The Holy Prophet Muhammad, peace and blessings of Allah be upon him, said:
“When Ramadan arrives, the doors of Heaven are opened and the doors of Hell are closed, and Satans are chained up.”
(Sahih al-Bukhari, Kitab as-Saum)
A Righteous One Beholds the Hereafter in the Present Life
So, one bounty that the saints are blessed with is that they see the angels of God. The life of the hereafter is based completely on faith. However, a righteous person beholds the hereafter in the present life. It is in this very life that they find and witness God, and He speaks with them. So if a person is not blessed with such a state of affairs, his death and passing on from this world is not a promising prospect. A certain saint is reported to have said that a person who has not been blessed to experience even one true dream all their life is to be met with a perilous end. The Quran also says that this is the hallmark of a believer. Take heed! One who does not possess this sign is bereft of righteousness. So, we all ought to pray that this condition is fulfilled in us. May Allah the Exalted bless us with the grace of revelation, dreams and visions. For these are characteristic of a believer, and thus, should exist in us.
(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, p.17)
Fasting in Islam and other religions
Sheikh Mubarak Ahmad
1910-2001
For every spiritual exercise in Islam, the ultimate aim is the attainment of God’s pleasure through the regulation of one’s life in accordance with His ordinances.
Of the five articles of faith of Islam, the fourth is fasting during the month of Ramadan. The Holy Quran states:
“O ye who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may become righteous. [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. And whoso performs a good work with willing obedience, it is better for him. And fasting is good for you, if only you 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.” (Surah al-Baqarah, Ch.2: V.184-186)
“It is made lawful for you to go in unto your wives on the night of the fast. They are a garment for you, and you are a garment for them. Allah knows that you have been acting unjustly to yourselves, wherefore He has turned to you with mercy and afforded you relief. So you may now go in unto them and seek what Allah has ordained for you; and eat and drink until the white thread of day is distinguishable from the dark thread of night. Then complete the fast till nightfall and do not go in unto them while you remain in the mosques for devotion. These are the limits [fixed] by Allah, so approach them not. Thus does Allah make His commandments clear to men that they may become secure against evil.” (Surah al-Baqarah, Ch.2: V.188)
Now, if Islam had claimed to be a religion and had not incorporated fasting as a discipline, can you imagine the mockery which would have been hurled by the Jews, the Christians, the Hindus, etc? But then can it be said that Islam copied this teaching from other religions? Yes, provided it is also said that Islam believes in the Unity of God, in His chosen prophets, His Sacred Books, in acting righteously, etc.
Thus, in the above verse, God Almighty warns Muslims that they must not think that they are the only ones who have been commanded to fast for a fixed number of days. Such a commandment existed for other religions as well. But look at them – what have they done to this commandment! A great majority of their believers today do not fast at all, or if they fast, they fast partially for one day a year. It is only in Islam that it became a principal article of faith and, although there are some noticeable exceptions, a vast majority of Muslims still adhere to this commandment, fasting for a period longer than in any other faith.
Hinduism
Owing to the very many sects in Hinduism, it is difficult to find a code of standard practice, although various days have been appointed for fasting. The fast commences in the evening and ends the next day with the sighting of the moon. During this time, water may be drunk but nothing cooked may be had as food. This does not prevent the consumption of fruit, etc. Thus, such a fast is a partial abstention from food and water.
Among certain Jain communities, females commence the fast in the early morning with a spoonful of previously boiled water and eat or drink nothing for several days. A kind god does not demand such extreme expiation from the believers.
Judaism
Although Mosesas is said to have fasted for a period of 40 days (Exodus 34:28; Deuteronomy 9:9), Elijah went in the strength of one meal for 40 days (I Kings 19:8), Esther announced her special fast for three days and nights (Esther 4:16), David’s valiant men mourned the loss of Saul and his sons by fasting for seven days (I Chronicles 10:12), Daniel realising the significance of a vision continued a partial fast for three weeks (Daniel 10:2-3), yet the present practice amongst most Jews is to fast for 24 hours on the Day of Atonement. This again is a partial fast and nothing cooked may be had.
Christianity
Jesusas is said to have stayed in the wilderness, without food, for 40 days (Matthew 4:2; Mark 1-13 and Luke 4:2). He also referred to three aspects of Christian behaviour in his sermon on the mount (Matthew 6:1-18): almsgiving, prayers and fasting. The reference “be not like the Jews…” refers to the fact that the Jews at that time wore sackcloth, disfiguring their faces so that they may appear as if fasting. It is quite clear that Jesusas did not forbid fasting, rather he assumed that his disciples would continue to fast “as those before them” though in the correct way and not as hyprocrites.
We are told in Matthew 9:14, Mark 2:18·20, Luke 5:33 and 18:12 that the Jews fasted either often or up to two days a week. The disciples of Jesusas and the early Christians also fasted. Yet, like the Jews, ritualism crept in even among them and during the second century AD, people fasted so that they may not be caught as exceptions. It was during the dark middle centuries that the eating of no meat on Wednesdays and Fridays, gave way to the Roman Catholic practice of eating fish on Fridays. Even Martin Luther goes on record complaining about the misuse of this form of fasting. Ritualism appears to have crystalised in the sixth century when fasting was made obligatory by the Didache (a manual of church order believed by some to have been compiled by the Apostles) and the Second Council of Orleans and it took the church nearly 1,000 years to disband the remaining remnants of this discipline. The Book of Common Prayer lists 16 observable days for vigils, fasts and remembrance: the Didache ordered fasts on Wednesdays and Fridays; Roman Catholics require that on Friday, no meal must be eaten; the Carmelite, Carthusian and Cistercian order regular fasting but among others it is virtually non-existent.
Again, the practice among some clergy to fast for a day, (first Sunday in Lent) missing up to three meals and yet to drink water is only a partial fast. The refraining from eating meat hardly accrues any benefits to one who is a vegetarian and such a one would have been deprived of the benefits of fasting owing to one’s inability to fast.
We observe that among domesticated animals, they totally abstain from food in order to restore their metabolism. This instinctive behaviour is caused by nature. It is also the practice to feed wild animals kept in captivity for six days a week. In fact, wild animals will often go without food for several days. It is strange therefore that nature should have required a period of sustained rest for the digestive system of other living things and that man should have forgotten such an important discipline.
In describing these various kinds of fasts of abstention of certain kinds of foods on the day of fasting as opposed to a total abstention of food and drink, we do not wish to ridicule such customs. Indeed, it is possible that God Almighty may have required a race of hunters whose diet was entirely composed of meat to abstain from meat for say one day a week and partake a vegetarian diet to restore vitamins, etc., for the health and its effect on the morals of such people. In such a case, the commandment would have indeed been a blessing for those people at that time. Although there were various days of fasting for the people before Islam, their observance was not of the kind prescribed by Islam.
According to Ibn-Hisham, the Quraish tribe of Mecca used to retire to Mount Hira for religious devotion and penance during the month of Ramadan, abstaining from sex etc., although this month was not regarded as a sacred month among the four pre-Islamic sacred months of Qa‘dah, Hijjah, Muharram and Rajab.
The word Ramadan is an Islamic name as prior to Islam it was known as Nataq (Fath-ul-Bayan). The word is derived from ramada. They say “ramada al-salimu”,that is the inside of the man fasting became very hot with thirst (Lane). The month is so named because firstly, fasting in this month produces heat and burning due to thirst; secondly, worship in this month burns away the traces of sin in man (Asakir and Mardawaih) and thirdly, the necessary warmth of love for the Creator and His Created beings is generated in the hearts of those who fast.
