An allegation raised by opponents of the Jamaat is that according to the second Khalifa, Hazrat Mirza Bashiruddin Mahmud Ahmadra, the founder of the Ahmadiyya Jamaat claimed to be a prophet of God in the year 1901, which shows that he was not a prophet when the outbreak of plague was at its peak in 1898. Opponents ask how the plague could act as a punishment for the deniers of the founder of Ahmadiyya Jamaat? Moreover, they assert that the people are still mocking and denying the founder of the Ahmadiyya Jamaat, so if the outbreak of the plague was a punishment of his denial, then why has it ceased to occur? And is it even possible that God sends a plague upon the denier of His wali (beloved of God)?
The Holy Prophet, peace and blessings of Allah be upon him, narrated that Allah the Almighty said:
من عادی لی ولیا فقد اٰذنتہ بالحرب
“I declare war against him who shows hostility towards My beloved one” (Sahih al-Bukhari, Kita al-Riqaq). The matter discussed in this Hadith-e-Qudsi (Hadith reporting God’s words) is that Allah the Almighty penalises the opponents of His beloved and this punishment may appear in the form of earthquakes, floods, tempests, diseases or wars. Hence, whichever way Allah the Almighty wills, He chastises the enemies of His dear ones.
Apart from the discussion of whether the founder of the Ahmadiyya Jamaat claimed to be a waliullah (beloved of Allah) or a nabiyullah (prophet of Allah), the founder of Ahmadiyya Jamaat said that the torment of the plague descended upon the opponents as a result of their denial and hostility towards him. Accordingly, Allah the Almighty rendered his claim truthful by safeguarding him and his family from the plague and the people of his town as compared to other towns. Moreover, those who believed him were saved far more than those who did not believe him.
As far as the claim of the opponents is concerned that according to the second Khalifa, the founder of the Ahmadiyya Jamaat claimed to be a prophet of God in the year 1901, it is absolutely false and deceitful. There is not a single reference found in the writings and lectures of Hazrat Khalifatul Masih IIra which indicates that the claim of the Promised Messiahas to be the prophet of Allah came in the year 1901 because Allah the Almighty had already granted him the station of prophethood in the era when he wrote the book, Barahin-e-Ahmadiyya. However, when an Ahmadi friend in reply to a question negated the prophethood of the Promised Messiahas in the year 1901 and said that hehad not claimed to be a prophet, the Promised Messiahas declared it a huge mistake and published a booklet, Aik Ghalati ka Izala (A Misconception Removed) wherein he stated:
“Some members of my Jamaat, who are less familiar with my claim and its supporting arguments, and who have neither had the chance to study my books in depth, nor have they spent enough time in my company to be fully informed, sometimes counter an objection raised by an opponent with an answer which is entirely contrary to the facts. Thus, notwithstanding their adherence to the truth, they have to suffer embarrassment. Only a few days ago, one of them was confronted with an objection that the person to whom he had sworn allegiance claimed to be a prophet and messenger, and the reply given was a mere denial, which was not correct. The fact is that in the divine revelations of which I am the recipient, words such as ‘messenger’, ‘apostle’ and ‘prophet’ appear not once, but hundreds of times. How then can it be correct to say that such words have not at all been used? The fact is that such words are found with much greater clarity and lucidity now than ever before. Even in Barahin-e-Ahmadiyya, which was published some 22 years ago, these words appear in no small number. For instance, one of the revelations found in Barahin-e-Ahmadiyya reads:
“He it is Who sent His Messenger with guidance and the religion of truth, that He may make it prevail over every other religion, even though the idolaters may dislike it” (See Barahin-e-Ahmadiyya Part III, p. 157 [English Translation]). In this revelation, this humble one has been clearly addressed as ‘messenger’. Later on, in the same book, there is this revelation regarding myself:
جری اللّٰہ فی حلل الانبیاء
i.e., ‘Allah’s Messenger in the garb of Prophetsas’ (See Barahin-e-Ahmadiyya Part IV, p. 381 [English Translation]). In the same book, close upon the above divine communication, is this divine revelation:
‘Muhammad is the Messenger of Allah, and those who are with him are hard against the disbelievers, tender amongst themselves’, in which I have been named ‘Muhammad’ as well as ‘messenger’. Then there is this divine revelation recorded on page 557 of Barahin-e-Ahmadiyya [old edition] [Barahin-e-Ahmadiyya Part IV, p. 435 (English Translation)], ‘A Warner came unto the world’, another rendering of which is, ‘A Prophet came unto the world.’
“At several other places in Barahin-e-Ahmadiyya, I have similarly been addressed as ‘messenger’. (A Misconception Removed, pp. 1-3)
Muslims used to believe that a prophet of God is the one who brings a new divine book or abrogate certain commandments of the previous Shariah (divine law) [Saaduddin, Sharah Al-Maqasid]. As the Promised Messiahas did not do any of the things mentioned in the traditional definition of a prophet, he used to interpret the words nabi (messenger) and rasul (prophet) present in his revelations that a muhaddith (a recipient of God’s word) or a partial and a limited messenger is meant by these words. Hence, the Promised Messiahas states:
“Wherever I have denied being a prophet or messenger, it has only been in the sense that I have not brought an independent law nor am I an independent prophet. I am a messenger and prophet only in the sense that I have received spiritual grace from the Messengersa whom I follow, and, having received his name for myself, and through him, I have received knowledge of the unseen from God. But I have not come with a new law. I have never denied being called a nabi in this sense. Indeed, it is in this very sense that God has addressed me as nabi and rasul.” (A Misconception Removed, p. 10)
In the above mentioned extract, the words “an independent prophet” highlight the fact that the Promised Messiahas only denies being a prophet who claims that he has attained prophethood without the obedience and servitude of the Holy Prophetsa.
However, when the Promised Messiahas was guided by Allah the Almighty that the scholars were mistaken regarding the definition of a prophet, he left the scholars’ interpretations of his revelations and stated:
“Whosoever discloses matters of the unseen on the basis of divine knowledge would necessarily be a nabi within the connotation of the verse:
لَا يُظْهِرُ عَلَىٰ غَيْبِهِ
‘He does not grant anyone ascendancy over His domain of the unseen… [Except to him whom He chooses, namely a Messenger of His’ (Surah al-Jinn, Ch.72, V.27-28)].” (A Misconception Removed, p. 6)
The Promised Messiahas further states:
“Let it be remembered that I do not deny being a prophet and a messenger in this connotation. It is in this very connotation that the Promised Messiah has been designated a prophet in Sahih Muslim. If one who is bestowed knowledge of the unseen by God Almighty cannot be given the title of prophet, then tell me, what else should he be called? If you say that he should be called muhaddith, I would counter that no lexicon attributes to tahdith the connotation of disclosure of the unseen, while nubuwwat means the disclosure of the unseen.” (A Misconception Removed, p. 8-9)
Thus, Hazrat Khalifatul Masih IIra said:
“As he [the Promised Messiahas] was previously a messenger, he remained afterwards as well. The station of his messengership was not altered.” (Haqiqat-ul-Nubuwwah, Part I, Anwarul-Ulum, Vol. 2, p. 377)
Opponents further assert that people have not refrained from mockery and denial of the founder of Ahmadiyya Jamaat, then why is it that the plague has discontinued?
Pondering over the accounts of earlier prophets mentioned in the Holy Quran, we find that there are two kinds of torments that befall their opponents. Firstly, a torment befalls the opponents when they do not refrain from inflicting pain to a prophet even though he has duly conveyed the message of God through all possible means. For instance, Allah the Almighty sent a torment upon the nation of Noahas when they excelled in mockery, even though he kept on preaching and warning them and nobody from the opponents was able to survive. It is stated in the Holy Quran:
“And it was revealed to Noah, ‘None of thy people will believe except those who have already believed; grieve not therefore at what they have been doing. And build thou the Ark under Our eyes and [as commanded by] Our revelation. And address not Me concerning the wrongdoers. They are surely going to be drowned.’ And he was making the Ark; and every time the chiefs of his people passed by him, they mocked at him. He said, ‘If [now] you mock at us, [the time is coming when] we shall mock at you even just as you mock [now]. ‘Then you shall know who it is on whom will come a punishment that will disgrace him, and on whom will fall a lasting punishment.’ Till, when Our command came and the fountains [of the earth] gushed forth, We said, ‘Embark therein two of every kind, male and female, and thy family, except those against whom the word has already gone forth, and those who believe. And there did not believe and live with him except a few.” (Surah Hud, Ch.11, V.37-41)
Similarly, Allah the Almighty has recorded the accounts of the opponents belonging to the nations of Ad, Salehas, Lotas and Midian in Surah Hud. All of them were wiped off the face of the earth due to the first kind of torment.
The second kind of torment is the one in which some opponents are given respite, so that they may learn a lesson or only those opponents suffer from it who are explicit and blunt in opposition. For instance, those torments which befell the opponents of Mosesas, as it is stated in the Holy Quran:
“Then We sent upon them the storm and the locusts, and the lice, and the frogs, and the blood – clear Signs; but they behaved proudly and were a sinful people” (Surah al-A‘raf, Ch.7, V.134). Hence, these torments did not cause the opponents to completely annihilate and the opposition to end.
Similarly in the Battle of Badr, even though Allah the Almighty declared it to be yaum-ul-furqan (the day of distinction), which was a torment for the opponents of the Holy Prophetsa, only those opponents were killed who fought against the Muslims and in fact, there were many who retreated in order to save their lives.
Thus, considering the viewpoint of the opponents, the miracle of the Battle of Badr and all those signs that were shown by the Holy Prophetsa are rendered worthless because the opposition of Muslims has not stopped to this day.
