Independent. Africa? The Need for Prophethood. Islam s Teachings on Slavery. Hazrat Safiyyah ra - Final Part. A Turning Point in History - Karbala

Transcription

1 december vol issue twelve Independent Africa? The Need for Prophethood Islam s Teachings on Slavery Hazrat Safiyyah ra - Final Part A Turning Point in History - Karbala

2 The Promised Messiah as and imam mahdi The Holy Prophet Muhammad sa prophesied that the Promised Messiah as would be raised near a white minaret, east of Damascus. This prophecy was fulfilled with the advent of the Promised Messiah as from Qadian, India, a city directly east of Damascus. world faiths Divine Providence Have they not travelled in the He enforces His own will. It is I have seen the affliction of my earth that they could see what the Benevolence and Generosity people who are in Egypt, and was the end of those before them? of God Almighty that He have heard their cry because of founder of the review of religions makhzan-e-tasaweer They were mightier than these in power and they left firmer marks in the earth. But Allah seized them for their sins, and they had no one to protect them from Allah. That was because their Messengers accepts the supplications of His servants; otherwise, it would not be inconsistent with His Godhead and Providence that He should always enforce His will. When He says: And We their taskmasters; I know their sufferings, and I have come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land to a good and broad land, a land Hazrat Mirza Ghulam Ahmad as, the Promised Messiah and Mahdi was born to a noble family in Qadian, India. From an early age he had a keen interest in religion and developed a love for the Holy Prophet Muhammad sa. He was also known for his honesty, friendliness and resolve. Over time his knowledge and understanding of religion and its application to society deepened. Being a Muslim it was his firm belief that all religions were true at their source but with the passage of time had drifted away from their original teachings; he upheld the dignity of religion and demonstrated its relevance to everyone. His earnest defence of religion was ultimately blessed when he started to receive direct revelation from Allah a blessing that he continued for the rest of his life. Hazrat Ahmad as had established himself as a respected writer and had written over 80 books. His writings have been translated into more than 60 languages and continue to inspire readers to this day. One of his greatest scholarly works was The Philosophy of the Teachings of Islam, prepared as a paper and read out at the Conference of Great Religions in He also wrote a fascinating treatise in 1899 entitled Jesus in India, a book that uncovered remarkable evidence of Jesus s as journey to India. In 1902 the Promised Messiah as initiated The Review of Religions which has covered a vast array of topics on religion, philosophy and contemporary issues of the day. It is the longest running English magazine in defence of Islam and the values it teaches. came to them with manifest Signs but they disbelieved; so Allah seized them. Surely, He is Powerful, Severe in punishment. Islam, the Holy Qur an, Ch.40:V Abu Khizamah reported: His father asked, O Messenger of Allah, the incantations we use, the medicines which heal us, and our fortifications will try you with something of fear (Ch.2:V.156) - at the time He desires to enforce His will. There is sometimes fear and sometimes hunger, and sometimes there is a decline in wealth, or a loss in trade, or poor harvest, or death of children or lost fruits and harmful results. These are trials from God Almighty. Islam, the Promised Messiah as, The Essence of Islam: Volume II, p flowing with milk and honey. Judaism and Christianity, Exodus, 3:7-8 Every assembly which is for the sake of Heaven will in the end be established, and every assembly which is not for the sake of Heaven will in the end not be established. Judaism, Mishnah, Abot, His mission was to revitalise the truth that all religions held within them and to revive the teachings of Islam. It was through this that he would bring mankind together and establish everlasting peace. In 1889, under Divine Guidance, Hazrat Ahmad as founded the Ahmadiyya Muslim Community a community that has since grown in its stature and strength and has remained active in conveying the message of Islam to the ends of the earth. From 1889 until the time of his demise in 1908 tens of thousands of people accepted him. This blessing has continued and will continue through his Khulafa (successors). Currently under the fifth successor, we are seeing that the tide of acceptance is worldwide and that the message of Prophet Ahmad as has really reached the ends of the earth. against the enemy; do they repel anything from the providence of Allah? The Messenger of Allah sa said, They are part of the providence of Allah. Islam, the Holy Prophet Muhammad sa, Hadith of Tirmidhi 4:14

3 contents december 2013 Vol.108 issue twelve Letters 18 Africa s True Independence Africa has the potential to lead the world but how? Hazrat Mirza Masroor Ahmad aba, Head of the worldwide Ahmadiyya Muslim Community, Khalifatul Masih V 26 The Need for Prophethood Why is there a need? Hazrat Mirza Ghulam Ahmad as, the Promised Messiah and Imam Mahdi 36 Islam and the Holy Prophet Muhammad s sa Teachings on Slavery Was Islam responsible for the emancipation of slavery? From the Life and Character of the Seal of Prophets Vol. II. Hazrat Mirza Bashir Ahmad ra 50 The Noble Wives of the Holy Prophet Muhammad sa Final part on the life of Hazrat Safiyyah ra, the noble Jewish woman who was enslaved during a defensive war, freed by the Prophet sa, and became one of the greatest servants of Islam. Hafiz Muzaffar Ahmad, Rabwah, Pakistan 60 A Turning Point in History - Karbala The tragic martydom of the grandson of the Holy Prophet Muhammad sa during the month of Muharram Muhammad Tahir Nadeem, guilford, uk 70 A Journey of Spiritual Guidance Khalifah of the Promised Messiah as Visits Germany - Part II of II Adapted from an Urdu article by Abdul Majid Tahir 50 60

4 THE ECONOMIC SYSTEM OF ISLAM (An English rendering of Islam ka Iqtisadi Nizam) Hadrat Khalifatul-Masih II, Mirza Bashir-ud-Din Mahmud Ahmad (may Allah be pleased with him) As we pass through one of the worst global economic crises of modern times, numerous questions abound how can we establish an economic system that is just and equitable? How can we remove the seemingly perpetual gap between the rich and the poor? Can a global financial crisis ever be avoided? So many solutions have been tried and tested, and ultimately have failed. It would be all the more intriguing, therefore to cast a glance on the economic model presented by Islam. On February 26 th, 1945, one of the greatest visionaries of the 20 th century, Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad ra, the 2 nd worldwide Head of the Ahmadiyya Muslim Community, delivered an epic lecture in Lahore, in which he outlined in great-depth the economic system taught by Islam. Drawing on the Holy Qur an, the lecture spells out the responsibilities of both the rulers and the ruled, and leaves no doubt that the Islamic system of governance is fundamentally democratic, based on free and fair elections in the best sense of the word. A proper governance structure is a pre-requisite for the establishment of the Islamic economic system it would be impossible to have an Islamic economic system in an otherwise corrupt political and social environment. Islam presents a comprehensive economic model to follow, which is based on absolute justice and fairness. What is fascinating is how relevant the lecture is to the current economic plight faced globally. To read this book in full visit: Note about references Verse references to the Holy Qur an count Bismillah (In the Name of Allah ) as the first verse of each Chapter. In some non-standard texts, this is not counted. Should the reader refer to such texts, the verse quoted in The Review of Religions will be found a verse earlier, i.e. at one verse less than the number quoted in this journal. For the ease of non-muslim readers, sa or (saw) after the words, Holy Prophet, or the name Muhammad, are used normally in small letters. They stand for Sallallahu alaihi wa sallam meaning peace and blessings of Allah be upon him. Likewise, the letters as or (as) after the name of all other prophets is an abbreviation meaning peace be upon him derived from Alaihis salatu wassalam which are words that a Muslim utters out of respect whenever he or she comes across that name. The abbreviation ra or (ra) stands for Raziallahu Ta ala anhu and is used for Companions of a Prophet, meaning Allah be pleased with him or her (when followed by the relevant Arabic pronoun). Finally, rh or (rh) for Rahemahullahu Ta ala means the Mercy of Allah the Exalted be upon him. In keeping with current universal practice, local transliterations of names of places are preferred to their anglicised versions, e.g. Makkah instead of Mecca, etc. Management Board Chairman: Munir-Ud-Din Shams Secretary: Syed Amer Safir Board Members: Mubarak Ahmad Zaffar, Ataul Mujeeb Rashed, Naseer Qamar, Abdul Baqi Arshad, Abid Waheed Ahmad Khan, Aziz Ahmad Bilal Chief Editor & Manager Syed Amer Safir Editorial Board Amtul Razzaq Carmichael, Bockarie Tommy Kallon, Fazal Ahmad, Hassan Wahab, Hibba Turrauf, Jonathan Butterworth, Mansoor Saqi, Munazza Khan, Murtaza Ahmad, Nakasha Ahmad, Navida Syed, Sarah Waseem, Tariq H. Malik Web Developer & IT Hibba Turrauf Associate Editors Nakasha Ahmad, Tariq H. Malik (Sub-Editor: Mariam Rahman) Sub-Editors Head: Hibba Turrauf Sub-Editors: Ayesha Malik, Nusrat Haq, Maryam Malik, Amina Abbasi House Style Guide Head: Maleeha Ahmad Sub-Editors: Sadia Shah, Humaira Omer Proofreaders Head: Munawara Ghauri. Deputy: Farhana Dar. Proofreaders: Abdul Ghany Jahangeer Khan, Hina Rahman, Amina Abbasi Staff Writers & Researchers Arif Khan, Tazeen Ahmad Distribution/Subscription Head: Mohammad Hanif Team: Sami Ullah Art Editor S. Taalay Ahmad Print Edition Designer Ahsan Khan Indexing/Tagging Team Head: S. Taalay Ahmad. Deputy: Amtus Shakoor Tayyaba Ahmed. Team: Humaira Omer, Humda Sohail, Mirza Krishan Ahmad, Ruhana Hamood, Mubahil Shakir, Adila Bari, Hassan Raza Ahmad Twitter Hibba Turrauf, Mala Khan, Nudrat Ahmad

5 JANUARY 2013 Brief History of Ahmadiyyat in Canada 38 JULY 2013 Angels Echoing the Kalimah in the City of Angels 38 Inauguration of the Tahir Hall 60 Keynote Address at the Montage, Beverly Hills 50 Reception by Premier of Ontario 50 LA Times Interview Khalifah of the Promised Messiah 72 The Truth Behind the Untold Story 14 Mercy of God 20 VOL ISSUE ONE Aerial photo of Peace Village in Vaughan. VOL ISSUE SEVEN FEBRUARY 2013 History in the Making Guest Impressions 34 AUGUST 2013 The Power of Prayer 8 Reflections on the EU Parliament Event 64 Religious Trends in America Spiritual but not Religious 28 Exclusive - Life and Character Vol. II 28 Islam and Science - Concordance or Conflict? 36 VOL ISSUE TWO Truth Behind the Untold Story - Final Part 16 VOL ISSUE EIGHT Mosque Opens in Vancouver to Provide Peace & Security 56 MARCH 2013 First Jamiah Ahmadiyya in Mainland Europe 26 SEPTEMBER 2013 Chimes of Messiah 8 16 The Beginning of Creation in Scriptures of Different Religions 34 Khalifaul Masih V aba visits Germany 52 Khalifah of the Promised Messiah as at the Houses of Parliament 46 VOL ISSUE THREE Purpose of the Advent of the Promised Messiah as 8 VOL ISSUE NINE Guests Reflect on the Houses of Parliament Event 62 APRIL 2013 True Philosophy of Salvation 8 OCTOBER 2013 The Purpose of Creation 8 Mother of the Believers - A ishah ra 16 Revelation of Injunctions Regarding Pardah (covering) Life and Character of the Seal of Prophets 30 Noble Wives of the Prophet Muhammad sa - Hazrat Safiyyah ra 32 VOL ISSUE FOUR Khalifah of the Promised Messiah Tours Germany 64 VOL ISSUE TEN Khalifah of the Promised Messiah as Visits Canada - Final Part 58 MAY 2013 A Message of Peace 8 NOVEMBER 2013 Khalifah of Promised Messiah Sends Letter to Russian President 30 Holy War Final Part 40 Syria - A Religious Heritage th Peace Symposium 62 Medical Consequences of Nuclear War 46 VOL ISSUE FIVE Re-Emergence of Islam In Spain 82 VOL ISSUE ELEVEN The World in Need of a Reformer 74 JUNE 2013 A Message of Peace - Part 2 8 DECEMBER 2013 The Need for Prophethood 26 Series 18 Islam s Teachings on Slavery 36 Historic Opening of Mosque in Valencia 48 Hazrat Safiyyah ra - Final Part 50 VOL ISSUE SIX Khalifah of Promised Messiah in Spain 56 VOL ISSUE TWELVE A Turning Point in History - Karbala 60 The front covers of our 12 Editions in 2013 Khalifah of Islam Visits Canada KEY TO PEACE- GLOBAL UNITY HISTORIC ADDRESS at the EU PARLIAMENT CAN MUSLIMS INTEGRATE INTO WESTERN SOCIETIES? THE HOLY WAR The great debate between Christians & Muslims in the subcontinent THE CRITICAL STATE OF WORLD PEACE THE RE-EMERGENCE of ISLAM in SPAIN The Life and Character of the Prophet Muhammad sa A ishah ra Noble Wives of Prophet Muhammad sa MOSQUE AN ABODE of PEACE & SECURITY SYRIA IN CRISIS INDEPENDENT AFRICA? HISTORIC VISIT of KHALIFAH of the PROMISED MESSIAH to CALIFORNIA ISLAM - A RELIGION of PEACE & COMPASSION THE FOUR FUNDAMENTAL ATTRIBUTES of GOD To order back issues info@reviewofreligions.org Subscribe 12 editions for just 15 gbp or $30 Usd

6 LETTERS Jihad of The Pen is True Jihad Today of the preparations that the opponents of Islam are now making. They are not lining up armies. They are publishing rather blossoms; his prayers sprouting out like roses to the altar of the most High. His work is renewed every now, Allah, on certain occasions in the Holy Qur an, swears by certain objects, thereby giving them honour and prestige over others. On one such occasion, Allah swears by the pen and by that which they write to attest to the sanity of the Holy Prophet Muhammad sa. After refuting the allegations of he being a madman, Allah goes on to describe the unending reward that is reserved for the Holy Prophet sa and the sublime moral excellences with which he was sent to the world (Ch.68:Vs.2-5). In these verses, Allah sets the basis for how and with what means, allegations against magazines and books. We also should, therefore, pick up our pen and answer their attacks with magazines and books. (Malfoozat, Vol. 8, p. 20). In answering this call, Majlis Ansar Sultan-ul-Qalam around the world are tirelessly engaging in a bloodless, intellectual Jihad of the Pen by publishing refutations and expounding on the the noble character of the Holy Prophet Muhamnad sa. Sohaib Awan Chairman, Muslim Writers Guild of America but he regresses not, he has been given the task to penetrate the fortified walls of human hearts to which God has not given access to anyone unless He so wishes, yet this man does not relent. He has crowds of supporters around him and spread about, yet he is alone, carrying a burden only he understands and those who bore it before him. Yousaf Khan Missionary, The Ahmadiyya Muslim Community, Ecuador Contribute with your viewpoint in Letters the Holy Prophet sa should be refuted and how his noble character should be established in the world. By swearing by the pen, the task of establishing the Khalifah of the Promised Messiah s Expedition to Establish Peace lofty character of the Holy Prophet sa is left to be completed by education, rational argument, and persuasion - all of which are best accomplished with the employment of the pen. For the sole purpose of reestablishing the beautiful character of the Holy Prophet sa, Allah raised the Promised Messiah as with the title of the Prince of the Pen. In his intense desire to fulfill this purpose, the Promised Messiah as writes, Think Whenever hard work assails you, think of a man whose lofty aim is to save mankind from the seemingly inevitable disaster laying siege. Imagine a man who travels from country to country, a reminder incarnate, not tiring in the least, neither caring for the travails of journeys. Consider that his determination is not maimed no matter how many persons relate their stories of pain and suffering, editor@reviewofreligions.org 10 The Review of Religions december 2013 december 2013 The Review of Religions 11

7 Over 120 years ago in a tiny and deserted village in the Punjab, India, Hazrat Mirza Ghulam Ahmad as made an incredible claim that he was the Promised Messiah prophecised by the Divine scriptures of different religions and the Imam Mahdi who the Muslims had long awaited. When he first made his claim, he was unknown and with no resources And he said he would achieve this not with the sword, but rather purely through peaceful dialogue, prayers, and unassailable arguments and rationality. with a seemingly impossible mission before him. The majority of Muslims, and also Christians, turned vehemently against him. Despite this, he would claim that he would most certainly succeed in his mission to revive the true teachings of Islam, rejuvenate the faith in Muslims and unite mankind to worship the One God. And he said he would achieve this not with the sword, but rather purely through peaceful dialogue, prayers, and unassailable arguments and rationality. A poster along a busy road in Kasoa, Central Region in Ghana, showing a picture of Hazrat Mirza Ghulam Ahmad as of Qadian. Photo by Umar Safir. Over these last 120 years, the community he established the Ahmadiyya Muslim Community - has grown to become the most dynamic Muslim community in the world, now established in 204 countries of the world. In Africa alone millions follow Islam Ahmadiyyat, whilst tens of millions around the world count themselves as his loyal followers.

