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Blessings of Khilafat – From “Blue Blood Cells” to a PhD in Biology

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Blessings of Khilafat – From “Blue Blood Cells” to a PhD in Biology
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Zaki Ahmad, London

I have never been an outstanding student. I struggled to pass during college. During high school, I would only revise material during examination period. 

I wish to highlight the importance of developing a personal relationship with Khalifatul Masih, because I sincerely believe that my spiritual and worldly success is enigmatically bound to Khilafat.

Around nine or ten years ago, in a small-group biology tutoring, my tutor asked us to name the different types of blood cells. One student answered “red blood cells” while another, equally confident, replied “white blood cells”. Then there was me, with no idea, in a state of uncertainty and hoping that “blue blood cells” existed.

I narrate this tale to convey my level of biological understanding and knowledge of the time. Perhaps it was acceptable, as I had moved to England two years prior.

Understandably, I focused on improving English as my “new” language during the high school years and was not interested in other subjects except the theory of evolution (more on this later). I had asked my English friends to correct me if I mispronounced or spoke improper English. This helped brilliantly; in fact, I remember that my English teacher thought I had plagiarised an essay on a novel of Shakespeare. I received an A in GCSE English Language. I often joke that I learned more English in French classes than the subject itself! 

More importantly, I would always write to Huzooraa in English (on a weekly basis) and Huzooraa had noticed the improvements I was making. Once Huzooraa even said to my father that when he read my letters, he was impressed by my improvement in English in such a short period of time. Thus, I had established Huzoor’saa special attention, through writing letters in English.

I believe and have always believed in the existence of a single God, but the Darwinian principles were a great test of my faith. In 2009, the world celebrated the 150th anniversary of arguably the greatest piece of scientific publication: On the Origin of Species. I picked a magazine that attracted my attention; the front cover had Sir David Attenborough in the centre, a chimpanzee on the left and Charles Darwin on the right. I sent the article to Huzooraa asking about our take on evolution. The reply I received was unexpected as the common mindset is that either you believe in God or the theory of evolution.

Huzooraa wrote “From Islam’s point of view, evolution does exist, but not originating from monkeys as is the common belief. Scientists and people of the same category have spent many decades just debating this issue. The only point that unifies them is that there are different species and they have come into being through evolution”. In another letter, Huzooraa recommended to read Revelation, Rationality, Knowledge and Truth by Hazrat Mirza Tahir Ahmadrh.

Over the years, I exchanged several letters with Huzooraa regarding the theory of evolution. However, I had never considered studying the subject as the first degree. After finishing GCSE, we had to choose subjects for A-level; I went with Biology, Chemistry, Mathematics and Art. Although, the first three were not the subjects I wanted, rather I had to choose them because I was too shy to go with history, geography and English simply because of the “speaking up” in those classes. I wanted to work towards making the world a better place and so, I tried for medicine. Never did I realise how difficult and competitive it would be. I had nothing to make me stand out. 

I focused on studying biology as a subject, after all I was interested in evolution and I thought a BSc would provide me with the platform to see the bigger picture in understanding how life evolved. On the other hand, I had learned from my friends that getting into medicine in Eastern Europe was very possible. Presenting two options, medicine in Romania or BSc in England, I wrote to Huzooraa.

“Pursue a BSc.” Thus, with just a brief reply from Huzooraa, my mind and heart had completely forgotten about medicine and so I enrolled for BSc in Biological Sciences at the University of Essex. Even at present, I am so glad that I picked the aforementioned magazine but even more so to have sent the article to Huzooraa.

I realised that the teachings of Islam were at the centre of scientific discoveries and not contradictory, yet unfortunately there remains an unnecessary gulf between religion and science. I have never been good at examinations; I just could never find the focus to study for exams coupled with my poor memory. 

The first academic year did not count towards the final degree mark, and for some exams I had relied on knowledge from my independent study in prior years. I passed the year with a 2.1, one grade below the top.

The second academic year was a challenge; now I had to be more serious about examinations. I achieved good marks on assignments because these are judged on your understanding of science rather than your ability to para-phrase! 

The “month-of-exams” had arrived. I simply could not study. Asking for prayers that God Himself prepared me for these exams, I wrote to Huzooraa.

I wrote every day throughout the exam period. My preparation for these exams was so weak that I knew less than 5% of the course material. Yet I achieved a First and ranked third for my cohort that academic year. 

Clearly, God had listened to His representative. What would I write to Huzooraa? 

For the seven exams in the second academic year and three in the third (final) academic year, what I studied was exactly what was in the exam. Not just the big essay questions but even questions worth a mark or two asking to define a particular term – God had prepared me well, possible only through blessings of Khilafat. Towards the end of second academic year, we had to choose subjects for the final year. Providing the list, I wrote to Huzoor. 

Deep inside, I knew that by just writing to Huzoor gains Allah’s special attention. Thus, I chose the subjects with the mind-set that it would be for the best. Second academic year is also the time when students have to consider what they plan to do upon graduation. I met Huzoor during the summer of 2014, asking for guidance as to which subject I should pursue post-graduation. I had a list of courses in areas of Human Genetics and Diseases. Huzoor said that these were all good subjects and that I should go with the one I got admission in. Having said this, Huzoor, rather rhetorically asked, “You don’t like plant science?” I did not have an answer as I felt it was a statement.

My final year project was initially in areas of cell biology. I was yet to be given a specific project but it was going to be related to human diseases, cancer perhaps. For a reason that I still do not fully know, I decided to change from a cell biology-based project to a molecular biology one. Doing so, I risked losing my space in cell biology, and there was only hope in someone doing the same but with molecular biology, so I would have their space. No one was to opt out. I had to go with the project area that was not-so-popular among students: bioinformatics, which is using computers to make ‘sense’ of biological data. Once again, I am glad I was part of this project, though at the time, I was not so optimistic. My academic tutor reassured me that I would learn some unique analytical skills that were transferable. She was right.

The project, though a computational one, was in areas of plant science as my task was to find genes that are central to drought response using online data repositories. Thus, with the given project, my research interests became entirely focused in areas of plant sciences. 

If Huzoor was to ask me the question again, you don’t like plant science, my instant response would be “I love plant science.” Such is the blessing of Khilafat, never ever had I thought I would become solemnly keen in plants as a research field. 

So the following two components for the final year were established: I would be doing my project (the most significant academic aspect of university) in areas of plant science and secondly, it seemed I was limited to particular research areas in future as my research interests were becoming narrower.

However, I attempted to apply for a PhD in other areas, anything but plant science, for no particular reason. I very much enjoyed plant science during the second and final academic years but did not consider taking the subject as a career. In another meeting, Huzoor asked, “Will you go into research after bachelors?” I replied in the affirmative. I very well knew, then, what I wanted to do upon completing the first degree: post-graduation, as asked by Huzoor.

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It should be remembered that the question Huzoor asked, you don’t like plant science, had still not yet occurred to me. My attempts to pursue a PhD in late 2014 and early 2015 were unsuccessful. Having a discussion with another student who had found a PhD project which was very much similar to their final year project intrigued me to explore PhD projects in plant sciences or bioinformatics. Thus, I would now only focus on PhD projects in areas of plant sciences but there was a little hurdle. I had left it too late. Most of the deadlines had passed. However, I did receive two interviews (though both unsuccessful) that year: Royal Holloway, University of London (RHUL) and University of Cambridge.

My first ever interview in life was at Cambridge! Simply put, I was pleased to know I received an interview from such a place but had no expectation of being successful. I only applied to those places as an experience. (An interview tip here is to know the PhD project applied for in good detail, know the scientific literature and appreciate what is lacking in the field.) The supervisor in RHUL was very keen for me to join his lab, so he suggested taking the master’s route. 

There are only a handful of places in London with a master’s course in plant science: Imperial College London and RHUL. I also had the choice to do master’s at my first university. I met Huzoor for advice and prayers. Updating Huzoor with my academic situation, I enquired as to which university I should choose. Huzoor said that I should go with where my heart is. I mentioned that I was fond of RHUL and that there was a good chance that I would get a PhD project afterwards. And so, it was settled by Huzoor that I should do masters at RHUL.

Fast-forward to today and I am a second-year PhD student of Plant Science at Royal Holloway, University of London, and a recipient of full scholarship. Alhamdolillah.

If Huzoor reads these words of a humble one, please pray my living becomes solemnly for the advancement of humankind, spiritually and academically. Indeed, the Promised Messiah and Reformer has declared in condition IX “that he/she shall keep himself/herself occupied in the service of God’s creatures for His sake only; and shall endeavour to benefit mankind to the best of his/her God-given abilities and powers.”

To summarise, I never had the intention to apply for college when I finished high school and in the same state I was when I finished college with no intention of applying for further education. It was purely Huzoor’s special attention, which I received and developed over the course of a decade through writing letters.