It is strange that the opponents of the Promised Messiahas do not consider this fact that countless people lost their lives due to the plague and towns were ruined. Moreover, they do not recognise that Allah the Almighty can also delay a tormentand shower His mercy upon those who seek forgiveness. There were many who repented and entered the pale of Islam Ahmadiyyat during the outbreak of plague. Thus, the Promised Messiahas stated on 28 August 1904:
“There is not a shadow of doubt that the plague has occurred as a torment. However, it is not reasonable to raise voices or objections if a number of individuals from our Jamaat pass away due to plague. The only matter to be considered is which party was at a loss and which group benefited from the plague. I can say for certain that at the time when the plague began to spread, the strength of our Jamaat was less, but presently, the total number of our Jamaat has gone beyond the figure of two hundred thousand and the plague has been a factor in this progress. The plague helped our Jamaat to increase in number and caused our opponents to decrease. I was promised that the plague would serve as a means of our progress. Thus, in accordance with this promise, our Jamaat is growing and has reached the figure of two hundred thousand. However, the opponents suffered a two-fold loss; some of them were buried in graves while others joined our Jamaat. If we were to endure any loss from it [the plague], our Jamaat, which was very small and comprised of a few individuals would have been destroyed and nobody would have survived to recognise it.” (Malfuzat, Vol. 7, pp. 160-161)
(Research conducted by a panel of scholars at the Research Cell, Rabwah. Translated by Al Hakam)
The peaceful teachings of the Ahmadiyya Jamaat and the practical display of sincerity and loyalty by Ahmadis towards Britain is generating feelings of love in the hearts of several officials. This phenomenon is not confined to India but in fact, it can be observed outside of India as well.
Hence, a friend states [from the UK] that a person who had been living with an Ahmadi from a long time went to a British officer in order to find work. When the officer began to interview the applicant and asked about his place of residence, he replied that he lived with an Ahmadi. Thereupon the following discussion took place:
Officer: Are you an Ahmadi as well?
Applicant: [Afraid that the officer might be offended by the name of an Ahmadi] No sir!
Officer: It is strange that you have been living with an Ahmadi for such a long time, but you have not accepted the truth. Go and become an Ahmadi first and come back (on a certain date).
We are grateful to Allah the Almighty that several officials have reverance for the honesty, sincerity and loyal sentiments of Ahmadis.
A pious judge
News has come in from a foreign country that opponents have filed a false case against Ahmadis. Before appearing in court, the Ahmadi lawyer handed over several books of the Ahmadiyya Jamaat to the judge in order to inform him about its beliefs. The honorable judge read these books and said:
“Before reading these books, I used to believe that the Holy Prophet[sa] was (God forbid) a dishonest and deceitful person. However, after going through these books, my point of view changed, so much so that my wife and I began to constantly repent and in fact, we became quite perturbed for our wellbeing.”
May Allah the Almighty enable him to become an Ahmadi Muslim.
An officer’s life saved
The young man who saved the life of Lieutenant […] at Hafizabad railway station was Bashir Hayat Ahmadi, son of sub-inspector, Muhammad Hayat Sahib Ahmadi. We are proud at the loyal act of this Ahmadi gentleman.
The promulgation of Ahmadiyyat in Rohilkhand
Hafiz Syed Mukhtar Ahmad Sahib Mukhtar Shahjahanpuri writes:
“During the past three years, Ahmadiyyat has progressed and continues to advance parallel to the increase in intensity and vehement opposition in several districts. Since the initiation of opponents’ gatherings, 40 individuals have accepted Ahmadiyyat in Pilibhit Bareilly and Shahjahanpur. The increase in numbers of the Ahmadiyya Jamaat during the past three years has never been witnessed before, even in decades long periods.
“It becomes evident from the current climate that as the rising opposition causes difficulty and brings about the loss of wealth and life for Ahmadis, by the grace of Allah the Almighty, it also serves as a remarkable means for the progress, promulgation and introduction of Ahmadiyyat.
“The present condition is such that in the last week of April, 15 individuals of Bareilly accepted Ahmadiyyat. Today, two young men of Shahjahanpur sent their requests of Bai‘at. Their acceptance of Ahmadiyyat will be a source of blessings for the Ahmadis of Shahjahanpur, Insha-Allah. Among these gentlemen is Syed Qutbuddin Sahib, son of Maulvi Syed Muinuddin Sahib who translated the book Napoleon Azam. It is quite fascinating that in the same week, when the wording of Maulvi Muinuddin Sahib’s translated book was presented in the article discussing an earthquake as a proof for the meaning of war to also be taken from the word ‘earthquake’, Syed Qutbuddin Sahib entered the pale of Ahmadiyyat.”
Syed Qutbuddin Sahib’s request of Bai‘at
“Syedi [my master] and Maulai [my leader]; Assalamo Alaikum wa Rahmatullahi wa Barakatuhu! During the past three months, I became well informed by reading the fine works of Jariyullah fi Hulalil Anbiya [the champion of Allah in the mantle of all the prophets], the Promised Messiah and Imam Mahdias and several books of beloved Huzoor [Hazrat Khalifatul Masih IIra]. I carried out discussions about Ahmadiyyat and listened to certain discourses. I attended non-Ahmadi gatherings that were conducted here this year and read several books of theirs. Moreover, I compared some books to each other. Consequently, Allah the Almighty granted me strength to reach this conclusion that Hazrat Jariyullahas [the Promised Messiahas] was truthful and honest in all his claims. Thus, I respectfully request beloved Huzoor to bless me with the honour of Bai‘at and pray for me to remain resolute and steadfast. Your servant, Syed Qutbuddin.”
Syed Shujaat Hussain Sahib’s request of Bai‘at
“Syedi [my master] and Maulai [my leader]; Assalamo Alaikum wa Rahmatullahi wa Barakatuhu! I had the opportunity to examine several books of the Promised Messiahas here. Once I finished reading Kitab-ul-Bariyyah, by the grace of Allah the Almighty, the truth became completely manifest upon me and I was fully satisfied that the Promised Messiahas was truthful in all his claims. Now, I wish that beloved Huzoor [Hazrat Khalifatul Masih IIra] bless me with the honour of Bai‘at and pray that I remain resolute and steadfast. Wassalam; Your humble servant, Shujaat Hussain of Shahjahanpur, Overseer at the Court of […].”
An archeological approach to the early Islamic History
Mohammad Luqman Majoka
MA Islamic Studies
In 2008, interesting news was making headlines in Germany. A prominent professor who was once a Muslim, Mr Kalisch from the University of Münster had openly doubted the very existence of the Holy Prophet Muhammadsa. His assertion that there were no scientific or historical proofs of the existence of the Holy Prophetsa led him to renounce Islam, to which he had converted as a teenager (https://en.qantara.de/content/criticism-of-islamic-theologian-muhammad-kalisch-doubt-about-muhammads-existence-poses).
Muslim organisations promptly called for his immediate dismissal from his post as a professor of Islamic theology as he had denied the very foundation of Islam. The controversy lasted for many months, resulting in the ultimate decision by the university to withdraw Professor Kalisch from the faculty of Islamic theology.
However, Mr Kalisch received a lot of support for his “scientific” stance against “conservative Muslim organisations”. Nevertheless, this objection was not novel. Three persons affiliated with the University of Saarbrücken had said the same many times before that (ibid.). This skeptical approach towards Muslim history and Muslim historical sources goes back a century to the time of famous orientalists like Goldziher, Sprenger and Schacht, who had stated then that there were no authentic sources on early Islam at all. (http://inarah.de/sammelbaende-und-artikel/inarah-band-6/grodzki-iii-zur-heutigen-situation-der-islamwissenschaften/#_edn1)
All Muslim sources, according to them, on the seerah (biography of the Prophetsa), Hadith and other historical accounts about the first century were a mere reflection of the debates and theological mindset of the second Islamic century, the time these accounts were written down.
Advancing this same theory, the so-called “revisionist school” in Islamic studies, with prominent scholars like John Wansbrough, Michael Cook and Patricia Crone, state that there are no reliable historical sources from the first Islamic century at all and the first Islamic century remained a mystery (Ohlig Puin: The Hidden Origins of Islam, [2010]). Consequently book titles like The Quest for the Historical Muhammad or Die dunkeln Anfänge (The Dark Beginnings of Islam) were at times very popular, particularly among Islam’s critics.
So, we ask ourselves, aside from the commonly referred to sources, are there any scientific and archaeological proofs for the existence of the Holy Prophetsa?
Before going into the details of the topic, it has to be said here that there is undoubtedly still much research needed on the early history of Islam. The last years have seen many projects focusing on archaeological surveys of the Arabian Peninsula, where Islam originated and first spread, but much damage has also been done to historical sites in the past.
The occupation of the Hijaz by Wahabi forces in the early 20th century led to a vast destruction of sites associated with the Holy Prophetsa and early Muslims. Moreover, the mass construction works in Mecca and Medina have also contributed to the loss of many historical sites, without them being documented properly. This has given an edge to the critics of Islam, providing them the opportunity to not only present wild theories about the beginnings of Islam but also to doubt the very authenticity of Islamic history.
The historical and archaeological research and surveys on the early history of Islam should have been a priority of Muslims themselves, but unfortunately much awareness is still needed. If this had been done earlier, we would have more archaeological evidence on the beginnings of Islam.