Annual awards ceremony of Jamia Ahmadiyya & Hifz-ul-Quran School Canada
Sohail Ahmed Saqib
Lecturer Jamia Ahmadiyya Canada
On Saturday, 13 April 2019, the annual awards ceremony of Jamia Ahmadiyya Canada and Hifz-ul-Quran School Canada were held in Aiwan-e-Tahir in Vaughan. The programme was divided into two segments: the annual speech competitions and the awards ceremony.
The first part of the programme consisted of the finals for the Arabic, Urdu and English speech competitions and was presided over by two students of the final year, Sarmad Naveed Ahmad and Fatir Mahmood Ahmad. A student of Hifz-ul-Quran School also presented a speech after the conclusion of Jamia’s speech competition.
The second part of the programme was presided over by Lal Khan Malik Sahib, Amir Jamaat-e-Ahmadiyya Canada. After the recitation of the Holy Quran and a poem, reports of the extracurricular activities of Jamia Ahmadiyya Canada and Hifz-ul-Quran School were presented by Usama Rahman of the sixth year of Jamia and Hafiz Mujeeb Ahmad Sahib, teacher of Hifz-ul-Quran School respectively.
Following these reports, Amir Sahib distributed prizes and awards to the students of Hifz-ul-Quran School and Jamia Ahmadiyya Canada who attained positions in individual and group competitions. Special prizes were awarded to Jamia students who did outstanding work in preparing this year’s exhibition on Khilafat-e-Rashidah. Members of Jamia’s kitchen staff were also awarded commemorative plaques in recognition of their extraordinary services.
Here it should be noted that in order to facilitate the extracurricular activities of Jamia students and to promote the spirit of healthy competition, they have been divided into four tutorial groups: Shujaat, Amanat, Diyanat and Rafaqat. A teacher is in charge of each group. Throughout the year, various educational competitions were held in the evenings and students competed to gain points for their groups. The group with the most points won the trophy for best performance in academic competitions. Similarly, the student who collected the most points for his group was named the best student and awarded a special plaque.
For the academic year of 2018-2019, the trophy was awarded to Shujaat, headed by Hafiz Hibbatur Rahman Sahib and the best student was Omar Farooq of Shujaat group.
After the awards distribution, Daud Ahmed Hanif Sahib, Principal Jamia Ahmadiyya Canada gave a vote of thanks to the attendees.
At the end, Amir Sahib Canada delivered a short address in which he commended the efforts of the staff and students of Jamia Ahmadiyya for preparing an educational exhibition on Khilafat-e-Rashidah. He also urged members of the Jamaat to benefit from Jamia’s exhibition by visiting it in large numbers.
The event concluded with a silent prayer, after which dinner was served to the attendees.
Readers of Al Hakam are requested to remember the staff and students of Jamia Ahmadiyya Canada and Hifz-ul-Quran School in their prayers.
Get to Know Islam campaign and weekly tabligh stalls in Bolivia
Ataul Ghalib
Bolivia Correspondent
On 20 April, the Ahmadiyya Jamaat in Bolivia held its 2nd Get to Know Islam event. This year’s topic was How to Obtain World Peace.
The event was held in the city of Santa Cruz, in the downtown area. Prior to the event, 2,000 flyers were distributed in various universities and tabligh stalls were held in the biggest park in the city. This is a weekly tabligh stall through which, on a weekly basis, about 2,000 people get to see the picture of the Promised Messiahas and approximately 1,000 flyers are distributed.
The event started with the recitation of the Holy Quran which was done by our local Ahmadi Antonio Saucedo followed by its recitation.
A short introduction was given by a local new-convert followed by another short presentation on the unity of God by a local Ahmadi. By the grace of Allah, the new converts have started to learn a lot about Islam Ahmadiyyat and are beginning to teach others. Alhamdolillah! The event was attended by 45 people.
Our visiting missionary, Ataul Manan Sahib (a graduate of Jamia Ahmadiyya Canada) gave a presentation on obtaining inner peace.
Thereafter, the missionary and president of Bolivia Jamaat Ataul Ghalib Sahib delivered a speech on the true Islamic solution to world peace.
A question and answer session was held which many benefited from. This was then followed by silent prayer. Refreshments were then served to the guests and an open discussion took place.
At this event we had various banners and book exhibitions were put up to show various teachings of Islam Ahmadiyyat which gave people a chance to see the Holy Quran first hand. There was also a Try a Hijab exhibition that was held by Lajna Imaillah.
Alhamdolillah, after this event, two local contacts also accepted Islam and Ahmadiyyat and did Bai‘at. Many have shown great interest and are now starting to come to the mission house to learn more about the Jamaat.
Under the guidance of Hazrat Amirul Momineen, may Allah be his helper, the Jamaat is growing in this part of the world and the prophecy of the Promised Messiahas “I shall cause thy message to reach the corners of the world” is, once again, being manifested in this part of the world. Alhamdolillah!
Atfal travel from Germany to Markaz for audience with Huzoor
Atfal from Germany travelled to the United Kingdom for the blessed opportunity to meet Hazrat Khalifatul Masih Vaa. The audience took place at the new Mubarak Mosque in Islamabad, Surrey.
The opening question was regarding the Christchurch mosque shootings in New Zealand. A Tifl asked Huzooraa why Allah did not save the victims as they were His worshippers. Huzooraa explained the concept of martyrdom in Islam and highlighted the fact that since time immemorial, worshippers had been martyred due to their faith, including Ahmadi Muslims.
Discussing the shootings, Huzooraa said:
“The blessings of being martyred whilst praying double”, while further saying, “Martyrdom, in Islam, is an immense honour”.
Huzooraa then emphasised the importance of life in the Hereafter and addressed the Atfal saying:
“You should etch this in your hearts that the real life is the life after death. This worldly life is just temporary – then [in the next life] will all of your worries vanish.”
The topic of atheism was raised by a youngster who wanted to know how to prove the existence of God to an atheist. Huzooraa presented a two-part answer, first saying that the foremost thing to do is “establish a relationship with Allah yourself”. Further, Huzooraa recommended two books to read: Our God by Hazrat Mirza Bashir Ahmadra and Ten Proofs for the Existence of God by Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra.
With respect to the importance of establishing a relationship with Allah, Huzooraa explained, “To establish a personal relationship, Allah says you must work hard. He says you must do Jihad to find Him.” Huzooraa added, “Ahmadi Muslims should establish a relationship with Allah and then tell others about their own incidents of the acceptance of prayers.” Huzooraa said that they should be able to tell atheists, “You say God does not exist but my prayers have been accepted.”
Another Tifl from the German delegation asked if Islam permitted vegetarianism. Huzooraa explained that the whole notion is down to personal preference; one can eat whatever they like, so long as it is Halal. Huzooraa said “Islam emphasises to keep your diet balanced. Eat meat protein, bean protein and vegetables etc.” Throughout his answer, Huzooraa explained that the issue was on personal preference and did not relate to religion as such.
“How can we establish love for Khilafat” was asked to Huzooraa upon which he responded by saying, “Pray for Khilafat that Allah enables us to be obedient to the Khalifa of the time and that Allah establishes Khilafat forever.” Huzooraa concluded by stating, “This love is given by Allah, so pray for it.”