Of course, now I know “blue blood cells” do not exist. And what I also know with full conviction is that you will become recipients of God’s special help only if you develop a relationship with Khilafat-e-Ahmadiyya and the representative of God. If you have read the entire piece of writing so far, then take this one point with you: write to Huzoor before making any decision, even if you think it is of little importance.

A Tradition of Education

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A Tradition of Education

Asif M Basit

Listening to Huzoor speak at any event leaves one wondering how complex-looking matters can be resolved in such simple ways? 

As Hazrat Khalifatul Masih Vaa addressed the Majlis-e-Shura of the UK Jamaat, every point seemed more important than the other. What caught my attention in particular was Huzoor’saa emphasis on developing the habit of reading and instilling this habit in members of the Jamaat. Huzoor emphatically stated that every Ahmadi should read the books of the Promised Messiahas and should endeavour to develop libraries. 

This has always been Huzoor’s desire – expressed on various occasions—that libraries should be established; from personal libraries to local Jamaat level ones; from regional to national.

We know that nations that have progressed in the world and proved their mettle have always had a very strong desire for research, and research requires a lot of reading before pen can be put to paper.

The first ever commandment vouchsafed to the Holy Prophetsa by Allah the Almighty was “Read!” Upon the Holy Prophet’s reply that he did not know how to read, it was as if Allah compelled him to read with the help of the Holy Spirit. This shows the immense importance of reading and understanding and its benefits, and it is to this habit that we see Huzoor directing us.

The spread of Islam saw huge amounts of literature being produced. Although it started off with producing and reproducing Islamic canonical material, but it soon delved into translating scriptures and literature of other religions. This led to establishment and growth of libraries in the Muslim world with material on a vast range of topics; faith, spirituality, ethics, philosophy, medicine, science, mathematics and the list goes on.

Then in the time of the Promised Messiahas, we see that he was extremely keen on collecting literature on not only Islam but also on other faiths and how they saw Islam. From his writings, we can infer that Huzooras was in touch with foreign countries and in pursuit of various types of literature on religion. 

Hazrat Khalifatul Masih IIra was not only an avid reader of books but also encouraged that the habit of purchasing books be kindled in the hearts of children from the early childhood as this would develop a love for books in their hearts. He himself had a vast collection of books on all major disciplines of the world. I have personally seen his signatures in many of the books that he had donated to Khilafat Library; notes on margins of the pages also spoke of how keenly he read his books, as did the knowledge that his speeches, addresses and books were packed with.

This call to develop a habit of reading has been made to Ahmadis in the times of all Khulafa but this call in the era of Hazrat Khalifatul Masih Vaa has a particular importance.

In an age when social media seems to have redefined the term entertainment, every good habit seems to have been sucked into this modern-day blackhole. With all its benefits, social media remains to be the greatest challenge in getting the younger generation back into habits that can ensure the survival of their endangered wellbeing. So this call from Huzoor is as important as any other instruction and guidance that we receive from him. 

The West, racing on the path of material progress, has established libraries on a grand scale. From residential colonies, to boroughs, to schools, colleges and universities, a library makes part of the first plan that is drawn. One university has multiple libraries; every department within a university has huge collections of books; the best thing is that they are all inhabited by people who go there to sit and read or borrow books.

So the call of the time is that the love of books be instilled in our own hearts and the hearts of our younger generations. 

Alhamdolillah, Jamaat-e-Ahmadiyya has a longstanding tradition of reading and writing, and with Allah’s grace, we will Insha-Allah not let our beloved Imam down.

Eid in Local Bangladesh Community

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Eid in Local Bangladesh Community

Muhammad Golam Rabbi

Mohtamim Talim, MKA Bangladesh

On the occasion of Eid-ul-Fitr, MKA Brahmanbaria, a local chapter of MKA Bangladesh, has offered greetings and gifts to the honorable non-muslim religious preachers and volunteers. 

On 16 June 2018, after Zuhr prayer on Eid day, a team of 6 members including the local Qaid volunteered for this purpose. Preachers and priests of the traditional Kal Voirob, Shib Temple, Kali Bari Temple and Christian Baptists Church have been gifted with flowers, sweets and the book Jazbatul Haque. They were very much pleased to see this kind of Islamic ideal and accepted our gifts with pleasure.

Men of Excellence

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Men of Excellence

Friday Sermon

1 June 2018

Men of Excellence

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After reciting the Tashahud, Ta‘awuz, and Surah Al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

Hazrat Okasha bin Mihsanra was a Companion of the Holy Prophetsa. Hazrat Okasha bin Mihsanra is counted among the foremost Companions. On the occasion of the Battle of Badr, he joined as a cavalier and also broke his sword. Upon this, the Messengersa of Allah handed him a piece of wood, which, in his hand, became as if it was a very sharp sword, made of high-quality iron. Thus, he fought with that until God Almighty granted victory. Later, he joined the Holy Prophetsa in all the other battles using the same sword. That wooden sword remained with him till he passed away. The sword was called ‘Aun. 

The Holy Prophetsa gave him the glad tiding, “You will enter Paradise without any reckoning.” (Usdul Ghaaba, Vol. 4, pp. 64-65, Okasha bin Mihsan, Darul Kutb-ul-Ilmiyah, 1996, Beirut).

On the occasion of the Battle of Badr, the Holy Prophetsa said to the Companions that the best cavalier of Arabia had joined them. The Companions asked, “O Messenger of Allahsa, who is that individual?” He replied, “Okasha bin Mihsanra”. (Sirat Ibn-e-Hisham, p. 435, Darul Kutb-ul-Ilmiyah, 2001, Beirut)

It is narrated by Hazrat Abu Hurairahra, “I heard Allah’s Messengersa saying, ‘From among my followers, a party of seventy thousand will enter Paradise, whose faces will glisten like the full moon.’” Hazrat Abu Hurairahra further narrates, “On hearing that, Okasha bin Mihsanra stood up, and holding his outer garment said, ‘O Allah’s Messengersa! Pray that may Allah make me one of them.’ The Holy Prophetsa prayed, ‘O Allah! Make him from among them.’ Another man from the Ansar[Muslims native to Medina]stood up and said, ‘O Messenger of Allahsa! Pray so that Allah makes me one of them also. ‘The Holy Prophetsa replied,

سَبَقَكَ بِهَا عُكَاشَه

[Meaning] ‘Okasha has succeeded ahead of you in this regard.’” (Sahih Muslim, Kitab-ul-Iman, Hadith no. 369)

While narrating this account in his book about the life and character of the Holy Prophetsa, Hazrat Mirza Bashir Ahmad Sahibra writes, “During one sitting, the Holy Prophetsa said, ‘From my ummah[followers], seventy thousand people will enter Paradise without any reckoning’, meaning that they will have such a high spiritual rank and the grace and mercy of God will be such that there will be no need for their reckoning. The Holy Prophetsa also said that their faces would be glowing on the Day of Resurrection, just as the full moon glistens on the horizon. Upon this, Hazrat Okashara then said, ‘Pray for me as well.’ The Holy Prophetsa prayed that he may also be among those people.” After this, Hazrat Mirza Bashir Ahmad Sahibra has written a very beautiful commentary on this and also given his perspective. 

He writes, “This may appear to be a very minor incident from the life of the Holy Prophetsa. However, it contains a treasure of spiritual insights. Firstly, we learn from it that God Almighty has blessed the ummah with the spiritual blessings of the Holy Prophetsa, which have reached such perfection, that on the Day of Resurrection there will be seventy thousand such people from his ummah, who due to their extraordinary spiritual status and the special grace and mercy of God, will be exempt from the trial of any reckoning. (Seventy thousand could also denote a large number of people.)

“Secondly, from this we learn that the Holy Prophetsa was granted such nearness to God Almighty that upon his supplications, God Almighty immediately revealed to him or showed him a vision informing him that Okasha is among the seventy thousand. It is also possible that Okashara was previously not included in this group and that God granted him this honour as a result of the prayers of the Holy Prophetsa. 

“Thirdly, from this account we also learn of the immense respect the Holy Prophetsa had for God Almighty. Moreover, the Holy Prophetsa desired to invigorate the sense of striving [for the cause of God] among his Ummah to such an extent that when another person, following Okashara, requested him with a similar prayers, the Holy Prophetsa refused to pray individually due to the lofty spiritual status this pure group was blessed with. Rather, he turned the attention of Muslims towards righteousness, faith and virtuous deeds, and informed them that if they established this and turned their attention towards this, they would attain this status. 

“Fourthly, this also sheds light on the high morals of the Holy Prophetsa in an extraordinary manner. The reason for this is that the Holy Prophetsa did not decline in a manner which would upset and hurt the feelings of the Ansari making this request. Rather, he declined in a most excellent manner.” (Sirat Khatam-un-Nabiyyeen, Hazrat Mirza Bashir Ahmad Sahib M.A., pp. 667-668).