So, again, what scientific and archaeological evidence of the existence of the Holy Prophetsa do we have? The first historic document in this regard is the Quran itself. We know that codices and manuscripts of the Quran from the first century and probably from the time of the Khulafa-e-Rashideen still exist, as recent carbon dating on Quranic manuscripts in Birmingham or Tübingen (Germany) have shown. (www.birmingham.ac.uk/news/latest/2015/07/quran-manuscript-22-07-15.aspx; www.uni-tuebingen.de/en/university/news-and-publications/press-releases/press-releases/article/raritaet-entdeckt-koranhandschrift-stammt-aus-der-fruehzeit-des-islam.html & www.uni-tuebingen.de/en/university/news-and-publications/press-releases/press-releases/article/raritaet-entdeckt-koranhandschrift-stammt-aus-der-fruehzeit-des-islam.html)
The Quran gives us, besides mentioning the name of the Holy Prophetsa, a considerable amount of biographical information on his life and mission, for example, he was the Messenger of Allah (Surah al-Fath, Ch.48: V.30), a mercy for all peoples (Surah al-Anbiya, Ch.21: V.108), a prophet like Mosesas (Surah al-Muzzammil, Ch.73: V.16), he taught the oneness of God (Surah al-Ikhlas, Ch.112), he criticised the ills of society (Surah al-Ma‘un, Ch.107), he had a family (Surah al-Duha, Ch.93: V.9), he was an orphan (V.7), he discoursed with his religious opponents (Surah al-Baqarah, Ch.2: V.112), he had a following (Surah al-Fath, Ch.48: V.30), he was persecuted (Surah al-Hajj, Ch.22: V.40-41), he migrated with a companion and sought refuge in a cave (Surah al-Taubah, Ch.9: V.40), he was among the people of Yathrib (Medina) (Surah al-Ahzab, Ch.33: V.14), he had to defend himself against attackers (V.10-46), he had a victory in Badr and Hunayn (Surah Al-e-Imran, Ch.3: V.124 & Surah al-Taubah, Ch.9: V.25) and his followers swore allegiance to him under a tree near Mecca at one occasion (Surah al-Fath, Ch.48: V.19). These are only a few examples of the biographical information that the Holy Quran contains on the life of the Holy Prophet Muhammadsa, making it one of the most important historical sources on the life of the Holy Prophetsa.
The second oldest evidence found, thus far, on the existence of the Holy Prophetsa is interestingly a non-Muslim source. It is a note in a manuscript containing the gospels of Mark and Mathew. The manuscript is kept at the British Library under the shelf mark “BL ADD MSS 14461”. The author writes:
“… and in January, they took the word for their lives [the sons of] Emesa, and many villages were ruined with killing by [the Arabs of] Muhammad [MÙÎmd] and a great number of people were killed and captives [were taken] from Galilee as far as Bēth […] and those Arabs pitched camp beside [Damascus] […] and we saw everywhere […] and olive oil which they brought and them. And on the t[wenty six]th of May went Sacellarius … cattle […] from the vicinity of Emesa and the Romans chased them […] and on the tenth [of August] the Romans fled from the vicinity of Damascus […] many [people] some 10,000. And at the turn of the year the Romans came; and on the twentieth of August in the year n[ine hundred and forty-]seven there gathered in Gabitha […] the Romans and great many people were killed of [the R]omans, some fifty thousand”. (Hoyland, Seeing Islam as others saw it, p.117)
The year 947 AG (Alexandrian Era) in which the battle of Gabitha took place corresponds to the year 636 AD. The battle of Gabitha is known in Muslim sources as the Battle of Yarmuk (Andrew Palmer, The Seventh Century in the West-Syrian Chronicles, Liverpool [1993] p. 4), in which Khalidra bin Walid was commanding the Muslim troops (Tabari, Tarikh ar-Rusul wal-Muluk). With this decisive victory, a path was paved for further advancing in the Levant and eventually Egypt, which were very quickly conquered. The author seems to have lived in that period and may have witnessed the events. He wrote this note apparently knowing the historical significance of these unfolding events. This is one of the oldest dated historical sources mentioning the name of the Holy Prophetsa and was written only four years after his demise.
Another dated Syriac manuscript was written by Thomas, the Presbyter, a Christian priest from the Levant. He writes:
“AG 945, indiction VII: On Friday, 4 February, [i.e., 634 CE] at the ninth hour, there was a battle between the Romans and the Arabs of Muhammad [Syr. tayyaye d-Mhmt] in Palestine twelve miles east of Gaza.” (Hoyland, Seeing Islam as others saw it, p.120)
Here, again, events taking place in Palestine and Syria are described by the author. The Arabs here are mentioned as the Arabs of Muhammad [tayyaye d-Mhmt] identifying them clearly as the followers of the Holy Prophet Muhammadsa. The year 945 corresponds to the year 634 or 12 Hijra, which suggests that merely two years after the demise of the Holy Prophetsa, his name was known to this non-Muslim author.
Around the year 660, the Armenian bishop and historian, Sebeos, writes more biographical details on the Holy Prophetsa. Sebeos’ historical accounts were most probably written between 656 and 661 because he mentions in them the first civil war, the so-called first fitna, during the time of Muawiyyara. This means that these accounts were written around 30 years after the demise of the Holy Prophetsa at a time when many of the Companionsra were still alive. Sebeos writes:
Two early Islamic inscriptions photographed by the author near Mecca in 2016. It reads: صلوت اللہ والملکۃوالناس اجمعین علی عبد الرحمان بن کعب ابدا تاب اللہ علی عبد الرحمان ابن کعب توبۃ نصوحا According to the biographical compendium Tahdhib at Tahdhib, Abdur Rahman bin Kaab was the son of Kaab bin Malik al-Ansari as-Salami, a renowned companion of the Holy Prophetsa. It may be that this inscription is from his son Abdur Rahman, which, if true, would be a very interesting new find. God knows best.
“In that period a certain one of them, a man of the sons of Ishmael named Mahmed, became prominent. A sermon about the Way of Truth, supposedly at God’s command, was revealed to them, and Mahmed taught them to recognise the God of Abraham, especially since he was informed and knowledgeable about Mosaic history. Because the command had come from on High, he ordered them all to assemble together and to unite in faith. Abandoning the reverence of vain things, they turned toward the living God, who had appeared to their father Abraham. Mahmed legislated that they were not to eat carrion, not to drink wine, not to speak falsehoods, and not to commit adultery. He said: God promised that country to Abraham and to his son after him, for eternity. And what had been promised was fulfilled during that time when God loved Israel. Now, however, you are the sons of Abraham, and God shall fulfill the promise made to Abraham and his son on you. Only love the God of Abraham, and go and take the country which God gave to your father Abraham. No one can successfully resist you in war, since God is with you.” (ibid.)
Sebeos gives us, although still very sketchy, more information about the events taking place in Arabia and the new religion, showing very clearly that people outside of Arabia were familiar with the new religion and the new prophet who had appeared among the Arabs. They even knew some basic information about his teachings.
The next interesting evidence mentions the Holy Prophetsa indirectly. It is a papyrus letter sent by a Muslim administrator in Egypt to one of his subordinate officials, admonishing him to be mindful of his duties, saying:
“In the name [of God] the Merciful, the Compassionate. From [Bayyan ibn] Qays to Yazid ibn al-Aswad and ‘Ubayd All[ah] ibn […]. Pea[ce] upo[n you. I praise God beside Whom] there is no other god. God does not like wrongdoing or corruption and as regards you, I did not appoint you to a job for you to act sinfully and behave unjustly in it […]. That which you will be sorry for and will suffer for is […to you]. […] and [… ] taking possession. Indeed, your way of thinking is despicable, (namely) that […] and you take the (financial) worth of it, even though I have […], for as regards Yazid ibn Fa‘id there is not due to him […] due to him payment, and the people of Nessana have the protection of God and the protection of His mess[eng]er. So do not reckon that we acquiesce to your corruption and injustice in respect of it.” (R Hoyland, The Earliest Attestation Of The Dhimma Of God And His Messenger And The Rediscovery Of P Nessana 77 (60s AH / 680 CE) in: B Sadeghi, AQ Ahmed, A Silverstein, R Hoyland, Islamic Cultures, Islamic Contexts – Essays In Honor Of Professor Patricia Crone, Brill [2015])
The phrase “protection of God and the protection of His messenger” (dhimmat Allah wa-dhimmat rasulihi) is a very common phrase that we also find in other Islamic sources. It is reported to have been used in many of the letters the Holy Prophetsa sent to different tribes and kings (Bayhaqi, Sunan al Kabir lil Bayhaqi, Bab hukm al-jizya). Also it is reported in a very famous Hadith of Bukhari:
“Whoever prays like us and faces our qibla and eats our slaughtered animals is a Muslim and is under Allah’s and His Prophet’s protection [dhimmatu Allahi wa-dhimmatu rasulihi]. So do not betray Allah by betraying those who are in His protection.” (Sahih al-Bukhari, Bab fadhl istiqba al-qibla)
This letter from Egypt interestingly also shows that much emphasis was laid on good governance during the early Islamic period. Was someone found ignoring or disregarding their duties, they were very harshly admonished and threatened with severe punishment. This piece of papyrus is dated to 60 AH, just 30 years after the demise of the Holy Prophetsa and is one of the oldest existing Islamic sources of the world.
Till present, the oldest discovered coin mentioning the name of the Holy Prophetsa is from 66 AH. It is a dirham by Abdul-Malik ibn Abdullah, the Governor of Persia, during the short reign of Hazrat Abdullahra bin Zubair. The Arabic inscription on the side of the coin reads, “bismillah Muhammad Rasul Allah”, translating as, “In the name of Allah, Muhammad is the prophet of Allah” (H Gaube: Arabosasanidische Numismatik [1973] Handbücher Der Mittelasiatischen Numismatik, Vol. 2, Klinkhardt & Biermann: Braunschweig, p. 62).
From 71 AH Egypt, we come across an Umayyad period tombstone from Aswan. It reads:
“In the name of God, the Merciful, the Compassionate. The greatest calamity of the people of Islam [ahl al-Islam] is that which has [be]fallen them on the death of Muhammad the Prophet; may God grant him peace. This is the tomb of ‘Abassa daughter of Juraij […], son of […]. May clemency forgiveness and satisfaction of God be on her. She died on Monday fourteen days having elapsed from Dhul-Qa‘dah of the year one and seventy, confessing that there is no god but God alone without partner and that Muhammad is His servant and His apostle, may God grant him peace.” (JL Bacharach, S Anwar, Early Versions Of the Shahada, A Tombstone From Aswan Of 71 AH, The Dome Of The Rock, And Contemporary Coinage, in: Islam [2012] Vol. 89, pp. 60-69)
From the same period, we also have two very interesting Arab-Sassanian coins mentioning the name of the Holy Prophetsa in a foreign language. In Middle-Persian, the inscription of the 70 AH Coin reads:
“MHMT PGTAMI Y DAT”(AS Eshragh: An Interesting Arab-Sasanian Dirhem in: ONS Newsletter [2004] Vol. 178, pp. 45-46)
“Muhammad is the prophet of God.”