8 Introduction to Africa s True Independence A Keynote Address by Hazrat Mirza Masroor Ahmad aba His Holiness Mirza Masroor Ahmad aba, the current worldwide Head of the Ahmadiyya Muslim Community and Fifth Khalifah of the Promised Messiah, lived for eight years in the great continent of Africa. As a young man some thirty years ago, he devoted his life in the service of his faith. Service to humanity forms an integral part of Islamic belief; to discharge the rights of mankind is as essential as worshipping the Divine. Love and compassion towards all has been a hallmark of the Ahmadiyya Muslim Community since its inception. Hazrat Mirza Nasir Ahmad rh, the Third Worldwide Head of the Ahmadiyya Muslim Community and Third Khalifah (Successor) to the Promised Messiah, was the first Khalifah of the Promised Messiah to travel to Africa in person, in During his epic travels in the continent he witnessed at first hand the needs of the African people. Inspired by the touching scenes on his visit, Hazrat Mirza Nasir Ahmad rh established the Nusrat Jehan Scheme, the aim of which was to establish schools, hospitals and clinics, often in remote areas where such facilities were unavailable. Many Ahmadis served and continue to serve, selflessly in African countries through this scheme, devoting all their energy and skills to helping Africans in education and healthcare, often in remote areas of Africa. Hazrat Mirza Nasir Ahmad rh sent the young Mirza Masroor Ahmad aba to Ghana under the Nusrat Jehan Scheme. His Holiness advised Mirza Masroor Ahmad aba that by virtue of belonging to the family of the Promised Messiah the founder of Ahmadiyya Community he should set a good example, as people would observe his conduct closely. Leaving his wife and baby daughter behind, in their hometown, Rabwah, in Pakistan Mirza Masroor Ahmad aba travelled to Ghana for the purpose of serving as a teacher and then later as a principal in some of the most deprived areas of the country, joining scores of other Ahmadis who had similarly dedicated their lives and were serving in various in Africa. His family later joined him at a time when Ghana was passing through difficult economic circumstances. Mirza Masroor Ahmad aba experienced life first-hand in Africa; fetching water from the wells, travelling on dirt roads on the bone-shaker vehicles with its wooden benches, and most importantly, coming into contact with thousands of Africans and becoming acquainted first hand with their disposition and needs. His Holiness helped the school he was posted at to grow to such an extent that he would have to travel himself to obtain the building materials for its construction in Ghana. Having served in Africa for 8 years, it is little wonder then that after he was Divinely bestowed with the mantle of Khilafat and became Supreme Head of the worldwide Ahmadiyya Muslim Community, Hazrat Mirza Masroor Ahmad aba inspired and initiated an array of wide scoping projects to provide healthcare and education to deprived areas in Africa. Dedicated teams of Ahmadis are currently working all across Africa in projects to install water wells and supply energy to African villages, operate free medical camps to provide food, medical aid and essential needs to those in requirement. To date, the Water For Life project has installed hundreds of water wells in Africa providing water to nearly 100,000 people; in total over 800 water wells have now been established. The Nusrat Jehan scheme now operates over 600 secondary schools in 12 African countries. In Burkina Faso, eye clinics run by the Ahmadiyya Muslim Community, have conducted over 4000 operations. In Mali, Niger, Benin, Sierra Leone and Ghana model villages are being formed to provide light by solar power and water pumps for irrigation and clean drinking water. These model villages will also provide computer training, sewing december 2013 The Review of Religions 15

9 classes, street lights, vocational schools and other facilities. Over 200 solar energy systems have been installed in numerous African countries. Thirty nine hospitals and clinics are being run across Africa by the Ahmadiyya Muslim Community. In countries such as Liberia, Benin, Ivory Coast and Sierra Leone, free medical camps have been set up inside villages. Just last year alone over 20,000 patients were seen and hundreds of thousands of people were provided with food. This is a mere fraction of the work being conducted by the Ahmadiyya Muslim Community in Africa. His Holiness is leading this massive campaign to enable Africans to become self-sufficient. To this end the Ahmadiyya Muslim Community has, in several areas where water wells have been installed, trained the locals so that in future, they are able to stand on their own feet. Indeed all the services being rendered by the Ahmadiyya Muslim Community to Africans are done indiscriminately, regardless of faith or tribe When His Holiness calls for the world to help Africa, he speaks from a sense of deep-seated honesty and integrity derived from his personal experiences. I have lived in Africa His Holiness said at the Ahmadiyya Pan African Association in London in 2010, I can testify that there are many supremely intelligent African people. When a well-educated person goes to Europe, America and other countries then the locals cannot help but be impressed by his intelligence. Thus, nature has not been unjust to anyone; rather, it is humans who do not utilise the capabilities bestowed upon them in a proper manner. His Holiness has repeatedly delivered a similar message to all Africans: I truly believe that the time is fast approaching for Africa to lead the world! And in order to lead the world it is necessary to bring about revolutionary changes within you. Every citizen and every leader must put aside their own thoughts and interests in order to strengthen, consolidate and serve the national interest. Thus when his Holiness speaks about this great Continent, he speaks from the heart; His message in regards to what Africa needs to do to obtain true and everlasting independence, is essential for all of us to study in detail. The English Rendering of the 5 Volume Commentary of the Holy Qur an One of the most comprehensive commentaries of the Holy Qur an ever written. Commentary by Hadhrat Mirza Bashir-Ud-Din Mahmud Ahmad (ra) Read it online at: Or Purchase the print version at: AMA GALLERY UK 16 The Review of Religions december 2013

10 Africa s True Independence Keynote Address by Head of the Worldwide Ahmadiyya Muslim Community at Africa at 50 Event. On 23rd November 2013, the Ahmadiyya Muslim Jama at celebrated the 50th Anniversary of the independence of Algeria, Burundi, Malawi, Rwanda and Uganda with an event organised by the Ahmadiyya Muslim Community s Pan-African Association. The keynote address of the event was delivered by the 5th Khalifah of the Promised Messiah and Worldwide Head of the Ahmadiyya Muslim Jama at, Hazrat Mirza Masroor Ahmad aba. Dignitaries and guests representing a number of African countries attended the function at Baitul Futuh Mosque in South West London. Earlier in the evening, His Holiness held a meeting with dignitaries including the Uganda High Commissioner, Her Excellency Prof Joyce Kakuramatsi Kikafunda and Ghana s Leader of the Opposition, Hon Nana Akufo-Addo.

11 After reciting Tashahhud, Ta awwuz and Bismillah, Hazrat Khalifatul Masih V aba said: All distinguished guests Assalamo Alaikum Wa Rahmatullahe Wa Barakatohu - peace and blessings of Allah be upon you all. I would first of all like to thank the Pan-African Association for inviting me to today s event. I would also like to thank our distinguished guests and non-ahmadi friends for joining us here this evening. This function, hosted by the Ahmadiyya Community s Pan-African Association, is of great significance and value because it has been organised to celebrate the independence days of certain African countries those being Algeria, Malawi, Rwanda, Uganda and Burundi. Celebrating their days of independence is an expression of our unity and friendship with these countries. In this respect, I would like to say that Islam places great emphasis on the independence of each nation and each people. Islam teaches that to free others from servitude and oppression is a great form of piety that leads to huge rewards from Allah. In Chapter 90 of the Holy Qur an, Allah has very clearly spoken of the need to free others from slavery, to fulfil the needs of the hungry, to help those in need and to care for orphans. The reason for this is that, where on the one hand such acts of kindness will establish an environment of love and affection in society, on the other hand, they will also lead to spiritual progress and be a means of gaining God s nearness. Therefore, true Muslims and Muslim governments, should always promote independence and help others gain freedom, whether it is personal independence or whether it is national independence. The Ahmadiyya Jama at has accepted the Imam of the Age, Hazrat Mirza Ghulam Ahmad as of Qadian, who was sent by Allah to spread the true teachings of Islam. And so, based upon these true teachings, we strive and work towards the achievement of universal independence and self-determination, with the ambition that every single person in the world is able to live autonomously. All people should have fundamental freedoms, such as religious, political, national and civil freedom. We, Ahmadis, particularly seek to draw the attention of governments towards the need to provide all people with these autonomies and wherever we can practically help and assist in this effort we always do so. Indeed, the history of the Ahmadiyya Muslim Community testifies to the fact that we played our role and worked for the independence of the people of Kashmir and for the sake of the independence of the Palestinian people. In a similar vein, wherever we have the opportunity, our members of influence, in which the late Sir Chaudhry Zafrullah Khan ra stands foremost, make great efforts and play their role in helping others gain independence. Certainly, it is because of the true Islamic teachings that the Ahmadiyya Community has always championed this issue and continues to do so today. You may be very surprised to hear that Ahmadis are drawing the attention of others towards this issue today, at a time when almost all countries have gained independence and are apparently free. 20 The Review of Religions december 2013 december 2013 The Review of Religions 21

12 africa s true independence The powerful nations take advantage of the weaker nations and dictate their own preferred policies, and so in this way they have practically enslaved the developing countries. But remember, whilst at a superficial level the vast majority of countries are independent and have formed governments from amongst their own people, yet in reality many developing nations or those that are sometimes referred to as Third World countries, are still heavily influenced and pressured by the major powers of the world. The powerful nations take advantage of the weaker nations and dictate their own preferred policies, and so in this way they have practically enslaved the developing countries. Sadly, the major powers take benefit and advantage of the natural resources of the poorer nations and do not give what is the due right of the weaker nations in return. Thus, clear exploitation of the developing countries and their people is taking place. Further, sometimes local governments are established, who despite being from the same nation and from amongst the same people, do not fulfil the rights of their public. This leads to resentment amongst the masses. Consequently, from time to time, we find that in some countries people stand up against their leaders in protest. Eventually these protests reach extreme levels directly as a result of the frustrations caused by the injustices of the rulers. Such public anger is not only witnessed in the Arab world, but we have seen very recently that some African countries are also suffering from such desperate predicaments. Thus, even today in some countries the people are restless and frustrated. This is also a type of slavery from which people must be liberated - so that peace can develop and so that mutual respect can be established in the world. Remember, in today s world there can only be success and progress when peace is established and where conflicting views or policies do not impede the progress of one s nation. In developed countries we also always observe differences between the various parties. Each party has its own policies and they view their own as the best. However, they never allow such differences to become an impediment in preventing the nation from progressing. For example, if we look at the United States, very recently, a huge economic crisis developed caused by the fact that the Opposition Party had major differences with the Government. However, ultimately, and after lengthy negotiations, they came together for the sake of their nation and were able to solve the crisis and reach a deal. We do not see violent protests or rallies taking place in developed countries, through which national buildings are damaged and the country itself is harmed. We should always remember that to vandalise your own nation s property and to hold extremist rallies does not harm others, but only harms yourself and your nation. If one thinks that adopting extremist measures is the way to have decisions made in their favour they are entirely wrong. Such an approach will cause only harm and will mean that despite achieving independence and freedom, their nation and its people will never succeed or advance. We should always make sure that our differences, our personal egos and party interests are set aside for the greater good, and rather we must prioritise national progress. When we think and act in this way our differences will not be a means of impairment, but will actually play a positive role in our nation s future well-being and development. If we look at Pakistan it is a country that has everything it needs. It has natural 22 The Review of Religions december 2013 december 2013 The Review of Religions 23

13 africa s true independence Africa, with the Grace of Allah, has the ability to lead and guide the world. But you need to work hard and stay united to realise this potential. resources, it has various climates through which, agriculturally speaking, almost all types of crops can be grown. The land is fertile and Allah has granted them the means of water supplies. Despite all of this, the country s development has completely stopped as a direct result of the conflicts, division and terrorism that have plagued the country and taken root. In the same way if we look at Nigeria - whilst it has vast natural resources, in particular huge oil reserves - the country is not progressing and rather is going backwards. This is because internal politics and division have taken hold and because selfish elements are prioritising their personal interests over the common good of the nation. Today, we must all recognise that the world has come to resemble a global village. Terrorist organisations and those groups that are causing disorder are no longer limited to some Asian countries, but have now entered Africa. It used to be thought that terrorists may not move towards Africa, but we now see in Nigeria and certain other countries that such groups are spreading their networks of hatred. They are causing damage to properties and are conducting suicide bombings and various other attacks, all of which are against the national interest. Thus, all nations should remain vigilant, because there is a risk of such extremist groups spreading their webs further afield to those nations, which so far have been saved from their hateful influence. Otherwise, it is not unlikely that every country will come to suffer from terrorism and extremism. As is known from past experience, wherever extremists and terrorists have engrained themselves, the result has been that the progress of that nation has completely stopped and the country s political and national power has disintegrated. And so if all countries do not pay immediate attention to such threats then they may well have to face similar consequences, through which their strength will be weakened. Certainly, where a country s power erodes, it will lead to the major powers seeking to exploit those weaknesses and to try and once again enslave the vulnerable developing countries. Thus, to maintain your freedom and to save yourself from all forms of slavery, it is essential that you do not let your differences prevent the development and progress of your country. Rather, it is essential that you utilise your differences of opinion and policies to build your nation upon the very strongest foundations. Governments should look after their people with love, care and justice. In return, the people should show loyalty to their country. The public should remain within the limits of the law and seek to solve their problems in a peaceful way, rather than unconsciously assisting those who wish to harm the nation. If this belief is developed that the loyalty we owe to our country and the success of our nation are our ultimate priorities, above and beyond all other interests, then success will flow forth. Such attitudes will be the means of making your independence permanent and will open many future avenues of success and progress. Africa, with the Grace of Allah, has the ability to lead and guide the world. But you need to work hard and stay united to realise this potential, so that instead of succumbing to enslavement, you are those who stand at the forefront of the world. Always remember that to celebrate the anniversary of your independence or to commemorate jubilees will only prove of benefit if you march forward with the right attitude and spirit. It will only be beneficial if you are determined to take advantage of your freedom and hold the desire to firmly establish your nation on a path of success so that it can join the rank of those countries that are considered to be fully developed and successful. Allah has granted almost all of the African nations natural resources and He has given its people bright and fertile minds. Thus derive benefit from these gifts from God and find new ways for your country to progress. It is my prayer that may Allah enable all African countries, their people and their governments to understand the true benefits of living together in peace, harmony and unity. It is my prayer that they all realise that prioritising their national interests above their personal interests are the golden keys that unlock the gates to permanent freedom and success. May Allah enable this to be the case. Long live Africa! Thank you. 24 The Review of Religions december 2013 december 2013 The Review of Religions 25

14 The Need For Prophets hazrat mirza ghulam ahmad as, the promised messiah and imam mahdi We present extracts from the writings of Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Imam Mahdi as, on the need for prophets. These are republished from the third volume of Essence of Islam. God Almighty has bound up belief in His own existence with belief in His Messengers. The reason for this is that man is invested with the capacity of believing in the Unity of God as stone is invested with the capacity of flaring up; and a Messenger is like the flint which elicits the spark from the stone by striking it. It is, therefore, not possible that without the flint, that is to say without a Divine Messenger, the spark of the Unity of God may be ignited in a human heart. It is only a Divine Messenger who brings down Tauhid [belief in the Unity of God] upon the earth and it is achieved only through him. God is hidden and displays His countenance only though a Messenger. 1 Prophets are a Manifestation of Divine Unity The misconception that belief in the Unity of God is enough for the salvation of man, and that it is not necessary to believe in a Prophet, is utterly absurd. People who entertain such a belief seek to separate the soul from the body. Belief in the Unity of God can only be established through a Prophet, and is not possible without believing in him. If a Prophet, who is the source of belief in God s Unity, is excluded, Divine Unity cannot be upheld. A Prophet alone is the cause and source and father and fountain and perfect manifestation of the belief in the Unity of God. Through him alone can one behold the hidden countenance of God and realize His existence. On the one hand, the Divine is eminently Self- Sufficient and cares not whether anyone is guided or goes astray; on the other, He desires that He should be known and that His creatures should derive benefit from His eternal mercy. He, therefore, manifests Himself to him whose heart is charged to the highest degree with the natural desire of attaining nearness to the Holy One, and is also filled with utmost sympathy for mankind. God displays to him the light of His being and eternal attributes. In this manner, the person who possesses such superior nature who, in other words, is called a Prophet is drawn towards God. On account of the extreme eagerness with which his heart is charged with sympathy for mankind, he desires by his spiritual inclination, supplication and humility that others too should recognize the God Who has been revealed to him so that they too may attain salvation. He sincerely offers the sacrifice of his own self and, out of the desire that mankind may be revived, strives to the utmost degree and is always ready to suffer many deaths, as is indicated in the verse: december 2013 The Review of Religions 27

15 the need for prophets 2 God is Self-Sufficient, and doesn t stand in need of creatures, but in view of the grief, sorrow, torment, humility, extreme devotion, truthfulness and integrity of such a person, God manifests Himself through His signs to the eager hearts of men. As a result of the earnest supplications of such a person, which create a tumultuous uproar in heaven, Divine signs descend upon the earth like rain and extraordinary happenings are witnessed, which reveal the countenance of God and the world bears witness that God exists. Had the Holy Prophet sa not turned to God with so much supplication, entreaty and earnestness, and had he not offered the sacrifice of his self and accepted a hundred deaths at every step, Divine countenance would never have been revealed to the world, because God Almighty, due to His Self-Sufficiency, is completely independent. He says: 3 4 That is: Allah is independent of all the worlds and It is Our eternal law that those who strive after Us and seek Us with the utmost effort, We show them Our way. The first and foremost in offering sacrifices in the cause of Allah are the Prophets. Everyone strives for himself but Prophets strive for others. People sleep, but the Prophets stay awake on their behalf. People laugh and the Prophets weep for them. They willingly bear hardship for the deliverance of mankind. They do this so that God may so manifest Himself that people should be convinced that He exists, and His existence and Unity may be clearly perceived by them and through such perception mankind might attain salvation. Thus the Prophets suffer death out of their sympathy for their enemies. And when their agony reaches its climax and heaven is filled with their tormented supplications, God Almighty exhibits the brightness of His countenance and manifests His existence and His Unity to mankind through powerful signs. Thus there is no 3 doubt that the knowledge of God and of His Unity is gained by man only through a Prophet and cannot be achieved otherwise. The highest example in this regard was set by our Holy Prophet (peace and blessings of Allah be upon him), who lifted a whole people out of the filth in which they were steeped, and conveyed them to a garden. He provided excellent spiritual food and drink for those who were on the point of death because of spiritual starvation. He raised them from their animal condition to the condition of man, and then civilized them, and made them perfect, and exhibited so many signs that they were enabled to see God, and brought about such a change in them that they began to shake hands with angels. No other Prophet was able to bring about such a complete change in his people, for their followers did not achieve perfection. 5 Prophets Demonstrate God s Existence It should be remembered that it is the Prophets (peace be on them) who demonstrate the existence of God and teach people His Unity. If those holy ones had not appeared, it would have been impossible to discover the straight path with certainty. Though a person of sincere nature, possessing sane reason can, by reflecting on the universe and observing its perfect and well-established order, conclude that there ought to be a Creator of this well-ordered universe, however, there is a world of difference between Ought to be and Is. The Prophets alone (peace be on them) established through thousands of signs and miracles that the Transcendent Being Who comprises all power does in fact exist. Indeed, the degree of comprehension that the need of a Creator may be perceived by the observation of the universe is also a reflection of the rays of Prophethood. Had there been no Prophets, no one would have achieved this degree of reason. This may be understood through the contemplation that, though there is water below the surface of the earth, the maintenance of that water depends upon the water that descends from the sky. When there is a long drought, the underground water dries up and when rain descends the underground water also begins to well up. In the same way, with the advent of a Prophet, reason which is sub-surface water is sharpened and improved; and when over a long period no Prophet is raised the sub-surface water of reason begins to decline and becomes muddied and the worship of idols and all manner of paganism and vice abound. The eye possesses the faculty of sight, yet it needs the light of the sun to be able to see. In 28 The Review of Religions december 2013 december 2013 The Review of Religions 29