“The Holy Prophetsa sent Hazrat Okashara to battles in various expeditions and appointed him as their leader. In Rabi’-ul-Awwal [month of the Islamic calendar] in the sixth year of Hijra [migration to Medina], the Holy Prophetsa appointed Hazrat Okashara as the leader of forty Muslims and sent them to face the tribe of Bani Asad. This tribe had set up their camp near a fountain called Ghamar and was located at a distance of a few days from Medina. Okasha’s group travelled very quickly and reached close [to the tribe] so that they may prevent them from causing any mischief. Following this, they came to know that the people of the tribe had dispersed as they had learnt of the Muslims drawing close. Upon this, Okashara and his group returned to Medina without fighting.” (Sirat Khatam-un-Nabiyyeen, Hazrat Mirza Bashir Ahmad Sahib M.A., p. 666).

In other words, they did not try to fight with them without any reason. Thus, is completely contrary to the allegation raised that Muslims were keen on waging wars.

Hazrat Ibn ‘Abbas narrates that when Surah Al-Nasr was revealed to the Holy Prophetsa, he instructed Hazrat Bilalra to call the Adhan [Muslim call for prayer]. Following the prayer, the Holy Prophetsa delivered a sermon and people began to weep profusely as they heard it. The Holy Prophetsa inquired, “O people! How am I as a prophet?” In response, the people replied “May God reward you. You are the best of all prophets. You are like a gracious father and a kind guiding brother to us. You have conveyed to us the messages and revelation of God Almighty and you have called us towards the path of our Lord with wisdom and goodly exhortation. Hence, may God reward you with the best reward, which He blesses His prophets.” The Holy Prophetsa then said, “O ye Muslims! I swear by God and by the responsibility placed upon me that if I have committed any cruelty or injustice towards anyone, he should stand up and avenge himself.” However, no one stood up. The Holy Prophetsa took another oath and repeated this. However, no one stood up. The Holy Prophetsa repeated this a third time saying, “O ye Muslims! I swear by God and by the responsibility placed upon me that if I have committed any cruelty or injustice towards anyone, he should stand up and avenge himself prior to the Day of Judgement.” Upon this, an elderly person stood up from among the people, whose name was Okashara. He passed through the [crowd of] Muslims until he stood before the Holy Prophetsa and said, “O Prophet of Godsa, may my parents be sacrificed for your sake. If you had not repeatedly taken an oath, I would certainly not have stood up.” Hazrat Okashara then said, “I was with you during a battle. On the way back, my camel came close to your camel. I dismounted from my camel and approached you in order to kiss your feet. However, you struck your stick, which hit me on the side. I was not sure whether you struck me with the stick or the camel.” The Holy Prophetsa said, “By the glory of Allah! The Messenger of God cannot hit you intentionally.” The Holy Prophetsa then addressed Hazrat Bilalra and said, “O Bilal! Go to the house of Fatima and bring that stick.” Hazrat Bilalra went and said to Hazrat Fatimara, “O daughter of the Holy Prophetsa! Give me the (such and such) stick.” Hazrat Fatimara replied by saying: “O Bilal! What is my father going to do with this stick? Is this not the day of Hajj [Islamic pilgrimage] and not of war? Upon this, Hazrat Bilalra said, “O Fatima! How unaware are you in relation to your father, the Messenger of Godsa? The Holy Prophetsa is saying farewell to the people, leaving this world and allowing people to avenge themselves.” Hearing this, Hazrat Fatimara was astonished and asked, “O Bilal! Who will desire to seek revenge from the Holy Prophetsa?” She further said “O Bilal! Tell Hassan and Hussain to stand before that person so that he may avenge himself on them instead and thus preventing that man from seeking revenge from the Holy Prophetsa.” 

Hence, Hazrat Bilalra returned to the mosque and handed the stick to the Holy Prophetsa, who then handed it to Okashara. When Hazrat Abu Bakrra and Hazrat Umarra observed this scene, both of them stood up and said, “O Okasha! We are standing before you. Avenge yourself on us and do not do anything to the Holy Prophetsa. The Holy Prophetsa said to both of them that “O Abu Bakr and Umar! Stop! God Almighty is aware of your status.” Then Hazrat Alira stood up and said “O Okasha! I have spent my entire life with the Holy Prophetsa and I cannot bear that you hit the Holy Prophetsa. Hence, I present my body, avenge yourself on me. You may hit me a hundred times but do not seek revenge from the Holy Prophetsa.” The Holy Prophetsa said, “O Ali! Remain seated. God is aware of your intention and status.” After this, Hazrat Hassanra and Hussainra both stood up and said, “O Okasha! We are the grandchildren of the Holy Prophetsa and seeking revenge from us is akin to seeking revenge from the Holy Prophetsa.” The Holy Prophetsa said to both of them, “O my dear ones, sit down!” The Holy Prophetsa then turned to Okashara and said, “O Okasha, strike me!” Hazrat Okashara said, “O Prophetsa of God! My stomach was bare without any cloth at the time you hit me.” Upon this, the Holy Prophetsa lifted the covering from his stomach. Witnessing this scene unfold, the Muslims started to weep profusely and asked, “Is Okasha really going to hit the Holy Prophetsa?” 

However, when Hazrat Okashara saw the glow on the body of the Holy Prophetsa, he raced towards the Holy Prophetsa and started to kiss his body and said, “O Messenger of Godsa! Who can ever imagine taking revenge from you?” Upon this, the Holy Prophetsa said, “Are you going to take revenge or are you going to forgive?” Hazrat Okashara responded, “O Messengersa of God! I forgive you with the hope that God will pardon me on the Day of Judgment.” The Holy Prophetsa addressed everyone and said, “Whoever desires to see my companion in paradise should look at this old gentleman.” Hence all the Muslims stood up and began kissing the forehead of Hazrat Okashara and congratulated him for he had attained a high status and a close companionship of the Holy Prophetsa. (Majma-ul-Zawid, Vol. 8, pp.429-431, Kitab Ilaamat-ul-Nabuwa, Hadith no. 14253, Darul Kutb-ul-Ilmiyah, 2001, Beirut) 

This was Hazrat Okashara, who realised that the opportunity to kiss the body of the Holy Prophetsa during his lifetime may not come again as he was informing everyone about his departure from this world.

During the Khilafat of Hazrat Abu Bakrra, Hazrat Okashara was sent with Hazrat Khalid bin Waleedra to crush a rebellion of a certain tribe that had left Islam. Isa bin Umailah relates a narration from his father in which he says, “When Hazrat Khalid bin Waleedra would approach the enemy, if he heard the Adhan being called, he would not attack but if he did not hear the Adhan, then he would launch an attack. When they reached a tribe situated at a place called Buzaakha, Hazrat Khalid bin Waleedra sent Hazrat Okashara bin Mihsan and Hazrat Thabitra bin Akram to obtain information about the enemy. 

Both of them were on horseback and the name of Hazrat Okasha’s horse was Al-Razaam and that of Hazrat Thabit’s was Al-Muhabbar. They came across Tulayhah and his brother Salmah who had travelled ahead of the enemy in order to gather information about the Muslim army. Tulayhah confronted Hazrat Okashara, while Salmah confronted Hazrat Thabitra and the brothers martyred these two companions.” 

Abu Waqid Laysi narrates, “Two hundred of us were leading the Muslim enemy. Upon finding the bodies of Hazrat Okashara and Hazrat Thabitra, we stood by until Hazrat Khalidra came and ordered us to bury these two companions in the same blood-stained clothes they were martyred in. This incident took place on 12 Hijri.” Thus, this is the account of their martyrdom. (At-Tabaqat Al-Kubra, Vol. 3, p.245, Saabit bin Akram, Dar Ihya At-turath Al-Arabi, 1996, Beirut).

Hazrat Kharijah bin Zaidra was one of the Companions of the Holy Prophetsa who belonged to Aghar family from among the Khazraj tribe. His daughter, Hazrat Habibah bint Kharojahra was married to Hazrat Abu Bakrra and was the mother of Hazrat Umme Kulthumra. The Holy Prophetsa established brotherhood between Hazrat Kharijahra bin Zaid and Hazrat Abu Bakrra. He was a chief from among his tribe and was considered amongst the noble companions. He had taken the oath of allegiance in Aqabah. (At-Tabaqat Al-Kubra, Vol. 3, p.271, Dar Ihya At-turath Al-Arabi, 1996, Beirut). 

After migrating to Medina, Hazrat Abu Bakrra had stayed at his house. (Usdul Ghaaba, Vol. 1, p.640, Kharija bin Zaid, Darul Fikr, 2003, Beirut).

