The great debate between Christians & Muslims in the subcontinent

ASIF M. BASIT, LONDON, UK

Translated from the Urdu by

Shehzad Ahmad and Farhaad Ahmad

The Holy War

One of the signs foretold by the Prophet Muhammad^sa regarding the advent of the Promised Messiah and Imam Mahdi^as was that he would “break the cross.¹ However, the manner in which this has been interpreted by contemporary Muslim scholars not only appears to be quite inappropriate and comical, but even insulting. They seem to have misunderstood the role and character of a person who alone was destined to be the saviour of the followers of all faiths. The literal interpretation that prevailed the literature of the majority of the contemporary scholars of Islam was that the Imam Mahdi and Messiah would spend his time physically breaking any cross that he would come across anywhere in the world, whilst in his remaining time he would literally kill all the swine. To believe that the Imam Mahdi would go around every village and town with a tool in his hand trying to literally break every cross, would not only trivialise the imminence and stature of the Messiah and Mahdi, whose advent was to serve as a reformer for all Muslims, but would belittle the Holy Prophet Muhammad^sa who had referred to him as a reformer and Prophet of God.

The True Meaning of “Breaking the Cross”

Hazrat Mirza Ghulam Ahmad^as, stated:

“It begs the question as to what is meant by referring to the Messiah as the “breaker of the cross?” Will he break a wooden cross? Of what benefit will that be? It is quite obvious that if he was to go around breaking wooden crosses it could not be deemed to be a very noble task and no benefit would come out of it. If he was to break wooden crosses, the Christians would instead make crosses out of gold, silver or steel…It certainly does not mean that the Messiah would go around breaking wooden crosses hung up by Christians…In fact, the statement is profound and full of meaning…One must ponder and question whether our claim is supported clearly or not in that the breaking of the cross does not mean breaking wooden or steel crosses physically (which Christians dangle around their necks as shirk), but instead symbolises a great truth which I have come with. I have announced completely transparently that Jihad is forbidden in this day and age, because just as the Messiah is charged with breaking the cross in spirit, so too is he charged with abolishing all religious wars, thereby necessitating the Fatwa [edict] against Jihad. Thus, we say that to take up the sword or any weapon in the name of religion is a great sin.

“What does “breaking the cross” really mean? Pay great heed to this fact that the time of the advent of the Messiah has been associated with the time of the triumph over the cross, and it was the Messiah that was to come for this purpose. It is, therefore, very clear that the purpose of the advent of the Messiah was to completely falsify the Christian ideology with arguments and proofs that were to be strengthened by heavenly succour and miracles. He would show how the religion of the cross is completely false and would make this manifestly clear to the whole world, and millions of souls would come to know and admit that Christianity in reality cannot be a means of mercy for mankind. It is for this reason that all our focus is on the cross – is there any stone left unturned for defeating the cross? The death of Jesus^as itself has shattered the cross into pieces and when the fact is proven that Jesus^as did not die on the cross, but in fact died a natural death in Kashmir, anyone from among the intellectuals should come forward and tell us that what is then left of the cross?

“Thus, it is very clear that God Almighty was going to send the Messiah when the “cross” was going to be dominant, meaning the false ideology of Christianity [i.e. the Christian ideology no longer in it is original form, having strayed far away from its original teachings by introducing concepts such as the Trinity and Atonement] was going to be at large and for its spread and propagation every type of method would be deployed, and darkness and falsehood (which in other words is shirk or idolatry), and the worship of the dead would be spread all over the world. At such time, the person God Almighty would send would be charged with purifying the world from its state of darkness and falsehood, and save them from the curse of worshipping the dead. In this manner, he would break the cross. Although, it may appear that the task of abolishing all religious wars on the one hand and that of breaking the cross (the latter possibly compelling such wars) on the other are contradictory; however, this only appears as a contradiction to those who lack insight and have not truly understood the purpose of the Messiah’s advent. In fact, the very words Yadha ul Harb explain the reality of the meaning of “breaking the cross,” which as already noted, does not mean literally breaking crosses made out of wood or other materials, but in fact connotes the defeat of Christianity, achieved purely through present unassailable and rational arguments and clear proofs, as God Almighty states, ‘so that he, who had already perished by a clear proof, should perish, and he, who had already come to life by a clear proof, should live.’ (Ch.8, V.43).”²

