would not be served.
Alongside this, Huzooraa continues to produce solutions for the Jamaat’s administrative issues. On top of that, the responsibility for each decision he makes lies on him, which he is answerable for only to Allah. He leads prayers, enters the world of confronting everyone’s problems and thinks of ways to solve those problems, but the moment he steps into the hall for a class with Waqifeen-e-Nau, his smile illuminates the atmosphere! He sits and talks to the children, answers any questions they may have, enquires regarding a student’s relatives whether their operation was successful and whether they are recovering, while asking others whether their exams – which they said they were going to have – were successful.
If he observes someone wearing summer-appropriate clothing in the winter, he asks whether they are not cold in such clothes. Throughout all this, the participants and organisers are kept engrossed in the class. If only we could always remember this prayer at such moments:
اَللّٰھُمَّ اَیِّدْ اِمَامَنَا بِرُوْحِ الْقُدُسِ
(O Allah, strengthen our Imam’s hand with the spirit of purity!)
If we are incapable of doing anything else, then this is the least we can do because only Allah can relieve Huzoor’saa anguish and pain. It is only a result of complete trust in Allah that despite the anguish and pain people pile up before him, Huzoor’s priority remains our sentiments, our wellbeing and our betterment.
May Allah make it so that whenever we see Huzooraa, whether in person or on the screen, the essence of the following couplets remains in our minds:
دعا کرو کہ سروں پر رہے وہ ابرِ کرم
دلوں میں نور کی جو کھیتیاں اگاتا ہے
(Pray that the shade of Mercy remains over us, which cultivates the fields of nur [light] in our hearts)
دعا کرو وہ شجر عمر بھر رہے قائم
وہ جس کے سائے میں ہر شخص چین پاتا ہے
(Pray that that tree stands upright for eternity, in the shade of which every human attains serenity)
دعا کرو کہ نہ آنچ آئے اُس کے سر پہ کبھی
جو سب کو پیار سے اپنے گلے لگاتا ہے
(Pray that no anguish afflicts him ever; He, who lovingly embraces everyone)
دعا کرو وہ خزانہ کبھی نہ ہو خالی
جو غم نصیب غریبوں کے کام آتا ہے
(Pray that the treasure never ceases to exist, that which benefits the innocent, anguished people)
دعا کرو کہ نہ گہنائے تا ابد وہ چاند
جو ظلمتوں میں دئیے پیار کے جلاتا ہے
(Pray that that moon never sees an eclipse, which ignites the flames of love in the depths of darkness)
دعا کرو کہ وہ پرچم سدا بلند رہے
خدا کے دیں کی طرف جو ہمیں بلاتا ہے
(Pray that the flag never ceases to soar in the skies, which summons us towards God’s true religion)
The opponents of the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas, submit that he started writing poetry and prose in Arabic from 1893 and in their view, it was not because Allah had taught him Arabic in one night; rather, in that year Hazrat Hakim Maulvi Nuruddinra, who was well-versed in Arabic, permanently settled in Qadian.
According to opponents of the Jamaat, an Arabic qaseedah [ode] composed by Hazrat Maulvi Nuruddinra possesses a resemblance with a qaseedah written by Hazrat Mirza Ghulam Ahmadas at the end of his Arabic book, Karamat-us-Sadiqin. They consider this sufficient proof to proclaim that the real author of all the Arabic works of the Promised Messiahas was Hazrat Hakim Maulvi Nuruddinra.
This objection that the Promised Messiahas did not know or have much command over the Arabic language and Hazrat Maulvi Nuruddinra used to write Arabic books for him is not a new allegation. These accusations have been raised against the prophets of God the Almighty in the past as well and the Holy Quran also sheds light on them.