He took part in the Battle of Badr and during the battle of Uhud he attained the status of martyrdom whilst fighting with immense bravery and valour. He was attacked by spears and sustained more than thirteen wounds. Safwan bin Umayyah walked passed him as he lay on the floor due to the wounds. Safwan recognised him and attacked, which resulted in his martyrdom. He also mutilated his body and said, “He was amongst those who killed Abu Ali i.e. my father Umayyah bin Khalf. I have the opportunity now to kill the noble Companions of the Holy Prophet and grant satisfaction to my heart.” He killed Hazrat ibn Kaukalra, Hazrat Kharijahra bin Zaid and Hazrat Ausra bin Arqam. 

Hazrat Kharijahra and Hazrat Sa‘d bin Rabi’ra – who was the cousin of the Holy Prophetsa – were buried in the same grave. (Al-Isti‘ab, Vol. 3, p.324, Darul Kutub-ul-Ilmiya, 2002, Beirut).  

It is narrated that on the day of the Battle of Uhud, Hazrat Abbasra bin Abadah called upon the Muslims in a loud voice and said, “O Muslims! Remain attached with God and His Prophetsa. The calamity you have experienced just now was because of being disobedient to the Prophetsa. He promised you support but you did not show patience.” 

Then Hazrat Abbasra took off his helmet and armour and asked Hazrat Kharijahra, “Do you need this?” Hazrat Kharijahra responded, “No. I also long for what you desire.” Thereafter, they were surrounded by the enemy. Abbas bin Abadah stated, “If the Holy Prophetsa is injured in front of our eyes, what excuse will we have in front of our God?” Hazrat Kharijahra stated, “We will have no excuse and neither any argument to present before our Lord.” Sufyan bin ‘Abdus Shams Salmi martyred Hazrat ‘Abbasra bin Abadah and Hazrat Kharijahra bin Zaid sustained more than ten wounds caused by arrows. (Kitab-ul-Maghazi, Vol.1, pp.227-228, Baab Ghazwa Uhad, Daar-ul-Kutub-ul-Illmiyah, 2004, Beirut)  

Hazrat Malikra bin Dukhsham walked by Hazrat Kharijahra bin Zaid on the day of Uhud. Hazrat Kharijahra was fatally injured and had received nearly thirteen wounds. Hazrat Malikra said to him, “Are you aware that the Holy Prophetsa has been martyred?” Hazrat Kharijahra responded, “If the Holy Prophetsa has been martyred then certainly God is living and He will not die. Muhammadsa has conveyed the message. You should also fight for the sake of your faith.” (Kitab-ul-Maghazi, Vol.1, p.243, Baab Ghazwa Uhad, Daar-ul-Kutub-ul-Illmiyah, 2004, Beirut)  

Hazrat Kharijahra had two children out of which one was Zaid bin Kharijah who passed away during the Khilafat of Hazrat Uthmanra. Hazrat Kharijah’s second child was Hazrat Habibah bint Kharijahra who was married to Hazrat Abu Bakrra. At the time of the demise of Hazrat Abu Bakrra, she was expecting a child. Hazrat Abu Bakrra had mentioned, “I am expecting a daughter from her” and thus she gave birth to a baby girl. (Usdul Ghaaba, Vol. 1, pp.640-641, Kharija bin Zaid, Darul Fikr, 2003, Beirut).

Another Companion of the Holy Prophetsa was Hazrat Ziyadra bin Labeed. His mother’s name was Amrah bint Abeed Matroof. Hazrat Ziyadra had a son called Abdullah. He accepted Islam during second pledge of Aqabah along with 70 Companions. On his return to Medina after accepting Islam, he broke the idols of his tribe Banu Bayada which they used to worship. He then travelled to the Holy Prophetsa in Mecca and remained there until the Holy Prophetsa migrated to Medina. So he too migrated after the Holy Prophetsa had reached. This is why Hazrat Ziyadra is renowned as a Muhajir Ansari. He was a Muhajir [one who migrated from Mecca] and an Ansari[native of medina] too. Hazrat Ziyadra fought alongside the Holy Prophetsa in the Battle of Badr, the Battle of Uhud, the Battle of the Ditch and in all other battles of the Holy Prophetsa. (Usdul Ghaaba, Vol. 3, p. 302, Ziyad bin Labeed, Darul Fikr, 1996, Beirut).

After migrating to Medina, the Holy Prophetsa was passing by the quarters of Banu Bayada, so Hazrat Ziyadra greeted him saying, “Ahlan wa sahlan” and offered his home for him to stay. The Holy Prophetsa said to let his camel loose, it will find its home by itself. 

In Muharram of 9th Hijri, the Holy Prophetsa appointed different collectors for Sadaqah and Zakat, and Hazrat Ziyadra was appointed as the collector for the area of Ḥaḍhramaut. He continued his service there till the time of Hazrat Umar’sra Khilafat. After being relieved of his duty, he moved to Kufa and passed away in 41 Hijri. (Sarwar-e-Kainat Ke Pachass Sahaaba, Talib Al-Haashmi, pp.557-559, Metro Printers, 1985, Lahore)

It has been written down in history that when the uprising of apostasy [of certain tribes] had gained momentum during the Khilafat of Hazrat Abu Bakrra and people refused to pay the Zakat, Ash‘ath bin Qais Al-Kindi was also among those to become an apostate. Hazrat Ziyadra was appointed to confront him. When he went to attack him, he had taken refuge in the Naheer fortress. Hazrat Ziyadra had besieged them so severely to the point that he became distressed and sent a message that if he, along with nine other people, is granted safety, they would open the doors to the fortress. Hazrat Ziyadra said to write down the agreement and bring it to him to stamp. Thereafter they opened the doors. Later on, when they checked the agreement, the names of the nine people were written down but Ash‘ath forgot to write down his own name, so he was taken prisoner to Medina with the rest of the captives. (Imta-ul-Asmaa, Vol.14, pp.254-255, Darul Kutubil Ilmiyya, 1996, Beirut)

Another Companion of the Holy Prophetsa was Mu‘attibra bin Ubaid. He had no offspring so his nephew Usair bin ‘Urwah was his sole inheritor. Hazrat Mu›attib bin Ubaid participated in the Battle of Badr and the Battle of Uhud and was martyred on the day of Rajee‘. (At-Tabaqat Al-Kubra, Vol. 3, p.240, Dar Ihya At-turath Al-Arabi, 1996, Beirut)

The incident of Rajee‘ is that in which ten Companions were martyred. Regarding this incident, Hazrat Mirza Bashir Ahmad Sahibra wrote, “Those days were very perilous for the Muslims, and the Holy Prophetsa was receiving highly alarming news from all directions, however the greatest danger posed to the Holy Prophetsa was coming from the Quraish of Mecca who had become bold and daring after the Battle of Uhud. Perceiving this threat, the Holy Prophetsa prepared a party of ten Companions in 4 Hijri during the month of Safar and appointed Ahsan bin Thabit as the leader. The Holy Prophetsa gave them orders that they must quietly reach near Mecca and gather intelligence about what the Quraish were planning and to inform him of their intentions. However, the party had not yet departed when a few people from the tribes of ‘Adal and Qarah approached the Holy Prophetsa stating that there were many people from among their tribes who are inclining towards Islam. Therefore, the Holy Prophetsa should send some people back with them who will preach to them about Islam. When the Holy Prophetsa came to know of their desire, he sent the same party of Companions which were preparing to leave, to gather information about the Quraish. However, as it was later discovered that these people were lying and had come to Medina due to the instigation of Banu Lihyan, who had plotted to take revenge on the killing of their chief, Sufyan bin Khalid, and had thus contrived the plan that when the Muslims come out of Medina on this pretence, they would attack them. In lieu of this service, the Banu Lihyan had promised the tribes of ‘Azal and Qarah many camels. When these treacherous people of ‘Adal and Qarah reached between Asfan and Mecca, they discreetly sent a message to the Banu Lihyan that the Muslims were accompanying them and so they should come forth. Upon this, two hundred young men of Banu Lihyan, among whom were one hundred archers departed in pursuit of the Muslims and subdued them at a place known as Rajee‘. (Rajee‘ is the name of a place.) How could ten men compete against two hundred soldiers. At the same time, the Muslims were taught not to throw in their arms. The Companions immediately ascended to a nearby hillock and prepared for battle. The disbelievers, who did not consider deception as being reprehensible, called out to them and said, ‘Come down from the mountain, we give you a firm promise that we shall not kill you.’ Asimra responded, ‘We have no confidence whatsoever in your treaties and agreements. We cannot descend on your guarantee.’ Then, he raised his head towards the heaven and said, ‘O God! You are witnessing our state. Do convey knowledge of our condition to Your Messenger.’ Hence, Asimra and his Companions stood and fought, and were finally martyred in battle. When seven Companions had been martyred, and only Khubaibra bin ‘Adiyy, Zaidra bin Dathinah, and one other Companion were left, the disbelievers whose actual desire was to capture these people alive, called out again and said, ‘There is still time. Come down and we promise not to cause you any harm.’ This time, these innocent Muslims fell into their trap and descended.”