At the time of the advent of Hazrat Mirza Ghulam Ahmad, the Promised Messiah^as, Christianity was at its peak. The Promised Messiah^as once described the situation in the following words:

“Never has there been a greater period of such a dangerous trial for Islam, in fact since the inception of Prophethood, there has never been so. Apart from philosophical and scientific arguments anyone with expertise in any field employs it as a means to try and attack Islam. Both men and women are preaching and through various schemes are trying to detach people from Islam and want them to incline towards Christianity. If one goes into clinics, one would see how alongside giving medicines to patients, the Christian faith is being proselytised, and at times women and children who are admitted into the hospital, are refused care until they became Christians. Christians were also preaching disguised as religious mendicants. In short, they adopted every possible means for this purpose. One single Christian newsletter or article is published in thousands…if all the literature that has been written against Islam was to be put together, its pile would be a mile high. In fact, without exaggeration, I say that if it was piled up, it would be taller than some of the mountains, and if they were put in a line, it would exceed many miles.

Map of India circa 1857

“Today the situation of Islam is like the martyrs of Karbala, and is surrounded by a horde of enemies. You should ponder and see for yourselves the extent to which they are making efforts in order to defeat Islam. It is also clear from the speech delivered by the bishop from Calcutta in London [who said] that no one can be truly loyal to the British government unless he is a Christian. From these speeches and discussions it is quite evident how much effort is being made to convert the masses into Christianity and what their intentions are. They clearly want there to be no more Muslims. The Christian clerics have admitted the fact that no other religion is a hindrance for them than Islam. But remember, God has great pride for his faith, and He states that, ‘surely we have revealed the Qur’an and we shall protect it.’ (Ch.15.V.10). According to this promise, He has safeguarded the Holy Qur’an and sent me. The Holy Prophet^sa also prophesised that a reformer would appear at the head of every century, I have been sent as the reformer for the fourteenth century, who was going to be known as the one who was to break the cross.”³

The Onslaught of Christian Clerics in India

At the time of the advent of the Promised Messiah^as, the Muslims had proved their superiority in every aspect – be it religion, politics or the military, and had made India their fortress. The Christian clerics knew full well that if they were able to gain the stronghold of this fortress, it would become very easy for them to defeat Islam. Another reason why India was at the centre of their attention was because a quarter of the total Muslim population at the time was living in India, making it the country with the highest Muslim population.⁴ During the course of researching for MTA International’s programme Rahe Huda, this author had the opportunity to speak with Dr. Jonathan Ingleby, who worked as the Head of the Mission Studies department at Radcliffe College. When asked what the real intention behind the Christian clerics incursion of India was, he responded that they wanted to relocate the headquarters of the Church to India.⁵ The Christian clerics who travelled to India for the spread of Christianity and for ensuring its dominance over other religions, would openly express this desire in their sermons and speeches. One of them was Henry Martyn (not Henry Martyn Clark, well-known for participating in the debate, “The Holy War,” and who will be referred to in greater detail later in the article). Henry Martyn, in one of his sermons, stated:

 “The evangelisation of India is a more important object than preaching to the European inhabitants of Calcutta.”⁶

The British Government initially did not allow the Christian clerics to openly proselytise for fear of causing disruption in society. In one reported incident, General Warren Hastings (1732–1818) dismissed a Christian cleric on the grounds that he was distributing Christian literature in the local area. It is said that General Warren Hasting’s reason for the dismissal was that distributing Christian literature in the local area was synonymous to shooting at explosives. Despite this strict warning, Christian clerics hastened in their efforts to spread Christianity, Henry Martyn Clark being one of the most notable.⁷ Therefore, the rapidly growing influence of Christian clerics in India highlights the close connection of India to the one who was prophesised to “break the cross.” Thus, this was not an ordinary incursion but one that astonished the Muslim population, marking the end of their reign, and challenged the parameters of their faith.