“How can they benefit by admonition, when there has already come to them a Messenger, explaining things clearly, and yet they turned away from him and said: ‘He is tutored, a man possessed’?” (Surah al-Dukhan, Ch.44: V.14-15)
“And those who disbelieve say, ‘It is naught but a lie which he has forged, and other people have helped him with it.’ Indeed, they have brought forth an injustice and an untruth.” (Surah al-Furqan, Ch.25: V.5)
When the Holy Quran was revealed to the Holy Prophet, peace and blessings of Allah be upon him, the idol worshipers of Mecca, hearing this Divine word, said that a Hebrew slave had been teaching him and he was only spreading his teachings. This incident is also mentioned in the Holy Quran. Allah the Almighty says:
“And indeed We know that they say that it is only a man who teaches him. But the tongue of him to whom they unjustly incline in making this insinuation is foreign, while this is Arabic tongue, plain and clear.” (Surah al-Nahl, Ch.16: V.104)
Thus, apparently, the opponents are denying the Promised Messiahas, but by raising this objection, they are basically adopting the sunnah [practice] of the enemies of the prophets and in fact, bearing witness to the authenticity of the Prophet of Allah, Hazrat Mirza Ghulam Ahmadas. As God the Almighty says:
“And they rejected them wrongfully and arrogantly, while their souls were convinced of them. See then, how evil was the end of those who acted corruptly!” (Surah al-Naml, Ch.27: V.15)
Hence, the above verses indicate that the opponents cannot tarnish the holy personage of the Promised Messiahas by concocting the said allegation, but according to the words of God Himself:
بَلۡ قَالُوۡا مِثۡلَ مَا قَالَ الۡاَوَّلُوۡنَ
“But they say like what the former people said” (Surah al-Muminun, Ch.23: V.82), the opponents have testified to the truthfulness of the Promised Messiahas and followed the example of earlier foes of prophets. Regarding such enemies of prophets, Allah the Almighty declares:
تَشَابَہَتۡ قُلُوۡبُہُمۡ
“Their hearts are alike.” (Surah al-Baqarah, Ch.2: V.119)
Below is the claim of the Promised Messiahas regarding the Arabic poems and couplets to which the opponents object:
اُنظُرْ إلٰی أقوالہم وتنـاقُضٍ
سَـلَب العنـادُ إصابۃ الآراء
“Ponder over their words and the contradictions within them; enmity has taken away the honest opinion from them.”
طَـورًا إلی عـربٍ عـزَوہ وتارۃ
قالوا کلام فاسد الإمـلاء
“At times, they attributed my work to an Arab and on other occasions, they said that the diction of this work is bad.”
ھٰذا مِنَ الرّحمٰن یا حزبَ العِدا
لا فِعْل شامیٍّ ولا رفقـائی
“O enemies! This is the [work] of the Most Gracious God. This is neither the work of a Syrian, nor the act of any of my companions.” (Anjam-e-Atham, Ruhani Khazain, Vol. 11, p. 275)
Replying to the question as to whose verses these are, the Promised Messiahas said:
“My opponents are certainly rightful in thinking that this is not his [the Promised Messiah’sas] work and that someone else secretly helps him. Thus, I solemnly declare that indeed, there is another [Entity] Who helps me, but He is not a human being; rather, He is that Omnipotent God Almighty on Whose threshold our head [prostrates].” (Ijaz-ul-Masih, Ruhani Khazain, Vol. 18, p. 2)
The Arabic books of the Promised Messiahas consist of more than 2,200 pages and the total number of Arabic couplets is more than 3,500. Beyond any doubt, all these works of Arabic belong to the Promised Messiahas. The Promised Messiahas has openly declared his Arabic poems, essays and writings as a miracle from God. That is, the Promised Messiahas has attributed his Arabic works to Allah the Almighty.
Now imagine, if he was lying about this and falsely attributing all these works to Allah, which, according to the opponents, was written by Hazrat Maulvi Nuruddinra, then (God forbid) the Promised Messiahas deserved the punishment mentioned in the Holy Quran. Allah the Almighty states:
“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 lifeartery.” (Surah al-Haaqah, Ch.69: V.45-47)
In the above verse, God the Almighty refers to the Holy Prophetsa and says that if this claimant of prophethood had attributed something to Him falsely, Allah would have seized him with His right hand and cut his jugular vein. However, God Almighty did not do so and it is a proof that Prophet Muhammadsa of Arabia was a true prophet of Allah.
Hence, this is the criterion of the authenticity of all prophets, that whoever falsely attributes a statement to God is surely punished by Him and annihilated. Allah the Almighty says:
وَ قَدۡ خَابَ مَنِ افۡتَرٰی
“And surely, he who forges a lie [against Allah] shall perish.” (Surah Ta Ha, Ch.20: V.62)
“And who is more unjust than he who forges a lie against Allah or gives the lie to His Signs? Surely, the unjust shall not prosper.” (Surah al-An‘am, Ch.6: V.22)
However, if a claimant of prophethood is not subjected to such severe punishment by Allah aft er attributing a statement to Him, then he is surely a true prophet.