However, as soon as they stepped down, the disbelievers tied them with the strings of their arrow bows. Upon this, the Companion of Khubaibra and Zaidra, whose name has been recorded in history as being Abdullahra bin Tariq, could not restrain himself and called out, ‘This is your first breach of agreement and who knows what you shall do hereafter,’ and Abdullahra refused to continue along with them. For some distance, the disbelievers dragged Abdullahra along, beating and assaulting him, after which they then killed him and left him there. Moreover, now that their revenge had been sought, in order to please the Quraish, and also out of greed for money, they took Khubaibra and Zaidra and made their way to Mecca; upon reaching there, they sold both of them to the Quraish. As such, Khubaibra was purchased by the sons of Harith bin Amir bin Naufal, because Khubaibra had slain Harith in the battle of Badr and Zaidra was purchased by Safwan bin Umayyah. They were also martyred.” (Sirat Khatam-un-Nabiyyeen, Hazrat Mirza Bashir Ahmad Sahib M.A., pp. 513-514)

Another companion was Hazrat Khalid bin Bukairra, who was a Badri companion [those who took part in the Battle of Badr]. Hazrat Khalid bin Bukair, Aaqil, Hazrat Amir and Hazrat Ayaas all accepted Islam in Dar-e-Arqam. All four brothers were the first to accept Islam in Dar-e-Arqam. The Holy Prophetsa established a bond of brotherhood between Hazrat Khalidra bin Bukair and Hazrat Zaidra bin Dathinah. He took part in the Battle of Badr and the Battle of Uhud. Hazrat Khalidra bin Bukair was among those who were martyred in the incident that took place in Rajee‘ which has been mentioned earlier in which ten Muslims were deceived and killed. (At-Tabaqat Al-Kubra, Vol. 3, p.297, Aaqil bin Abi Al-Bukair, Khalid bin Abi Al-Bukair, Darul-kutub-ul-Illmiyah, 1990, Beirut).

Prior to the Battle of Badr, the Holy Prophetsa once sent a delegation under the command of Abdullah bin Jahshra to enquire after a caravan of the Quraish, and Hazrat Khalid bin Bukairra was also a part of this delegation. He was martyred in the month of Safar [second month in the Islamic calendar] in 4 Hijri at the age of 34 alongside Asimra bin Thaabit and Marsadra bin Abi Marsad Ghanavi, whilst fighting against the ‘Adal and Qarah tribe in the battle of ‘Rajee. (Usdul Ghaaba, Vol. 1, p. 647, Khalid bin Bukair, Darul Fikr, 2003, Beirut)

In this regard, Ibn Ishaq states that when the members of the ‘Adal and Qarah tribe took the Companionsra to Rajee‘ – which is the name of a spring that belonged to the Auzail tribe and located on the outskirts of Hijaz – it was there that they betrayed these Companions. These Companions were deceived and betrayed by those who were taking them to Rajee‘ as they incited the people of the Auzail tribe against them. The Companions at the time were in their camps when they noticed that people were gathering from all sides with their swords drawn. And so, they too bravely stood to engage in battle. The disbelievers then stated, “We swear by God that we will not kill you, but we simply wish to hold you as captives and take you to the people of Mecca and seek recompense from them for your return.” However, Hazrat Marsadra bin Abi Marsad, Hazrat Asimra bin Thaabitand Hazrat Khalidra bin Bukair replied, “We swear by God, we shall not enter into a treaty with the idolaters.” In the end, all three fought until they were martyred. (Sirat ibn-e-Hisham, pp.591-592, Darul-kutub-ul-Illmiyah, 2003, Beirut)

In one of his couplets regarding these three individuals, Hazrat Hassan bin Thabit stated: 

اَلَا لَيْتَنِي فِيْهَا شَهِدْتُ ابْنَ طَارِقٍ

وَ زَيْدًا وَمَا تُغْنِي الْاَمَانِي وَ مَرْثَدَا

فَدَافَعْتُ عَنْ حِبِّي خُبَيْبٍ وَ عَاصِمٍ

وَكَانَ شِفَاءً لَوْ تَدَارَكْتُ خَالِدَا

“Even though one’s longing can be of no avail, but I wish that I could be alongside Ibn Tariq, Zaid and Marsad at the incident of Rajee‘,

I would save my dear friends Khubaib and Asim and if I came across Khalid; he too I would have saved.”

(Usdul Ghaaba, Vol. 1, p.647, Khalid bin Bukair, Darul Fikr, 2003, Beirut)

These were the individuals who rendered such great sacrifices in order to safeguard their religion and faith, thus attaining the pleasure of God Almighty. 

The Promised Messiahas writes in one of his books, 

“We are ever grateful to God Almighty, Who bestows great favours upon us and removes our sorrows. We send salutations of peace upon His Prophetsa, who is the leader of the Jinn and men, and leads the pure hearted towards the heavenly gardens. May peace be upon his Companions, who rushed as if intensely thirsty towards the fountain of faith, and in the abyss of darkness they were enlightened with the excellence of knowledge and morals.” (Noor-ul-Haq, Part 2, Ruhani Khazain, Vol. 8, p. 188)

In another place, the Promised Messiahas states regarding the Companionsra, 

“They were like lions on the earth in the day and hermits in the night and served as shinning stars of the faith.” By being like hermits in the night means that they spent their nights in worship and were like the stars of faith. “They all are the recipients of God’s pleasure.” (Najm-ul-Huda, Ruhani Khazain, Vol.14, p.17) 

May God Almighty enable us to improve our intellectual and moral conditions and also the standards of worship at night. 

After the Friday prayer, I shall lead a funeral prayer in absentia of respected Ismael Mala Ghala Sahib, who was serving as a missionary in Uganda. He passed away and returned to His creator shortly before the Friday prayer on 25 May after suffering from a heart attack at the age of 64. “Surely to Allah we belong and to Him shall we return.” 

Ismael Mala Ghala Sahib was born in 1954 in the Mukono district of Uganda. Both of his parents were Christian, therefore he too was born as a Christian.  Mala Ghala Sahib’s brother-in-law Haji, Shoaib Nasirah Sahib is an Ahmadi and therefore he would often visit Haji Shoaib Nasirah Sahib’s house. He developed an interest in Islam through Haji Shoaib Sahib. After a long period of correspondence, in which he would ask questions and await a response, the truthfulness of Islam dawned upon him. Eventually, in 1978 he performed the Bai’at and entered the fold of Islam, Ahmadiyyat. 

When he accepted Islam, he mentioned to Haji Shoaib Nasirah Sahib, “From childhood it was my desire to become a Christian Missionary. Now that I have accepted Islam, is there any way in which I can serve Islam?” At this, he informed him that he could devote his life for the service of Islam. At that time, Muhammad Ali Qahiro Sahib, who is at present the Ameer [National President] of Uganda, had completed his studies from Jamia Ahmadiyya [Rabwah], Pakistan, and had returned to Uganda. In 1980, he sent Mala Ghala Sahib along with five other Khuddam to study in Pakistan. In December 1980, Mala Ghala Sahib enrolled into Fasl-e-Khaas in Jamia Ahmadiyya Rabwah and completed his studies on 1 March 1988.

With regards to his studies during his time at Jamia, the principal at that time, Syed Mir Mahmood Ahmad Nasir Sahib, writes, “Although he may have been weak in his studies, however, he cooperated in all matters and was a very obedient student. He had a simple nature and would remain occupied in worship. He had a habit of meeting elders and requesting them for prayers.” The deceased gentlemen studied in Jamia with due diligence and when Hazrat Khalifatul Masih IVrh had to migrate from Pakistan, he was among those members who performed duties tirelessly and with great courage. 

The current Principal, Mubashar Ayyaz sahib writes about him saying, “We were in Jamia at the same time. He had a very pious nature and a quiet disposition. He would be counted amongst those Jamia Students who had a passion for worship and exercise. His level of obedience was exemplary and worthy of mention. Since I was Naqeeb and Za’eem, I interacted with him on many occasions. I always found him to be very humble and obedient. He had a passion for football and was considered a key player for whichever team he would play for.” 