The second coin is a 72 AH dirham with the inscriptions:
DWHPT‘T – Seventy-two
YZDT‘-I BR’ ‘LH – One God, but He
‘HRN YZDT‘ L‘YT‘ – another god does not exist
MHMT‘ PTGMBI Y YZDT‘ – Muhammad is the Messenger of God
(MI Mochiri, The Pahlavi Forerunner Of The Umayyad Reformed Coinage in: Journal Of The Royal Asiatic Society Of Great Britain And Ireland [1981] No. 2, pp. 168-172)
The Dome of the Rock inscriptions are another important source mentioning the name of the Holy Prophetsa from the first century. The Dome of the Rock in Jerusalem was built by the Umayyad ruler Abdul-Malik in 72 AH and is one of the earliest testimonies of Islamic art and architecture. It contains many inscriptions referring to the Holy Prophetsa, for example, an inscription says:
“In the name of God, the Merciful, the Compassionate. There is no god but God. He is One. He has no associate. Unto Him belongeth sovereignty and unto Him belongeth praise. He quickeneth and He giveth death; and He has Power over all things. Muhammad is the servant of God and His Messenger. Lo! God and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation. The blessing of God be on him and peace be on him, and may God have mercy.” (For more details see: Andreas Kaplony, The Haram of Jerusalem, 324-1099: Temple, Friday Mosque, Area of Spiritual Power)
Another interesting document mentioning the Holy Prophetsa is an Arabic-Greek bilingual papyrus document from the year 90 or 91 AH, the time of the Umayyad Caliph Walid I. It mentions the name of the Holy Prophetsa in Greek as follows:
“maamet apostolos theou …”
[Muhammad is the prophet/apostle of God.] (Grohmann, Arabic Papyri, in: The Egyptian Library, Vol. I, Egyptian Library Press: Cairo [1934] No. 13, pp. 23-25)
This is probably the first Greek translation of the phrase Muhammad Rasul-Allah.
Here I also wish to mention some inscriptions which prove the correctness of some very important events from early Islam reported to us by Muslim historians of the second century. The first is what has become known as the “Zuhayr” inscription which reads:
بسم اللّٰه انا زهير كتبت زمن توفى عمر سنة اربع وعشرين
[I, Zuhayr, wrote, at the time Umar died, the year 24.] (Ali Ghabban, R Hoyland, The inscription of Zuhayr, the oldest Islamic inscription (24 AH/AD 644–645), the rise of the Arabic script and the nature of the early Islamic state [2008])
This inscription was found in 1999 by Ali ibn Ibrahim Ghabban and his wife during a field research in the area of Ula in northern Saudi Arabia. The content of this inscription is of great importance. Firstly, this dated inscription was written during the era of the Rashidun Khulafa and more precisely, just after the election of the third Caliph Hazrat Usmanra.
The Zuhayr inscription has more historical significance. It clearly states that in the year 24, Umarra, the second Caliph, died and thus confirms the accounts given to us by the later Muslim historians, thus showing that Muslim historical accounts are reliable and do represent an important source when reconstructing early Islamic history.
Secondly the inscription shows also that diacritical marks on consonants were written even at that early age in the Arabic script, counter to the popular belief that punctuation to differentiate consonants were only very lately introduced to the Arabic script.
There also exist two papyrus documents from the time of Hazrat Umarra, one is a bilingual dated letter from the 22 AH Egypt containing a receipt of provisions given to the Muslim army (A Grohmann, I Arabische Chronologie, II Arabische Papyruskunde, Handbuch Der Orientalistik, EJ Brill). The other is a recently discovered letter by Prof Donner, which is interestingly addressed to three people, one of them being Hazrat Umarra (https://news.stanford.edu/2015/03/03/early-days-islam-030315/). The letter is still under research and is a very promising new find.
Another similar inscription mentioning the death of the third Caliph Usmanra was found in the Tayma Region of Saudi Arabia some years ago. It says:
انا قیس الکاتب ابو کتیر لعن اللّٰہ من قتل عثمان ابن عفان و من احت قتلہ تقتیلا
“I am Qays, the scribe of Abu Kutayr. Curse of God on [those] who murdered Usman ibn Affan and [those who] have led to the killing without mercy.” (F Imbert, Califes, Princes et Poètes Dans Les Graffiti du Début de l’Islam in: Romano-Arabica [2015] Vol. 15, pp. 65-66 and p. 75)
This inscription, although not dated, is most probably from the time of Hazrat Alira around the year 655. It is the first inscription confirming the events leading to the death of Hazrat Usmanra in Medina. The writer of this inscription, Qays, was much disturbed by the tragic events and therefore sent God’s wrath on those who were responsible for the Caliph’s death.
Lastly, there is another interesting inscription found some years ago near the famous city of Taif in Saudi Arabia. It reads:
“Al-Rayyan bin Abdullah testifies that there is no god but God and he testifies that Muhammad is the Messenger of God. Then [he] reiterates to those to come to testify to that, God have mercy on al-Rayyan. May He forgive him and cause him to be guided to the path of Paradise and I ask him for marytrdom in his path. Amin. This was written in the year the Masjid al-Haram was built in the seventy-eighth year.” (Nasir b Ali Al-Harithi, Naqsh Kitabi Nadar Yu‘arrikhu Imarah Al-Khalifah Al-Umawi Abd Al-Malik B. Marwan lil-Masjid Al-Haram ‘Am 78 AH, Alam Al-Makhtutat Wa Al-Nawadir [2007] Vol. 12, pp. 533-543)
Masjid al-Haram was indeed rebuilt in 78 AH after the military expedition led by the Ummayad governor Hajjaj bin Yusuf against Abdullahra ibn Zubair in Mecca. During the siege, Hajjaj had used catapults which inflicted damage to the Haram area, so much so that it had to be rebuilt or renovated (See Tabari: Tarikh ar-Rusul wal-muluk). This inscription confirms these events as mentioned by Muslim historians of the second century.
These are only few of the many archeological pieces of evidence we have to support the existence of the Holy Prophetsa and the accuracy of later Muslim historical accounts.
Beginning just shortly after the demise of the Holy Prophetsa till the late first century, the Holy Prophetsa is mentioned in many Muslim and non-Muslim sources, making him one of the best documented prophets in history.
Nevertheless there is more research needed to shed light on the early Islamic history.
7 June 1915: The Promised Messiah’sas youngest daughter Hazrat Nawab Amatul Hafeez Begum’sra Nikah with Hazrat Nawab Muhammad Abdullah Khanra, son of Hazrat Nawab Muhammad Ali Khanra of Malerkotla, was announced on this day. Hazrat Maulvi Ghulam Rasul Rajekira announced this Nikah in Masjid Aqsa Qadian with a 15,000-rupee dowry. She lived a long life and passed away on 6 May 1987.
7 June 1956: A renowned scholar from Syria, Sheikh Abdul Qadir Al-Maghrabi passed away in Damascus. He was very close to Hazrat Zain-ul-Abidin Waliullah Shahra and was ranked amongst the high-ranking scholars of that time. Although he never entered the fold of the Jamaat, he remained a close friend and a constant helper of the Jamaat.
9 June 1921: Hazrat Dr Muhammad Ismailra of Gudiyani passed away. He was one of the blessed 313 Companionsra of the Promised Messiahas.
9 June 1937: Hazrat Musleh-e-Maudra announced the expulsion of Fakharuddin Multani from Ahmadiyya the Jamaat owing to his constant arrogant behavior and stubbornness towards the Jamaat’s instructions. This man suffered a miserable end.
9 June 1948: Hazrat Musleh-e-Maudra commenced his tour of Quetta, which continued until 7 September. Before the arrival of their Imam, the local Jamaat executed a large scale waqar-e-amal, setting up the residence of Huzoorra. It is recorded that before Huzoor’s train departed, a correspondent of Star News Agency took the opportunity to interview Huzoorra at Lahore Railway Station. Huzoorra reached Quetta on 10 June and began a series of daily dars-ul-Quran after the Asr prayer. During this sojourn, on 14 June, Huzoorra delivered his keynote historic address about the ways that should be adopted and measures that must be taken to bring stability in the new country.
9 June 1954: The electrical supply to Rabwah began on this day. It happened after Isha prayer and tube-lights installed at the entrance of Masjid Mubarak started glowing, with the town illuminating both physically and spiritually. Hazrat Mirza Bashir Ahmadra led the gathering in silent prayer on this historic occasion.
10 June 1946: Maulana Karam Ilahi Zafar Sahib and Maulana Muhammad Ishaaq Saqi Sahib reached Madrid with the aim of establishing the Ahmadiyya Mission in Spain. Keeping in mind the historic and glorious past of the Muslims in this part of the world, their humble entrance in Spain was a somewhat emotional and faith inspiring episode.
11 June 1948: The government of Pakistan gave permission to the Ahmadiyya Jamaat to set up their Markaz in Rabwah after a lengthy process at legal and official levels. Upon this, Hazrat Musleh-e-Maudra formed a 10-member committee to devise planning arrangements for construction. On 27 June, the Ahmadiyya Jamaat deposited the price for the land of Rabwah.
13 June 1947: Hazrat Musleh-e-Maudra instructed all Ahmadi men and women in the country to perform Tahajud prayer regularly owing to the dire circumstances as the British Raj had announced the partition of the subcontinent on 3 June.