In the same way, the Promised Messiahas attributed the miracle of his Arabic to God and then he did not receive the said punishment from Him and on the contrary, he was granted immense rewards and blessings from Allah. This substantiates that the Promised Messiahas was right and his claims were unquestionably true.
In addition to the above mentioned argument, the challenge of the Promised Messiahas to the scholars of India and Arabia also supports his claim. He challenged them to compete with him in Arabic writing, but to date, no one has dared to accept it.
Hence, if a person had learnt Arabic like the Promised Messiahas or written extraordinary Arabic verses with the help of another person, then they should have at least stepped up to his challenge. Thus, it is our right to say that all Arab and non-Arab opponents have confirmed through their own actions that Hazrat Mirza Ghulam Ahmadas was indeed truthful.
Let us suppose that the said Arabic verses were written by someone else and the Promised Messiahas published them under his own name and no Arab or non-Arab was able to compose better or even equally qualitative work, then if not the Promised Messiahas, the opponents ought to acknowledge the person who was granted the miracle of excellence in Arabic language by Allah.
Beyond a shadow of a doubt, the Promised Messiahas was taught Arabic by Allah and the position of Jamaat-e-Ahmadiyya in this regard is clear. The Arabic that the Promised Messiahas knew before he was divinely taught was the same Arabic language that was taught in the madrasas [schools] of his time.
At that time, some books of sarf wa nahw [principles of grammar], part of Diwan-e-Hamasa, Diwan-e-Mutanabbi, the seven Mu‘allaqat and some chapters of Maqamat-e-Hariri were taught in madrasas and this continues to be the case even today. If someone could have written powerful and expressive books in Arabic by reading the said course, then it was read by every cleric at that time, so why was a single scholar unable to compete in that era and accept the challenge of the Promised Messiahas?
Hence, if the Promised Messiahas was aware that Allah the Almighty did not teach him Arabic through divine revelation, he would neither have challenged any scholar of his age to compete with him in Arabic, nor would he have set monetary rewards for his opponents.
On the other hand, had the Promised Messiahas made a false claim, Allah the Almighty would have surely stimulated the hearts of dozens, if not hundreds of thousands, of opponents against him to prove his lie to the world and they would certainly have written better and far more impressive books in Arabic.
However, God Almighty did not help any Arab or non-Arab scholar against him and proved that the claim of the Promised Messiahas was true. Allah the Almighty supported him and his opponents were deprived of divine help. Many of the opponents of the Promised Messiahas were/are Arabs by birth and well-renowned experts in theology, but even they could not find the courage to accept his challenge.
Thus, Allah the Almighty helped the Messiahas of Muhammadsa to prevail over all the clerics and religious scholars of his age, and they were not able to prove the Promised Messiahas as false, as Allah the Almighty says:
“Do they say, ‘He has fabricated it’? Nay, but they would not believe. Let them, then, bring forth a narration like this, if they speak the truth!” (Surah al-Tur, Ch.52: V.34-35)
Charlie Hebdo, unfortunately, has republished satirical cartoons of the greatest prophet and human being to have walked the earth; Prophet Muhammad, peace and blessings of Allah be upon him.
The magazine – which saw dying readership prior to the attacks at its offices in 2015 – published cartoons on Tuesday, 1 September, prior to the trial of 14 alleged accomplices in the horrific and unjustified attacks that took place in Paris, France. The justification by the magazine to republish the cartoons has been extremely unconvincing and illogical, to say the least.
The sentiments of millions of Muslims will be tried once again as Muslims take Prophet Muhammadsa to be dearer than their own parents, children and loved ones.
After the attacks in 2015, great debates and discussions took place. Questions concerning freedom of speech and its limits and how Muslims should react to such hurtful provocations were at the forefront of such debates.
The most effective and rational response – considering the Quran and practice of the Holy Prophetsa – to such discussions was given by Hazrat Khalifatul Masih Vaa, who addressed the issue on several occasions after the attacks. Huzooraa acknowledged that the cartoons would have caused great pain and hurt to the sentiments of any true Muslim.
Nevertheless, the core message to Muslims was to increase invoking durood and leave it to Allah.