After completing his education in Jamia, he was officially appointed to Uganda as a Missionary in 1988 and served across several Jamaats. In 2007, the deceased went to Pakistan along with two Ugandan missionaries and had the opportunity to revise the translation of the Quran in Luganda. He completed this task within three months. Perhaps he was weak in his studies during Jamia, however, later on, he continued personal studies and increased his knowledge. The deceased had a passion for tabligh [propagating the message of Islam] and through his tabligh, a large number of people accepted Ahmadiyyat. He would travel extensively on his bicycle for the purposes of tabligh. On one occasion when he was on a tabligh expedition, his wife passed away and there was no way of communicating this to him. When he returned from his trip he discovered that his wife had passed away and the burial had already taken place.

He dedicated his life for the service of his faith and lived a life of simplicity. He was kind hearted, compassionate and caring. He would look after the poor and needy. He was a true devotee of Khilafat and would deem it essential to abide by every command of the Khalifa. I have seen African missionaries and Waqf-e-Zindagis [Life Devotees] – in fact the general African population – that they have a special bond with Khilafat.

Ameer [National President] Sahib Uganda, Muhammad Ali Qahiro Sahib says, “The deceased was an exemplary missionary with a kind heart. He was an individual who would invite others to the path of God and render his services for his faith. Despite suffering many hardships, he never complained about anything, rather he always occupied himself in serving the faith. After the demise of his first wife, he married for a second time, and a short while after that, he married again. One of his wives says, “Throughout his life, I found him to be a loving and kind-hearted man who was content at all times and would always show gratitude to God Almighty.” His daughter writes, “Our father was very loving and patient. He would always care for our needs and would encourage us to act on the teachings of the faith.”

The deceased leaves behind two wives and nine children. May God Almighty shower His mercy on him and grant him forgiveness. May his progeny remain attached to the Jamaat and Khilafat.

(Translated by The Review of Religions)

First Majlis-e-Shura

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First Majlis-e-Shura

Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra felt the need for reform in the system of Sadr Anjuman Ahmadiyya, along with the need of systematic consultation within the Jamaat regarding issues that arise from time to time. This resulted in Hazrat Khalifatul Masih IIra founding the Majlis-e-Shura on a permanent basis in mid-April 1922. 

The establishment of Majlis-e-Shura resulted in the basic organisational structure being complete: the Khalifatul Masih as supreme head and pivotal point of the whole Jamaat; the Majlis-e-Shura presenting suggestions to Khalifatul Masih; Sadr Anjuman Ahmadiyya running parallel by way of implementing reforms, plans and strategies given to them by Khalifatul Masih.

The first Majlis-e-Shura of the Jamaat was held on 15 and 16 April 1922 in Talim-ul-Islam High School, Qadian. Taking part were 52 delegates from various regions of India and 30 delegates from the Markaz. Huzoorra was seated in the northern part of the hall and facing him, seated in a semi-circle were the delegates. 

Hazrat Khalifatul Masih IIra delivered an address at 9:30 on the morning of 15 April which formally inaugurated the session. As this was the inaugural session of Majlis-e-Shura – and first ever of its kind – Huzoorra set out a detailed plan as to how this institution was going to work; objectives, procedures, expectations, scope and vision; this address lasted up to around 12 o’clock midday. The instructions given by Huzoorra to the delegates are that everyone should:

1. Pray to Allah, saying, “I am here only for your sake, so guide me so I stay away from personal desires in any matter”

2. Give the best possible proposal to the matter under discussion

3. Give precedence to reality above emotions

4. Present proposals that are not only right but the best

5. Save time by not repeating proposals that have already been presented for discussion

Having outlined the guidelines, Hazrat Musleh-e-Maudra said:

“God has given me such a mind that I constantly ponder over schemes that can spread righteousness in the world. Some ideas are so tempting that I feel compelled to materialise them. I find it hard to stand a day or a year where I see the Jamaat making no significant progress. I am always anxious to initiate new schemes […] It has come to my mind that our Jamaat is not working for the present but also for the future. Worldly bodies aim at working in the present, preparing reports and presenting them before people. But I have to report to God who sees the future also; this keeps me anxious that what we do today should be a foundation-stone for future plans. So I am concerned about the future and set my eyes on it to see that we are laying foundations for it. Those with narrow visions feel discomfort in doing so but the future generations will invoke blessings on those who lay these foundations for them.” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 297)

Thereafter, Huzoorra set up seven subcommittees to discuss various matters and with this concluded the proceedings of the first day.

The proceedings of the second day started at 7am and concluded at around two o’clock at night – only breaking for prayers and meals. The subcommittees presented the outcome of their discussions and presented their suggestions as regards their respective matters. Having heard the suggestions of the house, Huzoorra made some very important decisions, a few of which were that:

1. Missions should be established in foreign countries with priority being given to the Islamic world as well as Java and the Philippines; such missionaries should be deputed who earn their living alongside doing tabligh

2. A post of Secretary Umur-e-Aama (general affairs) be created in every Jamaat 

3. A register of Rishta Nata (matrimonial affairs) be maintained in every Jamaat

4. As missionaries are sent out for tabligh, waizin (tutors) should be sent out to focus on the tarbiyat (reformation) of members of the Jamaat

5. To motivate the members of the Jamaat to memorise the Holy Quran

6. An English newspaper be launched from the Markaz

7. A system be established to regulate collection of chanda (financial contributions)

8. A journal for women be published from the Markaz

From this first session of the Majlis-e-Shura in 1922, Hazrat Khalifatul Masih IIra graced its annual sessions up to 1960 with his blessed presence and guidance in matters under discussion. 

Huzoorra, addressing the Shura in 1928, said:

“Our Majlis-e-Shura may seem negligible to the world but there will be, there certainly will be, a time when even the members of the most respectable parliaments will not be seen with such honour as will the members of our Majlis-e-Shura because parliaments of the world will fall under it. So, the membership to this Majlis is a great honour; such an honour that if it was bestowed upon a king, he too would be proud of it; there will be a time when kings will take pride in this honour.” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 299)

The True Followers of Ahmad a.s.

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The True Followers of Ahmad a.s.
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Hazrat Mirza Ghulam Ahmad a.s.

O ye people who consider yourselves members of my community! You will be counted as such in heaven when you truly tread upon the ways of righteousness. So, offer the five daily prayers in such fear and with such complete attention as though you were actually beholding God Almighty. Sincerely observe your fasts for the sake of God. Let everyone who is liable to pay the Zakat do so and anyone upon whom the Hajj has become obligatory and who face no hindrance ought to perform the pilgrimage. Do good in a handsome manner and discard vice with disgust. Bear well in mind that no action of yours, which is empty of righteousness, can reach God. Righteousness is the root of all goodness. No action that is rooted in righteousness will go in vain. 

(Hazrat Mirza Ghulam Ahmadas, Noah’s Ark, p. 26)

National UK Shura

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National UK Shura
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AMA UK

The 39th Majlis-e-Shura of the UK Jamaat was held on 23 and 24 June in Tahir Hall, Baitul Futuh, London. 

The highlight of this year’s Majlis-e-Shura UK was that Hazrat Khalifatul Masih V, may Allah strengthen his hand, graced the occasion with his presence and addressed the house. The address being broadcast on MTA means that it is not only Majlis-e-Shura UK that was the addressee of Huzoor’s address but the whole Jamaat naturally becomes Huzoor’s direct audience. 

As the name suggests, Majlis-e-Shura meets for the purpose of Mushawarat or consultation. The system of Shura dates back to the time of the Holy Prophetsa of Islam who, in accord with the Quranic injunction of 

وَ اَمْرُهُمْ شُوْريٰ بَيْنَهُمْ

“…and whose affairs are decided by mutual consultation…”

always consulted the believers or a representative group of believers in a variety of matters to do with the Jamaat and affairs of the state.

Majalis-e-Shura meet annually in every country to touch base, present issues that arise during the year, suggest solutions and propose plans for the betterment and progress of the Jamaat. The proposals are discussed and debated in sub-committees and later in the full-house, and consolidated proposals are then forwarded to Hazrat Khalifatul Masih for final approval and guidance. 

It is then for Hazrat Khalifatul Masih to consider the proposals, but he is, as Head of the Jamaat and as Amirul Momineen, free to approve, reject and grant direction in the matters at hand. This too is in line with the Quranic injunction; as it is only he who receives direct guidance from the Allah the Almighty concerning the Jamaat and it is only he who can draw the best roadmap for the progress of the Jamaat.

In his address, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa reminded delegates of the great responsibility that they have been entrusted with as members of the Majlis-e-Shura. Putting aside any personal interests while presenting suggestions, ensuring that their proposal is, to the best of their knowledge, in the best interest of the Jamaat and that every word they say is based on righteousness should be the key motive behind their contributions towards the Majlis-e-Shura.

Huzooraa reminded the delegates that the funds of the Jamaat were raised only through the chanda (donations) that the Ahmadis pay – putting their own desires and wishes aside – and this means that every penny should be spent with utmost care. 