16 the need for prophets the same way, human reason, which resembles the eye, needs the light of the sun of Prophethood. And when that sun disappears reason becomes confused and dark; just as you cannot see with the eye alone, you cannot see without the light of Prophethood. As the recognition of God always depends upon the recognition of a Prophet, it is not possible to recognize the Unity of God without him. A Prophet is a mirror for the observance of the Divine. God can only be seen through this mirror. When God Almighty designs to reveal Himself to the world, He raises a Prophet, who is a manifestation of Divine powers, and sends down His revelation to him and manifests His Divine powers through him. It is then that the world comes to know that God exists. 6 Blessings of Obedience to the Holy Prophet sa Know well that Prophets do not appear for mere ostentation or show. If people do not derive any spiritual benefit from them and they do not prove to be a source of grace, it would have to be confessed that their advent is only for show, and that it is without any meaning; but that is not so. Prophets are a source of many blessings and abundant grace. With his coming, a fountain of virtue springs forth. Just as mankind derives benefit from the light of the Sun and its benefit does not stop at any point, in this way, the Sun of the grace and blessing of the Holy Prophet (peace and blessings of Allah be upon him) continues to shine and to bestow benefits upon the fortunate ones. That is why God Almighty has said: 7 This means: Tell them, if you want to become the loved ones of Allah, then follow me, Allah will then love you. True obedience to the Holy Prophet sa makes a person beloved of God, and becomes a means for the forgiveness of sins. 8 Belief in God Cannot Be Perfect without Belief in Prophets QUESTION: Although we believe that mere verbal profession of Tauhid [Divine Unity] cannot ensure salvation and that none can attain salvation by departing from obedience to the Holy Prophet (peace and blessings of Allah be upon him), yet to dispel any possible doubt, we would like to know the true meanings of the verses cited by Abdul Hakim Khan 9, for instance: ANSWER: These verses of the Holy Qur an do not mean that salvation can be achieved without believing in the Holy Prophet sa. They lay down that salvation cannot be achieved without believing in God Who has no associate and in the Last Day; and that belief in God cannot be perfect without belief in Prophets, inasmuch as Prophets illustrate the attributes of God and the true comprehension of God Almighty, without which belief remains imperfect. For instance, the Divine attributes that He speaks, hears, knows the unseen, has power to show mercy and to inflict punishment, cannot be understood except through a Messenger of God. If these attributes are not demonstrated through testimony, the existence of God is not positively established and belief in God has no meaning. A person who believes in God must believe in His attributes also, and for such belief he must believe in the Prophets. For instance, God s attribute of speech can only be appreciated by proof of His word and it is only Prophets who furnish proof of His word. The Holy Qur an comprises two types of verses. One type is Muhkamat [fundamental and explicit], for instance the verse: 30 The Review of Religions december 2013 december 2013 The Review of Religions 31

17 the need for prophets 13 That is: There are those who do not want to believe in both Allah and His Messengers and seek to make a distinction between Allah and His Messengers and say: We believe in God, but not in His Messengers; and seek to separate Allah from His Messengers. There are others who believe in Allah but not the Prophets, or they believe in some Prophets but not in others and desire to adopt a position between the two; these indeed are the confirmed disbelievers. We have prepared a humiliating punishment for such disbelievers. The second type of verse is Mutashabihat [allegorical] which have very subtle meanings. Their true meaning is revealed only to those who are firmly grounded in knowledge. Those whose hearts are afflicted with hypocrisy do not care to follow what is Muhkamat [fundamental] and seek to follow only that which is allegorical. The Word of God is full of Muhkamat [fundamental] verses, whose meaning is clear, and the neglect of which occasions great harm. For instance, one who believes in God but does not believe in His Messengers has to repudiate Divine attributes. This is illustrated by the new sect of Brahmus who proclaim that they believe in God but do not believe in the Prophets. They repudiate the Word of God, while it is obvious that if God hears He also speaks. If His speaking is not established, His hearing is also not proved. Thus these people become like atheists by repudiating Divine attributes. Divine attributes are eternal and everlasting. They are demonstrated only by Prophets. The denial of the attributes of God invariably leads to the denial of God s existence. This shows that belief in God necessarily implies belief in the Prophets (peace be on them), without which belief in God is imperfect and incomplete. The fundamental verses not only abound in number, but are also supported by the continuous testimony of the Prophets. Anyone who studies the Holy Qur an and the books of other Prophets will find that they insist upon belief in the Messengers of God as much as belief in God Himself. If the allegorical verses are interpreted in a sense which is contrary to the meaning of the fundamental verses, great harm would ensue therefrom and many other verses would have to be rejected. No contradiction is possible in the Word of God; therefore the implicit must be reconciled with the explicit In the Holy Qur an, the word Allah has throughout been used as connoting the Being Who sends Prophets and Messengers and Books, Who is the Creator of heaven and earth and possesses such and such attributes and is One without associate. It is true that those who have had no access to God s word and are utterly unaware of it, will be judged according to their degree of knowledge, reason and intelligence, but it is not possible that they should achieve the grades and ranks which will be bestowed upon those who follow the Holy Prophet (peace and blessings of Allah be upon him.) The blind obviously cannot arrive at the high stations of those who are guided by the light of Prophethood. This is Divine grace which He bestows on whom He wills. Now, observe the outrage that is committed by Mian Abdul Hakim, who disregards hundreds of verses of the Holy Qur an which proclaim emphatically that the profession of belief in the Unity of God alone is not enough for the achievement of salvation and that faith in the Holy Prophet sa is also essential; and, like the Jews, he twists the meanings of two or three concise verses and insists upon his own interpretation. Every sensible person can realize that if those verses mean what Abdul Hakim opines, then it is goodbye to Islam, and the commandments like prayer and fasting, etc., which have been taught by the Holy Prophet (peace and blessings of Allah be upon him), are rendered vain and meaningless. If it were true that everyone can attain salvation through his fancied version of the Unity of God, then the rejection of Prophets and the repudiation of faith would be no sin and would do no harm. However, there is not a single verse in the Holy Qur an which relieves a Muslim from obedience to the Holy Prophet (peace and blessings of Allah be upon him.) Even if these two or three verses which Mian Abdul Hakim relies upon had appeared to him contradictory to hundreds of verses of the contrary import, he should have subordinated them to the large number of other verses, and should not have disregarded the latter and thus advanced towards apostasy. In truth there is no contradiction in the word of Allah. 32 The Review of Religions december 2013 december 2013 The Review of Religions 33

18 the need for prophets It is only a case of deficient understanding and murky disposition. We should interpret the Word of God Almighty, as He Himself has interpreted it and should not, like the Jews, place another construction upon it. It has always been the way of the Divine Word and of His Messengers, that they seek to guide a hardened disbeliever by instructing him that if he believes in God, and loves Him, and accepts Him as One without associate, he will surely attain salvation. The purpose of this is that if such a person would believe truly in God, he would be enabled by God to accept Islam. The Holy Qur an, which these people ignore, clearly affirms that true faith in God leads to faith in the Holy Prophet (peace and blessings of Allah be upon him), and such a person becomes ready to accept Islam. My own method also is that when an Arya, a Brahmu, a Christian, a Jew, or a Sikh, or any other non-muslim persists in wrong reasoning, I tell him that such discussion will not help him in any way but that if he sincerely believes in God, He will Himself open the way of salvation to him. But by this I do not at all mean that salvation can be achieved without following the Holy Prophet (peace and blessings of Allah be upon him); what I mean is that if a person believes sincerely in God, God will open his heart to belief in the Holy Prophet sa It should be remembered that, in the first place, the true Unity of God cannot be appreciated without following the Holy Prophet (peace and blessings of Allah be upon him.) As I have just mentioned, Divine attributes, which cannot be isolated from the Being of God, cannot be observed except through the mirror of the revelation vouchsafed to a Prophet. They are illustrated in practice only by a Prophet. But even if someone should acquire an imperfect appreciation of them, it would not be altogether free from traces of polytheism till such a one is led by God into Islam by accepting His total obedience. Whatever a believer receives from God Almighty through God s Messenger is a heavenly gift which is not tainted by his own pride and selfesteem, but whatever a person achieves through his own effort is always affected by some taint of polytheism. That is why Messengers have been sent to teach the true Unity of God, and mankind has not been left dependent upon reason alone so that the Unity of God should remain pure and should not be tainted with human conceit. This is why erring philosophers have never been able to grasp the pure Unity of God, inasmuch as they are afflicted with pride, arrogance and conceit, and pure Unity demands the negation of the self. Such negation cannot be effected unless a person sincerely believes that it is a Divine gift in which his effort has no part. For instance, one farmer keeps awake throughout the night and irrigates his field with great hardship, while another one sleeps all night and a cloud arises and rain fills his field with water. Would these two be equal in their gratitude to God? Indeed not. He whose field is irrigated without his labour would be more grateful than the other. That is why the Word of God has repeatedly admonished man to be grateful to God, who sends Messengers to teach him the Unity of God. 14 endnotes 1. [Haqiqat-ul-Wahi, Ruhani Khaza in, Vol. 22, p. 131 (Eng. Translation in The Essence of Islam, Vol.3, p.111)]. 2. Haply thou wilt grieve thyself to death because they believe not. (Holy Qur an, Surah Al-Shu ara, Verse 4). 3. Holy Qur an, Surah Al-e- Imran, Verse Holy Qur an, Surah Al- Ankabut, Verse [Haqiqat-ul-Wahi, Ruhani Khaza in, Vol. 22, pp (Eng. Translation in The Essence of Islam, Vol.3, p )]. 6. [Haqiqat-ul-Wahi, Ruhani Khaza in, Vol. 22, pp (Eng. Translation in The Essence of Islam, Vol. 3, p )] 7. Holy Qur an, Surah Al-e- Imran, Verse [Malfuzat, Vol. 3, p. 55 (Eng. Translation in The Essence of Islam, Vol. 3, p.116)] 9. Abdul Hakim Khan was a Muslim who turned apostate. 10. Surely, the Believers, and the Jews, and the Christians and the Sabians whichever party from among these truly believes in Allah and the Last Day and does good deeds shall have their reward with their Lord, (Holy Qur an, Surah Al-Baqarah, Verse 63). 11. Nay, whoever submits himself completely to Allah, while he is excellent in conduct, shall have his reward with his Lord. (Holy Qur an, Surah Al-Baqarah, Verse 113). 12. Come to a word equal between us and you that we worship none but Allah, and that we associate no partner with Him, and that some of us take not others for Lords beside Allah. (Holy Qur an, Surah Al-e- Imran, Verse 65). 13. Holy Qur an, Surah Al-Nisa, Verses [Haqiqat-ul-Wahi, Ruhani Khaza in, Vol. 22, pp (Eng. Translation in The Essence of Islam, Vol.3, pp )] 34 The Review of Religions december 2013 december 2013 The Review of Religions 35

19 First ever serialisation of the newly translated Volume II of Hazrat Mirza Bashir Ahmad s ra outstanding biography, Seerat Khatamun Nabiyyin, on the life and character of the Holy Prophet Muhammad sa. Translated from the Urdu by Ayyaz Mahmood Khan volume 11 Hazrat Mirza Bashir Ahmad ra chapter v Conduct of the Holy Prophet sa with Slaves and His Teachings on the Issue of Slavery Masjid Quba, the first Mosque built in Islam Issue of Slavery and the Holy Prophet sa War possesses a fundamental relationship with the issue of slavery and Badr was the first formal war to have taken place between the disbelievers and Muslims. For this reason, in mentioning the battle of Badr, the question naturally arises as to what teaching the Holy Prophet sa gave with respect to the issue of slavery and what practice he employed in this regard. Hence, prior to moving forward it would not be inappropriate to write a brief note on the issue of slavery. However, this issue is extremely vast and very sensitive. Furthermore, in order to comment upon this issue one is compelled to take up many other discussions, for which there is not sufficient room here. Moreover, in my capacity as a historian, I cannot overly involve myself in such academic discussions. Therefore, on this occasion, I shall only cast a brief glance upon this issue from a fundamental perspective; and even in this regard, I First and foremost it should be understood that as elaborated upon in Encyclopaedia Britannica, slavery actually began in the world as a result of war. shall confine myself only to such issues as relate directly to the teachings of the Holy Prophet sa and his practice. First and foremost it should be understood that as elaborated upon in Encyclopaedia Britannica, slavery actually began in the world as a result of war. Initially, the manner in which people were forced into slavery was through the aftermath of war between two tribes, two nations, or two countries. As a matter of

20 the life & character of the seal of prophets History reveals that this practice gradually became so widespread that the number of slaves in certain countries even surpassed the actual population of the residents themselves; and the practice of slavery became an essential part of civilisation and society. fact, quite often, many or all of the males belonging to the defeated nation would be executed; and the women and children (except for those who were considered worthy of death), would be taken captive and made slaves. Thereafter, these slaves would be subjected to various types of work and labour. After this, on the one hand, civilisation and commerce progressed in the world, and the demand for labourers and servants also began to grow. On the other hand, the practical experience of making women and children into slaves demonstrated that an excellent and easy method by which service and labour could be generated, was to enslave the people of a defeated nation. For this reason, gradually the practice, which then became prevalent, was that except for those people who for some reason were considered worthy of death, even the men of a defeated nation were made slaves as opposed to being killed. They would then be subjected to forced labour in various domestic, national and individual tasks. As such, history reveals that this practice gradually became so widespread that the number of slaves in certain countries even surpassed the actual population of the residents themselves; and the practice of slavery became an essential part of civilisation and society. These slaves were considered to be the full property of their master, and he possessed the right to keep them as he so willed, use them for whatever task he wished, give them any punishment he desired and sell them to another individual whenever and however he so pleased. Ultimately, this system took on such a vast nature that even the offspring of these slaves were considered to be the property of their master, and in this manner a continuous and never-ending practice of slavery became prevalent. Furthermore, people eventually realised that this was a very profitable practice, whereby service could be derived from servants and labourers for absolutely nothing. It was not necessary to give them a wage, etc., and the slave was compelled to perform any service in all circumstances. As a matter of fact, aside from service, other benefits could be derived from them as well. Hence, aside from the practice of taking in prisoners of war, people invented many other cruel means by which to acquire slaves. For example, without any reason, people would attack a weaker tribe or raid a caravan and capture all of its men and women and make them slaves. Then, the blemish of slavery would continue to forever taint the progeny of these unfortunate people. Therefore, gradually, both just and unjust means of making slaves became customary and established throughout the world. At the time of the advent of Islam, this practice was more or less present in all countries. In the kingdoms of Byzantium, Greece and Iran, etc., hundreds of thousands of slaves were living a life of grief and misery. There was no one to tend to them and in their collective capacity, their state was no better than that of animals. In this era, even in the country of Arabia, there were thousands of slaves. Moreover, the possession of a certain number of slaves was considered to be a necessary part of the property of the affluent. The people of Arabia particularly considered slaves to be immensely contemptible and disgraceful, and would treat them as cruelly as they desired. As such, the severe cruelties inflicted upon such slaves who became Muslim by the chieftains of the Quraish, have been mentioned in Volume I of this book. Upon receiving revelation from God, when the Holy Prophet sa made his claim to Prophethood, one commandment from among his early teachings was that slaves should be treated with compassion and kindness. Moreover, it was in this early era when the Holy Prophet sa began to encourage the freeing of slaves as well. As a matter of fact, in this regard a Qur anic injunction was revealed, that the freeing of slaves was a very good deed. 1 Along with the merit and attraction of the Islamic teaching itself, this particular injunction had a very deep effect on the slaves of Arabia. They began to perceive the voice of the Holy Prophet sa as being the voice of a Saviour. It is for this reason that despite the very ruthless cruelties inflicted upon the Muslim converts by the chieftains of Makkah, Islam began to rapidly spread among slaves. Therefore, as mentioned in Volume I of this book, the ratio of slaves among the early Muslims was extraordinarily high. Moreover, history establishes that even in the early era, 38 The Review of Religions december 2013 december 2013 The Review of Religions 39

21 the life & character of the seal of prophets The Holy Prophet sa not only improved the state of slaves, but also did away with the unjust and cruel practices of slavery for the future as well. these people were not considered lower than others in any way. Subsequently, as Islamic injunctions continued to be revealed, the position of slaves became more and more strong and their conditions continued to improve. Ultimately, except for a difference in administration, where one individual was an officer and the other was his subordinate, no discrimination remained. On the other hand, the liberation movement of slaves continued to gain strength day by day, and the Muslims participated in this scheme with a spirit of healthy competition according to the emphatic teaching of the Holy Prophet sa and his practical example. Hence, the Holy Qur an, books of Ahadith, and history are replete with these accounts. However, in this regard, the question is whether the work of the Holy Prophet sa remained limited merely to that which has been mentioned above, and did the Holy Prophet sa not undertake any practical steps to abrogate the unjust and cruel practice of slavery? Even if that was all, the Holy Prophet sa would still prove be a Grand Benefactor to the world, in that he offered significant services in improving the state of slaves, introduced a movement to free them and gave this movement a practical form. Yet, despite all this, the practical efforts of the Holy Prophet sa in this regard, which may be described as the true motivating spirit of this movement, remain hidden. As far as our research is concerned and this research is not the result of bias, rather, it is based on historical account the Holy Prophet sa not only improved the state of slaves, but also did away with the unjust and cruel practices of slavery for the future as well. In other words, the teaching brought by the Holy Prophet sa relevant to the issue of slavery was divided into two categories, as far as efforts of reform were concerned: firstly, an improvement in the state of existing slaves and steps in securing their freedom; secondly, the establishment of fundamental injunctions for the future. At this point, we shall present a brief overview on both these aspects in light of the teaching presented by the Holy Prophet sa and his practical example. Teaching of the Holy Prophet sa Regarding the Betterment of Existing Slaves Taking natural sequence into consideration, first we take up the discussion which relates to existing slaves. Hence, it should be known that the Holy Qur an states:... Meaning, O ye Muslims! Allah the Exalted commands you to show kindness and benevolence towards parents, and to kindred, and orphans and the needy and towards your slaves and bond-women; And know that surely Allah loves not the proud and boastful. 2 In this verse it has been commanded that slaves should be treated kindly and benevolently. Then He states: Meaning, O ye Muslims! Marry not idolatrous women until they believe; And know that a Muslim bond-woman is better than an idolatress, although she may appear better to you; And O ye Muslims! Give not believing women in marriage to idolaters, until they believe; And know that even a Muslim slave is better than an idolater, although he may appear better to you. 3 In this verse, aside from the fact that the position of slaves has been made significantly stronger, a door has been opened for marriages of free Muslim men and women with slaves and bond-women, so that this relationship of equality and affinity improves the state of slaves as quickly as possible. As such, among other wisdoms, according to this principle, the Holy Qur an has also commanded that after the final and exceptional limit 40 The Review of Religions december 2013 december 2013 The Review of Religions 41