“… The victory of Islam will not be through murder and destruction; rather, we will succeed in our objectives by invoking durood on the Holy Prophetsa”, Huzooraa explained in his Friday Sermon of 16 January 2015.
Some may ask how invoking blessings on the Prophetsa is the best response to this abhorrent exercise of “freedom of speech” and playing with sentiments. The answer is that all honour, respect and success is granted by Allah the Almighty, Who has the power to continue raising the status and honour of our beloved Prophetsa. No effort on our behalf will ever be fruitful for the cause of Islam without the blessing and support of Allah the Almighty.
Therefore, pleading before the Most Powerful to raise the status and bless the Holy Prophetsa is the most effective response Muslims can carry out.
Hazrat Khalifatul Masih Vaa of course denounced the attacks in the strongest terms and asked, “What was achieved by these acts of extremism? The wrongful act that the magazine committed two to three years ago, which had been forgotten, has once again resurfaced because of the erroneous actions of those calling themselves Muslims.”
The magazine was given a new life through these acts of extremism by those who called themselves Muslims and carried out the attacks, Huzooraa noted.
“If only the Muslim organisations that commit mayhem in the name of Islam could understand that Islam’s teachings of love and affection can bring the world into the fold of Islam so much quicker … the teaching Islam gives on patience and forbearance cannot be matched by any other religion”, said Huzooraa.
“These materialistic people are blind to faith and do not even refrain from mocking God Almighty, let alone the prophets. If we respond to the actions of the ignorant with ignorance too, it will only lead them to continue further in their actions. Therefore, God the Almighty states that instead of responding to them, you should pass by and distance yourself from such people who commit vain acts.”
Hazrat Khalifatul Masih Vaa told Muslims:
“In this age, the enemy of Islam does not want to harm Islam, the teachings of Islam and the Holy Prophetsa with the use of the sword but instead, through such petty ploys. By stating that God the Almighty and His angels send blessings on the Holy Prophetsa, a fundamental principle has been explained by God Almighty: that these actions cannot do any harm to the status of the Holy Prophetsa. Instead of indulging in such vain actions and responding in the same ignorant manner, we should invoke durood and salutations upon the Holy Prophetsa – this is the duty of a true Muslim.”
The issue of freedom of speech and its limits was discussed at length too by Huzooraa in his Friday Sermons and in press interviews. The response by Pope Francis regarding freedom of speech was also quoted by Huzooraa as a reasonable and good explanation to freedom of speech and its limits.
The Pope had said that freedom of expression isn’t without any restraint. He expressed that every religion has an honour, which should not be attacked. Pope Francis cited the example of a close friend and said that if this individual ever cursed his mother or said something abusive about her, that person should expect to be punched in the face; it is wrong to provoke someone’s sentiments and that is what the editors had done.
Concerning the attacks, Hazrat Khalifatul Masihaa said:
“We have stated that it was an un-Islamic act and expressed our commiseration and also maintained that freedom of speech should have limitations, otherwise those people who inflame others’ sentiments will be responsible for causing disorder in the world.”
To listen to Hazrat Khalifatul Masih V’saa responses to the Charlie Hebdo attacks and the concerning discussions, we recommend revisiting Huzoor’saa Friday Sermons of 9 and 16 January 2015, available at alislam.org and on mta.tv.
It seems that we live in a world that continues to lower the bar of morals and in turn, increase social unrest and disorder. In the name of “liberty”, “liberalism” and “freedom of speech”, nations, organisations and individuals make holy the freedom to hurt and provoke sentiments, leading to nothing productive; rather, social rife, unrest and pain are born out of such endeavours under the banner of “freedom”.
After all, without law and order, we, as humans, are just untamed animals. All perpetrators of the Charlie Hebdo attacks must be held accountable and brought to justice, but it is unfortunate and sad to see no progression by those who seek to hurt and provoke sentiments.
As Hazrat Khalifatul Masih Vaa advised, we Muslims should turn to Allah and invoke salutations upon our master, the Holy Prophet Muhammad, peace and blessings of Allah be upon him, more than before.
Defining modern social welfare can be complicated. Over centuries, the concept of social welfare has evolved to match the needs of society. In the most basic sense, pertaining to our understanding of the 21st century’s cultural norms, it can be defined as a service with intent to assist the citizens of a nation who require basic life needs.
Observing the Maslow’s hierarchy, we can determine the basic life needs as having a safe shelter, access to clean water and food and the need to be safe and secure in the environment where a person resides.