Huzooraa chose a young member of the audience, who had his hand up, to ask a question. He wanted Huzoor’s advice on how to be patient, upon which Huzooraa lovingly responded by saying to the child that he was still young and should have patience. Huzooraa then gave insight into ways to be patient saying:
“The Quran says to avoid all immoral things; to just pass by and avoid them. If someone swears and uses abusive language, just pass by them. Also, one should do istighfar [seek repentance] a lot and pray that Allah grants you patience.”
The next question was regarding Jews and Christians and whether they can enter heaven, even though, according to the questioner, they had been cursed in the Holy Quran. Huzooraa replied by saying “Allah has also commended Jews and Christians in the Holy Quran; Allah has said that among them are pious people as well. You should always read the context of the verse first. Allah has only cursed those who do bad deeds; He did not curse them generally … it was about those people who were causing discord.”
Regarding questions concerning the Holy Quran, Huzooraa strongly emphasised that the whole context of a particular verse or passage should be read first, before asking a question. And when we ask such questions, we should have the verse and reference at hand.
A member of the Atfal group was holding a microphone and to his fortune, Huzooraa said, “You have the microphone so you may ask your question”. His question was about shaking hands with women and whether it was permissible to shake hands with senior members of staff. Huzooraa said:
“In general you must not shake hands [with the opposite sex]. The Holy Prophetsa advised not to shake hands with women as sometimes it may lead to wrong. The instruction has a lot of background to it. However, if a senior teacher who is elderly or any senior teacher for that matter puts her hand forward to shake your hand then, you are a child and so, there is no harm to do so. Nevertheless, you must not be the one initiating it.”
A Tifl told Huzooraa about a discussion he was having with his Muslim friends about Khatm-e-Nubuwwat (finality of prophethood). He asked Huzooraa what the Ahmadiyya viewpoint is regarding the true translation of the Khatamun-Nabiyyin. Huzooraa explained by stating:
“[Muslims] say that the appearance of prophets has stopped and none can now come. We say that the word khatam means stamp, meaning that if there is a prophet to come, then he can only come with the stamp of the Holy Prophetsa. It is not only us who believe this; a plethora of past Muslim scholars also held this view.”
“Huzooraa, why do you wear a turban?” one Tifl innocently asked. Huzooraa smiled and said:
“As this has been a tradition of previous Khulafa, I thought I would also wear one. I had to wear something – a topi or a turban. It is a tradition in the subcontinent to wear a turban and also in other countries like Sudan, Somalia and Yemen etc. who wear their own kind of turban – dress codes develop. It is not essential that all the coming Khulafa wear a turban.”
Huzooraa spoke of his childhood after a Tifl asked Huzooraa about his hobbies as a child. Huzooraa said that he would play cricket after Asr prayer to Maghrib prayer, and after Maghrib prayer, he would stay indoors as it was not permissible for them to leave the house after Maghrib during that time.
The topic of creation was raised by another Tifl. Huzooraa explained to the boy that we believe in evolution, however we do not believe that humans were created from monkeys – humans were always humans.
A member of the group asked how one can establish taqwa in an age where dangers of the internet and social media lurk. Huzooraa said:
“There are also decent things on the internet and social media. There is MTA, speeches, dars of the Holy Quran, Hazrat Khalifatul Masih IV’srh question and answer sessions, speeches of Hazrat Musleh-e-Maudra, books, my addresses etc. – you should listen to these. Why does one need to watch pornography, immodest images or play games like Fortnite that waste money? Use the internet in the proper way and you will have the opportunity to do good.”
Huzooraa said that one should not be addicted to social media and the internet and emphasised the importance of being regular in the five daily prayers to all Atfal present.
Huzooraa also gave advice on studies to the group, highlighting the need to develop the correct way to study, recall information and the need to revise constantly. Huzooraa said to be regular in revision and to revise daily, especially paying special concentration on weak subjects. Huzooraa said that if another student excels in studies but does not offer his prayers, it does not mean he is better than you.
“Did you miss your family after you became Khalifa and had to leave Pakistan?” one Tifl asked. Huzoor said:
“My son already resided here, my daughter and wife also joined me later – so my immediate family was with me. Apart from this, there was my mother, others, and there was Rabwah. I would remember them; even now, sometimes, I remember Rabwah. However, there is so much work and I get so busy that I do not even have the chance to reminisce or miss these things.”
The Atfal group were blessed to ask many questions, after which they had the opportunity of taking a group photo with Hazrat Khalifatul Masihaa.
Practices of the Promised Messiah a.s. in Ramadan
Hazrat Dr Mir Muhammed Ismailra related to Hazrat Mirza Bashir Ahmadra:
“In 1895, I happened to pass the entire month of Ramadan in Qadian and offered the Tahajud – i.e. the Tarawih – prayers behind the Promised Messiahas throughout the month. It was Huzoor’sas custom to offer the Witr prayer in the first part of the night and eight rak‘aat [units of prayer] of the Tahajud prayer in divisions of two in the latter part.
“In it, he would recite Ayat-ul-Kursi in the first rak‘ah, i.e اَللّٰہُ لَا اِلٰہَ اِلَّا ھُوَ up until وَ ھُوَ الْعَلِیُّ الْعَظِیْم and in the second rak‘ah, he would recite Surah al-Ikhlas. Mostly, whilst in ruku or sajda, he would recite:
یَا حَیُّ یَا قَیُّوْمُ بِرَحْمَتِکَ اَسْتَغِیْث
“‘O Living and Self-Sustaining God, with Your mercy do I seek help.’ His manner of reciting this was such that I would be able to hear his voice. Moreover, he always used to partake in sehri directly after the Tahajud prayer and would delay it to the extent that the Azan would sometimes occur whilst he was eating.”
Hazrat Mirza Bashir Ahmadra added to this:
“I would like to make it clear that partaking in sehri is permissible until the break of dawn on the eastern horizon. Partaking in sehri holds no connection with the Azan because the timing of the morning Azan is fixed to occur upon the break of dawn. For this reason, people mostly consider the end of sehri to be the moment when the Azan is called. As the morning Azan would immediately be called out upon the break of dawn in Qadian and was perhaps, on some occasions by mistake and due to inattentiveness, called even prior to it, the Promised Messiahas would, on the most part, not halt at the Azan and used to partake in sehri up until the break of dawn.
“The fact is that in this matter, the Shariah does not advocate the halting of food and drink upon the break of dawn in the light of scientific facts and perception. Rather, food and drink should be stopped when the first light of dawn becomes manifest to the masses. Hence, the word تَبَيَّنَ also makes this matter plain. In a Hadith, it is also recorded that the Holy Prophetsa said, ‘Do not stop eating and drinking at the Azan of Bilal, but instead, continue to do so until the Azan of Ibn-e-Maktum because he is blind and does not call out the Azan until people raise a hue and cry of the morning.”
Regarding the diet of Hazrat Mirza Ghulam Ahmadas, it is said that in sehri, during Ramadan, there usually used to be salan [curry dish] or a chicken leg and firni [Indian sweet dish] for Huzooras. Hazrat Ahmadas would take a paratha [Indian fried bread] instead of a roti [flat bread], though he would only eat a small amount of it.
In his formative years of seclusion, he performed many spiritual exercises and meditations. At one occasion, Hazrat Ahmadas kept fasts for six consecutive months under the will of God. At iftari his food intake would merely be half a bread or even less. He also would not eat sehri and would secretly hand the food, which used to arrive from home, to less privileged individuals so that members of his household remained unaware. However, his general stance was that he disliked for his Jamaat to carry out exercises of such a nature and in its place, declared the jihad of this age to be services in relation to tabligh and the pen against the opponents of Islam. Thus, if entertaining the notion that such a person was desirous of material pleasures is not a complete injustice, then what is?