22 the life & character of the seal of prophets The true objective of this teaching was actually to ensure that Muslims fully considered their slaves as brothers. They were taught to keep slaves exactly as they lived themselves, so that their civilisation and society was elevated to exactly the same level as those who were free. of four wives has been reached, if the question of marrying a female servant arises for a Muslim, this fixed limit of four would not be a hindrance in his path. Such a person would be permitted to marry the female servant in all circumstances 4 so that the path to the improvement of the state of slaves is never obstructed. Then He states:... Meaning, O Messenger! The women you have married until now (are sufficient for your endeavours in preaching, training and governance), hence, it is not permitted that you marry any other women. Albeit, if the question of marrying a female slave arises then permission is granted. 5 This injunction is also due to the fundamental purpose mentioned above. Furthermore, another reason was so that an excellent model could be established for the Muslims by the practical example of the Holy Prophet sa. Then He states:... Meaning, O ye Muslim women! Display not your beauty and embellishments except to your husbands and to such and such near relatives. In other words, observe the limitations of Pardah which have been enjoined upon you. Albeit, you are not required to observe Pardah 6 from your slaves. 7 From this verse it becomes evident that the actual purport of this Islamic teaching relevant to slavery was to ensure that Muslims treated slaves exactly as their own near relatives. This was to the extent that Muslim women were not required to observe Pardah from their slaves, so that feelings of alienation were dispelled completely and such interaction was developed as in the case of relatives. Then, it has been mentioned in a Hadith: ح د نا و اص ل اأ ل أ حد ب ق ال : س أ عت الأم أ عر ور ب أ ن س وي أ د ق ال : ر أ ي أ ت أبا ذ ر و ع ل أ ض ي الل ه ع أنه يه ح ل ة و ع لى الأغ ف ار ي ر غ ل م ه ح ل ة ف سأ لأن اه ع أن ذ ل ك ف ق ال إ ي ن س اب أ بت رج ا ل ف ش ك ا ن إ ل الن ب ي ص ل ى الل ه ع ل أ يه و س ل م. ف ق ال ل الن ب ص ل ى الل ه ع ل أ يه و س ل م : أع ي أ رت ه ب أ يمه ث ق ال : إ ن إ أ خو انك أم خو ل ك أم ج ع ل ه م الل ه ت أت أي أ د يك أ م فم أن ك ان أخ وه ت أت يد ه ف ألي طأع أ مه م ا ي أك ل و لأي ألب أ سه م ا ي ألب س و ل ت ك ليف وه أ م م ا ي أغل ب ه أم ف إ أن ك ل أفت م وه أ م م ا ي أغل ب ه أم ف أ ع ين وه أ م. Meaning, Abu Dharr ra narrates that the Holy Prophet sa would state, Your slaves are your brethren. Hence, if an individual has a slave under his control, then he should feed him what he eats himself and he should clothe him with what he wears himself. Do not burden your slaves with a task that is beyond their capacity and if you do, then assist them in this task yourselves. 8 The words assist them also indicate that the task assigned should not be of a nature that if the master was required to do it himself, he would consider it degrading. Rather, the task should be of such as could be performed by the master as well and one he was prepared to perform himself. This Hadith is very clear in its meaning and it is categorical evidence of the fact that the teaching brought by the Holy Prophet sa has not only commanded that slaves be treated well, but also with the utmost kindness. Most definitely, the like of this cannot be found in any other religion or nation. Moreover, the true objective of this teaching was actually to ensure that Muslims fully considered their slaves as brothers. They were taught to keep slaves exactly as they lived themselves, so that their civilisation and society was elevated to exactly the same level as those who were free, and feelings of inferiority were dispelled from their hearts completely. Otherwise, such an in-depth teaching would not have been given, whereby it was instructed that slaves should be kept 42 The Review of Religions december 2013 december 2013 The Review of Religions 43

23 the life & character of the seal of prophets exactly as a person lived himself, merely for the purpose of treating them well. After all, there is such a thing as giving regard to status, and Islam accepts this as well. Then it is narrated in a Hadith: ع أ ن ع ب اد ة ب أ ن الأو ل يد ب أ ن ع ب اد ة ب أ ن الص ام ت ق ال : ل ق ين ا أبا الأي سر ص اح ب ر س ول الل ه ص ل ى الل ه ع ل أ يه و س ل م و م ع ه غ ل م ل ه وعليه ب أ رد ة و مع اف ر ي. قال : ق لت ل ه : يا ع يم ل أو أنك أخ أذت ب أ رد ة غ ل م ك وأ أعط أ يت ه م ع اف ر يك و أخ أذت م ع اف ر يه و أ أعط أ يت ه ب أ رد ت ك ف ك ان أت ع ل أ يك ح ل ة و ع ل أ يه ح ل ة. ق ال : ف م سح ر أس ي و ق ال : الل ه م بار أك ف يه ث قال: يا اب أ ن أخ ي بص ر أت ع أ ي ن اي ه ات ان و و ع اه ق أل ب ه ذ ا م أن ر س ول الل ه ص ل ى الل ه ع ل أ يه و س ل م و ه و ي ق ول : أطأع م وه أم م ا ت أك ل ون و ألأب س وه أم م ا ت ألب س ون ف ك ان إ أن أ أعط أ يت ه م أ ن م ت اع الد نأ ي ا أ ح ب إ ل م أن أ أن يأخ ذ م أن ح سن ا ت ي أ وم الق ي ام ة. Meaning, Abadah bin Walid ra narrates that, On one occasion we met a Companion of the Holy Prophet sa named Abul-Yusr ra. At the time, one of his slaves also accompanied him and we noticed that he was clothed in a streaked cloth and Yemeni cloth. Similarly, his slave was also wearing a streaked cloth and Yemeni cloth. I said, O Uncle! Why did you not take his streaked cloth and give him your Yemeni cloth, or take his Yemeni cloth and give him your streaked one, so that both of you could wear a matching pair of clothes? Abul-Yusr ra stroked my head, supplicated in my favour and said, O nephew! My eyes have seen, my ears have heard and my heart has given place to the statement of the Holy Prophet sa that, Feed your slaves what you eat and clothe them with what you wear yourselves. Hence, I prefer greatly to give my slave an equal share of the wealth of this world, as opposed to losing my spiritual reward on the day of resurrection. 9 This Hadith is even more emphatic in its wording than the previous Hadith. Furthermore, this also demonstrates that the Companions would act upon this exhortation of the Holy Prophet sa. As a matter of fact, they were so absorbed in the fulfilment of this admonition that they could not even accept there being discrimination in the standard of their own clothing and that of their slaves. Rather, even the slightest difference in apparent form was not left unnoticed. Then, it is narrated: ح د ث ن ا أب و الن وار ب ي اع الأك ر اب أ يس ق ال : أت ا ن ع ل ي ب أ ن أ ب ط ال ب و م ع ه غ ل م ل ه ف ا أشرتى م ي ن ق م يص أي ك ر اب أ يس ف ق ال ل غ ل م ه : ا أ خت أر أي ه م ا ش أئت. ف أ خ ذ أح د ه ا و أخ ذ ع ل ي اآلخ ر ف ل ب سه. Meaning, Abu Nawar ra, who was a merchant of cotton cloth, narrates that on one occasion Hazrat Ali ra came to his shop. At the time he was accompanied by one of his slaves. Ali ra purchased two thin shirts and said to his slave, Select the shirt you desire from among these two. Hence, the slave chose a shirt and Hazrat Ali ra wore the one which was left behind. 10 This narration demonstrates that according to the instruction of the Holy Prophet sa, at times, selected Companions would act so cautiously, that the first opportunity to choose from things belonging to them was given to their slaves. Then, they would take whatever was left behind. This is the highest degree of generosity which an individual can show to someone else. Most definitely, such a level of generosity towards slaves cannot merely be for the purpose of treating them well. Rather, in this conduct, the very same far-reaching objective was in view, whereby these slaves should be made to attain the level of free people in terms of their morality and society, so that they became capable of manumission. Then, it is narrated in a Hadith: ع أن ه ام ب أ ن م ن بيه أنه س ع أبا ه ر ي أ ر ة ر ض ي الل ه ع أنه ي يدث ع ن الن ب ي ص لى الل ه ع ل أ يه و س ل م أنه قال : ل ي ق أل أح د ك أم أطأع أم ربك و يض أئ ر بك ا أ سق ر بك و لأي ق أ ل س يد ي م أ و لي و ل ي ق أل أح د ك أم ع أ بد ي أم ت و لأي ق أل ف تاي وف ت ا ت و غ ل م ي. Meaning, Abu Hurairah ra narrates that the Holy Prophet sa would state, O ye Muslims! You should not say, My slave, my bond-woman. Rather, you should say, My lad, my lass. A slave should also refrain from calling his owner Rabb i.e., my Lord; rather, he should address him by saying, My master or My guardian The Review of Religions december 2013 december 2013 The Review of Religions 45

24 the life & character of the seal of prophets The Holy Prophet sa angrily looked towards me and said, O Abu Mas ud! There is a God above you, Who possesses more power with respect to you than you possess over this slave. In this Hadith, the mindset of both master and slave has been set aright. In other words, on one hand, thoughts of pride and arrogance have been effaced from the heart and mind of the Master; and on the other hand, feelings of confidence and self-respect have been instilled in the heart of the slave. Moreover, coupled with the practical and societal reformation, which has been mentioned above, this mental reform was like gold further beautified by ornament. After this, there remained no hindrance in the complete transformation of circumstances and thoughts. Similarly, there are many other Ahadith and Athar 12 as well, which prove that Islam has laid very emphatic stress upon the reformation, well-being, comfort and convenience of slaves. Moreover, in this teaching, the actual objective of Islam was to bring the civilisation, society, respect and dignity of slaves and their masters to an equal level, so that slaves could become capable of release as quickly as possible, and so that they could become beneficial and useful citizens of the country. It should also be remembered that the rights of slaves, which have been presented above by way of example, were not mere recommendations. Rather, they were religious and legal orders. Furthermore, the rights of slaves were very strictly guarded by the Islamic State. As such, it is narrated in a Hadith: ق ال أب و م أ سع ود الأب أدر ي ك أنت أ أضر ب غ ل ا ما ل ب الس أ وط ف سم أ عت ص أ وتا ا م أن خ ألف ي: ا أعل أ م أبا م أ سع ود. ف ل أ م أفأ ه أم الص أ وت م ن الأغ ض ب. ق ال : ف ل م ا د نا م ي ن إ ذ ا ه و ر س ول الل ه ص ل ى الل ه ع ل أ يه و س ل م ف إ ذ ا ه و ي ق ول : ا أعل أم أبا م أ سع ود ا أعل أ م أ ب ا م أ سع ود. ق ال : ف أ لأق أ يت الس أ وط م أن يد ي. ف ق ال : ا أعل أم أبا م أ سع ود أن الل ه أقأد ر ع ل أ يك م أنك ع ل ى ه ذ ا الأغ لم. ق ال : ف ق ألت : يا ر س ول اهلل ه و ح ر ل و أ جه اهلل. ف ق ال : أم ا ل أو ملأ ت أفع أل ل ل ف ح أتك الن ار أ أو ل م س أت ك الن ار. ع ن ابن عباس قال : أتى الن ب صلى الله Meaning, Abu Mas ud Badari ra relates that, On one occasion, due to some reason, I hit my slave. At that time, I heard the voice of a person from behind me saying, Look here Abu Mas ud! What are you doing? But in my anger, I could not recognise the voice, and continued beating my slave. During this time, the voice began to move closer. When I turned around, I found the Holy Prophet sa approaching me, repeating the same words, Look here Abu Mas ud! What are you doing? Upon seeing the Holy Prophet sa my staff fell from my hands. The Holy Prophet sa angrily looked towards me and said, O Abu Mas ud! There is a God above you, Who possesses more power with respect to you than you possess over this slave. I submitted, O Messenger of Allah! I free this slave for the sake of God. The Holy Prophet sa said, If you had not done so, the fire of hell would have burned your face. 13 س يد ي ز و ج ن أم ت ه و ه و ي ر يد أ أن ي ف يرق ب أ ي ن وب أ ي ن ها. قال : ف ص ع د ر س ول الل ه ص لى الل ه ع ل أ يه و س ل م الأم أ نب ر ف قال : يا أي ه ا الناس ما بال أح د ك أم ي ز يوج ع أ بد ه أم ت ه ث ي ر يد أ أن ي ف يرق ب أ ي ن ه م ا إ ن ا الط لق ل م أن أخ ذ ب الس اق. Meaning, Ibni Abbas ra relates that once, a slave presented himself before the Holy Prophet sa and began to say, O Messenger of Allah! My master married me to his bond-woman, but now he desires to annul our marriage and separate us from each other. Upon hearing this, the Holy Prophet sa took to the podium angrily and addressed the people saying, O ye Muslims! What is the matter with you that first you marry your slaves to your bond-women and then you desire to separate them of your own accord? Listen well! This can never happen. It is the right of the husband to give a divorce but you cannot compel your slaves to do so. 14 Then it is narrated in a Hadith: أن ع م ر بن اخل ط اب ك ان ي أذه ب إ ل الع و ا ل ك ل ي أ وم س أ بت ف إذ ا و ج د ع أ ب ادا يف ع م ل ل ي ط يق ه و ض ع ع أنه م نه. Meaning, Imam Malik relates that it was a practice of Hazrat Umar ra to go to the suburbs of Madinah every week. Whenever he would notice a slave being subjected to work that was beyond his 46 The Review of Religions december 2013 december 2013 The Review of Religions 47

25 the life & character of the seal of prophets capacity and ability, he would order the work to be lightened. 15 Continues in the next edition. 9. Sahihul-Muslim, Kitabul-Zuhdi War- Raqa iq, Babu Hadithi Jabiriṭ-Ṭawil, Hadith Nos Usdul-Ghabah Fi Ma rifatis-sahabah, by Izzuddin Ibnul-Athir Abul-Hasan Ali bin MuHammad, Volume 3, p. 599, Aliyyubnu Abi Talib, Darul-Fikr, Beirut, Lebanon (2003) 11. Sahihul-Bukhari, Kitabul- Itq, Babu Kirahiyatit-Tatawuli Alar-Raqiq, Hadith No endnotes 1. Holy Qur an, Surah Al-Balad, Verse Holy Qur an, Surah An-Nisa, Verse Holy Qur an, Surah Al-Baqarah, Verse And if you fear that you will not be fair in dealing with the orphans, then marry of women as may be agreeable to you, two, or three, or four; and if you fear you will not deal justly, then marry only one or what your right hand possess. That is the nearest way for you to avoid injustice. Holy Qur an, Surah Al-Nisa, Verse Sayings of the Companions of the Holy Prophet sa. 13. Sahihul-Muslim, Kitabul-Iman, Babu Suhbatil-Mamalik, Hadith Nos. 4306, Sunanu Ibni Majah, Kitabut-Talaq, Babu Talaqil- Abd, Hadith No Al-Muwatta, by Imam Malik bin Anas, Kitabul-Ist idhan, Babul-Amri Bir-Rifqi Bil- Mamluki, Hadith No. 1837, Darul-Fikr, Beirut, Lebanon. 5. The Holy Qur an, Surah Al-Ahzab, Verse Pardah is the Islamic injunction of veiling. 7. Holy Qur an, Surah Al-Nur, Verse Sahihul-Bukhari, Kitabul- Itq, Babu Qaulin- Nabiyyi sa Al- Abidu Ikhwanukum, Hadith No The Review of Religions december 2013

26 The Noble Wives of the Holy Prophet Muhammad sa Hazrat Safiyyah bint Huyayy ra p a r t II OF II The lives of the Prophet Muhammad sa, his wives and the women of early Islam are often portrayed by numerous Western historians and scholars largely based on inaccurate historical material or without consulting original sources. This misinformation has been disseminated in the media, magazines and news reports forming an adverse image of the women of early Islam to the world. The Review of Religions has commissioned a special series on the wives and female Companions of the Holy Prophet sa to present the true life stories of the noble women of early Islam. Our purpose is not to individually respond to such historians, but only to present the actual history and to let our readers make up their own minds. This article details the life of Safiyyah ra. Illustrations by Faiz Ahmad Zafar (Waqfe Nau), London, UK. by hafiz muzaffar ahmad, rabwah, pakistan Translated from the Urdu by Murtaza Ahmad Hazrat Safiyyah ra and the Prophet Muhammad s sa Boundless Kindness Hazrat Safiyyah ra relates that: There was nobody I hated more than the Holy Prophet sa prior to our marriage. However, from our very first meeting, he treated me with such love and compassion and insisted on repeatedly apologising to me. O Safiyyah, your father was he who had incited the whole of Arabia against me and he did this and that. Eventually, he compelled us to come to Khaibar to take retaliatory measures against his conspiracies and to defend ourselves. Hazrat Safiyyah ra narrates that the Holy Prophet s sa propensity for rendering earnest apologies in this regard led her heart to be completely freed of her earlier prejudices against the Prophet sa. She recalls that: As I stood up after having my first meeting with the Prophet sa, there was nobody more beloved to me than him. He was the most beloved and most dearly loved. 1 Hazrat Safiyyah ra relates that upon the occasion of Hajjatul Wada [the farewell Hajj, or Pilgrimage, during the lifetime of the Prophet sa ], the Prophet sa desired to return to Madinah quickly. Hazrat A ishah ra relates that she feared that due to Safiyyah s ra ayyaamul-makhsoosah [menstrual periods] perhaps they would have to stop for a few days so that she too could complete the last Tawaaf [to december 2013 The Review of Religions 51