From an Islamic perspective, as discussed earlier (see part I of this article), these needs were addressed at a state level during the time of the Holy Prophetsa and his successors, commonly referred to as Khulafa-e-Rashideenra.
Earlier civilisations, such as the Greeks and the Romans, had no concept of helping the poor. While several examples exist where general assistance was extended to the entire population, rich and poor alike, one can be hard-pressed to find examples addressing poverty. In their society, being affluent was seen as a reward from gods. Going back further, we find that the ancient Egyptians were guided by the principle of ma‘at, where they felt obligated towards helping those without power, not necessarily the under-provisioned citizens.
Ancient Buddhist monasteries did not consider helping the poor as it was considered the job of the ruler; however, with reformed Buddhism, helping the poor has become a key message.
In contrast, social welfare forms a substantial part of Taoism and Zoroastrianism and has played an integral role in developing religion among societies that adopted these faiths.
However, the consistency demonstrated by societal leaders and governments to help raise the improvised class out of the cycle of poverty is lacking in the annals of history.
There are wonderful examples of dynasties and kingships who fared well in raising the standard of living among their citizens, but consistent and continued support lacked over time. Among the Western nations, the concept of a welfare state can be traced from the early modern period (1600s) when the Elizabethan Poor Laws were enacted in Britain in 1601.
Although these laws were aimed at helping the poor and destitute, they discriminated between the “worthy” and the “unworthy” poor. The modern welfare state in the UK began to be formed after World War II, almost a century after Sozialstaat in Germany.
The 1980s in the UK took a significant step towards shaping the country’s modern-day welfare system. Under Margaret Thatcher and the Conservative Party, who ruled British politics for 18 years, many significant changes were made. It should be noted that in the 1980s, Britain’s unemployment rate was an astounding 13% (compared with the April 2020 figure of 3.9%).
Currently (early 21st century), the welfare benefits in the UK can be divided into four distinct groups: housing, education, healthcare, and cash benefits. Perhaps the most extensive service in this category is healthcare. Being universal in nature, healthcare is provided free of cost to all citizens. Education is mandatory and free from kindergarten to high school. Along with free education, however, citizens are free to choose from a wide range of private schooling options. Education beyond high school can be relatively expensive and is well beyond the reach of an ordinary child from an under-provisioned community. Housing and cash benefits vary from one place to another, with models ranging from the subsidy system to complete coverage of housing needs.
In Germany, Sozialstaat or the welfare state began in the 1840s, possibly as a response to slow the outflow of migrants to the United States, which offered much higher wages. Otto von Bismarck, the first Chancellor of Germany, introduced old-age pensions, accident insurance and medical care that formed the basis of the modern European welfare state. His programmes won the support of the German industry and slowed the outflow to migrants.
Otto von Bismarck
The settlers from the United Kingdom, Germany and other parts of Europe and Asia began immigrating to the United States, primarily due to attractive wages. The English settlers brought with them the concepts of English Poor Laws, together with the discrimination component. No public institutions for the poor existed until about the 18th century. It was up to local town elders to decide who was worthy of support and how it would be provided. During the years leading up to the early 20th century, the concept of state-supported welfare was looked down upon and considered a negative force.
The welfare system in the United States began in the 1930s during the Great Depression, mostly in the form of poverty relief. It took another 30 years to develop modern welfare programmes, which were ironically influenced by the German Bismarck model.
The Great Depression saw the start of the US welfare system | Wiki Commons
This model was considered as “evil to the society” even at the turn of the 20th century. In the 1960s, a person who was not elderly or disabled could receive need-based aid from the federal government. Aid could include general welfare payments, healthcare through medicaid, food stamps, special payments for pregnant women and young mothers and federal and state housing benefits.
Over the next half a century, leading up to the early 21st century, many modifications were made to the system bringing in reforms such as old-age benefits, pension plans, and coverage of some prescription drugs. However, to date, a promise of affordable healthcare remains a distant dream for most citizens of the United States.
The modern history of state-supported welfare in Canada has its roots following the Great War. Various acts were introduced to help the needy, such as the Workmen’s Compensation Act of Ontario (1914), Mother’s Pensions Act of Manitoba (1916) and the Old Age Pension for the “worthy poor” (1927).