Huzooraa said that those proposing budgets for their departments should bear this in mind that it is kept limited to necessities; those discussing and proposing approvals should remember the same. However, Huzooraa reinstated, that some departments have greater justified needs than others and their budgets should be considered with those essential expense heads in mind. 

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AMA UK

Hazrat Khalifatul Masih Vaa reminded the Majlis-e-Shura that Tabligh (propagation of Islam) was such a department where a lot of effort is required, and this means that they may require more funds to carry out their plans of propagating the message of Islam Ahmadiyyat, but also that Tabligh department – like any other department – should also take utmost care that the budgets are utilised with great care.

Huzooraa, mentioning the “The Messiah has Come” campaign (where messages are displayed on huge bill boards), stated that some were found to be of the idea that this might have a negative effect on the other initiatives being taken up by the UK Jamaat in terms of propagating the message of peace and love. Huzoor said that the message of the true Islam cannot be propagated without the mention of the Promised Messiah, Hazrat Mirza Ghulam Ahmadas. When Ahmadis in countries like Pakistan, Algeria and other Muslim states are offering huge sacrifices in the name of the Promised Messiahas, why should Ahmadis living in the West shy away from associating themselves with him.

Huzooraa appreciated the efforts of the New Ahmadis Department and guided them as to how better standards of tarbiyat (reformation) could be attained. Huzooraa said that the spiritual and moral standards of born Ahmadis should also be raised as this would have an automatic effect on the moral standards and tarbiyat of new members.

Huzoor concluded his address by leading the house in silent prayers. This was followed by dinner and the delegates and guests of the Shura were fortunate to have this dinner in the blessed presence of Hazrat Khalifatul Masih Vaa.

Hazrat Khalifatul Masih’s address can be accessed in full at www.mta.tv (search UK Shura 2018).

The Islamic Institution of Shura (Mutual Consultation)

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The Islamic Institution of Shura (Mutual Consultation)
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National UK Shura 2018 | AMA UK

Adam Walker, UK

Khilafat is the purest manifestation of Islamic leadership in the absence of a Prophet. As has been expounded by Hazrat Shah Waliullahrh (d. 1762), a great saint of Islam, as a representative of a Prophet, the Khalifa forms the living heart of the spiritual and temporal body that is Islam and the Muslim Umma; further, that the Khalifa is the recipient of Divine inspiration and blessing from Almighty Allah, which is in turn circulated throughout the body of the Umma. (Izalat al-khafa ‘an khilafat al-khulafa, Vol. 1, p. 27)

This beautiful process has been described by the Promised Messiah and Imam Mahdi, Hazrat Mirza Ghulam Ahmadas, through the following vision:

“I saw in a vision that God’s bounties travel in the form of light to the Holy Prophet, on whom be the peace and blessings of Allah, and are absorbed into his chest and proceed thence in numberless tubes whereby they are communicated to every deserving person according to his share.” (Al Hakam, 28 February 1903, p. 7)

While the true reality of Khilafat is bestowed by Almighty Allah on the Khalifa in order to properly function, the wider institution of Khilafat is comprised of many authoritative bodies and individuals all working to facilitate the support of the Khalifa in his objectives as a representative appointed on earth by Almighty Allah. One such institution is Shura or Majlis-e-Mushawarat, which enables the Khalifa to develop and grow the spiritual status of Muslims and society at large through an assessment of the fluid opinions and needs of the Umma and societies across the world.

What Does Shura Mean?

Shura  (شُورَى)is an Arabic word that literally means consultation and, in its simplest form, as an Islamic principle, calls upon Muslims to gather and, through articulate debate and sound reason, form productive opinions and strategies of implementation to be presented to the Khalifa.

There is clear mention of Shura in the Holy Quran, which, amongst other definitions, outlines it as a method by which consensus can be achieved, thus preventing ideological deadlocks that may ultimately lead societies toward disunity:

“And those, who hearken to their Lord, and observe Prayer, and whose affairs are decided by mutual consultation, and who spend out of what We have provided for them.” (The Holy Quran, Ch.42: V.39) 

Writing about this verse, Hazrat Khalifatul Masih IIra explains that it sets out the broad principle of governance on which an Islamic state ought to be based upon. Writing in his Tafsir-e-Kabir, Huzoorra noted:

“This verse lays down (mutual consultation) as the basic principle which should guide Muslims in the transaction of their national affairs. This simple word contains the nucleus of a representative form of government of which the West is so proud. The Khalifa, or Head of the Islamic State, is bound to take counsel with the representatives of the people when he is to take a decision of vital national importance.”

When studying the life and example of the Holy Prophetsa of Islam, it quickly becomes clear that consultation is of the utmost importance. The Holy Prophetsa never shied away from consulting his Companionsra, and even people who were considered the opponents of Islam, on a variety of issues. Hazrat Aishara, the beloved wife of the Holy Prophetsa, is reported to have said:

“The Holy Prophet was most solicitous in consulting others in all matters of importance.”

This was despite the fact that the Holy Prophetsa did not require the advice of those around him. According to Muslims, he was the best of decision makers amongst Almighty Allah’s blessed creation and enjoyed a connection to his Creator whereby he was constantly under the guidance of Almighty Allah. 

Therefore, an individual who is charged with the responsibility of forming part of the process of Shura is a trustee and has an obligation to dispatch that trust with due diligence. 

At times, a trust can be a matter of life and death. For example, during the Battle of Badr, the Holy Prophetsa sought the consultation of his Companions regarding the strategic placement of the heavily outnumbered Muslim army. On taking the advice of Ibn al-Mundhir and other companions, the Holy Prophetsa decided to adjust his strategy and set up camp at a different location. There are countless other examples of Shura in practice during the lifetime of the Holy Prophetsa.

Shura and Khilafat

As mentioned earlier, Shura is an integral feature within the institution of Khilafat and Islam. Highlighting this point, Hazrat Umarra bin al-Khattab, the second Khalifa of the Prophetsa, went so far as to say:

لا خلافة الا بالمشورة

“There is no Khilafat except [that it involves] consultation”

The natural evolution and development of any growing state dictates that its dominion eventually expands over people of diverse societies and cultures. 

The dilemma thus faced by the early Islamic State was how to constructively ascertain the collective and representative opinions, advice and proposals of the Umma. The answer to this question is set out in the below verse of the Holy Quran in which Muslims are instructed to consult with one another by way of Shura:

“And those, who hearken to their Lord, and observe Prayer, and whose affairs are decided by mutual consultation, and who spend out of what We have provided for them.”

This represents the core principle of Shura, yet there are also other benefits to this institution of mercy. The following are some of these benefits as set out by Hazrat Khalifatul Masih IIra:

1. The Khalifa or the Amir comes to know the views of his followers

2. He is helped in arriving at a correct decision

3. Representative Muslims get an opportunity to think about, and take a personal interest in, important State affairs, thus receiving most useful training in matters of administration

4. The Khalifa is enabled to judge the mental and administrative capabilities of different individuals, which helps him to assign the right work to the right person

5. It enables him to know the aptitude, aspirations and tendencies as well as the moral and spiritual condition of the different members of his community, and thus he becomes enabled to affect an improvement, wherever necessary, in his people

The institution of Shura is, therefore, not something to be taken lightly; it is a living and evolving entity that performs a key function in sustaining certain aspects of an Islamic State. 

A second important function of Shura that we learn from the above, is that it also enables the Khalifa to measure the capacity of those who are at his disposal. For the opinions made manifest during this process, coupled with the manner in which they are articulated, present the Khalifa with a direct reflection of the capacity of his devotees, the Muslim community as a whole and their aspirations – spiritual and temporal.

The Ahmadiyya Muslim Jamaat

Shura forms a central artery within the Ahmadiyya Muslim Jamaat, and its genesis across the five successors to the Promised Messiahas has resulted in a well-developed model of Shura within the Jamaat. 

The Shura officially gathers once a year and falls directly under the Khalifa, with no intermediary between the two. The council consults on administrative matters relating to finance, education, missionary projects and other affairs of the community – forwarding its’ consensus and proposals to the Khalifa for consideration.

Within the Jamaat, Majlis-e-Shura also acts to help to pre-emptively resolve any prospective issue that might arise between differing parties and thus strengthen the bonds of brotherhood. 

In March 1908, Hazrat Khalifatul Masih Ira launched an initiative called Majma al-Ikhwan (an Association of Brothers), where he published several guidelines for the implementation of this proposal with the second one being, “Mutual consultations and prayers should be the tool of cooperation.” (Al Hakam, 10 March 1908)

In addition to the formal system of Shura, there also exists a personal system whereby members can either arrange a sitting (mulaqat) with the Khalifa or write to him directly and discuss any issue they feel to be of importance. It is not uncommon for new initiatives to be put into motion as a result of direct communication. 