After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa recited verses 184-187 of Surah al-Baqarah and then commences with the Sermon:
“O ye who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may become righteous i.e. to abstain from sin and increase in spirituality. [The prescribed fasting] is for a fixed number of days, but whoso among you is sick or is on a journey shall fast the same number of other days; and for those who are able to fast only with great difficulty is an expiation – the feeding of a poor man, providing they have the capacity to do so. And whoso performs a good work with willing obedience, it is better for him. And fasting is good for you, if you only knew. The month of Ramadan is that in which the Quran was sent down as a guidance for mankind with clear proofs of guidance and discrimination. Therefore, whosoever of you is present at home in this month, let him fast therein. But whoso is sick or is on a journey, shall fast the same number of other days. Allah desires to give you facility and He desires not hardship for you, and that you may complete the number, and that you may exalt Allah for His having guided you and that you may be grateful. And when My servants ask thee about Me, say: ‘I am near. I answer the prayer of the supplicant when he prays to Me. So they should hearken to Me and believe in Me, that they may follow the right way.’” (Surah al-Baqarah, Ch.2: V.184-187)
In these verses, God Almighty has mentioned the obligation of fasting, its importance, the duties of the believers with regard to this month and the ways in which one’s prayers can be accepted. This is a month which has been ordained for us, during which God Almighty moves closer to His servants and Satan is chained. Thus, after having heard these words of God Almighty, if the doors of mercy and blessings are being opened to such an extent, then we must greatly strive in order to fulfil the rights of fasting.
On one occasion, the Holy Prophetsa said, “If you knew the excellences of Ramadan and the ways in which God Almighty manifests His mercy, you would have wished that Ramadan was extended to the entire year so that you can gather the blessings of God Almighty all year long.” Thus, God Almighty has prescribed fasting for our own benefit. We can derive spiritual as well as physical benefits from fasting. Now, even the non-Muslim doctors are of the opinion that fasting has a positive effect of one’s health. Initially, only a small number of doctors held this opinion, but now many more support this view. Some non-Muslims have even started writing that fasting brings discipline into one’s life. In any case, whether the people of this world agree to it or not, a believer has personal experience that fasting not only improves one’s health, but they also become a means for the improvement of spiritual health to a much greater extent. Thus, acting upon this commandment of God Almighty, we should try our utmost to improve in spirituality.
God Almighty has stated in these aforementioned verses that fasting has been prescribed for every believer and true Muslim. To remain hungry from morning until evening is not considered a fast. The Promised Messiahas has stated, “Through the practice of fasting, God Almighty desires for a person to decrease one form of nourishment and increase in another form of sustenance. A person observing the fast should always be mindful of the fact that observing the fast does not simply mean that one should remain hungry. Rather, one should remain occupied in the remembrance of God Almighty in order to develop a state of inclination towards God and detachment from the world.” That is, so that a person progresses and advances in forming a relationship with God Almighty and in worshipping and remembering Him and that they detach themselves from the world. Worldly affairs will always remain attached with us and are never-ending. However, even while we are occupied in these, we should remember God Almighty. We should be mindful of His commandments and remain occupied in His remembrance.
The Promised Messiahas states, “Therefore, a fast means that a person should refrain from the physical food that nourishes the body and acquire another form of food that is the means of comforting and nourishing the soul. Those individuals who observe the fast purely for the sake of God and do not do so as a mere tradition, they should remain engaged in praising God Almighty and also seeking His protection.” (Malfuzat, Vol. 9, p. 123)
The Holy Prophetsa has also stated that God Almighty does not require for you to simply remain hungry (Sahih Bukhari, Kitab al-Saum, Bab Man Lam Yada’ Qaul al-Zur wa al-amal bihi fi al-saum, Hadith 1903). Moreover, God Almighty has also stated in the very first verse pertaining to the injunction of fasting that fasting has been prescribed so that one may become righteous. However, what is righteousness? It is to abstain from spiritual and moral weaknesses. As I have just mentioned, the Holy Prophetsa has stated that God Almighty does not require for one to simply remain hungry. The observing of the fast should develop a standard of righteousness within a person, through the means of which one is then able to protect themselves from all forms of spiritual and moral weaknesses, otherwise it is meaningless to fast. Furthermore, the Promised Messiahas has elaborated on righteousness on one occasion in the following manner.
The Promised Messiahas states:
“To become truly righteous it is necessary that after having abstained from the more manifest form of sins, such as adultery, theft, usurping the rights of others, pretentiousness, arrogance, scorn of fellow beings, miserliness, one should eschew all low morals and should make progress in high moral values.”
In other words, one should make a concerted effort to abandon these ills. By abandoning these lowly vices, one should then adopt excellent morals.
The Promised Messiahas further states,
“One should behave towards his fellow beings with politeness, courtesy and sympathy and should cultivate true fidelity and sincerity towards God Almighty. (This is vital for righteousness and spirituality. One ought to have a true and loyal relationship with God.)
“One should constantly seek occasions of beneficent service.” This encapsulates both the rights owed to God Almighty and fulfilling His injunctions, and also fulfilling the rights owed to mankind. In other words, one should serve in such a selfless manner whereby people testify that indeed, such a person is serving only for the sake of God without any vested interests.
The Promised Messiahas states,
“He who combines all these qualities in himself is alone righteous. The possession of any one of these qualities would not entitle a person to be accounted righteous unless they possesses collectively all of them. It is regarding such people that it is said:
لَا خَوْفٌ عَلَیْھِمْ وَلَا ھُمْ یَحْزَنُوْنَ
(On them shall come no fear, nor shall they grieve. [Surah al-Baqarah, Ch.2: V.63])”
What more could one desire for after having been granted the protection of God Almighty.
“God Almighty becomes the guardian of such people as it is stated in the following verse:
وَھُوَ یَتَوَلَّی الصَّالِحِیْنَ
(And He protects the righteous. [Surah al-A‘raf, Ch.7: V.197])
In another Hadithit is stated that God Almighty becomes their hands with which they grasp, their eyes with which they see, their ears with which they hear and their feet with which they walk.
“In another Hadithit is stated that God has proclaimed that he who bears enmity towards a friend of Mine should become ready to contend with Me. Still another Hadithdeclares that when anyone attacks a friend of God, He pounces upon them with the fierceness with which a tigress pounces upon one who seeks to deprive it of its young.” (Malfuzat, Vol. 4, pp. 400-401)
Thus, it is by truly fulfilling the due rights of fasting and by attaining these standards of righteousness that the observing of fasts will bring a person, a believer and a Muslim under the protection of God Almighty.
Hazrat Abu Hurairara narrates that the Holy Prophetsa stated that God Almighty states, “Every deed of a person is for his own sake, except for observing fasts. Fasting is observed for My sake.” God Almighty says that a person observes the fast purely for the sake of God. True believers observe the fast for the sake of God Almighty. God Almighty further states, “The one who observes the fast for My sake, I personally become its reward.” That is, God Almighty shall grant them whatever He pleases.
Similarly, the Holy Prophetsa also stated, “Fasts serve as a shield and if anyone of you is observing a fast, they should not utter anything which is indecent and foul.” One should abstain from uttering immoral and foul speech. Furthermore, the Holy Prophetsa stated, “If anyone verbally abuses a them or quarrels with them, they should simply reply to such a one, saying, ‘I am fasting’”, that is “I shall not indulge in any act of indecency.”
The Holy Prophetsa further states, “By God, in Whose hand lies Muhammad’ssa life, the smell of the mouth of an individual observing the fast is more pleasant to God Almighty than musk.” That is, it is more pleasant than the fragrance of musk. The Holy Prophetsa further stated, “There are two joys for an individual who observes the fasts and that bring them happiness. Firstly, they rejoice when they break the fast in that God Almighty made provisions for them to break the fast. Secondly, when they meet their Lord, they will rejoice due to the fasts as God Almighty states that He personally becomes the reward for one who fasts.” Furthermore, the state of the joy of an individual who observes the fast for the sake of God Almighty and receives the uncountable rewards of God Almighty will be of a completely different nature. (Sahih al-Bukhari, Kitab al-Saum, Bab Hal Yaqul Innee Sa’im idhaa Shi’tum, Hadith 1904)
Hence, this is the standard of righteousness, which a person who observes the fast in its true spirit should seek to acquire. Indeed, one who sincerely fasts eventually does attain this standard. An individual observing fasts should not allow their fast to be affected by worldly affairs and should also refrain from all forms of spiritual and moral weaknesses. They should not rejoice at the fact that they observed a fast. How many people are there in the world who observe fasts, yet, the standard of their prayers and their morals are not what they ought to be.
The Holy Prophetsa stated that Satan is shackled during this month and that he is tied up. (Sahih Muslim, Kitabul al-Siyam, Bab Fadlu Shahri Ramadan, Hadith 1079)
However, why then do vices and sins continue to take place in the world during this month? Therefore, the fast only becomes a shield and protects those individuals from the onslaughts of Satan who understand the reality of the fast and become righteous. Hence, this is the true objective we should always remain mindful of.
The Holy Prophetsa has also warned us and drawn our attention to the fact that during the month of Ramadan, the doors to heaven are opened, the doors to hell are closed and Satan is shackled. (Sunan Tirmidhi, Abwab al-Da’wat, Bab Raghm Anf Rajul Fhakartu Indahu…, Hadith 3545) However, the Holy Prophetsa has also warned that if one is to witnesses the month of Ramadan and yet not have their sins forgiven, then when else can they be forgiven?
The Holy Prophetsa is addressing us; he is addressing those who call themselves Muslim; he is addressing those people to whom God Almighty has commanded that fasting has been made compulsory for them so that in these days of Ramadan they can exclusively remain preoccupied in the worship of God, and in striving to achieve moral and spiritual heights. However, if one fails to do this, then merely the arrival of Ramadan, Satan being shackled down, the doors of heaven being thrown open and the doors of hell being locked closed shall not benefit one at all.
The Holy Prophetsa also warned that if, despite the extremely comprehensive mercy of God Almighty, the means to secure one’s forgiveness are not attained even in Ramadan, then when will they be attained? Hence, we should not simply become happy on account of Ramadan’s arrival and become satisfied in merely congratulating each other for Ramadan and the act of fasting. Rather, we should seriously evaluate ourselves about whether we are striving to attain the true purpose of fasting as laid out by God Almighty. May God Almighty enable all of us to achieve this purpose and grant us His forgiveness.