27 the noble wives of the holy prophet sa Hazrat Safiyyah ra feared that since she had not followed the Prophet s sa instruction to stop crying immediately, he might be angry with her. perform a circuit of the Ka bah], upon which the Holy Prophet sa enquired if they would have to stop because of Safiyyah ra. This was the compassion of the Prophet sa that if, after Hajj [the pilgrimage to Makkah], owing to the demands of her being a woman, Safiyyah ra needed to complete her Tawaaf, then they would all have to wait for her. He was then informed that she had performed the Tawaaf-e-Ifaazah. 2 The Prophet sa replied, Good! That means we can set off. 3 In an account of this journey, Hazrat Safiyyah ra narrates that upon their return from Hajj, My camel was very fast. The Holy Prophet sa asked the camel rider to pull the reins of the camel slightly slower since women were part of the caravan. Suddenly her camel became stuck and stopped. Due to this, she became afraid and started to cry. The Prophet sa attempted to console her, but however much he tried, she cried even more: O Messenger of Allah! My camel ought to have been the fastest! It has stopped and sat down. After all his attempts to pacify her had failed, the Prophet sa stood up and said: You have stopped the entire caravan! Hazrat Safiyyah ra relates that: At the next resting place, I regretted that I had been so impatient and unable to act with forbearance. In my heart, the thought arose that if the Prophet sa became angry with me, it may be that Allah would also be angry with me. Then I thought of a plan to appease the Prophet sa. I told A ishah: Today I will give my turn to you to be with the Holy Prophet sa upon the condition that you make the Prophet sa pleased with me. Hazrat Safiyyah ra feared that since she had not followed the Prophet s sa instruction to stop crying immediately, he might be angry with her. Hazrat A ishah ra accepted her condition. She put on a beautiful shawl and perfume and entered the tent of the Prophet sa in her best clothes. As soon as she lifted her veil, the Holy Prophet sa said, A ishah! It is not your turn today. It is Safiyyah s turn. Hazrat A ishah ra, with great presence of mind, answered with this part of the verse of the Holy Qur an: That is Allah s grace; He bestows it on whom He pleases. 4 She then narrated the whole incident and told him how Hazrat Safiyyah ra had given up her turn with the condition that Hazrat A ishah ra made sure that the Prophet sa was pleased with Hazrat Safiyyah ra. The Prophet sa replied, I am not angry with her, I am happy with Safiyyah ra. 5 During this journey, the Prophet sa demonstrated another act of kindness for Hazrat Safiyyah ra. Her camel stopped moving and the Prophet sa became concerned about her ride for the remainder of the journey. Hazrat Zainab bint Jahsh ra had two camels. The Prophet sa urged her to give her other camel to Safiyyah ra since Safiyyah s ra camel was not moving. Although Hazrat Zainab bint Jahsh ra did not render the sacrifice and eventually the Holy Prophet sa became angry with her for a while. However, for Hazrat Safiyyah s ra sake the Prophet sa did not hesitate to seek help from another wife, if it was necessary. 6 In one incident, during the month of Ramadan, the Prophet sa was sitting I tikaaf. 7 The noble wives would come to visit the Prophet sa in Masjid Al-Nabawi [the Prophet s sa Mosque], and having met him returned to their homes. Hazrat Safiyyah bint Huyayy ra, whose house was located some distance away from the Mosque (the rooms of some of the other wives were connected to the Mosque) stayed there a little longer one evening. The Prophet sa did not deem it appropriate to send her alone at night. Therefore, he decided to accompany her. When they reached the door of the Mosque the Prophet sa saw two Ansaari 8 brothers walking pass. They extended the Islamic greeting of saying Salam (peace) to him and upon observing that a veiled woman was walking with him, they started to walk in haste. The Prophet sa saw them and said, Wait a minute! My wife Safiyyah bint Huyayy is with me. The Ansaari brothers stopped in their tracks and felt very anxious and ashamed and inquired, O Messenger sa of Allah, Allah is Holy! How could you even imagine that we would think of anything but that? The Holy Prophet sa said, 52 The Review of Religions december 2013 december 2013 The Review of Religions 53

28 the noble wives of the holy prophet sa Inside man Satan circulates around with the speed of blood; I feared lest some negative thoughts come in your hearts. 9 The Love for the Divine Hazrat Safiyyah s ra freed slave Kinanah narrates that Hazrat Safiyyah ra said: Once the Holy Prophet sa came to me. I had four thousand date stones with me. I used to do tasbeeh 10 on them. The Prophet sa enquired, What purpose are they for? I replied, I enumerate them one by one and offer Allah s praise and glorify Him. The Prophet sa asked, Shall I not tell you a better way than this? Then he went on to explain that instead of counting them one by one and offering Allah s praise through them, you should read: س ب ح ان ہللا ع د د خ ل ق ہ Allah is as Holy as His creation is plentiful. 11 Such were the exquisite methods for the remembrance of God that the Holy Prophet sa taught his wives. In turn, his noble wives, who had the good fortune of being blessed with the Prophet s sa moral training and companionship, would strive in their individual capacities to elevate their spiritual planes with respect to the remembrance and worship of God. The Love for the Prophet sa The degree of affection that Hazrat Safiyyah ra had for the Holy Prophet sa can be ascertained from the Holy Prophet s sa last period of illness. The noble wives of the Holy Prophet sa sat enquiring about the Prophet s sa health. During this time, Hazrat Safiyyah ra uncontrollably exclaimed, O Prophet sa of Allah, I pray that I get your illness and Allah cures you. Upon hearing this, some wives winked ironically. The Holy Prophet sa knew that Hazrat Safiyyah ra had a clean heart and stated, By God! She speaks the truth, i.e., she made this wish for me with a sincere heart. 12 This incident is a great testimony to Hazrat Safiyyah s ra high morals and truthfulness. Here was a young woman brought up in a Jewish household with a father, who, on account of his religious enmity, decided to oppose the Holy Prophet sa in order to maintain his leadership and state, despite having learnt the truth of the Holy Prophet sa from Jewish prophecies. He remained ever-ready to oppose the Prophet sa for the rest of his life. In the Battle of the Ditch, he and his people were exiled from Madinah for supporting the opposing Quraish [a Makkan tribe] disbelievers, declaring war against the Prophet sa and breaking their peace treaties. Subsequently, he settled in Khaibar, and established strong stations against Islam. Eventually, in the midst of the battle fields of Khaibar, when he and his people s fate was decided, not only Hazrat Safiyyah s ra father but also her husband along with many others were killed, and she said that for her it was indeed the Prophet sa who was the most hated figure. However, after entering the house of the Prophet sa, her impression of the Holy Prophet sa completely transformed to the extent that she was willing to sacrifice her own life for him. She was so much in love with him that with the sincerity of her heart, and by the virtue of her own account, there was nobody more beloved in her eyes than the Holy Prophet sa. The Prophet sa himself vouched for her by testifying that she indeed had sacrificed herself for him with a sincere heart. Such impressions and sentiments from the daughter of one of the most sworn enemies of the Holy Prophet sa, who had observed the character of the Holy Prophet sa in close quarters after taking up her station as one of his noble wives, demonstrates the excellence and purity 54 The Review of Religions december 2013 december 2013 The Review of Religions 55

29 the noble wives of the holy prophet sa Hazrat Safiyyah ra testifies that, the Holy Prophet sa, who I hated the most in the world, became my most beloved. of the Prophet s sa morals and the truthfulness of his claim. The Holy Prophet sa aptly changed her name from Zainab to Safiyyah, i.e., one who had cleansed her heart for the Holy Prophet sa and Islam and became pure for him. The Orientalists Astonishment at Safiyyah s ra Transformation With respect to the transformation of Hazrat Safiyyah ra, orientalist David Margoliouth writes: Some Moslems paid her the compliment of thinking she meant to play Judith s part, but they did her more than justice. Just as the Jewish tribes had each played for its own hand, careless of the fate of the others, so to this woman a share in the harem of the conqueror made up for the loss of father, husband, brethren, and religion. So Beckwourth found that a few hours were sufficient to reconcile the American squaws to captivity. Dragged from the blood baths in which their husbands, fathers, and brothers perished, they in a little time became cheerful and even merry. Another Jewess, Zainab, the wife of Sallam, son of Mishkam, who figures as a partisan of Mohammed, tried with partial success a plan which others had attempted to fail entirely. She found out what joint was the Prophet s favourite food, and cooked it for him, richly seasoned with poison. The Prophet s guest, Bishr, son of Al-Bara, took some and swallowed it; and presently died in convulsions But when three years after he died of fever, he thought it was Zainab s poison still working within him. 13 If Margoliouth had studied history without prejudice and kept in view Hazrat Safiyyah s ra background and childhood before accepting Islam, he would not have had any other option than to concede that this transformation was not suddenly brought about within her. Had this change occurred in Hazrat Safiyyah s ra life within a night, it would certainly have been a moral miraculous achievement of the Holy Prophet sa. Hazrat Safiyyah ra testifies that, the Holy Prophet sa, who I hated the most in the world, became my most beloved. In actuality, the truth of Islam had taken root in Hazrat Safiyyah s ra heart in her childhood, the day she heard her father and uncle talk about the truthfulness of the founder of Islam and that although he was indeed the awaited and true Prophet sa, they were going to oppose him. The other historical watershed moment that transpired during the life of Hazrat Safiyyah ra was, as related earlier, at the time of the besiegement of Khaibar when she dreamt that the moon had fallen into her lap. Upon hearing this, her husband slapped her saying Do you wish to marry the king of Arabia? In actuality, the Holy Prophet sa was the interpretation of what she saw in her dream. Where this dream demonstrates Hazrat Safiyyah s ra genuineness, her purity of heart and the Divine plan for her, there the quick fulfilment of this dream was sufficient to enable the Prophet Muhammad sa to win her heart over. Moreover, the manifestations of the Prophet Muhammad s sa benevolence and high morals were such that won over Hazrat Safiyyah s ra heart. The true facts themselves make Margoliouth s criticisms pale away into insignificance. Had the Jewish disposition been to make peace with the circumstances only for personal gains, then according to the views of Margoliouth and Sir William Muir, there was also the case of Hazrat Safiyyah s ra Jewess namesake [by the name of Zainab] who did not desist from adding poison in the Prophet s sa food. Juxtaposed with this, the great transformation in Hazrat Safiyyah sa increases ever more. And this is testimony to the truth of this great teacher and trainer, the Holy Prophet sa, and his excellent morals. With reference to the impact of this pure companionship, Hazrat Maulana Hakeem Nur-Ud-Din ra, Khalifatul Masih I, states, The wife of the Noble Prophet sa, Mariah ra, was initially a Christian, and Safiyyah ra was a Jewess. In the company of the Holy Prophet sa they became free from these beliefs. 14 Bond with Khilafat The bond of obedience and love that Hazrat Safiyyah ra held for the Khulafae-Rashideen [Rightly Guided Successors] can be illustrated through the following incident: During the period of Hazrat Uthman s ra Khilafat [Caliphate], who was the Third Khalifah after the Holy Prophet sa, he was besieged. Hazrat Safiyyah ra expressed her desire to support Hazrat Uthman ra and set out to meet him. On the way, the chief of the rebels, Ushtar, stopped her and wanted to attack her camel and dishonour her. She said, 56 The Review of Religions december 2013 december 2013 The Review of Religions 57

30 the noble wives of the holy prophet sa Take my camel back, I do not wish that in this manner provisions are made for my humiliation. Hazrat Safiyyah ra then made another arrangement to support Hazrat Uthman ra. Her house was close to his and she placed a plank of wood between her house and that of Hazrat Uthman ra and kept contact with him by allowing water, food and other amenities to reach him during the besiegement of his home. 15 Allah had granted Hazrat Safiyyah ra extraordinary forbearance. Once, during the time of Hazrat Umar ra, the Second Khalifah after the Holy Prophet sa, her slave complained that she gave preference to the day of the Sabbath over Jumu ah, (Friday). She said: On this day, she treats Jews with more kindness and gives charity, etc. Hazrat Umar ra, who commanded an extremely just disposition, enquired from Hazrat Safiyyah ra what the matter was really about. Hazrat Safiyyah ra answered, While Allah has given me the blessed day of Jumu ah, how would it be possible that I instead give preference to another day? I have some Jewish kindred and according to their rights I treat them with forbearance. This clarification was sufficient for Hazrat Umar ra. Afterwards, Hazrat Safiyyah ra asked her slave, What made you complain? She replied that it was merely, the incitement of Satan. Hazrat Safiyyah ra responded by saying: Go! I free you. Such was her compassion and insight that she forgave and treated kindly the slave who had raised a complaint against her. 16 Hazrat Safiyyah ra also narrated some Hadith [tradition of the Holy Prophet sa ] on the authority of the Holy Prophet sa. She relates that: The Prophet sa stated that a time would come when some people will attack the shrine of the Ka bah [Holy House of Allah in Makkah] and they would be destroyed. I asked, O Messenger of Allah! From among those who will attack there may also be those who would abhor such an act. The Prophet sa replied, Allah will deal with them according to their intentions. 17 Demise Hazrat Safiyyah ra passed away during the reign of Hazrat Amir Muawiyyah in the fiftieth year of the Hijrah, in the month of Ramadan. Coincidently, she had also married the Holy Prophet sa during the month of Ramadan. She was buried along with the rest of the wives in Jannatul Baqi. 18,19 endnotes 1. Ali ibn Abu Bakr al-haythami, Majma al- Zawa id, n.d., 8: Tawaaf-e-Ifaazah is the tawaaf performed after offering the Qurbani (sacrifice) and the shaving of the head during the month of Dhul- Hijjah a ritual done during the month of the Hajj pilgrimage. 3. Azwaaj-un-Nabi, Holy Qur an, Surah Al-Jumu ah, Verse Ibn Majah, Kitabul Nikah Bab Marati Tahaba Yawmaha, in Sunan Ibn Majah, n.d.; Ahmad ibn Hanbal, Musnad Ahmad Ibn Hanbal, vol. 6, n.d., Ahmad ibn Hanbal, Musnad Ahmad Ibn Hanbal, 6: The Prophetic tradition of spending the last ten days of Ramadan in the remembrance of God in the Mosque. He would cut himself off from the rest of the world s affairs and increase his devotion and worship seeking as many blessings from God in this limited period. The Prophet sa is also recorded to have performed I tikaaf for a period of twenty days. 8. Ansaari literally meaning Helpers refers to those early devout Muslims who lived in Madinah and had vowed to help the Prophet sa and the emigrants with him (Muhajjirin) after 13 years of persecution in their homeland Makkah and gave refuge to them and provided them with much help. 9. Imam Bukhari, Kitabul I tikaaf Bab Hal Yadra Almu takif an Nafsi, in Sahih Bukhari, n.d. 10. Tasbeeh refers to the Prophetic tradition of supplicating and glorifying the name of God in order to seek blessings from God. 11. Muhammad ibn Isa at Tirmidhi, Kitabul Da waat Bab Fi Dua-an-Nabi, in Al-Jami As-Sahih, n.d. 12. Ibn Sa d al-baghdadi, Tabaqat-al-Kubra, 8:128; Ibn Hajar al-asqalani, al-isaba Fi Tamyiz al-sahaba, vol. 7, n.d., David Margouliouth, Mohammed and the Rise of Islam (New York: The Knickerbocker Press, 1905), Haqaaiqul Furqaan, V.3, p Ibn Sa d al-baghdadi, Tabaqat-al-Kubra, 8:128; Ibn Hajar al-asqalani, al-isaba Fi Tamyiz al-sahaba, 7: Ibn Hajar al-asqalani, al-isaba Fi Tamyiz al-sahaba, 7: Ahmad ibn Hanbal, Musnad Ahmad Ibn Hanbal, 6: Ibn Sa d al-baghdadi, Tabaqat-al-Kubra, 8: Tabaqaatul Kubrah v8 pp.128, Ayoun al- Athri V2 pp The Review of Religions december 2013 december 2013 The Review of Religions 59

31 A Turning Point in History - Karbala muhammad tahir nadeem farnham, guilford, uk The marytdom of Imam Hussain ra was one of the most tragic incidents in Islamic history Translated from the Urdu by Shehzad Ahmad In the history of Islam there are countless number of incidences of such great sadness that can never be forgotten by any Muslim. Despite the elapse of so many years, the pain suffered cannot be diminished. One of the signs of a successful and prosperous nation is that even in its times of prosperity and opulence, it continuously reminds itself of its darker days. Thus, even today those who truly love the Holy Prophet Muhammad sa still feel the great pain of his sad demise and of the martyrdom of his companions and Khulafa. Even today, a Muslim s heart bleeds and eyes become tearful upon reading the horrific accounts of persecution inflicted upon the companions of the Holy Prophet sa, yet it is these very accounts of great sacrifices that open new avenues and set new goals for the future generations. One of such incidences took place in the first century of Islam, in Karbala, Iraq. Karbala Before 61 Hijri, Karbala was no more than a barren land, situated in Iraq along the Euphrates River. Approximately 100 kilometres from Baghdad, today it is a town that is densely populated with people and every year it is particularly made mention of during holy month of Muharram of the Islamic calendar. The prominence of this town is due to the martyrdom of Hazrat Imam Hussain ra and his companions, which occurred in Karbala, where their graves are also located. Hazrat Imam Hussain ra Hazrat Imam Hussain ra was born to Hazrat Ali ra and Hazrat Fatimah ra. Hazrat Ali ra was the Fourth Rightly Guided Khalifah after the Holy Prophet sa and Hazrat Fatimah was the daughter of the Holy Prophet sa. On Hussain s ra birth the Holy Prophet sa recited the words of the Azaan (call for prayer) in his right ear and the Iqaamat (shortened verses of the Azaan, indicating that congregational prayer is about to start) in his left (this is an Islamic custom continued by Muslims even today). He also had the honour of having the Holy Prophet sa grant him his blessed saliva as his first nourishment, name him Hussain, perform his Aqeeqah (an Islamic ritual - sacrificing an animal on the birth of a child) on the seventh day, shaved his first hair and gave its equal amount of weight in silver to charity and also sacrificed a few Rams. His title was Abu Abdullah. 1 The Holy Prophet sa had great love for his two grandchildren, Hassan ra and Hussain ra. Hazrat Anas ra, a devoted december 2013 The Review of Religions 61