This cannot be said to be an absolute form of Shura, as described above but does share many of the benefits of the Institution of Shura. Commenting on the system of mulaqats, with regards to the practice of Hazrat Khalifatul Masih Ira – which is indicative of all five Ahmadi Khalifas – Hazrat Chaudhry Muhammad Zafrulla Khanra said in an interview, “He was blessed with a regal personality, a commanding stature, and his court was open to each and every one.” (The Way of the Righteous, p. 199)

Concluding Thoughts

Shura is an integral part of not only Islamic Governance but also the social structures upon which society is built. In essence, the institution of Shura offers each and every individual, tribe, community, religion and nation, a voice by which it can actively affect change within their wider communities. It provides a safe and proactive medium by which new and innovative issues can be assessed so as to ascertain what is best for the collective and the individual.

The real issue which faces Muslims is how to react to, and value, this blessed institution? While Shura is a central pillar of Islam, a mercy, its full benefit can only be realised, God willing, if those entrusted with partaking in it recognise and react to its true worth.

The System of Mushawarat in Jamaat-e-Ahmadiyya

Al Hakam
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The System of Mushawarat in Jamaat-e-Ahmadiyya
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Islam International Publications

Publisher: Islam International Publications 

Pages: 461


The book in review here is the English rendering of the Urdu book titled Jamaat-e-Ahmadiyya Ka Mushawarati Nizam. 

As institutions flourish, it becomes imperative that their history is preserved so that the vision at the time of their inception is upheld throughout its various phases of development.

Although the Majlis-e-Mushawarat was formally initiated as a body in the Jamaat by Hazrat Khalifatul Masih IIra in 1922, its history has its roots in the time of the Promised Messiah, Hazrat Mirza Ghulam Ahmadas, and every scheme introduced by the Promised Messiahas can be traced back to the Holy Quran and the practices of the Holy Prophetsa. 

This book takes us back to the Holy Quran where the injunction for consultation to be carried out in matters to do with the Jamaat of the faithful was initially revealed.

It goes on to show how this commandment of Allah was obeyed by the Holy Prophetsa and what benefits of it have been witnessed by history.

Chapter one goes on to cover the nature of Mushawarat as it was in the early days of Islam, up to the time of the four rightly guided Khulafa.

The second chapter sets off by explaining how the Promised Messiahas, from the early days of the Jamaat, had established a consultative body. The first Jalsa Salana, held in 1891 had Shura (consultation in various matters) on agenda.

During the second Jalsa in 1892, it is recorded in history that the Promised Messiahas asked attendees to come up with suggestions relating to the propagation of Islam in Europe and America. Various suggestions were put forward by the attendees among which was one to start publishing a newspaper from Qadian.

The first fiscal budget of the Jamaat was presented and approved during one such meeting on the occasion of Jalsa Salana on 28 December 1907, for the year 1908. The tradition of budgets being presented in the Majlis-e-Shura and then being forwarded for final approval continues to this very day.

So at the start, up to the year 1922, Jalsa Salana served the same purpose as Majlis-e-Mushawarat, along with the many purposes that it served in terms of the wellbeing of the Jamaat.

The first Majlis-e-Mushawarat in the era of Hazrat Khalifatul Masih Ira was held in December 1908, during Jalsa Salana, Qadian. The most pressing issue of this Majlis was whether the Madrasah-e-Ahmadiyya (established by the Promised Messiahas) should be kept running or whether it should be shut down. It was in this Shura that a young Hazrat Mirza Bashiruddin Mahmud Ahmadra firmly stood for the decision of the Promised Messiahas to be upheld whatsoever.

Similar was the practice in the time of Hazrat Khalifatul Masih IIra until in 1922 when he felt that the expansion of the Jamaat and its matters required a dedicated body and a separately allocated time for matters to be presented, considered, suggested and sent for final approval.

The book, with eleven chapters in total, covers how the institution of Majls-e-Shura has evolved under the direct guidance of Khilafat-e-Ahmadiyya. From a centralised Shura in the Markaz, to a decentralised institution running in every country and Shura among auxiliary organisations, it is a faith-inspiring story.

The final chapter on “The Legal Status of Majlis-e-Shura” is of particular importance where the difference in the Islamic form of Shura and Western democracy is brought to light. The fact that the Shura can only make suggestions and it is for the Khalifatul Masih to keep, reject or give a new directive altogether is a topic that needs to be read not only by Shura delegates but all Ahmadis in general; it is a good reminder of what Bai‘at stands for and how we need to know what it means to remain behind the Imam, who is undoubtedly a shield for all believers.

29 June – 5 July

Al Hakam
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29 June – 5 July

29 June 1955: Hazrat Musleh Maudra arrived in the Netherlands. It was his second European tour, the first one in 1924 to deliver a lecture at the Wembley Conference on Living Religions. One of the purposes this time was to seek medical treatment. Huzoor survived an assassination attempt, which left him with a major nerve, two arteries and 2.25 inches of muscle severed. According to one doctor, the blade came in very close proximity of the jugular vein. Despite all this, Huzoorra bore all this with bravery and did not stop the many Ahmadis that had thronged in Rabwah from meeting him. 

30 June 1904: The Promised Messiahas was told in an Urdu revelation that God would fulfill all of his desires. 

June 1944: Prof Abdus Salam Sahib, Ahmadi Muslim Nobel laureate in Physics, got his bachelor’s degree with astonishing scores: 300 out of 300 marks in Mathematics and 121 out of 150 in English (Hons). He stood first at his university, breaking all records in the bachelor’s examinations.

July 1891: The Promised Messiahas was in Ludhiana city. Huzooras stayed in Mahalla Iqbal Ganj at the residence of Shahzada Haider. During his stay there, he also travelled to Amritsar for a religious debate.  

July 1893: The Promised Messiah’sas Arabic book, Tohfa-e-Baghdad, was published. It is narrated that at the same time, Huzooras was occupied in writing his next Arabic book, Karamat-us-Sadiqin. 

July 1899: The Promised Messiahas started writing his book Taryaq-ul-Qulub. This book came out of press years later. Contrary to all claims and allegations, the writing and publishing dates of this book have a gap of many years (written in 1899 and published in 1902). 

June/July 1901: Hazrat Maulvi Abdur Rahman Sahib (the first martyr of Ahmadiyyat) was martyred in Afghanistan in these months, in one of the concentration camps of Kabul. His only crime was that he accepted the Imam of the time. The news of this sad event reached Qadian in late 1901.

July 1906: Hazrat Mir Muhammad Ismail Sahibra got married in this month. He was the brother of Hazrat Amma Janra (Nusrat Jehan Begum Sahiba) and was very close to the Promised Messiahas. 

July 1906: Another magazine commenced its publication from Qadian, it was Talim-ul-Islam this time. Before this, there were three magazines being published from a relatively small village; The Review of Religions (English and Urdu), Tabib Haziq and Tash-heez-ul-Azhan. 

was its editor and was headmaster of Talim-ul-Islam School also. Hence, the publication of this magazine was done under school administration. The primary purpose was to spread the true meaning and interpretation of the Holy Quran. This magazine contained brief notes taken from Quran classes conducted by Hazrat Hakim Maulvi Nuruddin Sahibra, with a gist of his Arabic interpretation of Holy Quran and the interpretation of the Quran by the editor. Moreover, this magazine used to publish revelations of the Promised Messiahas as well as news about school events. This magazine remains a primary source of the unique interpretation of the Quran by Syed Sarwar Shah Sahibra. Unfortunately, this magazine could not endure, and from May 1907 it was published as an appendix of The Review of Religions. 

2 July 1947: Hafiz Qudratullah Sahib reached The Hague, Netherlands, after a short stopover in England to establish the Ahmadiyya Muslim Mission. At the outset of this huge task, he rented a small room and started his mission.

3 July 1955: Hazrat Musleh Maudra arrived in London (after a stop-over in the Netherlands) during his aforementioned tour. 

4 July 1944: Hazrat Musleh Maudra initiated the scheme of Hilf-ul-Fudul in Qadian. This was a revival of the 7th-century alliance created by various Meccans, including our beloved Prophet Muhammadsa, to establish fair commercial dealing and safeguarding the rights of marginal segments of society. Huzoorra said that those who liked to be part of this scheme should often pray Istikhara (a specific Islamic prayer to seek the best outcome in a matter).

4 July 1948: Hazrat Musleh Maudra delivered an important lecture in Town Hall, Quetta about the future of Pakistan. This lecture belongs to the series of lectures delivered after the partition of the Indian subcontinent.

5 July 1949: Hazrat Nawab Muhammad Din Sahib passed away. This ex-civil servant rendered tireless services for the purchasing and acquiring of the land of Rabwah. Hazrat Musleh-e-Maudra lauded his efforts. 

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

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