Then, in the next verse, God Almighty also describes those conditions in which one may be excused from fasting. However, before elaborating upon this, God Almighty explains, saying that since He Himself is the reward for the one who fasts, and He personally provides believers the means to secure their forgiveness, therefore the thought should not arise in anyone’s mind that they are making a great sacrifice by fasting and as a result of which God Allah has granted them His favours, forbearance and forgiveness. No doubt, the mercy and forgiveness of God is extremely vast, but this fasting is still not an extraordinary sacrifice. At the time of Sehri [when the fast begins], we eat to the stomach’s fill, and at the time of breaking the fast, everyone eats whatever they desire; and then, this is hardly an ongoing sacrifice – it is only a matter of a small number of days in the year.
Some people observe their fast and then announce that they’re fasting with great pride. This is not an enormous sacrifice which needs to be announced. In fact, even after making the greatest of sacrifices, a true believer remains anxious as to how and when God Almighty should become pleased with him, let alone announcing it openly to others. Nonetheless, God Almighty states that these are a fixed number of days i.e. just for one month in the year. Therefore this is not an enormous sacrifice that one makes. Moreover, God Almighty states that in these days, He grants His servants His special mercy. So, if even in these few days, one ends up falling ill or is required to undertake a journey, then one is exempt from fasting. However, this number of missed fasts must be observed at some other time in the year. As for a chronically ill patient – not just someone making an excuse, but one whom a doctor has forbidden from fasting – then the command is to feed a needy one, if one has the ability. And in terms of the ability to do so, this is compulsory unless the person is dependent upon donations and charity. In all other cases, whatever one eats, they must feed a needy one the same. If one can do more than this, then they should also give the fidya [alms] and later make up the missed fasts as well.
In this regard, the Promised Messiahas states:
“God Almighty does not burden a person beyond his capacity. (Whatever ability and capacity one has and whatever one normally eats) they should give Fidya according to that in expiation of previously missed fasts and make up the resolve to observe all fasts in the future.” (Malfuzat, Vol. 4, p. 350)
The Promised Messiahas states:
“Once, the question arose in my mind as to why fidya has been made compulsory? So upon reflection, I was given to understand that it is for the sake of enabling one to fast – so that one be granted the ability to fast thereby.”
The Promised Messiahas states:
“God Almighty is the Lord of Providence. If He so desires, He can even grant a person afflicted with pulmonary phthisis the ability to fast.”
In other words, God Almighty can also grant a person afflicted with tuberculosis a full recovery so that they may also fast.
Thus, the Promised Messiahas states:
“This is the purpose of fidya – that one may acquire the capacity to fast, and this only happens with the grace of God.”
The Promised Messiahas states:
“In my estimation, it is a beautiful thing that man should supplicate, ‘Oh my Lord! This is Your blessed month and I remain deprived of its blessings. And who knows if I shall remain alive until the next year, or if I am able to make up those fasts which I have missed, or if health ever permits me to fast again,’ and thus one implores the ability to fast from God.”
The Promised Messiahas further states:
“One ought to beseech help from God in these words.” (Malfuzat, Vol. 4, p. 258)
Hence, those who suffer from temporary illnesses and similarly those on journey should give the fidya and it is also compulsory for them to make up the missed fasts later. The need to observe both – observing missed fasts and giving the fidya – is proven by the following. The Promised Messiahas explains that those who end up recovering and are able to make up their fasts, for them to think that they only need to pay the fidya [and not keep the missed fasts] opens a dangerous door to legitimising that which is forbidden. If one’s condition is such that they recovered after Ramadan, or they became ill in Ramadan but later recovered, if such people simply say that they did not fast in Ramadan but paid the fidya, then this is also opening the door to legitimising something wrong. It would be condoning false exceptions, opening forbidden ways and forging false innovations. Even if one has paid the fidya, they still need to make up for the missed fasts after Ramadan. These missed fasts can be kept at any time in the year.
The Promised Messiahas explains that of course, for those suffering from long-term illnesses, breast-feeding women, pregnant women – in this state when the entire year passes – it is enough to give fidya. However, along with fidya, it is important to maintain one’s worship of God, the remembrance of God, and other good works in this month. It should not be that since they have paid the fidya therefore now they are free from all other responsibilities. Thus, those who fall in this category should also continue to receive the blessings of Ramadan even if they are not observing the fasts, but instead pay the fidya and maintain good works. However, simply paying the fidya and then forgetting about daily prayers and other acts of piety does not make one a true believer – it does not join one among those partaking of the blessings of Ramadan. (Malfuzat, Vol. 9, p. 433)
God Almighty then states in the verses recited earlier that whichever good work one performs with the utmost obedience – even if one does not perform it wholeheartedly but do so purely because it is an injunction of God Almighty – subsequently God Almighty shall reward such a person in an excellent manner. According to some, the meaning of
فَمَنْ تَطَوَّعَ خَیْرًا
is also “so whatever extra good you do from yourself, this is also better for you”; both definitions are correct, meaning that one gives extra fidya, or one feeds two needy people instead of one needy person as charity, or, in the case that for some reason one was unable to fast one day, and they know that they will be able to make up the fast the next day, they still pay the fidya as an additional act of virtue, and regarding this God Almighty declares that this is better for us. This is because whether good works are carried out by burdening oneself or as a voluntary act – as long as it is done happily – Allah the Almighty grants the recompense for it.
At the end of this verse, God Almighty has once again emphasised that observing fasts is better in every respect.
Then, in the following verse, God Almighty states, “We caused the Quran to descend in this month, which is a means of guidance for you, and contains within itself clear and illuminating signs.” Thus, the Holy Quran and the month of Ramadan have a special connection. Therefore, alongside fasting one ought to ponder over the Quran and strive to act according to its teachings so that one can derive true blessings from the fasts during Ramadan. Not everyone can understand the deep intricacies of the Holy Quran, hence, along with the recitation of the Quran and reading its translations, which everyone is able to do on their own, one ought to derive benefit of the dars [sermon] of the Holy Quran in whichever mosque the Jamaat has made arrangements. Similarly, there are arrangements for darses which are played on MTA, and it is vital to gain benefit from these. The darses of Hazrat Khalifatul Masih IVrh are being aired [on MTA]. The Holy Prophetsa has also enjoined that we should recite the Holy Quran as much as possible during this month. Even in other days, an Ahmadi ought to recite the Holy Quran as much as possible. This is essential for the month of Ramadan otherwise simply fasting is futile. God Almighty has especially mentioned the revelation of the Holy Quran in relation with Ramadan and the Holy Prophetsa has emphasised this. We are fortunate that in this era, God Almighty enabled us to accept the Ardent Devotee of the Holy Prophetsa, who taught us the hidden meanings and intricacies of the Holy Quran and presented many new layers of those meanings. He especially reminded us to act on the commandments of the Holy Quran, to grant it honour, to reflect over the Quran and to recite it. Thus, we ought to read the Quran and strive to act on its teachings.
With regard to how one should bring about a change in their conditions after reciting the Holy Quran, the Promised Messiahas says:
“There is a great distinction between the acquisition of worldly knowledge and knowledge of the Holy Quran. (There is great difference between obtaining secular knowledge and gaining knowledge of the Holy Quran.)
“Righteousnessis not needed for acquiring secular knowledge such as grammar, physics, philosophy, astronomy, medicine, etc. It is not necessary that a student of these subjects should observe Salatand the fast and should be mindful of Divine commandments and prohibitions and should subordinate his every action and word to Divine directions.”
It is an important principle that in order to acquire the true comprehension of the Quran, one must observe the fasts, fulfil his dues of worship, offer the prayers and also excel in righteousness. The Promised Messiahas states that it is not necessary for one who does not seek the knowledge of the Holy Quran that they should observe the fast and offer the prayers, nor is it imperative for that individual to be mindful of God Almighty’s injunctions, i.e. what one ought to follow and what one ought to abstain from. Although these principles are not essential for those who seek to attain secular knowledge, however, the one who endeavours to obtain the knowledge of the Holy Quran, it is essential to adhere to these injunctions and to adhere to all of God Almighty’s commandments.
The Promised Messiahas further says:
“One’s every action and statement should be in accordance to the injunctions of God Almighty. Indeed, it often happens that the seekers of worldly knowledge become atheistic and are involved in every kind of vice.
“Today the world presents a remarkable spectacle. Though the people of Europe and America acquire high proficiency in worldly arts and sciences and daily make new inventions, their moral and spiritual condition is deplorable. (In this day and age, in particular, their moral condition has further deteriorated in the name of freedom.)
“We cannot even mention some of the scenes that are witnessed in the parks of London and the hotels of Paris and are published in the daily press. On the other hand, righteousness is an essential condition for heavenly learning and for acquiring knowledge of the mysteries of the Holy Quran. For this purpose, sincere repentance is needed for the door of Quranic knowledge is not opened until a seeker of it carries the burden of Divine commands with perfect humility and meekness and turns to Him humbly, trembling before His glory and His might. Without these they cannot obtain from the Holy Quran the means of fostering those qualities and faculties which generate delight and comfort for the soul. (Thus, righteousness is a prerequisite in order to understand the knowledge of the Holy Quran.)
“The Holy Quran is the Book of God and its knowledge is in the hand of God; thus righteousness is the ladder for the acquisition of such knowledge. (When one uses the ladder of righteousness, only then can one attain the true comprehension of the Quranic Knowledge.) Then how can it be possible that the faithless wicked who are evil-minded and are held prisoner by their earthly passions should achieve such knowledge?
“For this reason, a Muslim, who is a Muslim by name, could well be the greatest scholar of Arabic morphology, syntax, etymology, literary critique, and other such sciences, and in the eyes of the world, could well be the greatest expert in all fields of knowledge, (for example an individual may be well versed in grammar, eloquent in Arabic and may be able to produce an excellent translation of the Quran) but if such an individual does not purify their soul, the knowledge of the Holy Quran is not granted to them.