The Great Depression of the 1930s pushed forward the need for social safety nets. Prime Minister Mackenzie King responded by creating a “pogey” or “dole”. It was a government relief payment provided to those who had no alternative source of income. Under this programme, people had to take a public oath of financial failure and were provided vouchers that could be exchanged for food and other essential items.
“Pogey” was deliberately kept lower than the lowest paying jobs to discourage people from wanting to be on it. The result was that people ended up starving and suffering from various diseases because it was insufficient to maintain basic living requirements. Despite the general dislike towards “pogey”, the two world wars and the Great Depression had changed the mood of the Canadian public; they were in favour of state intervention and support.
“Social values of ‘social equality, human rights, social citizenship, and stability’ underpinned the notion of a state-supported social safety net and notions of a social minimum”. (Marsh Report on Social Security of 1943)
The rise to power of NDP (formerly Co-operative Commonwealth Federation or CCF) in the early 1930s was perhaps the key that catapulted the Canadian Welfare State. Although the party never held power nationally, its policies were adopted and implemented by federal governments over the years.
It is worth quoting Tommy Douglas, the Premiere of Saskatchewan and leader of the CCF regarding healthcare that we enjoy in Canada:
“Health services should not have a price tag attached. People should be able to get the services they require irrespective of their individual capacity to pay.”
It is worth noting that the free and excellent healthcare that we enjoy today (in Canada) was the brainchild of Tommy Douglas. The period from 1950 to the late 70s was associated with a marked increase in social programme spending, a phase that can be described as foundational for a welfare state. Since then, various benefits have become ingrained in the Canadian psyche.
Benefits such as universal family allowances, veteran support, flexible immigration criteria, old age security, enhanced Canada Pensions Plan including protection in retirement and disability, Guaranteed Income Supplement, home care programme (to promote the independence of seniors), national health insurance system, disability allowances, income security programmes, female poverty, a Spouses Allowance became available to struggling wives of male pensioners and the physical and mental disabilities.
The current state of the Canadian welfare state is, by no means, perfect. It is, however, a social net deserving of further study, providing lessons learned for nations looking to implement similar systems. It is an evolutionary process that will continue to evolve as the needs of Canadian citizens grow.
Future of social welfare state
While Covid-19 has been disruptive to the economy in many ways, it has exposed gaping ideological holes in Western economies that allow the under-privileged to diminish into the background.
On the other hand, it has demonstrated the government’s ability to address fundamental austerity principles promptly. Undoubtedly, the current social welfare systems in place (for example, in Canada, Germany or the United Kingdom) address the immediate needs of the impoverished and those in an emergency or dire need, the tools needed to raise a person out of poverty are certainly missing.
There are many valuable lessons to be learned from observing the development of this noble system over the past few hundred years, as there are many pitfalls to be avoided for the developing world.
The future of the social welfare society that encompasses all those in need, without distinction of religion or colour, is the only way forward. However, it would be prudent to note that the purpose of these services should evolve to include a critical missing factor: achieving financial independence.
This economic security is what the Holy Quran teaches us, the example of which can be found in the Islamic state established by the Holy Prophet Muhammadsa and the Khulafa-e-Rashideenra.
References used (in order of consultation):
Tworuschka, Udo, et al. Care of the Poor in Religion Past and Present. Accessed online on 13 June 2020 http://dx.doi.org/10.1163/1877-5888_rpp_COM_01062
Michiel Horn. The Great Depression of the 1930s in Canada
George Marian Stefan. “European Welfare State in a Historical Perspective. A Critical Review.” European Journal of Interdisciplinary Studies 7, no. 1 (2015): 25+
Michael Hill. The Welfare State in Britain. Edward Elgar Publishing (1993)
Porter, Ann. Gendered states: Women, unemployment insurance and the political economy of the welfare state in Canada, 1945-1997. Vol. 17. University of Toronto Press (2003)
M Ornstein and M Stevenson. Politics and Ideology in Canada: Elite and Public Opinion in the Transformation of the Welfare State. McGill-Queen’s Press (1999).