32 Hazrat Imam Hussain ra had great mastery in knowledge, grace and speech and was prolific in charity, worship and offering the Tahajjud (pre-dawn prayer). servant of the Holy Prophet sa, said that among the family members of the Holy Prophet sa, he loved them the most. He would often go to their house to visit them and would greatly enjoy their childish behaviour, would kiss them and wrap them around his arms. Sometimes the Holy Prophet sa would take them alongside him to Masjid-e-Nabawi (the Prophet s Mosque in Madinah) and whilst he would be in the state of prostration they would climb onto his back. Once the Holy Prophet sa was delivering his Friday sermon and Hazrat Imam Hussain ra walked into the mosque. Upon seeing him, the Holy Prophet sa immediately got off the pulpit, picked him up and held him close to his chest. The Holy Prophet sa would often pray for them stating, Oh Allah I love them dearly, may you also treat them with love and affection. 2 Another time he said, Hussain is from me and I am of Hussain, may Allah love those who love Hussain. 3 Hazrat Abdullah ra narrates that the Holy Prophet sa said, Hassan and Hussain will be the leaders of the youth in Heaven. 4 Hazrat Imam Hussain ra had great mastery in knowledge, grace and speech and was prolific in charity, worship and offering the Tahajjud (pre-dawn prayer). According to Hazrat Anas ra, both Imam Hassan ra and Imam Hussain ra resembled the Holy Prophet sa in appearance more than anyone else. 5 The Holy Prophet sa often used to say that both Hassan and Hussain are like the world s finest fragrance. 6 Hazrat Imam Hussain ra had the honour of spending approximately seven years in the love and care of the Holy Prophet sa. After the Holy Prophet sa s demise, Hazrat Abu Bakr Siddique ra and Hazrat Umar ra (the first and second Right Guided Khalifas respectively after the Holy Prophet s sa demise) would take great care of Hazrat Imam Hussain ra and would be mindful of his close relationship with the Holy Prophet sa. During the time of Hazrat Usman s Khilafat, Hazrat Imam Hussain ra had become a young a man and it was in his reign that he first took part in Jihad (striving in the way of Allah) by being part of the Muslim army travelling towards Tibristan in 31 Hijri. During the time of the onset of the rebellion towards Hazrat Usman ra both Imam Hassan ra and Imam Hussain ra were appointed to guard his house by Hazrat Ali ra lest none of the rebels could enter who had surrounded it. 7 Introduction of Certain Names Before mentioning the details of the event that led to the martyrdom of Hazrat Imam Hussain ra, it would be appropriate to briefly introduce some key figures in relation to this incident. The majority are from the progeny of Abd Manaf and Abd Shams. Hashim was one of the sons of Abd Manaf and Abdul Muttalib was the son of Hashim. One of the sons of Abdul Muttalib was Abdullah, who was the father of the Holy Prophet Muahmmad sa. Abdul Muttalib s other son was Abu Talib. Hazrat Ali ra and his brother Hazrat Aqeel ra were the sons of Abu Talib. Abd Manaf s other son was Abd Shams, whose son was Ummayiah. Abu Sufiyan ra was Ummayiah s son and was the father of Hazrat Muawiyah ra. Also of importance is Yazid, who was Hazrat Muawiyah ra s son. Background to the Incident of Karbala After the martyrdom of Hazrat Ali ra in 40 Hijri, more than 20,000 people took the Bai at (oath of initiation) of Hazrat Hassan ra. However, Hazrat Hassan ra withdrew from this title in favour of Hazrat Muawiyah ra, in order to avoid the potential bloodshed that could have occurred between the Muslims as a result of the dispute between the two. Hazrat Muawiyah ra in his own lifetime took the Bai at from all of his governors and officials for his son Yazid to be appointed as his successor. And so, in 60 Hijri after Hazrat Muawiyah ra s demise, according to the agreement of appointment, Yazid took charge and instructed the Muslims to take his Bai at, pledging obedience and loyalty towards him. A large section of the Muslims took Yazid s Bai at, however some of the prominent and senior companions of the Holy Prophet sa disliked the method of appointment and declined. Among them were Hazrat Imam Hussain ra, Hazrat Abdullah bin Umar ra and Hazrat Abdullah bin Zubair ra. When the governor of Madinah insisted upon taking the Bai at of Yazid, Hazrat Imam Hussain ra left the city for Makkah with his family and retired to Sha ib Abi Talib. When the people of Kufa came to know of Hazrat Imam Hussain ra s decision of not doing Bai at of Yazid, they immediately wrote letters to him, requesting him to come to Kufa so that they could appoint him as their Amir and Khalifah. 62 The Review of Religions december 2013 december 2013 The Review of Religions 63

33 Regarding Hazrat Imam Hussain s ra state in war, it is said that he would be wearing a turban and would march into the enemy ranks as if he was a an equestrian of wrath. Hazrat Imam Hussain ra sent Hazrat Muslim bin Aqeel ra to enquire about the conditions in Kufa. Upon his arrival in Kufa, Hazrat Muslim bin Aqeel ra was given a rapturous welcome so he wrote to Hazrat Imam Hussain ra and urged him to come to Kufa. In Kufa the situation became out of hand and ultimately Muslim bin Aqeel ra was also arrested and martyred in a very cruel manner. Thereafter, those who were loyal to Hazrat Imam Hussain ra were searched and killed. Hazrat Imam Hussain ra, unaware of the dramatic change in circumstances, had left for Kufa. When he had reached Tha lbiya, he found out about Hazrat Muslim bin Aqeel ra s martyrdom and understood the seriousness of the situation. He was advised by aides to turn back and not go to Kufa as there was no longer any support for him there. During the course of the journey various supporters of Hazrat Imam Hussain ra joined him along the way. After travelling some distance, Hazrat Imam Hussain ra received more news of the martyrdom of his supporters and the changing circumstances of the situation ahead. He stopped at one place and addressed his people stating that if anyone wants to leave they may do so now. Upon hearing this many of those who had joined him along the way dispersed leaving mostly those who had originally started the journey from Makkah. Most of the people in this group were the Ahl-e-Bait (Family of the Holy Prophet sa ) and the companions ra of the Holy Pophet sa. When Hazrat Imam Hussain ra and his caravan reached Ashraaf, the holy month of Muharram had begun. Hur bin Yazid with army of a thousand, had surrounded Hazrat Imam Hussain ra and his caravan. Hazrat Imam Hussain ra told them that he had only come to Kufa at the request of its people and also showed them the letters that the people had written to him. Hur replied that they have no concern with their letters. Hazrat Imam Hussain ra addressed the army and said that if their opinion had changed then he would turn back. However, Hur responded that that he had been ordered to not let them return. On the 2nd of Muharram a messenger of Ibn Ziad (Amir of Basra) came to Hur and directed to surround Hazrat Imam Hussain ra and take them to such a barren land whereby there would be neither water nor any fort. Hence, it was decided to take Hazrat Imam Hussain ra and his companions to Karbala. On the third of Muharram Umar bin S ad also arrived with a 4,000 strong army from Kufa and was given the order to make Hazrat Imam Hussain ra and his companions take the Bai at of Yazid and deal with the other matters later. After a few days had passed, another order was given that Hazrat Imam Hussain ra and his companion s access to water from the Euphrates River should be stopped and with this followed a series of torture by the much larger army, on the companions of Hazrat Imam Hussain ra. Day of A shur On Yaum e A shur, the 10 th of Muharram, and at sunrise the army of Hazrat Imam Hussain ra took its stand in front of Yazid s army. The battle between the truth and falsehood was about to be fought and the seventy two devoted Companions of Hazrat Imam Hussain ra were ready for battle against an army of four thousand standing in front of them. As the battle commenced, the brave and courageous warriors would take blessing from Hazrat Imam Hussain ra and one after the other entered the battlefield. Exhausted from their long journey and full of thirst these lions that fought ever so fearlessly and displayed their skills of great bravery were eventually martyred and now it was the turn of the members of the family of the Holy Prophet sa. As Hazrat Imam Hussain ra s son Ali Akbar stepped into the battlefield, the enemy put him to pieces and thereafter the members of the Ahle-Bait began to get martyred. After Ali Akbar it was Abdullah, Abddur Rehman, Qasim the son of Hazrat Imam Hassan ra and his brothers Abu Bakr, Ja far, Usman and Abbas who were martyred. Martyrdom of Hazrat Imam Hussain ra It is narrated that when the enemy overcame the army of Hazrat Imam Hussain ra, he placed his horse in the direction of Euphrates River. The army blocked Hazrat Imam Hussain ra pathway and prevented him from getting to the river. The same person then threw a spear that hit Hazrat Imam Hussain ra in the face and embedded into his chin, thereafter a rain of swords fell upon him from all around until he was hit in the face by Sanaan bin Anas s spear, who then stepped forward and cut off Hazrat Imam Hussain ra s head which once used 64 The Review of Religions december 2013 december 2013 The Review of Religions 65

34 to be kissed by the blessed lips of the Holy Prophet sa. Regarding Hazrat Imam Hussain ra state in war, it is said that he would be wearing a turban and would march into the enemy ranks as if he was a an equestrian of wrath. Before his martyrdom he stated: By God, after me you will not kill anyone whose death would incur the displeasure of God more than my death. By God, I am of the hope that God will humiliate you and will honour me. And will then avenge my death on you in such a manner that you will be left astounded. By God, if you kill me then God shall cause a war to break out amongst you. Your blood will be shed and even then He will not be satisfied and will multiply the punishment. After the demise of Hazrat Imam Hussain ra the enemy then moved towards the camp of Hazrat Imam Hussain ra and began to loot it and even removed the veils of the women. Umar bin Sa d then made an announcement calling for those among them who would trample over the body Hazrat Imam Hussain ra with their horses. Hearing this, ten horsemen presented themselves and trampled over Hazrat Imam Hussain ra body to the extent that his chest and back were completely crushed. As a result of this battle Hazrat Imam Hussain ra had 45 wounds to his body; according to another narration, 33 wounds were caused by spear and 43 wounds by sword in addition to the wounds caused by the arrows. Not only that but his head was cut off and sent to the governor of Kufa. 8 God s Revenge Hazrat Mirza Ghulam Ahmad as (the Promised Messiah) states, Yazid the impure carried out this injustice on the grandchild of the Holy Prophet sa but God rapidly brought his wrath upon them. 9 Even though Yazid and his companions were punished by God Almighty, another form of God s punishment is to make the progeny of those who transgressed accept the mistake of their forefathers and this was exactly the case with Yazid. Hazrat Mirza Bashiruddin Mahmood Ahmad ra, Musleh Ma ud (the Promised Son and the second Khalifah of the Ahmadiyya Muslim Community) in his book, Khilafat-e-Rashidah, writes: Not to speak of the consent of other people to the Khilafat of Yazid, his own son did not agree to it. Immediately after his accession to throne, he went into seclusion and surrendered the throne. It is a well-known historical event, but I am not sure why Muslim historians have not highlighted it. They should have repeated it frequently because it is another clear proof of the atrocities of Yazid. It is recorded that after the death of Yazid, his son, who was also named Muawiyah after his grandfather, acceded to throne and went home after taking the Bai at of the people. He did not come out for forty days. When he came out, he rose to the pulpit and addressed the people that he had accepted the Bai at from them, not because he was more entitled to it, but because he did not want dissention among them. He had been continuously meditating in his home to find a person more entitled to take the Bai at of the people so that he might get himself relieved of chiefdom by handing it over to him. But in spite of his great efforts he did not find any such person. Therefore, he said, O people listen to it carefully that I am not fit for this post. I also want to tell you that my father and grandfather were also not entitled to this post. My father was inferior to Husain ra, and his father from the father of Hasan ra and Husain ra. Hazrat Ali ra at his time was more entitled for Khilafat than my grandfather, and after this Hassan ra and Husain ra were more entitled than my father. Therefore, I retire from this chiefdom, and you can take the Bai at of the person of your choice. 10 What Did Hazrat Imam Hussain ra Intend? Hazrat Imam Hussain ra had no desire of acquiring any power or government for himself but rather wanted to put an end to what was slowly becoming a monarchy rule that was forcing people to do its Bai at in the name of Khilafat. Hazrat Mirza Ghulam Ahmad as (the Promised Messiah) in one place writes, Hazrat Imam Hussain ra did not want to do the Bai t at the hands of a transgressor otherwise it would have discredited the religion. 11 Hazrat Mirza Masroor Ahmad aba (the fifth Khalifah of the Ahmadiyya Muslim Community), in his sermon delivered on the 10 th of December 2010 stated: Hazrat Imam Hussain ra only had one purpose; he did not want any power but wanted to establish the truth and that is what he did. Hazrat Musleh Ma ud ra [Mirza Bashir-Ud-Din Mahmud Ahmad, the Second Khalifah of the Promised Messiah] has given a beautiful explanation that Hazrat Imam Hussain ra took his stand in support of the principle; that is, that the right of electing 66 The Review of Religions december 2013 december 2013 The Review of Religions 67

35 the Khalifah lies with the people of the country, the whole of the community. A son cannot inherit this right from his father and that this principle is of the same significance today as it was before. In fact the martyrdom of Hazrat Imam Hussain ra has further signified this right. Hence it was Hazrat Imam Hussain ra who succeeded, and not Yazid. Hazrat Imam Hussain ra had no intention of fighting or causing any kind of bloodshed and his persistent statement that he would refrain from initiating the battle, is a powerful argument of his intentions. Hazrat Mirza Masroor Ahmad aba further states: Despite declining to take the Bai at, Hazrat Imam Hussain ra however constantly tried to seek reconciliation and when he realised the danger of the Muslim bloodshed, he told them to go back stating that those who could, should leave. Those that insisted upon staying with him were approximately 30 to 40 and also his family members remained behind with him. Furthermore, he told the representatives of Yazid that he did not want to fight and they should let him go, so that he may go and worship God or go and fight in the Jihad and become martyred in the way of Islam. Or they should take him to Yazid so he could tell him the reality of the matter but the representatives did not listen to a single word of his. How Should the Holy Month of Muharram Be Remembered? Hazrat Imam Hussain ra was extremely pious and noble and everyone should try to follow the example of people like him. Hazrat Mirza Ghulam Ahmad as (the Promised Messiah) has stated: Hussain was a pious man and surely was from among the noble people whom God Almighty Himself purifies and fills them with His love and is from among the leaders of heaven. And to hold even the slightest of grudges against him can endanger one s faith. His righteousness, love for God, patience, piety and worship is a perfect model for us and we are the followers of that guidance which was granted to him. Such a heart is completely destroyed that bears enmity towards him but one that displays love for him through his actions and perfectly reflects every trace of his faith, morals, bravery, righteousness, patience and love for God will surely succeed. 12 What is the correct manner to remember the martyrdom of Hazrat Imam Hussain ra? Expounding on this subject Hazrat Mirza Ghulam Ahmad as (the Promised Messiah) writes: to love the Prophets and the righteous people is mere wishful thinking until one does not adopt their attributes. 13 The best way of remembering Muharram is thus that one should strive to become like in character Hussain ra and adopt all his qualities. And for that a constant striving is required that is spread over the span of one s lifetime. Hazrat Mirza Masroor Ahmad aba (the fifth Khalifah of the Ahmadiyya Muslim Community) in his Friday sermon delivered on the 10 th of December 2012 expounded on what activities a Muslim should practice during these days. He stated that one should recite Durud Shareef (invoking salutations and blessings upon the Holy Prophet sa and his physical and spiritual progeny) as this is the best way of translating one s emotions felt from the incident of Karbala and to alleviate the oppression. And the Durud is also a means of comfort for the physical and spiritual progeny of the Holy Prophet sa. It is the best way to show one s love for the dear ones of the Holy Prophet sa. May God Almighty enable us to invoke as much Durud as possible and may this Durud prove to be a source of blessings for us also. May God Almighty enable us to always love the progeny of the Holy Prophet sa and enable us to always send Durud. endnotes 1. Seerat Al-Sahaba, printed by Idaarah Islamiyaat, Lahore, Pakistan. Vol.6, pp Sahihul Bukhari, Kitabul Fazail. 3. Sunan At-Tirmadhi, Kitabul Munafiq, Hadith No Al-Mustadrik Al-Haakam Kitabul Ma rifah Ashaab Wa Min Munaaqib Al-Hasan wa Al-Hussain Hadith No Sahihul Bukhari, Kitabul Fazail. 6. Sahihul Bukhari, Kitabul Fazail. 7. Jalal ul Din Sayuti, Tarikh ul Khulafa. 8. Tarikhut Tabari, Vol.6, pp , Darul Fikr Bairut (2002). Al-Bidayah Wal-Nihayah, Ibn Katheer, Vol.8, pp , Darul Hadith Qahirah Tarikh-e-Islam, Akbar Shah Khan Najeeb Abadi, pp.51-78, Nafees Academy Karachi (1998). 9. Seerat Tayyiba, Hazrat Mirza Bashir Ahmad, pp Khilafat-e-Rashidah in Anwar Ul Uloom, Hazrat Mirza Bashir-Ud-Din Mahmud Ahmad, Vol.15, pp Malfoozat, Vol. 4, p Majmoo a Ishtiharaat, Vol.2, pp Malfoozat, Vol.4, p The Review of Religions december 2013 december 2013 The Review of Religions 69