“I observe in this day and age that the world’s attention is greatly inclined towards the acquisition of worldly knowledge, and the enlightenment of the West has astonished the world with its new inventions and creations. The path that Muslims have thought to follow, in order to secure their own prosperity and success, unfortunately, is by making the people of the West their leaders and priding themselves on following Europe. This is the state of modern Muslim thinkers. Then, there are those Muslims who are old-fashioned in their thoughts and who consider themselves to be the guardians of the faith. The summary and sum-total of their lifelong achievements is that they are entangled in intricacies and disputes that relate to Arabic morphology and syntax and they are at daggers drawn over the correct pronunciation of the Arabic word dhaleen”, i.e. they are fixated on discussions of Arabic grammar and how one ought to pronounce words correctly.
“They pay no attention whatsoever to the Holy Quran, and how could they, when they pay no attention to the purification of their souls?” (Malfuzat, Vol. 1, pp. 425-427)
Thus, the Promised Messiahas states that Ahmadis should not just simply pursue worldly endeavours, in fact they should also strive in order to acquire the knowledge of the Holy Quran.
On one occasion, someone asked the Promised Messiahas how one should recite the Holy Quran. In reply to this, the Promised Messiahas said:
“One ought to ponder and deliberate over the Quran and recite it with the utmost concentration. In the Hadith it is mentioned:
رُبَّ قَارٍ یَلْعَنُہُ الْقُرْاٰن
Meaning that there are many qurraa [those who recite the Holy Quran] who are cursed by the Quran. Whosoever recites the Holy Quran and does not act on its commandments is cursed by the Quran.”
The Promised Messiahas further says:
“When reciting the Holy Quran, when someone comes across a portion in which there is mention of the mercy of God Almighty, then at that moment one ought to seek mercy from God Almighty. And when one recites a portion in which the Quran refers to punishment of a particular people, at that point one ought to seek protection from God Almighty through repentance and seeking His forgiveness. One should ponder and reflect over the Holy Quran and act according to its teachings.” (Malfuzat, Vol. 9, pp. 199-200)
Thus, this is the manner in which the Holy Quran ought to be read. Since we have been commanded to focus our attention on the Quran in this month, therefore we ought to read it in light of these injunctions.
The Promised Messiahas further says:
“So beware and do not take a single step contrary to the teaching of God and the guidance of the Quran. I tell you truly that anyone who disregards even a small injunction of the seven hundred commandments of the Quran shuts upon themselves the door of salvation. The ways of true and perfect salvation have been opened by the Quran and all else is its reflection. Therefore, study the Quran with deep contemplation and hold it very dear. Love it more than anything else. God has said to me:
اَلْخَیْرُ کُلُّہٗ فِی الْقُرْاٰنِ
Meaning, all good is contained in the Quran. This is the truth.”
The Promised Messiahas further says:
“Pity those who favour anything besides it. The fountainhead of all your prosperity and salvation lies in the Quran. There is no religious need of yours which is not fulfilled by it. On the Day of Judgement, the Quran will confirm or deny your faith. There is no other book beneath heaven besides the Quran, which can directly guide you. (Only through the Holy Quran can one be rightly guided.) God has been most beneficent towards you in that He has bestowed upon you a book like the Quran. I tell you truly that if the book which has been recited to you was recited to the Christians, they would not have perished. If this favour and guidance which has been bestowed upon you had been granted to the Jews in place of the Torah, some of their sects would not have denied the Day of Judgement. Therefore, appreciate this favour that has been bestowed upon you.”
The Promised Messiahas further says:
“It is a most precious favour; it is a great wealth. If the Quran had not been revealed, the whole world would have been nothing more than a filthy half-formed lump of flesh. The Quran is a book, in contrast with which, all other guidance amounts to nothing.” (Kashti-e-Nuh, Ruhani Khaza’in, Vol. 19, p. 26-27)
Thus we ought to understand the Quran when we recite it and we ought to focus our attention on attaining the guidance contained within it. Many people will have focused their attention towards this during the month of Ramadan, but it is necessary for them to make it a part of their daily lives. God Almighty has commanded the believers to pay special attention towards the recitation of the Holy Quran. This is because when one devotedly undertakes this endeavour during the month of Ramadan, then even afterwards they will be mindful of this. Otherwise, the purpose behind God Almighty especially drawing our attention towards the recitation of the Quran in this month would amount to nothing. A believer is one who is steadfast in searching for new ways to perform virtues and continues those deeds. Thus, this great guidance was granted to us by God Almighty through the Holy Prophetsa. Therefore, we ought to strive to our utmost in making this a means for us to attain guidance.
After mentioning this verse, God Almighty further states that one ought to observe fasts, however, for those who are sick or on a journey, it is imperative that they complete their missed fasts later. One cannot be exempted by simply giving fidya [alms]. God Almighty has conferred a favour upon us by permitting those on a journey or those who are sick to fast afterwards because God Almighty does not wish to put His people in hardship. God Almighty then stated that one ought to especially exalt God Almighty in the days of Ramadan; to remember Him and occupy oneself in His worship. Also that one ought to be grateful to God Almighty for having guided them and that God Almighty sent down such a complete book which contains perfect guidance. We can only truly show our gratitude when we act on those commandments.
Then in the following verse [of the Quran], God Almighty states, “In the month of Ramadan, My servants increase their endeavour and search for Me. Thus, I am near, and that I listen to their supplications. If they seek from Me with sincerity, I accept their prayers. However, in order for you to have your prayers accepted, you must first act on My commands.” God Almighty states that one ought to act on His commands and for one to increase in their belief in Him.
After offering supplications for only a few days, some people have the grievances that God Almighty did not accept their prayers. If we do not listen to God Almighty’s commandments and do not act on them, do not set out in search of His love, nor do we become His true servants and instead, only pray when we are faced with hardships or difficulties, then how can one complain that their prayers are not answered by God Almighty. Therefore, we must first reform ourselves and indeed, in order to reform ourselves, it is vital for one to pray for them to reap the blessings of God Almighty. Thus it is also vital to pray for this. In turn, God Almighty will provide the means for our contentment and satisfaction. How does God Almighty accept prayers? If God Almighty grants one contentment of the heart, then it means that their prayers have been accepted. In this manner God Almighty will listen to our supplications, just as He listens to the supplications of His sincere servants and those who are devoted wholly to Him. Hence, we must first take the step, and in turn, God Almighty will make special provisions to accept prayers and grant His nearness to the believers, especially in the month of Ramadan. Therefore, we ought to strive particularly in this regard, otherwise, we can never have any complaints against God Almighty that He does not accept our prayers.
With respect to the manner in which one ought to supplicate and how one can develop the condition whereby their prayers will be accepted, the Promised Messiahas has guided us in the following way:
“It is an established truth that the one who does not carry out virtuous deeds does not truly pray. In fact, that individual attempts to test God Almighty. Therefore, prior to offering supplications, it is vital that one ought to exhaust all of one’s faculties. This is in fact the meaning of prayer.” (Malfuzat, Vol. 1, p. 124)
The Promised Messiahas further says:
“Do not think that we already pray every day and that the Salatwe offer is also prayer.”
Indeed, Salat is a form of prayer, however it is also important for one to develop the condition within themselves which is necessary to attain the true objective of prayer.
The Promised Messiahas states:
“Prayer which follows true knowledge and is born of Divine grace is of an altogether different colour and complexion. Such prayer is a thing that consumes, it is a fire that melts, it is a magnetic force that draws Divine mercy, it is a death but ultimately gives life, it is a raging flood but finally turns into a boat. Through it, every wrong is redressed and every poison finally becomes an antidote.”
Thus this is the effect of true prayer. The Promised Messiahas further states:
“Blessed are the prisoners who never tire of supplication, for they shall one day be freed. Blessed are the blind who are not listless in their prayers, for they shall one day see. Blessed are those lying in graves who supplicate to God for help and succour, for one day they shall be taken out of their graves (i.e. those who are spiritually dead). Blessed are you who never tire of supplication, your soul melts in prayer, your eyes shed tears, and a fire kindles in your breast which takes you to dark closets and wildernesses so that you may taste solitude and drives you to restlessness and near madness, for you shall finally receive Divine bounties. The God to Whom I invite is very Gracious, Merciful, Modest, True and Faithful. He bestows His mercy on the humble ones. You too should be faithful and pray with all sincerity and faith so that He may bestow His mercy on you. Dissociate yourselves from the commotion of the world and do not give religious complexion to your egoistic disputes…
“God will show miracles to those who supplicate and those who ask will be blessed with extraordinary grace. Prayer comes from God and to Him it returns. Through prayer, God becomes as close to you as your very life…
“The first blessing of prayer is that it brings about a holy change in a person. In short, prayer is the elixir which turns a handful of dust into pure gold. It is water which washes away inner impurities. With such prayer the spirit melts and flows like water to fall prostrate on the threshold of the Holy One. It stands in the presence of God, bows down and prostrates before Him. The Salattaught by Islam is only its reflection. The standing of the spirit signifies that it shows readiness to suffer every hardship and to obey every command for the sake of God. The bowing down of the spirit before God means that by renouncing all other loves and relationships it has turned to God and belongs to Him alone. Its prostration is that it falls on the threshold of God and, forsaking all personal thoughts, loses the very identity of its existence. This is the prayer which helps to establish communion with God, and this is the prayer that Islamic Shariah has depicted in the prescribed daily Salatso that physical prayer may inspire spiritual prayer.” (Lecture Sialkot, Ruhani Khaza’in, Vol. 20, pp. 222-224)
Thus, this is the condition that we need to develop within ourselves in order to witness the wonders of the acceptance of prayers. Along with keeping the fasts in the month of Ramadan, we must also partake in worship in its true sense and experience the acceptance of prayers. If our prayers are not being answered, the weakness is on our part, however God’s words can never be proved false. We must particularly pray during these days in order to improve our conditions. God Almighty indeed is close to His servants but during these days, He becomes even closer. We must prostrate before God Almighty with utmost sincerity in our obligatory prayers as well as our voluntary prayers. The Holy Prophetsa has stated that the first ten days of this month are to attain God Almighty’s mercy, the middle ten days are to seek His forgiveness and the last ten days one seeks to be saved from the hellfire. (Kanzul Ummal, Vol. 8, p. 477, Hadith 23714)
May God Almighty enable us to become His true servants and cover us with His mercy and forgiveness and we may become the recipients of the blessings of this month. During these days particularly pray for the Jamaat that may God Almighty turn the evil ploys of the opponents of Ahmadiyyat back on them and wherever plans are being contrived against the Jamaat, may God Almighty turn them back on them. Pray for the Muslim Ummah that may God Almighty stop them from carrying out cruelties and from taking the lives of one another. May they become truly sincere Muslims and recognise the Imam of the Age. Pray for the world in general because they are heading towards destruction at an alarming pace. May God Almighty grant mankind wisdom so that they may recognise God Almighty and be saved from this destruction.