Hafiz Nur Muhammad Sahib of Faizullah Chak narrated to Hazrat Mirza Bashir Ahmadra that once during the month of Ramadan, somebody called the Azan prior to its actual time during sehri. The Promised Messiahas entered the mosque and said, “I had just raised a glass of milk to my mouth when I heard the call for Azan. For this reason, I put down the glass at that very moment.” Someone humbly submitted, “Huzoor, there is still time to eat and drink.” He replied, “I do not desire to partake of anything after the Azan.”
Hazrat Mirza Bashir Ahmadra, with regard to this narration, said:
“I would like to add that if this narration is authentic, then Huzooras would have taken precautions for his own sake at that particular occasion. Otherwise, the practise of the Promised Messiahas was that hedid not estimate the time [for the end of sehri] by the Azan but through the emergence of the break of dawn. In this regard, he would also adhere to the stance that the break of dawn should be clearly manifest as is the objective of the Quranic verse. However, it is of the scholar’s opinion that fatwa [Islamic verdict] and taqwa [righteousness] are two very different matters.”
(Taken from the compilation of narrations related to the life of the Promised Messiahas in Sirat-ul-Mahdi by Hazrat Mirza Bashir Ahmadra. Translated by Fateh Alam, UK)
Evidence of divine involvement for Africa – Physics Noble Prize
Dr Ataul Habib Khalid, Lecturer in sensors and sensor systems
The 2014 Nobel Prize for physics was awarded to three scientists in Japan and the US for the invention of blue light emitting diodes (LEDs). They are Professors Isamu Akasaki, Hiroshi Amano and Shuji Nakamura who made the first blue LEDs in the early 1990s.
It would be beneficial to non-expert readers to learn briefly about this light emitting device technology.
Gallium nitride is a semiconductor material where its electrical properties can be changed to positive and negative type i.e. p-type or n-type material. The problem was in making good p-type material that would ensure a good semiconductor device with p- and n-type material to form a light emitting diode or LED.
Nakamura, the inventor of this LED, not only solved the problem, but also developed an industrial process to achieve a high-power blue light emitting device. All white LEDs are in fact blue light devices with a suitable phosphorus coating that absorb the blue light and re-emit it as white light.
I was attending an international semiconductor conference in the University of California, Santa Barbara, where Professor Shuji Nakamura is a faculty member, and he gave a talk about his Noble Prize winning a year earlier in 2014. The meeting hall was full to its capacity and many people were standing patiently at the back to listen to what Nakumura had to say.
Professor Nakumura glanced over the crowded hall and said that a long time ago, he had seen similar sorts of crowded halls when renowned researchers were presenting their research on the blue light emitting diodes made from a different semiconductor material than the one he was working, gallium nitride (GaN). He said that in those days, he would rarely see anybody in the halls where he used to present his work because no one believed that a blue light emitting diode was possible in GaN material. So many people had tried before and failed, and as a result, all efforts and money was directed elsewhere; people were making claims but without real success.
Professor Nakumura questioned himself many times as to why he was working in an area where there was no apparent prospects of success. “But then, I needed a PhD,” he added, “and it was not possible without publications. So it was easier to publish my research as there was no competition for gallium nitride work”, with tongue firmly in cheek!
In reality it was his perseverance and hard work that finally delivered the desired blue light emitting device, which is the basis of the white solid-state lights around us.
The biggest impact of their work can be seen in the new generation of bright, energy-efficient white lamps, as well as colour LED screens of all gadgets around us. We are all now used to having these energy-saving, yet highly bright and versatile lights everywhere, from our homes to our streets.
The white LED light, or solid state light source, has had a revolutionary impact that is even visible from satellite pictures taken by astronauts in space.
The other big impact of this invention is just becoming apparent and that is how the African continent will light up to its population across its small towns to smallest of villages. With the increasing needs for lighting solutions in Africa, a consensus is now being reached on the need to have LED lights which are environmentally safe but most importantly, highly energy efficient and can run on solar charged batteries, hence without the grid supplied electricity (https://www.lightingafrica.org/).
The International Association of Ahmadi Architects & Engineers (IAAAE) is an international organisation that has a dedicated department, Alternative Energy Committee (AEC) that is doing exactly that in Africa.
Hazrat Hafiz Mirza Nasir Ahmad, Khalifatul Masih IIIrh said in his tour of Africa in 1970:
“I foresee – as indeed many people do now – an even richer future for you. A strange wind blows today, promising change and hope, inducing a new awareness, new enterprises, and, if I may add, pointing to new evidences of divine involvement in your destiny.” (https://www.alislam.org/library/books/Africa-Speaks.pdf)
It is very interesting to see an amazing evidence in the destiny of Africa. I remember thinking about the developments in Africa – I used to wonder how it would even happen because the development of a country needs the infrastructure of communications, electrical grid for power transport and roads for human and goods transportation. Yet, every new technological development points towards the “divine involvement” for the destiny of Africa.
The advent of mobile phones eliminated the telephony cable infrastructure and the inventions of solar electricity panels removed the need to install electrical grids to transport the power. And white LEDs have solved the lighting issue that can be sustained with the solar charged batteries.
One can now foresee the fast technological developments of electrical vehicles, land based and airborne, that will eventually solve the transportation problems in Africa!
However, the most important thing that will enable this divine destiny is the spiritual light that will change the hearts, and we know that light is shining brightly without any sunset on Africa. This light is the message of Hazrat Mirza Ghulam Ahmad, the Promised Messiahas that is spreading all over Africa through MTA and other means – it is truly evidence of divine involvement.
15th IAAAE symposium of European Chapter
With the recitation of Surah al-Rahman, verses 1-14, and translation, the concluding session of the 15th annual International Association of Ahmadi Architects and Engineers (IAAAE) Symposium of the European chapter commenced in the presence of Hazrat Amirul Momineen, Khalifatul Masih Vaa on 27 April at around 17:45 BST in Baitul Futuh, London.
The theme for this year’s event was Education for Sustainable Development.
IAAAE was established in 1980 during the time of Hazrat Hafiz Mirza Nasir Ahmad, Khalifatul Masih IIIrh to collect and employ the talents of Ahmadi architects and engineers for the progress of the community. The first supervisor of this association was Hazrat Sahibzada Mirza Tahir Ahmadrh.
IAAAE has an impressive track record of serving the Jamaat in various capacities, including the setting up of the simultaneous interpretation system used in Jalsa Salana for the translation of live speeches for the first time in the Jamaat’s history.
In 2004, Hazrat Khalifatul Masih Vaa directed IAAAE to form sub-committees in order to carry out humanitarian aid.
In the exhibition part of the conference, we spoke to the Chairman of the Model Village Committee (which aims to design and construct schools, hospitals and mosques) Khalid Ahmad Kareem Sahib who told us:
“Today’s symposium is about education for sustainable development, so this theme is based around one of the concepts we’re developing at the moment, which is the Masroor International Technical College. The purpose of the college is, rather than our engineers coming from the UK to work over there, we want to help the local people and improve their education and knowledge.”
Khalid Sahib was talking to us inside a 360 immersive experience pod in which the ongoing projects were shown in a unique way to the visitors.
The other committees in IAAAE (which also were hosting exhibitions and talks during the conference) are:
Water for Life: Tasked with providing clean portable drinking water to remote parts of Africa
Alternative Energy: Investigate and provide renewable energy solutions to remote parts of Africa
Architecture: Provides services in the design and construction of sustainable buildings across Africa
Throughout the day, various sessions were held in which presentations were delivered aiming to give insight into the ongoing projects of IAAAE by members of the association.