36 A Journey of Spiritual Guidance Khalifah of the Promised Messiah as Visits Germany Introduction Hazrat Khalifatul Masih V aba undertook a twelve day tour of Germany in June and July of this year. His Holiness presided over the Jalsa Salana (Annual Convention) of the Ahmadiyya Muslim Community Germany, inaugurated two Part Ii of II mosques and laid the foundation stone of another mosque. To improve the religious and moral training of his followers, His Holiness led 5 daily prayers in congregation, delivered Friday sermons and presided over classes with the youth of the Ahmadiyya Muslim Community. His Adapted from Official Urdu Reports by Abdul Majid Tahir Holiness graciously found time in his busy schedule to grant Mulaqaat (private audience) to many Ahmadis travelling from all over Europe and attended the celebrations of the first reading of the Holy Qur an (Ameen Ceremonies) and Nikah ceremonies (announcement of a marriage). Hazrat Khalifatul Masih V aba also held press conferences and delivered keynote addresses to the local German population in order to promote the peaceful teachings of Islam. The following is part two of a two-part coverage of the tour. 28 th June 2013 After leading the congregational Fajr (dawn) prayers, His Holiness returned to his residence and continued with his official administrative duties. Salat (the formal prayer) is one of the pillars of Islam. It is compulsory for a Muslim to offer five daily prayers in congregation. It is noteworthy to mention here that during all his tours, His Holiness punctually leads his five daily prayers in congregation. This is a great source of blessings for Ahmadis because they get an opportunity to pray behind the Khalifah. Translated by Professor Amtul Razzaq Carmichael At 1:30 p.m., Hazrat Khalifatul Masih V aba inaugurated the 38 th Jalsa Salana Germany (Annual Convention of the Ahmadiyya Muslim Community, first established in India in 1891 for the moral and religious training of Ahmadis) with the flag-hoisting ceremony at Karlsuher Messe Kongress in the city of Karlsruhe. As is customary in the Ahmadiyya Muslim Community, as a gesture of goodwill to the local community, dignitaries from the area were invited and thus the mayor of the city also attended this dignified ceremony. The first session of Jalsa started with the Friday sermon. In his faith-inspiring address, Hazrat Khalifatul Masih V aba highlighted that the real value of attending the Jalsa Salana is to attain spiritual development and advance in righteousness. Hazrat Khalifatul Masih V aba said, We cannot bring the people of the world closer to God until we have established a strong bond with Him ourselves. And we cannot fulfil the rights of humanity until we develop within ourselves a spirit of truthfulness, love, brotherhood and selflessness. After leading the Zuhr and Asr (afternoon) prayers in congregation, Hazrat Khalifatul Masih V aba spent time attending to his official duties. 70 The Review of Religions december 2013 december 2013 The Review of Religions 71

37 khalifah of the promised messiah as visits germany In response to a question, Hazrat Khalifatul Masih V aba said that using gene therapy to treat diseases is perfectly acceptable. At 8:30 p.m., His Holiness chaired an educational session with approximately 300 Ahmadi university students in Germany. Some gifted and talented young scientists presented their research. This included groundbreaking research on developing a technique to image sodium ions 1 outside the cells after disruption of the blood-brain barrier 2 ; once established, this technique will enhance scientific understanding about the functioning of human brains. A physicist presented a report regarding his visit to CERN (the European Organisation for Nuclear Research, located in Switzerland, where physicists and engineers are probing the fundamental structure of the universe) and gave details of the works of the Large Hadron Accelerator; the Higgs particle (which is smaller than atoms) was discovered 3 there. The concept of the Higgs mechanism was incorporated into modern particle physics by Steven Weinberg and renowned Ahmadi scientist Professor Abdus Salam 4. His Holiness highlighted that Professor Salam based his scientific theories on the knowledge of the Holy Qur an. Hazrat Khalifatul Masih V aba stressed the fact that increasing one s knowledge is a divine commandment. Muslim men and women should ponder over the creations of God. One student raised the question, How can we justify expensive research in CERN at times when millions of people are starving in the world? Hazrat Khalifatul Masih V aba explained that these are separate issues; people are starving in the developing world because of mismanagement of food resources, corruption and inappropriate use of the country s resources. In response to a question, Hazrat Khalifatul Masih V aba said that using gene therapy to treat diseases is perfectly acceptable. To seek cures is a Divine commandment; however, using genetic techniques to create so-called designer babies that is, to interfere with human configuration and human cloning is an inappropriate use of this technique and should be avoided. Hazrat Khalifatul Masih V aba expounded that it is not within the domain of scientists to carry out any meaningful research on spiritual phenomenon and Divine revelations. Divine revelations are highly-refined religious events, and only divinely-inspired people have the ability to make others understand the deep concept of spirituality. Hazrat Khalifatul Masih V aba encouraged research in the field of interest-free banking and the design of banking systems that conform to Islamic teachings and practices. While addressing the point that there may be some evidence that homosexuality is a genetically determined behaviour, Hazrat Khalifatul Masih V aba said that even if this was the case, it still does not warrant the intense propaganda to legalise and promote homosexuality. It is possible that in any community, a tiny minority may have such inclinations; according to an estimate the law of same-sex marriage was brought about in Canada for just 500 cases! It is wiser to manage homosexuality by keeping such practices concealed. The underlying principle here is that of protection of the vulnerable members of the society. His Holiness expressed concern that in this day and age homosexuality is being promoted as fashion. His Holiness advised that if Ahmadis should find themselves faced with such temptations, they should offer Istighfar (prayer offered to seek Allah s forgiveness), remove themselves away from any situations that may trigger these desires; then gradually they will be able to overcome these temptations. In response to a question, Hazrat Khalifatul Masih V aba explained that homosexuality is a learned behaviour and stressed that the practice of homosexuality is inappropriate. His Holiness warned that by accepting, promoting and legalising such actions, nations can find themselves on the path to destruction. The wrath of God destroyed one nation which insisted on this behaviour despite repeated warnings. His Holiness stressed that homosexual tendencies cannot be called a disease. Such behaviour is the product of the environment; people are attracted to same-sex relationships because of their social interactions. When exposed to a certain kind of environment, the psychology of certain individuals can be affected and they become drawn to homosexual behaviour. His Holiness warned that turning this individual behaviour into a national characteristic leads to destruction. 72 The Review of Religions december 2013 december 2013 The Review of Religions 73

38 khalifah of the promised messiah as visits germany Hazrat Khalifatul Masih V aba encouraged a student to take part in front-line politics; His Holiness advised Ahmadis to vote for candidates who are well-educated, tolerant and who would work hard to bring about improvements for their country. Politicians should be voted in who are committed to the welfare of the country and the world and will help poor countries. To vote is one s personal choice. A group of Ahmadis can agree to vote for the same candidate of a political party based on their manifesto, values, and principles; but this type of arrangement cannot be binding. In Ghana, Ahmadis belong to different political parties and some have even progressed to the ministerial level; however, when they come for prayers at the mosque, they leave their political rivalries outside. The informative discussion ended at 8:50 p.m. after which His Holiness led the Isha (evening prayers) in congregation and retired to his residence. 29 th June 2013 After leading the Fajr prayers in congregation, Hazrat Khalifatul Masih V aba attended to his many wide-ranging official duties. The highlight of the day was the address to the ladies section of the Jalsa Salana. Hazrat Khalifatul Masih V aba awarded gold medals for academic excellence to bright and high-achieving students. In his address, His Holiness counselled Ahmadi women on the importance of moderation in all aspects of their lives and the significance of the moral training of Ahmadi children. His Holiness led the Zuhr and Asr (afternoon) prayers in congregation. At 4 p.m., Hazrat Khalifatul Masih V aba addressed a gathering of native German guests about the concept of God in Islam. The details of this historical address can be found elsewhere [the address entitled The Four Fundamental Attributes of God was published in our October 2013 edition Ed]. At 8:35 p.m. His Holiness granted an audience to female students attending university in Germany. One student presented interesting research on the subject of the culture of dominance and its impact on the society. She highlighted the modern concept of measuring the worth of a person in financial terms only. His Holiness advised the researcher to present the book of the Promised Messiah as The Philosophy of the Teachings of Islam to her supervisor and research team. A presentation was made about the Ahmadiyya Jama at and interaction with the press, highlighting the good working relationship between the two parties. In an open question-and-answer session afterwards, Hazrat Khalifatul Masih V aba clarified the following concepts for the benefit of Ahmadi youth. In response to a question by a medical student about the role of artificial ventilation in someone who is brain-dead, His Holiness stated that such treatments can only prolong life, but cannot improve the quality of life. In these circumstances, a 24-hour period of intensive support is adequate, after that one should let nature take its course and accept the decree of God. Hazrat Khalifatul Masih V aba advised students to adhere to simplicity in their dress; German students dress in an unpretentious manner and this good practice should be adopted by Ahmadi students. When asked about the resignation of the Pope, Hazrat Khalifatul Masih V aba said that of course, the Pope can resign. However, a spiritual leader appointed by God is not authorised to relinquish his divine office. His Holiness expressed his hopes that the new Pope, who identifies himself as the Pope of the poor, can do something about the food mountains of the West that are wasted rather than being given to poor people. His Holiness explained the concept that the soul develops gradually within the body; the process starts in a foetus inside the uterus. The body is just a physical form and the soul is the life within it. The soul does not need a body for its survival. After death, the soul is presented to God to face accountability for the actions in this world. In the Hereafter, the soul will be provided with a spiritual body; the details of that spiritual body can not be fathomed by the human mind. His Holiness advised parents that it is vitally important that the upbringing of children should be carried out with love and affection. To put too much emphasis on strict training regimes or use of corporal punishment equates to associating partners with Allah (Shirk), as parents hit children in the belief that they can reform them with their own tactics. In response to a question that in the early days of Islam, women prisoners of wars were taken as slaves, His Holiness explained that the tradition of slavery was prohibited by the Holy Prophet sa at the time of the Farewell Hajj. According to 74 The Review of Religions december 2013 december 2013 The Review of Religions 75

39 khalifah of the promised messiah as visits germany the teachings of Islam, female prisoners of war should be treated with utmost respect and dignity. Muslim men are allowed to marry women prisoners of war only by going through the due process of Nikah (announcement of marriage) and Haq-Mahr (a mandatory cash present for the wife at the time of marriage). pledge to enter the Ahmadiyya Muslim Community). Some people like our Community because of its values and conduct; they are not necessarily interested in religion. So, our foremost responsibility is to engage them with the concept of religion and belief in the existence of God. A Khalifah or the Head of the Ahmadiyya Muslim Community can be elected from persons other than the descendants of the Promised Messiah as. His Holiness referred to his address to the German armed forces on loyalty in 2012, when he elucidated this concept in great detail. Hazrat Khalifatul Masih V aba said that Divine guidance is granted to the members of the election committee to elect the new Khalifah. Hazrat Khalifatul Masih V aba said that Ahmadis supported the idea of the creation of Pakistan. As Ahmadi Muslims, we will always support Muslims. This is a question of supporting the followers of the Holy Prophet sa. In response to a question, His Holiness explained that our mission is to do Tabligh (preaching); Allah will guide whoever He sees worthy of guidance to pledge the Bai at (a formal initiation His Holiness said that the position where the hands are placed during Salat (formal prayer) can be varied; we see that the Holy Prophet sa offered Salat with hands placed on the chest, upper abdomen or lower abdomen. When offering Salat in the university, hands can be placed wherever one finds comfortable. However, one must not place hands in a certain position out of intimidation of others. His Holiness elaborated on the concept of interest. If in a business, the rate of return is fixed, it equates to interest. Islam does not permit any transaction in which the rate of payments is pre-determined. In the Islamic business model, partners need to accept the yield of monetary dealings, which could be profits or losses. Ahmadis are unable to vote in Pakistan because they have to declare themselves non-muslims in order to vote. Hazrat Khalifatul Masih V aba reiterated that we will not be intimidated into calling ourselves non-muslims. As a matter of principle, the right to vote has nothing to do with one s religious beliefs. His Holiness recommended that children should be immunised and receive a full course of vaccinations as recommended by the government. His Holiness said that the Third World War is a distinct possibility given the circumstances of the world today; however, such disasters can be averted by profound and powerful prayers. Ahmadis should supplicate for world peace. Hazrat Khalifatul Masih V aba advised that it is permissible to take non-ahmadi relatives to the Jalsa Salana as guests. This will help clarify some misconceptions and improve relationships; however, this should be done following the proper protocol after appropriate permission has been granted by Ahmadiyya Community officials. Hazrat Khalifatul Masih V aba said that the wives of missionaries should have good knowledge of religious concepts. They should acquire the necessary skills to fulfil their domestic responsibilities. The class ended at 9:50 p.m. Thereafter, Hazrat Khalifatul Masih V aba retired 76 The Review of Religions december 2013 december 2013 The Review of Religions 77

40 khalifah of the promised messiah as visits germany to his residence after leading evening prayers in congregation. 30 th June 2013 Hazrat Khalifatul Masih V aba led the dawn prayers in congregation and attended to his extensive official duties till 4 p.m., after which he addressed the concluding session of Jalsa Salana Germany, which was attended by more than 31,000 men, women and children. The dignified and blessed ceremony of the International Bai at took place, where 67 people from Europe, Africa and Asia confirmed their oath of allegiance. After leading the Zuhr and Asr (afternoon) prayers in congregation, Hazrat Khalifatul Masih V aba awarded medals for academic excellence to bright and high-achieving male students. In his concluding address, His Holiness elucidated the status of the Holy Prophet sa as the Messenger for peace for the whole universe. His Holiness led the silent prayers at the end of the session. The concluding minutes of the Jalsa witnessed the dedication, devotion and religious zeal of thousands of Ahmadis, who celebrated the success of Jalsa with prayers, supplication and chants to glorify Allah the Exalted. At 7:35 p.m. Hazrat Khalifatul Masih V aba met with newly converted women from Germany, Turkey, Marrakesh, Jordan, Russia and Pakistan; through interpreters these new converts expressed the emotional accounts of their journey to Islam Ahmadiyyat after recognising its truthfulness. One lady related that a friend had accepted Islam after seeing the humility and compassion of Hazrat Aaapa Jan (the respected wife of Hazrat Khalifatul Masih V aba ; she is affectionately called Aapa Jan, which literally means a loving elder sister); she was impressed to see the respect and appreciation that Hazrat Khalifatul Masih V aba showed towards his wife. These new dedicated followers made passionate requests for prayers. The delegations presented His Holiness with some gifts (a hand-embroidered cover for the Holy Qur an and a Russian doll wearing a headscarf ). One Arab lady thanked Hazrat Khalifatul Masih V aba for graciously travelling across the world for the spiritual development and welfare of Ahmadis. Afterwards, Hazrat Khalifatul Masih V aba met with men who had recently converted who conveyed their faithinspiring accounts of acceptance of true Islam Ahmadiyyat. One convert related that his young son inspired him. His son became convinced of the truthfulness of Ahmadiyyat by listening to the logic of Ahmadiyya beliefs on MTA. Delighted with the talent of this gifted young man, Hazrat Khalifatul Masih V aba advised that such a talented person should be trained as a missionary. An Arab raised a pertinent point that after preaching by Ahmadis, people become convinced of the truth of Ahmadiyyat. However, the hype of mainstream Muslim clerics (Mullahs) then confuses them. Hazrat Khalifatul Masih V aba advised that such people should focus on praying to the One God, Who has sent the Messiah as. God will guide these seekers of truth. The session concluded at 8:35 p.m. After leading the silent prayers Hazrat Khalifatul Masih V aba set off to travel back from Karlsruhe to Baitus Subuh in Frankfurt. His Holiness led the evening prayers in congregation at Baitus Subuh before retiring to his residence. 1 st July 2013 After leading the Fajr prayers at 4:20 a.m., Hazrat Khalifatul Masih V aba carried out his official commitments including attending to official correspondence from around the world, reports and issuing guidance. At 10:40 a.m., Hazrat Khalifatul Masih V aba held meetings with delegates from different parts of the world attending Jalsa Salana Germany. Meeting with Bosnian Delegation The Bosnian delegation consisted of 20 people; His Holiness discussed with them strategies to spread the message of Islam Ahmadiyyat in Bosnia. His Holiness asked one truly dedicated Bosnian Ahmadi, Sister Fahrija, to make regular visits to Bosnia and encourage locals in their proselytization efforts. Sister Fahrija translates Friday sermons and many MTA programmes into the Bosnian language, and has the good fortune to be involved in translation of the literature of the Ahmadiyya Muslim Community into Bosnian. One Bosnian Ahmadi shared his commitment to spiritual development; he said that before attending Jalsa every year he self-reflects to see how much spiritual progress he has made since the last Jalsa. Many Bosnian Ahmadis reiterated their commitment to spiritual development and sought the prayers of His Holiness for their spiritual enhancement. His Holiness advised a Bosnian student that the highly educated and talented people of Bosnia should stay in their country and strive to 78 The Review of Religions december 2013 december 2013 The Review of Religions 79