After the Friday prayer, I shall lead two funeral prayers in absentia. Although they passed away two months ago but the details were not before me until now. The first funeral prayer is of respected Dr Tahir Aziz Ahmad Sahib, son of late Arshadullah Bhatti Sahib, from Islamabad [Pakistan] and the second funeral prayer is of Dr Iftikhar Ahmad Sahib, son of the late Dr Khawaja Nazir Ahmad Sahib from the USA. They both had travelled to the area of Fatah Jang in order to deal with some matters regarding their land, when Dr Iftikhar Ahmad Sahib’s workers kidnapped them on 13 March and later brutally killed them – To Allah we belong and to Him shall we return.
In Pakistan, people who commit such murders have no fear of being caught if they kill an Ahmadi. This is because according to them, killing an Ahmadi is an act of virtue and also, they have the full support of the Maulvis [Muslim clerics] who will then try their utmost to set them free. Therefore, being Ahmadis also played a factor in their killings, and so in one way we can say that they attained martyrdom.
Dr Tahir Aziz Sahib was born on 27 November 1967 in Mitha Tiwana. Ahmadiyyat entered his family through his great paternal grandfather, Hazrat Maulvi Nur Ahmad Sahibra, from Lodhinangal, Gurdaspur. Hazrat Maulvi Nur Ahmad Sahibra refused to sign on Maulvi Muhammad Hussain Batalwi’s edict which declared the Promised Messiahas to be a disbeliever. Hazrat Maulvi Nur Ahmad Sahibra wrote a letter to Maulvi Muhammad Hussain Batalwi regarding this, which was published in the very first edition of Al Hakam on 10 October 1897.
Meaning, those who strive in Our cause shall be guided. In other words, a person must join God’s Messenger, and strive and endeavour in this path together with him. It does not behove one who strives in the cause of Allah to flee within an hour or two. In fact, the task of such a person is to remain forever ready to give their life. So, the hallmark of a righteous person is steadfastness. In this regard, Allah the Exalted states:
Meaning, they say our Lord is Allah, then show steadfastness; and turn away from all else to find God. In other words, success depends on steadfastness. And steadfastness is to recognise God and stand unshaken in the face of all difficulty, trial and tribulation. If a person is able to do this, they will surely become the recipient of divine communion and converse like the Prophets.
(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 23-24)
FHazrat Amirul Momineenaa, during a mulaqat held on 27 January 2019 in London with the executive body of Majlis Ansarullah Switzerland, instructed us to hold a peace symposium in Geneva.
On his return, the president of Majlis Ansarullah Switzerland began work on this and booked a hall in John Knox Centre, a beautiful place near the United Nations and other international organisations offices. Preparations started, which included setting the date and inviting various people for participation. Letters were written to Hazrat Khalifatul Masihaa seeking his prayers.
With the grace of Allah and Huzoor’saa prayers, the symposium was very successful and more people participated than those who had confirmed their attendance. In total, 90 people attended of which 60 were guests representing different religions. The programme consisted of nine presentations, one message and two video clips. This programme continued for three hours.
Participants were highly educated and influential individuals. They included United Nations office bearers, local administration officials, professors, journalists, UNO Geneva Ambassador of African Union and 10 guests from the World Health Organisation. One participant from Benin was a country representative to the African Union for 12 years and was former minister for foreign affairs.
Participants represented all major religions including Islam, Christianity, Judaism, Buddhism, Sikhism, Hinduism and others.
The programme started with recitation of the Holy Quran. President Majlis Ansarullah Switzerland then welcomed the participants and introduced Jamaat-e-Ahmadiyya and it’s efforts for peace and serving humanity. After that, a video report describing Hazrat Amirul Momineen’saa various efforts for peace was shown. This had a very good effect on the participants. All the speakers condemned the menace of terrorism and the incidents taking place throughout the world, emphasising the need for peace. Guests praised the Ahmadi message of peace, “Love for all Hatred for none”. A Muslim Cleric who was previously associated with the main mosque in Geneva took special permission to speak for a few minutes. He spoke about Islam’s universal message of peace and appreciated the Jamaat’s efforts for peace.
At the end of the programme, Sir Dr Iftikhar Ayaz addressed the assembly. He highlighted eloquently the message of peace and its importance in light of Islamic teachings, referring extensively to the verses of the Holy Quran. He highlighted the efforts for peace being undertaken by Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa. He gave examples from the humanitarian work being carried out by Jamaat-e-Ahmadiyya, its members and the auxiliary organisations. His speech was very much appreciated. After his speech, people gathered around him and congratulated him. The programme ended with silent prayer.
The representative of Geo TV, who was covering the proceedings, expressed his sincere feelings about the impact of the programme. He was surprised by the breadth of peace efforts being undertaken by Hazrat Khalifatul Masih Vaa. He appreciated the speech by Dr Ayaz Sahib and remarked on the discrepancy about the propaganda against the Jamaat-e-Ahmadiyya by its enemies and the actions of Jamaat.
The programme was successful beyond our expectations only due to the blessings of Allah.
On this occasion, qaid tabligh of Majlis Ansarullah also organised an exhibition. In this exhibition, translation of the Holy Quran in many languages, posters depicting the message of peace and promotion of Human Rights in Islam, were exhibited.
All participants were presented with gift bags, which contained copies of The Philosophy of the Teachings of Islam by the Promised Messiahas and World Crisis and The Pathway to Peace by Hazrat Khalifatul Masih Vaa, a pen and a table watch with a logo of the Peace Symposium.
Many participants appreciated the event and commended and congratulated the Jamaat members on convening this important event. All guests were served dinner after the programme.
May Allah the Almighty bless us with His innumerable blessings and help people understand the importance of Islam’s message of peace and accept the truthfulness of the Promised Messiahas.
Earlier, Jamaat Malta participated in an Interfaith Dialogue Session, held under the auspices of His Excellency Dr George Vella, President of Malta on Wednesday, 8 May 2019 at San Anton Presidential Palace, Attard, Malta.
In his opening address, the president of Malta highlighted the importance of freedom of religion, cooperation and understanding. He further said that continuous interfaith dialogue based on mutual understanding and respect is a key for a harmonious coexistence.
Imam Laiq Ahmed Atif, President AMJ Malta congratulated His Excellency on his appointment as the tenth president of the Republic of Malta. He said that to promote interfaith dialogue and harmony, inter-religious cooperation based on the Quranic teaching that “help one another in righteousness and piety; but help not one another in sin and transgression” (Ch.5: V.3) was highly essential. Moreover, the Holy Quran invites other religions to unite on common grounds and to chalk a mutual programme for the benefit of mankind. It states:
“Say, ‘O People of the Book! Come to a word equal between us and you – that we worship none but Allah and that we associate no partner with Him, and that some of us take not others for Lords besides Allah’.” (3:65)
At the end of the session, the president of Malta was presented the Maltese translation of two books of Hazrat Khalifatul Masih Vaa, World Crisis and the Pathway to Peace and Justice in an Unjust World.
On 19 May, the local Jamaat of Nairobi organised a Quran class, which was held in the Jamaat mosque in Nairobi. The programme began immediately after Asr prayer that was conducted at 5pm Kenyan time. The class was moderated by Sheikh Asif Toheed Sahib.
The verses recited were Surah al-Hijr, chapter 15, verse 27-61. The entire discourse was centered on the creation of man, Iblis and Jinn. Sheikh Asif Sahib explained in detail the deeper meaning with reference to explanations of Hazrat Khalifatul Masih I’sra and Hazrat Khalifatul Masih II’sra translations. He explained the creation of man from clay, which metaphorically meant than man’s nature was inclined to receive revelation. He explained that the Jinn connotes those people who do associate or do not like associating with the others instead remain in solitude.
The programme continued until Maghrib prayer, when members broke their fasts together in the Ahmadiyya Hall. This was followed by Maghrib prayer and dinner. A total of about 96 members attended the programme.
The Ahmadiyya Muslim Community in Argentina, for the second time, had the opportunity to participate with a stand in the International Book Fair, which was held from 25 April to 13 May in Buenos Aires, Argentina.
The International Book Fair of Buenos Aires is the most important cultural event in Argentina and is considered as one of the most significant book fairs in the world with more than one million visitors each year.
By the grace of Allah, we had the opportunity to present at our stand the translation of the Holy Quran in various languages and different Islamic literature in Spanish language.
During the book fair, thousands of people were introduced to the true Islamic teachings and the advent of the Promised Messiahas.
More than 100 people left their personal details to continue staying in contact with the community and to find out more about Islam. Furthermore, during the book fair, two conferences were held. The first conference was held on 5 May under the heading “I am a Muslim – do you have any questions?”. More than 80 people participated with great interest in this conference and were given the opportunity to get the answers to their questions and doubts with regard to Islam.
The second conference “Jesusas in Islam” was held on 12 May, in which 65 people participated. Aside from our local members and friends of the Community here in Argentina, three Ahmadi brothers from Uruguay and one Ahmadi brother from Germany came to help us during the book fair. May Allah reward the efforts of all the volunteers.