Patricia Haveman, Founder of the NGO Mundo Younido, delivered a presentation on her work on an international scale. Another interesting presentation was on Islamic sacred buildings and its influence on urban development, as well as a short pictorial walkthrough on the building of the Dar es Salaam Mosque in Tanzania from its design to construction phase.
Akram Ahmedi Sahib, International Chairman of IAAAE, stated in his presentation in the presence of Huzooraa:
“Through your vision, IAAAE has done so well, so what we thought we should give you is that your name should be remembered forever. So, we named the technical college after you.”
The day started for participants at around 8am with breakfast, after which participants were taken through various talks and presentations related to the various projects being run under IAAAE around the world.
Before Akram Ahmedi Sahib’s presentation of the year’s activities, Ataul Mohsin Tahir Sahib of IAAAE presented a report of the day.
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In his address to the gathering, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah strengthen his hand, said that in recent years, IAAAE had become far more active and the breadth of its work had increased a great deal.
“According to my instructions, which I have been giving from time to time, members of the IAAAE from the United Kingdom and other countries have now initiated many new projects and are working on extensive and complex assignments throughout the world. For example, IAAAE is playing an excellent role in the construction of some of our mosques and Jamaat buildings, as well as continuing to develop and expand its humanitarian projects.
“With the grace of Allah, wherever in the world IAAAE is serving, its members are working in an exemplary fashion and with a spirit of true service and dedication. In this regard, I pray that may Allah enable all of you to continually increase the scope of your work and expertise.”
Huzooraa said that amongst the various projects of the European chapter, one of the largest projects was construction work in Mali and Tanzania. The complex in Mali includes a mosque, various offices, guest house and missionary house. From the photos that were presented to Huzooraa in the report, Huzooraa said that it was clear that the new mosques and associated buildings were aesthetically pleasing and well designed, something that was reflected by comments of those who had travelled and visited the mosque.
Similarly, Huzooraa said, in Tanzania, there was another construction work of a mosque and a multi-storey building of offices and other Jamaat needs there. The complex was built in a developed area and was designed, ensuring that it blended in with the local buildings.
“With the grace of Allah, these building are also providing us with new avenues for tabligh and have increased the awareness of our Jamaat amongst the local people who cannot help but be impressed when they see the new structures and centres. They are seeing how we use our centres to serve humanity and try to improve the lives of those who are suffering, irrespective of caste, creed or colour and to offer a helping hand to the most vulnerable and weakest members of society.”
Huzooraa went on to say:
“Of course, our efforts to serve humanity predate these recent projects in Mali and Tanzania. However, the new complexes have enabled us to further advance our efforts and have made a very positive impression on the local people and are proving a means of spreading the message of the true Islam.
“Furthermore, the humanitarian projects established by the IAAAE continue to progress and develop. For example, you have now completed the construction of 20 model villages, Alhamdolillah. Furthermore, according to the report I have received during the past year, IAAAE has installed 119 new water pumps, which provide clean running water in extremely remote areas, whilst 200 other water pumps have been rehabilitated. Moreover, a lot of effort has been made in providing electricity through the installation of solar panels in deprived areas.”
Huzooraa said that there are many other projects by IAAAE, where people, both fulltime workers and volunteers, show their expertise in the works that they do. In all the spheres IAAAE serves, it proves its need in the Jamaat and in the world. Some of the volunteers, Huzooraa said, do not even claim expenses and work free of charge, bearing their travel expenses and other such costs. Such people are, Huzooraa expressed, working with the same level of devotion as Waqifeen.
Huzooraa prayed that Allah may bless them manifold for this dedication and prayed that each member of IAAAE continued to enhance in their dedication and service to the Jamaat and to humanity so that they may reach the best of standards.
Advising members of IAAAE, Huzooraa said:
“In addition, I wish to remind all of you that it is of the utmost importance that you pay special attention to establishing a true and lasting connection with Allah the Almighty and remain ever-grateful to Him and continually strive to improve the standards of your worship. Your sole focus should not be the material work you are doing, but rather building your personal relationship with Allah the Almighty should always remain your paramount objective. If you sincerely aspire to attain the nearness of Allah the Almighty, you will see how He blesses your efforts and you will come to see the most beautiful fruits of your labour.”
Praying for the members of IAAAE, Huzooraa said:
“May Allah the Almighty enable all of you to grow ever closer to Him and increase your efforts to serve humanity in the best possible way. May you all prove to be great assets for the Jamaat and may the younger generations step forward in great numbers to follow in the footsteps of the older members who have offered years of service. May they learn from the positive examples of their elders and serve with even greater passion, energy and skill than their predecessors so that the work of IAAAE continues to go from strength to strength. May Allah the Almighty continually bless the efforts of IAAAE and may He reward all of you for your sincere efforts.”
Thereafter, Huzooraa led the congregation in dua, after which the event came to a successful close.
Questions related to Ramadan
What is the purpose of fasting?
Allah the Almighty states in the Holy Quran:
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
“Fasting is prescribed for you, as it was prescribed for those before you, so that you may become righteous.” (Surah al-Baqarah, Ch.2: V.184)
Fasting is a way to mend one’s soul by leaving one’s own desires for Allah. It nourishes the believer in almost every area of their spiritual life. A person becomes aware and personally experiences what hunger, poverty, loneliness and discomforts mean to the less fortunate sections of society. As a result, a person abstains from performing bad deeds and strives to do good works during Ramadan.
The Holy Prophet Muhammad, peace and blessings of Allah be upon him, said:
“Whoever wakes up in the middle of the night and offers prayer with the intention of reward and to fulfil the demand of belief, and fasts, his previous sins are forgiven.” (Sahih al-Bukhari, Kitab as-Saum)
Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra states:
“The purpose of fasting is not to starve. If one could enter Paradise by starvation, then in my view, disbelievers and hypocrites would be ready to do so, as it is not so difficult. In reality, the challenging thing is moral and spiritual transformation. People starve themselves for the most trivial of matters; prisoners go on hunger strikes; Brahmans famously stop eating when they are not listened to. Thus, it is nothing extraordinary to remain hungry, nor is it the purpose of Ramadan.
“Ramadan’s actual purpose is to abstain from everything for Allah during this month and fasting is a way of expressing that one can leave every right for Allah. Eating, drinking, conjugal relationships between a husband and wife, etc. are all rights of a person; whosoever leaves these rights, shows that they are ready to leave their rights for Allah.” (Al Fazl, 17 December 1966)
As fasting is a source of spiritual elevation, there are physical benefits to it as well which include good health, patience and strength to bear hardships.
How should one keep fasts?
Allah the Almighty states in the Holy Quran:
وَكُلُوْا وَاشْرَبُوْا حَتّٰى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ
“And eat and drink until the white thread becomes distinct to you from the black thread of the dawn.” (Surah al-Baqarah, Ch.2: V.188)
In order to fast, one should eat and drink before the time of Fajr, which is called sehri (or sahoor).
The Holy Prophetsa said:
“Eat sehri because there are blessings in eating sehri.” (Sahih al-Bukhari, Kitab as-Saum)
However, if someone has the intention to fast but happens to wake up late without deliberation and the time for sehri is over, it is permissible to keep fast without eating sehri.
Intention is also mandatory for keeping fasts. A person who wishes to observe the fast must have the intention to fast.