Elisabeth Wallace. “The origin of the social welfare state in Canada, 1867-1900”. The Canadian Journal of Economics and Political Science 16, no. 3 (1950): 383-393
Wolfgang Mommsen, ed. The emergence of the welfare state in Britain and Germany: 1850-1950. Vol. 15. Routledge (2018)
Nathalie Morel and Bruno Palier, eds. Towards a social investment welfare state?: Ideas, policies and challenges. Policy Press (2011)
People seeking the truth after hearing the message of the arrival of the Promised Messiahas and wishing to quench their thirst with the water of spiritual life, keep coming to Dar-ul-Dawat [mission house] of the Ahmadiyya Jamaat in increasing numbers.
Hazrat Maulvi Abdur Rahim Nayyarra
Below are the names of some noteworthy seekers of the truth from this week:
1. Mr John Garden: This respected English gentleman was a Roman Catholic, but [now] holds a keen interest in Islam. He regularly attends every gathering and listens attentively for hours. During the last meeting, he said, “I always mention you in good words.” That is, he speaks in support of Islam whenever an opportunity presents itself. Since he is also acquainted with Khawaja Sahib, he was very astonished to find out that despite receiving blessings from Hazrat Ahmadas, why Khawaja Sahib had not mentioned [the name of the Promised Messiahas] and the hope of this world to his Western friends.
2. Mrs DeLoria: This esteemed lady takes a special interest in the Jamaat. After listening to the speeches of missionaries, she always says, “I feel happy.”
3. Mr Robert Shaw: This friend is a noble-hearted Christian. He is particularly interested in the claims of the Promised Messiahas.
4. Miss Victoria Norton: This educated, distinguished lady is one of those visitors who stands for hours at our outdoor gatherings and keeps listening to the speeches. This lady is deeply in love with Islam. She continues to spread its message to others as well. Hopefully, she will soon declare her conversion to Islam, insha-Allah. (Alhamdolillah, she has [accepted Islam and] announced it: Nayyar)
Frustration
Before joining the Ahmadiyya Jamaat, respected Sister Amatullah belonged to the Order of the Star in the East, i.e. a group awaiting the universal teacher from the East. Ever since she became an Ahmadi, she has been informing those awaiting the Promised Messiah about the arrival of the holy one and now she has brought the news that these people are getting frustrated. Their societies are closing down and people are losing interest:
یارو جو مرد آنے کو تھا وہ تو آچکا
یہ راز تم کو شمس و قمر بھی بتا چکا
[Friends! The man who was to come, has already arrived. The sun and the moon also informed you of this secret.]
اب میرے بعد اوروں کی ہے انتظار کیا
توبہ کرو کہ جینے کا ہے اعتبار کیا
[Now, what is this wait for others besides me? Pray repent – for what surety is there on life!]
General tabligh
The series of lectures continues unabated. Hundreds of educated men and women eagerly listen to the message of the second coming of the Messiah. Sometimes, pastors try to make a fuss in our meetings and sadly enough, some so-called Muslims are also among these opponents. They are treated as gently as possible because:
اے دل تو نیز خاطر ایناں نگاہ دار
کاخر کنند دعوئے حبّ پیمبرم
[O heart, respect their feelings as well because after all, they also profess love for the Holy Prophetsa.]
Men and women are surprised to hear the answers to questions because they thought that Islam is a religion which demeans women, debars them from entering into paradise, does not care about their rights and allows man to have as many wives as he wants. The answers to these questions are proving so satisfying and effective that by the grace of God Almighty, educated English women are recognising the misrepresentations of the [Christian] clergy and becoming admirers of the teachings of Islam.
[Bless, O Allah, Muhammadsa, the people of Muhammadsa, his companionsra and Khulafara collectively.]
Azizuddin Sahib
Apart from his basic responsibilities, Brother Azizuddin Sahib is taking an interest in the work of tabligh as well. His help in distributing literature, meeting people and arranging lectures is proving very beneficial. May Allah grant him the best of reward and enable other friends to follow his example.
Ahmadiyya Mosque, London
As was mentioned in last week’s letter, a house and land have been purchased for the Ahmadiyya Mosque. At the same time, preparations for the construction of the mosque are also in their final stage. The blueprint is ready and a copy has been sent to be presented to Hazrat Khalifatul Masih II[ra] for approval.
Construction will be started immediately after approval, insha-Allah. Members of the Jamaat are requested to pray that Allah the Almighty may complete this blessed project as soon as possible.
Southsea Jamaat
By the grace of Allah the Almighty, our Jamaat has been established in Southsea. Most of the people are underprivileged and some of them are sick. We request our friends to pray for their well-being and health.