41 khalifah of the promised messiah as visits germany make progress. His Holiness explicated that if all intellectuals were to leave the country, then who would contribute to the development of Bosnia. These guests commented on the excellent organisation and layout of the Jalsa and in particular the smiles and generous hospitality of the men, women and children serving their guests. In the end the delegates requested prayers that Allah may always be pleased with them. Hazrat Khalifatul Masih V aba prayed for the delegates. Meeting with Maltese Delegation A delegation from Malta then had the privilege to meet His Holiness. One of the delegates, Mark Montebello, who is a professor of philosophy in university as well as a preacher, has extensively read the writings of the Ahmadiyya Muslim Community. He commended the excellent organisational arrangements of Jalsa and also praised the efforts of His Holiness to establish peace in the world. He was most impressed to see the ring worn by His Holiness, with the engraving which translates as Is Allah not sufficient for His servant? It was explained to him that this was a Divine revelation of the Promised Messiah as. At the time of his father s death, clearly the Promised Messiah as had been concerned; his father was a tremendous source of strength and support for him. This Divine revelation reassured him that God would be sufficient to meet all his needs. Mr. Montebello was most fascinated by this statement and said that this is a beautiful statement and that these words are most blessed. He bought a ring bearing this prayer. Another Maltese delegate, and also a university philosophy lecturer, Mr. Michael Grech, was fascinated to see such a large group of people from different nationalities and religions gathered together for so many days. He called this a practical example of the peaceful teachings of Islam. The members of the Maltese delegation invited His Holiness to visit Malta and His Holiness expressed a desire to build a mosque in Malta. The delegation reported that the new Maltese Government is broadminded and welcoming; however the political reaction to this is unpredictable. The delegates said that they would appreciate the construction of a mosque in Malta. Hazrat Khalifatul Masih V aba invited these guests to Jalsa in the UK, where a temporary Jalsa village is set up for 31,000 people and said that the guests will enjoy this new experience. At the end of the meeting, presents were exchanged, and delegates had the blessed opportunity to have a picture taken with His Holiness. Meeting with Estonian Delegation The delegation from Estonia had the privilege of meeting His Holiness next; they were impressed by the good arrangements of Jalsa and mutual love and affection shown by the members of the Community. They commented that this Jalsa was the best display of the peaceful teachings of Islam. A female delegate commented that she found the warm greetings by Ahmadi women a new experience and she liked this very much. She said that she enjoyed listening to the recitation of the Holy Qur an. Hazrat Khalifatul Masih V aba explained that the recitation of the words of the Holy Qur an have a rhythm that impacts the heart. The delegates invited His Holiness to Estonia. Hazrat Khalifatul Masih V aba instructed that to promote the peaceful message of Islam in Estonia the Holy Qur an should be translated into Estonian with a short commentary. His Holiness directed that the book World Crisis and Pathway to Peace should be distributed amongst the educated population of the Estonian community. Hazrat Khalifatul Masih V aba directed the students from Jamia Germany to visit Estonia for Waqfe Arzee (a temporary decidication for the service of Islam) in their vacations. Hazrat Khalifatul Masih V aba expressed the desire to build a mosque in Estonia so that local people can come to understand the true teachings of Islam. Meeting with Icelandic Delegation The delegation from Iceland expressed their appreciation for the opportunity to attend Jalsa. One Icelandic national, who is researching Ahmadiyyat by reading the Holy Qur an, is close to the Community and has offered a room in his home for the offering of Salat in congregation. His Holiness commended his effort and prayed for him and the people of Iceland that they recognise the truthfulness of Islam soon. In response to an invitation, His Holiness said that he would like to visit Iceland. The delegates raised concern about the Third World War; His Holiness said that he has written letters to distinguished leaders and politicians about this. He also wrote a letter to the Pope a while ago, inviting him to work together to establish peace in the world. His Holiness said that he has not received any response from the Pope yet, not even a note of acknowledgement. Meeting with Lithuanian Delegation A meeting with the Lithuanian delegation followed. A teacher of the German language from Lithuania expressed his gratitude at the hospitality shown 80 The Review of Religions december 2013 december 2013 The Review of Religions 81

42 khalifah of the promised messiah as visits germany to him during the Jalsa. He was initially perplexed to note that during Jalsa instead of clapping, the audience raise slogans to express their appreciation of the speaker. He said that he was convinced by the explanation given by His Holiness that by raising slogans, Ahmadis not only express their delight with the speeches but also express their gratitude to God. The teacher explained that the Lithuanian language appears to have a connection with Sanskrit, to which His Holiness explained that we Ahmadis believe that all languages have originated from the Arabic language. Meeting with Hungarian Delegation A ten-person delegation from Hungary was next to have the fortunate opportunity of meeting with Hazrat Khalifatul Masih V aba. One delegate of Indian origin said that listening to speeches during the day spurred him to carry out his own research about the Community on the internet that very evening. He said that he would explain to people back in Hungary that the real Islam is practised by Ahmadis. This was evident by their hospitality, a commitment to the service of the Jalsa guests. He commented that young children serving water were a most touching spectacle of Muslim hospitality. A female delegate made a significant effort to attend Jalsa; she wore a long top and practiced saying Salam (Islamic greetings meaning peace be upon you ). She was most impressed by the organisation of Jalsa and said that she enjoyed the spiritual experience. She was delighted to see the true picture of Islam and said that all her questions had been answered by attending the Jalsa. Hazrat Khalifatul Masih V aba prayed that Allah makes her a practicing Ahmadi and advised her to expand her knowledge level, read the translation of the Holy Qur an and become consistent in offering the five daily prayers. One Hungarian delegate accepted Ahmadiyyat on the third day of Jalsa by taking Bai at ; His Holiness asked him, why did he accept Islam Ahmadiyyat? He replied that when he offered Jummah prayers and attended Jalsa, he became convinced that this is where he belonged. He could not stop himself from pledging Bai at. He was overcome and shaking with emotions whilst expressing his views. His Holiness explained to another new convert from Hungary that just taking Ba ait is not enough; it is essential to understand the essence of Ahmadiyyat and build one s knowledge level; a true Ahmadi then takes this message to others. Meeting with Russian, Kazakhistani and Krygzstani Delegation The delegations from Russia, Kazakhstan and Kyrgyzstan had the honour to meet His Holiness next. These delegates showed extreme gratitude for being able to offer Salat in Ahmadiyya Mosque for the first time in their lives. Despite the intense persecution they face in their homeland, the delegate reported that 150 local people have taken Bai at. Hazrat Khalifatul Masih V aba praised their success in maintaining a commitment to their religion in the face of fierce persecution just like the People of Cave did, in the days of the early era of Christianity. Some delegates expressed that the biggest desire of their life was to meet Hazrat Khalifatul Masih aba and attend Jalsa; they expressed gratitude that these desires were fulfilled. One delegate presented His Holiness water from the well of Zam Zam (a well that gushed in the desert in response to a desperate search for water by Hazrat Hajira as for her baby son Hazrat Ismail as ; Zam Zam literally means stop, stop) in Makkah. He went for Hajj and saved the water to present to Hazrat Khalifatul Masih V aba in person; he waited 18 years to do so. He said that holding the hand of Hazrat Khalifatul Masih V aba for the photograph was a highly spiritual experience, and he felt filled with divine light. Thereafter, Hazrat Khalifatul Masih V aba led the afternoon prayers in congregation. His Holiness performed the Nikah ceremony for 12 happy couples. Hazrat Khalifatul Masih V aba explained that marriage is a partnership and commitment between a man and a woman and they should do their best to fulfil this bond. The new relationship should be based on Taqwa (God-consciousness) and respect for each other s relatives. A happy marriage is like an investment for the future in this life and the next. His Holiness reminded the new couples that though divorce is permitted in Islam, it is very much disliked by God. Therefore, Ahmadi Muslims should make every effort to enhance their relationships with love, affection and respect for each other. At 6 p.m., His Holiness granted Mulaqaat, or private audience, to over 200 people, and led an Ameen ceremony for 22 fortunate children. His Holiness retired to his residence after leading the congregational Maghrib and Isha prayers. 2 nd July 2013 After leading the Fajr prayers in congregation at 4:20 a.m., His Holiness was 82 The Review of Religions december 2013 december 2013 The Review of Religions 83

43 khalifah of the promised messiah as visits germany occupied carrying out his extensive and varied official duties as the Head of the global Ahmadiyya Muslim Community. Meeting with Bulgarian Delegation At 12:25 p.m., a delegation from Bulgaria consisting of 80 people (including 55 Christians and mainstream Muslims) had the pleasure of visiting His Holiness. Many members of the delegation had travelled for more than 30 hours to get to Germany for Jalsa. The Bulgarian delegation consisted of businessmen, teachers and lawyers among others. A Bulgarian delegate was impressed with the administrative arrangements of the Jalsa, and commented on the atmosphere of brotherhood and love during the three days of Jalsa. Some of these members attended because of their warm and personal connection with His Holiness. One teacher from Bulgaria said that her job is to reform children, a virtuous deed. She asked that because of her actions, could she be regarded as the member of the Community of His Holiness? His Holiness replied that God is the Master of all the worlds. He is God of Muslims, Christians, Jews and Hindus; we all should unite to promote the teachings for humanity. His Holiness gave the example of the Holy Prophet sa, who, before the advent of Prophethood, joined in a pact with the neighbouring tribes to help the oppressed and impoverished. Hazrat Khalifatul Masih V aba explained to the lady that because of her pious nature and intentions, he is extremely confident that one day she would join the Ahmadiyya Muslim Community. One lady was most impressed that His Holiness dedicates his precious time in the training of young children; she congratulated him on this achievement. It was brought to the attention of Hazrat Khalifatul Masih V aba that in Bulgaria, the mainstream Muslims create difficulties for Ahmadis. His Holiness prayed that may God save Muslims from those who are creating hardship in the name of religion. His Holiness said that as Ahmadi Muslims, we are incredibly saddened that these atrocities are carried out in the name of the Holy Prophet sa, who was a blessing for the whole of mankind. One member of the delegation introduced his son and daughter to Hazrat Khalifatul Masih V aba ; he explained that he was deprived of the blessings of children for a long time. He requested His Holiness for prayers and was grateful that the prayers of His Holiness were accepted in his favour. A Bulgarian journalist recorded the proceedings of the Jalsa and a documentary based on these proceedings was broadcast on the 6th of July 2013 in Bulgaria. This helped to promote the peaceful message of Islam to nearly three million people in Bulgaria. Meeting with Kosovan Delegation This was followed by a meeting with the Kosovan delegation consisting of seven people. A new convert from Kosovo expressed his delight with his spiritual progress during Jalsa; after his efforts, his sisters have also accepted Ahmadiyyat. He regularly listens to the Friday sermons; he requested prayers for those who do not commit themselves to listening to the Friday sermon regularly. These most loyal and dedicated Kosovan delegates requested Hazrat Khalifatul Masih V aba for prayers for their spiritual development. Meeting with Albanian Delegation The delegation from Albania, consisting of 12 people, had an audience with Hazrat Khalifatul Masih V aba next. His Holiness explained that it is our responsibility to convey the message of Islam Ahmadiyyat to everyone; even to exconvicts. The delegates requested Hazrat Khalifatul Masih V aba for prayers and invited His Holiness to visit Albania. Meeting with Latvian Delegation The Latvian delegation had the honour of meeting His Holiness next. The delegation consisted of five people; four of them were of Pakistani origin and are training to become doctors and engineers. They said that they had many misunderstandings about the Ahmadiyya Muslim Community; therefore they chose to come and explore the teachings of Ahmadiyyat for themselves. His Holiness explained that the Holy Prophet sa brought the message of compassion for the whole of mankind; even during defensive wars, the Holy Prophet sa instructed that women, children, elderly or religious leaders should not be attacked. In addition, no trees should be damaged. The teachings of Islam command that we should always be fair and not usurp other s properties. His Holiness explained that the message of Islam has magnificent power, and if this message is conveyed with conviction, people will appreciate the beauty of the teachings of Islam. Hazrat Khalifatul Masih V aba explained that Ahmadis in Pakistan show patience 84 The Review of Religions december 2013 december 2013 The Review of Religions 85

44 khalifah of the promised messiah as visits germany His Holiness explained that Ahmadis integrate well with the local communities as we believe that loyalty to one s country is part of the faith. in the face of intense persecution. This is because they followed the teachings of the Holy Prophet sa. It is the responsibility of the government to deal with those committing atrocities against Ahmadis. His Holiness said that if the government allows us to defend ourselves, we have the capacity to do so. We are neither weak nor cowardly. The only reason we do not create discord is because we abide by the law in accordance with the teachings of the Holy Prophet sa. Hazrat Khalifatul Masih V aba explained the incident during the life of the Holy Prophet sa when he strongly disapproved the murderer of an enemy during the war after that person had uttered the Kalima (declaration of faith). The Muslim soldier explained that the enemy had only declared faith because of his fear of the sword, and at this the Holy Prophet sa asked the soldier, Did you see inside his heart? Islam teaches that the leaders of all religions should be respected and no disrespectful words should be uttered about any religion. His Holiness clarified the Islamic concept that permission to fight has only been granted to defend oneself; this is necessary to achieve peace in the world. Even in the state of war, a strict code of conduct was enforced. The Holy Prophet sa commanded that it was forbidden to forcibly convert anybody to Islam. The prisoners of war have significant rights; the Muslim army was not allowed to cut trees or damage buildings during a war. It is essential to understand that Islam defends the right of every religion; Islam enjoins upon Muslims to protect their own places of worship as well as the places of worship of other religions. His Holiness warned that those who are involved in the persecution of Ahmadis in Pakistan should know that one day the judgement of God will come into effect. The state of Muslims in the world at present is most pathetic. This should be a wake-up call for all to assess why Muslims are in such a sorry state today. It is crucial to recognise the Reformer of the time and follow him so that Allah the Exalted will improve the conditions of Muslims. Meeting with Macedonian Delegation Thereafter, a 53-person delegation from Macedonia had the honour of meeting His Holiness. They were impressed with the atmosphere and organisation of the Jalsa. They commented that the Ahmadiyya Muslim Community focuses on education and is engaged in Jihad through the pen in the defence of Islam. A Macedonian doctor, who has served humanity in all three Balkan wars, became convinced of the truthfulness of Ahmadiyyat after attending the Jalsa and took Bai at. He expressed his commitment to become a good Ahmadi and raise his children as committed Ahmadis. His Holiness advised him that this can be achieved by devotion, prayers and dedication. A new convert from Macedonia explained how he had to face hardship after accepting Ahmadiyyat; his parents kicked him out of the house for six months. His Holiness advised him to preach to his relatives with tenderness and love, observing the boundaries of respect for his elders. The delegates had prepared a poem and sang a beautiful poem in chorus expressing the dedication and commitment of Macedonian Ahmadis to Khilafat. The members of this envoy presented His Holiness a plaque made out of walnut wood on which the prayer, Is Allah not sufficient for His servant was hand-carved by them. After the Zuhr and Asr prayers, Hazrat Khalifatul Masih V aba attended an Ameen ceremony for 25 children. At 5:30 p.m., the journalist from the Zenit newspaper interviewed His Holiness and asked about the differences between Ahmadis and mainstream Muslims. Hazrat Khalifatul Masih V aba replied that Ahmadi Muslims believe that the Messiah of the latter days has come; this is in accordance with Divine prophecies which foretell the coming of a Messiah in order to reform Muslims. It is mentioned in the Ahadith (sayings of the Holy Prophet sa ) that in the latter days, Muslims will deviate from the true teachings of Islam. Citing the example of Jihad, His Holiness said that Jihad as practiced by some of the mainstream Muslims today has nothing to do with the true teachings of Islam. The true Islamic teachings, allow only defensive wars in order to protect the rights and places of worship for Muslims, Jews and 86 The Review of Religions december 2013 december 2013 The Review of Religions 87

45 khalifah of the promised messiah as visits germany Christians. His Holiness explained that Ahmadis integrate well with the local communities as we believe that loyalty to one s country is part of the faith. Hazrat Khalifatul Masih V aba shed light on the concept of Khilafat and confirmed that Khilafat is a purely spiritual phenomenon and has nothing to do with politics or power. Ahmadis believe that the Khalifah is chosen by Allah the Exalted. Hazrat Khalifatul Masih V aba said that Ahmadis are always ready and willing to talk to mainstream Muslims to work through our differences, we have always invited them to do so. Afterwards, His Holiness granted a private audience to 259 people and attended a farewell barbeque in his honour. His Holiness kindly presided over an Ameen celebration of 26 fortunate children and led the funeral prayers of a dedicated Ahmadi as well as funeral prayers in absentia for nine Ahmadis. His Holiness retired to His residence after leading the evening (Maghrib and Isha) prayers in congregation. 3 rd July 2013 Hazrat Khalifatul Masih V aba led the congregational Fajr prayers at 4:20 a.m. On his last day in Frankfurt, a number of dedicated followers gathered to bid an emotional farewell to their revered leader. At 11 a.m., after leading silent prayers, the motorcade of His Holiness began the 600-kilometre journey from Frankfurt to Calais via Belgium. The afternoon prayers were offered in a restaurant in Belgium, where His Holiness stopped for lunch. After crossing the Channel Tunnel, Hazrat Khalifatul Masih V aba arrived back at the Fazl Mosque in London at 8 p.m., where scores of dedicated and committed Ahmadis had gathered in the grounds of the Mosque to receive their holy leader. They expressed their gratitude to God for bringing home their beloved leader after another successful tour to promote the peaceful message of Islam in the world. endnotes 1. A chemical found in the body, commonly found in salt. 2. A system of natural nature barrier system that protects brain from the effects of harmful chemical substances in the blood stream. 3. Professor Higgs has been awarded the Noble Prize in Physics in An Ahmadi Muslim Noble Laureate. 88 The Review of Religions december 2013

46 SUBSCRIPTION Subscription Contacts: USA Faiza Bajwa Canada Sheikh Abdul Wadood Tel: Nigeria Qasim Oyekola Tel: Ghana Ragheb Zia ul Haq ghana@reviewofreligions.org Tel: UK akhbar@ahmadiyyauk.org Tel: +44 (0) (0) For all other subscription issues or for general enquiries info@reviewofreligions.org or contact Head Office Note about references Verse references to the Holy Qur an count Bismillah (In the Name of Allah ) as the first verse of each Chapter. In some non-standard texts, this is not counted. Should the reader refer to such texts, the verse quoted in The Review of Religions will be found a verse earlier, i.e. at one verse less than the number quoted in this journal. For the ease of non-muslim readers, sa or (saw) after the words, Holy Prophet, or the name Muhammad, are used normally in small letters. They stand for Sallallahu alaihi wa sallam meaning peace and blessings of Allah be upon him. Likewise, the letters as or (as) after the name of all other prophets is an abbreviation meaning peace be upon him derived from Alaihis salatu wassalam which are words that a Muslim utters out of respect whenever he or she comes across that name. The abbreviation ra or (ra) stands for Radhiallahu Ta ala anhu and is used for Companions of a Prophet, meaning Allah be pleased with him or her (when followed by the relevant Arabic pronoun). Finally, rh or (rh) for Rahemahullahu Ta ala means the Mercy of Allah the Exalted be upon him. In keeping with current universal practice, local transliterations of names of places are preferred to their anglicised versions, e.g. Makkah instead of Mecca, etc. Calendar of Religious Events & Festivals december 2013 Sunday 1st December Faith: Christianity Event: Advent Sunday Advent Sunday is the beginning of the ecclesiastical year. It is the season before Christmas. Sunday 8th December Faith: Buddhism Event: Bodhi Day Bodhi Day celebrates Guatama s attainment of enlightenment under the Bodhi tree at Bodhgaya, India. Tuesday 24th December Faith: Christianity Event: Christmas Eve Christmas Eve is the day before Christmas Day. Celebrations occur on Christmas Eve because the traditional Christian liturgical day starts at sunset. Wednesday 25th December Faith: Christianity Event: Christmas Day Christmas Day is a celebration of the birth of Jesus as. Thursday 26th December Faith: Christianity Event: Boxing Day Boxing Day was traditionally a time when servants and tradesmen would receive gifts from their superiors, known as a Christmas box, the day after Christmas Day. In recent times it is better known as a public holiday.

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