The Holy Prophetsa said:
“Whoever does not have the intention of fasting before morning, he has no fast.” (Jami‘ at-Tirmidhi, Kitab as-Saum)
Although words are not necessary to show the intention of fast, but traditionally the following words are expressed after eating sehri:
وَبِصَوْمِ غَدٍ نَّوَيْتُ مِنْ شَهْرِ رَمَضَانَ
“I hereby express my intention to keep the fast of tomorrow during the month of Ramadan.”
Hazrat Khalifatul Masih IIra states:
“For fasting, intention is necessary. Without it, there is no reward. Intention is from the heart. One is allowed to eat and drink until they see light from the eastern horizon. If one takes precautions and is later told that daybreak has already happened, his fast will still remain. The time span between eating and Fajr prayer for the Holy Prophetsa was equal to the time spent on reciting 50 verses.” (Al Fazl, 28 July 1914)
However, if someone intends to fast throughout the month of Ramadan but forgets to make a proper intention for a fast or two, this won’t affect their fast. Also, if there is a valid excuse – for instance, they are mistakenly informed about the appearance of the moon of Ramadan after Fajr time and they have not eaten anything – they may still make the intention of the fast and it will count.
How should one break their fast?
Allah the Almighty states in the Holy Quran:
ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ
“Then complete the fast till nightfall.” (Surah al-Baqarah, Ch.2: V.188)
It was the practice of the Holy Prophetsa to open a fast with a date, milk or simple water. The Holy Prophetsa said:
“When one wants to open a fast, they should open it with a date because there are blessings in it. If this is not available, then open it with water because it is a very pure thing.” (Jami‘ at-Tirmidhi, Kitab as-Saum)
The prayer for opening the fast is:
اَللّٰهُمَّ اِنِّی لَکَ صُمْتُ وَبِکَ اٰمَنْتُ وَعَلَيْکَ تَوَکَلَّتُ وَعَلٰی رِزْقِکَ اَفْطَرْتُ
“O Allah, I observed the fast for Your sake. I believe in You and I put my trust in You and I end the fast with what You have provided me.”
According to the sayings of the Holy Prophetsa, it is essential that one should break their fast immediately after sunset. Prolonging it beyond this point is not acceptable. The Holy Prophetsa said:
“My people will adhere to good as long as they hasten to break their fast [at the fixed time].” (Sahih al-Bukhari, Kitab as-Saum)
Who is fasting obligatory for?
Allah the Almighty states in the Holy Quran:
شَهْرُ رَمَضَانَ الَّذِيْ أُنْزِلَ فِيْهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ
“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.” (Surah al-Baqarah, Ch.2: V.186)
During the month of Ramadan, the observance of fasts is mandatory upon every adult Muslim man and woman who is healthy, muqim (stationary, not travelling) and able to fast.
Only those have been given exemption who are sick or travelling etc. Such people can complete their fasts later. Those who are suffering from a chronic illness, are weak or a woman who is pregnant or breastfeeding etc. and are incapable of fasting, as compensation during the rest of the year, can offer fidya (feeding of a poor man). This is stated in the Holy Quran by Allah the Almighty:
فَمَنْ كَانَ مِنْكُمْ مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى الَّذِينَ يُطِيْقُوْنَهُ فِدْيَةٌ طَعَامُ مِسْكِيْنٍ
“And 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.” (Surah al-Baqarah, Ch.2: V.185)
Regarding the fasting of children, it should be kept in mind that they should be trained to observe fasts through a gradual process. Owing to the atmosphere of devotion to values of faith, at a very early stage they begin to exhibit an eagerness to keep fasts, but parents should restrain young children from observing entire fasts too frequently as this can affect their growth. Children may be permitted to keep one or two fasts as a practice before they become fully mature to observe mandatory fasts.
What is the guidance for those who deliberately abstain from fasting?
Allah the Almighty states in the Holy Quran:
وَأَنْ تَصُوْمُوْا خَيْرٌ لَّكُمْ
“Fasting is good for you.” (Surah al-Baqarah, Ch.2: V.185)
Fasting is one of the pillars of Islam. One should be extremely cautious and watchful regarding the fasting of Ramadan. If someone consciously refrains from fasting without any excuse and cares not about the command of Allah the Almighty, they may not ever be able to make up for this mistake, even if they fast for the rest of their lives. It means every person upon whom it is mandatory to fast must take the fasting of Ramadan seriously.
The Holy Prophet Muhammad, peace and blessings of Allah be upon him,said:
“Anyone who does not fast on any of the days of Ramadan without lawful excuse or illness will never be able to ransom the loss even if he fasts for the rest of his life.” (Musnad Darimi, Baab Man aftara yauman min Ramadan muta‘amidan)
The terms “illness” or “journey” are not defined by the Holy Quran because they are left to be defined by common usage of the people and the attending circumstances. If doctors do not recommend fasting, one must refrain from fasting.
Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra states:
“In my opinion there are some people who take fasting as something trivial and leave it due to minor excuses. At times, they possess a thought that they will become sick and abstain from fasting, even though there is no excuse to quit fasting, with only the mere thought that they will become sick. One can leave fasting only in the condition that they are sick, and sick to the extent that fasting is harmful. It is unacceptable for a person experiencing a sickness which has no risk through fasting to not fast.” (Al Fazl, 11 April 1925)
What is the status of one who fasts?
Fasting spiritually elevates the status of a believer and draws the love of Allah the Almighty for His creation. The Holy Prophet Muhammad, peace and blessings of Allah be upon him,said:
“Allah declares that each act of man is for himself, apart from fasting. Fasting is for Allah and Allah alone is its reward.” (Sahih al-Bukhari, Kitab al-Saum)
Fasting helps a person wash away their previous sins and come closer to Allah the Almighty. The Holy Prophet Muhammad, peace and blessings of Allah be upon him,said:
“Whoever wakes up in the middle of the night and offers prayer with the intention of reward, fulfilling the demand of belief, and fasts, their previous sins are forgiven.” (Sahih al-Bukhari, Kitab as-Saum)
Allah the Almighty begins to love that person who restrains from drinking, eating and sexual desires etc., thereby pardoning their earlier mistakes and errors, making them pure like a new born child. The Holy Prophet Muhammad, peace and blessings of Allah be upon him,said:
“By the Being in whose hands is the life of Muhammad! The odour from the mouth of a person fasting is much more pure and pleasant than that of kasturi [deer’s scent].” (Sahih al-Bukhari, Kitab as-Saum)
Explaining the following verse of the Holy Quran:
شَهْرُ رَمَضَانَ الَّذِيْ أُنْزِلَ فِيْهِ الْقُرْآنُ
“The month of Ramadan is that in which the Quran was sent down” (Surah al-Baqarah, Ch.2: V.186), Hazrat Mirza Ghulam Ahmad, the Promised Messiahas states:
“This verse indicates the greatness of the month of Ramadan. The sufis have recorded that this is a good month for the illumination of the heart. The one who observes fasts has frequent experience of visions in this month. Salat purifies the spirit and the fast illuminates the heart. The purification of the spirit means that one may be delivered from the passions of the self that incites to evil; and the illumination of the heart means that the gates of vision may be opened so that one may be able to behold God.” (Malfuzat, Vol. IV, pp. 256-257)
What renders a fast invalid?
A fast is broken by eating, drinking or conjugal relationships between a husband and wife. It is also broken by bleeding profusely, either by accident or illness, or by vomiting deliberately.
If someone accidently breaks a fast of Ramadan, there is no sin, but they will have to make up for the fast later. However, if a person mistakenly eats or drinks and immediately or after some time realises that they were fasting, then there is no sin in it.
It is stated by the Holy Prophet Muhammad, peace and blessings of Allah be upon him:
“Whoever forgets that they are fasting and eats or drinks, then they should still complete their fast. It is only Allah who fed him and gave him drink.” (Sahih al-Bukhari, Kitab as-Saum)
During Ramadan, if a woman’s menstrual cycle begins, she should stop fasting and make up for the missed fasts later.
The fatwa (verdict) for those who break the fast of Ramadan deliberately, being compelled by an inner desire or a sudden burst of feelings, can be found in the sayings of the Prophet Muhammad, peace and blessings of Allah be upon him.
It is pointed out in Sahih al-Bukhari, Kitab al-Saum that whoever breaks a fast of Ramadan on purpose must fast the one missed, plus 60 consecutive fasts. If one cannot fast, then they must feed 60 poor people, either together or separately. Or, they can feed one person for 60 days or give the required amount in money. If one cannot feed anyone, then they should beseech the mercy and blessings of Allah.
What is the guidance about fasting during a journey or illness?
Allah the Almighty states in the Holy Quran:
فَمَنْ كَانَ مِنْكُمْ مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ
“And whoso among you is sick or is on a journey [shall fast] the same number of other days.” (Surah al-Baqarah, Ch.2: V.185)
The above-mentioned Quranic injunction clearly states that one should refrain from fasting during a journey or in sickness and make up the lost count on other days.
Hazrat Amrra ibn Umayyah reported, “I came to the Holy Prophet Muhammad, peace and blessings be upon him, from a journey and he said, ‘Stay, so that we can eat, O Abu Umayyah.’ I said, ‘I am fasting.’ The Holy Prophet Muhammadsa said, ‘Come close to me and I will tell you about the traveler. Surely, Allah Almighty has relieved him from fasting and half of the prayer.’” (Sunan al-Nasai, Kitab as-Saum)
It should be noted here that we find certain sayings of the Holy Prophetsa which show that he did sometimes fast whilst travelling but this happened only when he was keeping voluntary fasts and not the fasts of Ramadan.
Hazrat Jabirra relates that once, the Holy Prophetsa was on a journey and he saw a crowd around a person over whom a shade had been erected. The Holy Prophetsa asked “What is the matter?” to which the people replied that the man was fasting. The Holy Prophetsa said, “It is no virtue to keep a fast while travelling.” (Sahih al-Bukhari, Kitab as-Saum)
The Promised Messiahas states:
“Whosoever fasts in Ramadan during sickness or journey clearly disobeys the command of God. God has clearly said that the sick and travellers should not fast. A sick person should fast after recovering from sickness and the traveller should fast after completing the journey. This injunction should be heeded for repentance is through the grace of Allah and not by a forceful exhibition of one’s physical strength. God has not specified what the length of the journey should be, nor has he set a criterion for the degree of sickness. The injunction is general and thus, if a person keeps a fast, they are succumbing to transgression against the command of God.” (Badr, 17 October 1907, p.7)
Hazrat Mirza Bashir Ahmadra writes that Mian Fazl Muhammad Sahib (shopkeeper, Mahalla Dar-ul-Fazl) wrote to him saying,
“During litigation with Maulvi Muhammad Hussain Batalvi, for a court hearing, we had to go to Dhariwal. It was a hot summer’s day and in the month of Ramadan. Many friends had convened at Dhariwal, many of whom were fasting. One of the influential chieftains [who was a lady] extended an invitation to the Promised Messiahas. Huzooras accepted the invitation. The chieftess presented sweet rice alongside other foods. Some companions asked Huzooras regarding their fasts. Huzooras said, ‘It is not permissible to fast while on a journey.’ Therefore, all of the companions broke their fasts.” (Siratul-Mahdi, Vol. 2, p. 303)
During Ramadan, if a woman’s menstrual cycle begins, she should stop fasting and make up for the remaining fasts on other days. The woman who is pregnant or breast feeding is exempted from fasting because she falls in the category of sick. The Holy Prophet Muhammadsa said:
“Allah has relieved the pregnant woman and the suckling woman from fasting.” (Sunan Abu Dawood, Kitab as-Saum)
According to the saying of the Promised Messiahas, those who are permanently sick, travellers or mothers who know that they will not find the opportunity to fast, either because of being very old or breast-feeding, they should not fast and should give Fidya because it is almost impossible for them to fast. (Al Badr, 24 October 1907, p. 3)
What is the guidance for the one who journeys for work?
If someone travels far for work or their livelihood is based on travelling, then they must fast because they are used to this routine.
Once the Promised Messiahas was asked about the person who travels for work whether such a person’s travel fall in the category of a journey? Huzooras replied:
“[The person who travels for work] their journeys should not be considered journeys because they are part of their work.” (Al Fazl, 16 August 1948)
What is the guidance for the one who travels to Markaz or temporarily settles somewhere during Ramadan?
Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra said:
“When Jalsa Salana was due in Ramadan and the question arose of whether or not the visitors should fast during the days of Jalsa, an individual reported that in the time of the Promised Messiahas, when the Jalsa was held during Ramadan, they personally served Sehri [as breakfast] to the guests. In the given circumstances, on the basis of the edict given by the Promised Messiahas, I have permitted the visitors of Jalsa to observe fasts. Previous scholars even permitted observing fasts on journeys, and non-Ahmadi maulvis of today do not consider modern-day travels worthy of being called a journey. Nonetheless, the Promised Messiahas forbade observing fasts during journeys, however he himself has permitted to observe fasts whilst staying in Qadian [the Markaz]. Thus, it is improper to consider one of his edicts and abandon another.” (Al Fazl, 4 January 1934, pp. 3-4)
The general guidance is that if someone settles somewhere for at least 15 days or more and they are able to make preparations for Sehri and Iftari, they should observe fasts.
However, Hazrat Syed Muhammad Sarwar Shahra states that the Promised Messiahas said about fasting:
“If somebody stays somewhere for more than three days, they may fast but they may not do so if they are staying for less than three days. If somebody who is staying for less than three days observes fasts in Qadian, then there is no need to fast again [in compensation].” (Fatawa Hazrat Syed Muhammad Sarwar Shah Sahib, Register no. 5, Dar-ul-Ifta, Rabwah)
Thus, it all solely depends on the heart and intention of the person. If someone considers their journey worthy of falling in the category of a journey, they should refrain from fasting. On the other hand, if they realise that their travel does not fall in the category of journey, they should fast.
What is the guidance for the one whose illness does not affect their fast?
The term “illness” has not been defined by Allah the Almighty in the Holy Quran. Thus, regarding an illness, one should decide with Taqwa if someone is able to fast or not. The Promised Messiahas said:
“There are certain kinds of illnesses in which a person continues to perform other works … Hence, if one can find time to perform other works, then what is the reason that he does not observe fasts?” (Al Fazl, 16 August 1948)
It should be borne in mind that if doctors do not recommend fasting, one must refrain from fasting.
The Promised Messiahas states:
“As far as I am concerned, I do not leave a fast unless it is likely to cause my death; I do not feel inclined to leave a fast. These are blessed days and the days of the showering of God’s blessings and mercy.” (Al Hakam, 24 January 1901)
What are those actions and conditions by which a fast does not break?
- Below is the list of certain actions and situations which do not render a fast invalid:
- Brushing your teeth or using miswak (a teeth cleaning twig)
- Rinsing your mouth
- Rinsing your nose
- Putting oil on your beard or hair
- Smelling or wearing perfume
- Taking a shower
- Putting on surma (but it is better to apply it at night)
- Accidental vomiting
- Forgetfully eating or drinking
- Bleeding gums
What is fidya and why is it offered?
Allah the Almighty states in the Holy Quran:
فَمَنْ كَانَ مِنْكُمْ مَّرِيْضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى الَّذِيْنَ يُطِيْقُوْنَهُ فِدْيَةٌ طَعَامُ مِسْكِيْنٍ
“And 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.” (Surah al-Baqarah, Ch.2: V.185)
The general rule is that one should be eager to fast during the month of Ramadan. However, those who are permanently sick, weak or a woman who is pregnant or breastfeeding continuously etc., and do not possess the strength to fast may offer fidya (expiation). In addition, a person who is not able to fast owing to a genuine reason and can fast at a later time may also give fidya, as it is a virtue. However, it is essential for such a person to fast at a later time.
As far as the quantity or amount of fidya is concerned which is given to a poor person, its guidance is present in the Holy Quran:
مِنْ أَوْسَطِ مَا تُطْعِمُوْنَ أَهْلِيْكُمْ
“With such average food as you feed your families with” (Surah al-Maidah, Ch.5: V.90). Thus, for every missed fast, a person should feed a poor person two times a day or offer the amount needed for it. Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa states:
“Although fasting has been prescribed for the development of taqwa [righteousness], but as Islam is a religion in line with nature, therefore it makes allowances for situations which naturally arise in life. However, attainment of taqwa should always be the aim, so if fasting is not possible, then either a needy person should be fed or fidya should be paid.” (Friday Sermon, Baitul Futuh Mosque, 21 September 2007)
Explaining the true philosophy and purpose of offering fidya, the Promised Messiahas states:
“Once I had an intuition about the philosophy behind fidya and observed that the main objective behind it is to attain the means whereby one can observe fasts. Allah the Almighty provides all the abilities and one should ask Him for everything. Allah is the All-Powerful and if He Wills, He can grant the strength needed for fasting to a feeble person. So, fidya provides one with the strength to observe fasts and it can only be delivered by the grace of Allah the Almighty. Thus, I believe that one should pray to Allah, asking for strength, ‘O Lord! This is your blessed month and I am being deprived of its blessings. I do not know if I will live to see the next year’s Ramadan or if I may find the opportunity to compensate and observe the missing fasts.’ I am certain that Allah the Exalted would bless such a person the strength to observe fasts.” (Al Badr, 12 December 1902, p. 52)
Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra states:
“Fidya does not invalidate the obligation of fasting. Fidya is for those people who, under a reason permitted by the Sharia, are unable to participate in the blessed days of Ramadan in performing this worship alongside other Muslims. These excuses are of two types: temporary and permanent. Fidya should be given in both these conditions depending on financial means of the person. Although one may offer fidya, but after one, two or three years, whenever the person finds good health, they should observe those missed fasts. The exception is for those who initially suffered temporary ailments and after getting well, intended to observe the fasts every day but their health deteriorated to a state of permanent illness. Whoever finds financial means and falls in the category of a traveler or sick, should provide an underprivileged person with a meal as fidya and observe the missed fasts on other days. This was the practice of the Promised Messiahas – he used to give fidya, eventually observing fasts too. He used to admonish others about this as well.” (Tafsir-e-Kabir, Vol. 2, p. 389)
What is etikaf in the month of Ramadan?
Allah the Almighty states in the Holy Quran:
وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ
“And We commanded Abraham and Ishmael, saying, ‘Purify My House for those who perform the circuit and those who remain [therein] for devotion and those who bow down and fall prostrate in prayer.’”(Surah al-Baqarah, Ch.2: V.126)
Etikaf is a form of worship which is generally observed during the last ten days, beginning from the Fajr prayer on the twentieth in the month of Ramadan by staying in a mosque. After fasting for 20 days in the month of Ramadan, a believer feels an eagerness to attain as much pleasure and delight of Allah the Almighty as possible, and therefore, in the last ten days of Ramadan, with much enthusiasm and vigour, strives to achieve the nearness of Allah the Almighty.
The most suitable place to perform etikaf is a mosque, as it is stated in the Holy Quran:
وَأَنْتُمْ عَاكِفُوْنَ فِي الْمَسَاجِدِ
“While you remain in the mosques for devotion.” (Surah al-Baqarah, Ch.2: V.188)
It is reported that the Holy Prophetsa used to tighten his girdle, stay awake for most of the night for prayers and exhort his family to do the same during the last ten days of Ramadan.
Hazrat Aishara reported that every year till the time of his demise, the Holy Prophetsa used to observe etikaf in the mosque during these ten days and nights of Ramadan, and the same practice was continued by his wives after his demise. (Sahih al-Bukhari, Kitab al-Etikaf)
Hazrat Abu Hurairara narrated that the Holy Prophet, peace and blessings of Allah be upon him, went into retreat for ten days in the month of Ramadan but in the year in which he passed away, he went into retreat for twenty days. (Sahih al-Bukhari, Kitab al-Etikaf)
During etikaf it should be kept in mind that a person should try to completely cut off from the material world and should make a habit of sacrificing worldly desires. One should not leave the place of etikaf except for when necessary (for example, using the bathroom etc.). It is not permissible to have conjugal relations even at night during etikaf.
What is Lailatul Qadr (the night of decree)?
Allah the Almighty states in the Holy Quran:
إِنَّا أَنْزَلْنَاهُ فِيْ لَيْلَةِ الْقَدْرِ۔ وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ۔ لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ۔ تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيْهَا بِإِذْنِ رَبِّهِمْ مِّنْ كُلِّ أَمْرٍ۔ سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ
“Surely, We sent it [the Quran] on the Night of Destiny. And what should make thee know what the Night of Destiny is? The Night of Destiny is better than a thousand months. Therein descend angels and the Spirit by the command of their Lord with their Lord’s decree concerning everything. Peace – so will it be even at the rising of the dawn.” (Surah al-Qadr, Ch.97: V.1-6)
Lailatul Qadr is a night of great blessings in which Allah the Almighty showers His Mercy upon His sincere and faithful believers. It is said that the Holy Quran’s revelation began on this very night and it is generally associated with the showering of blessings and mercy of Allah the Almighty in the month of Ramadan, particularly in its last ten days. However, it possesses other meanings as well which are all deeply rooted in Allah the Almighty’s attribute of Al-Rahman (the Gracious).
Hazrat Abu Hurairara narrates that the Holy Prophetsa said:
“Whoever fasts during the month of Ramadan with sincere faith and hoping for a reward from Allah, all their past sins will be forgiven, and whoever stands for the prayers in the night of Qadr with sincere faith and hoping for a reward from Allah, all their previous sins will be forgiven.” (Sahih al-Bukhari, Kitab Fazl Lailatul Qadr)
Regarding the occurrence of this night, Hazrat Aishara relates that the Holy Prophetsa said:
“Seek Lailatul Qadr (the night of decree) among the odd nights of the last ten days of Ramadan (i.e. 21, 23, 25, 27 or 29).” (Sahih al-Bukhari, Kitab Fazl Lailatul Qadr)
Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra states:
“The day [of the night of decree] comes but once a year and it represents the hour of the acceptance of prayer. Therefore, benefit should be drawn from it as much as possible.” (Al Fazl, 17 May 1923)