The Response of Muslims in India to the Growing Christian Influence

During this period of great anguish and distress, the Muslims began many schemes and initiatives in an attempt to defend Islam in India. One of these included the Aligarh Movement of Sir Syed Ahmad Khan that tried to present a version of Islam compatible with the West, but which lost the soul of Islam in the process. For example, in an attempt to westernise Islam, Khan declared that prayers had no real influence on human life apart from a cathartic effect or an emotional relief.⁸ Yet this was contrary to the teachings of the Holy Qur’an that clearly state that Allah listens and responds to prayers.⁹ Another movement was Jamal ud Din Afghani’s intellectual movement. Similarly, we also find traces of Abdullah Sindhi’s uprising, and Allama Anayatullah Mashriqi’s Khaksar movement. The world of literature saw efforts to restore the Muslim identity and to take them out of their state of darkness and ignorance. Notably, some of the reformist literature included Deputy Nazir Ahmad’s novels Miraat ul Aroos, Ibn ul Waqt and Taubahtul Nasooh. Many educational institutions for women were established – Hasan Ali Aafandi started the Sindh Madrasat ul Ilm and Mumtaz Ali, who was linked with the Aligarh movement, wrote numerous books which purported to free women from the “shackles” of wearing a veil and to apparently empower them to compete with men in society. In response to Sir Syed Ahmad’s impudent ideas, many magazines such as Oudh Punch were published that tried to mitigate the effect of his ideas by mocking and ridiculing him. Akbar Ala Abadi’s famous poetry was widely published in order to enhance the Muslims’ sense of identity. Not only was he enraged by Sir Syed Ahmad’s views, he also criticised the existence of extremist elements that tainted the name of Islam. Although Kiramat Ali Jonpuri and Syed Ameer Ali had received western educations, they always tried to present the true teachings of Islam. Shah Wali Ullah’s son, Shah Abdul Aziz, and his student Syed Ahmed Shaheed, coupled with their fellow colleague Shah Ismaeel Shaheed, were ever ready for defending Islam.

In short, their intentions behind forming such movements and their efforts can only be assumed to be sincere, however evidently the movements lacked direction and were unable to achieve their desired results. They may have succeeded with respect to a few individuals, but as successful national movements they were not fruitful. Each movement attempted to make an impact in its own way, but with little success. However, the real success, according to the Holy Prophet^sa, was to be achieved by the Reformer and Messiah who would appear in the latter days. The advent of Hazrat Mirza Ghulam Ahmad, the Promised Messiah^as came at a time when Islam was locked in a fierce battle, ironically waged against themselves by their existing beliefs. Muslims in their millions were leaving Islam and embracing Christianity. One of the reports published in The Times newspaper on the 24^th of January 1893, stated that the in the Missionary Conference held in Bombay extraordinary results of the efforts of the Christian Missionaries over the last decade were announced. Within a space of nine years, between 1881 and 1890, the total number of local Christians had increased from 492,882 to 648,843. The increase in the number of contacts was even greater, rising from 138,254 to 215,759. It was also stated that with the increase in the number of people accepting Christianity, significant effort was being invested in their education and learning. In 1881, the number of Christian boys and girls attending Protestant Mission Schools was 196,360 and by 1890 it had risen to 299,051.¹⁰ Such was the success of a religion that had vowed to dominate Islam.

Christian influence rapidly increased in India with Christian missionaries establishing their missions and preaching far and wide.
Photo: All Saints Cathedral built in 1871 in Allahabad, India.

Interestingly, the year (1835) that the Christian Missionaries openly declared their plans, was also the year of the birth of Hazrat Mirza Ghulam Ahmad, the Promised Messiah^as. The Promised Messiah^as was born on 13^th February 1835, and on 25^th May 1835, the first missionary to be sent by the Free Church of Scotland, Rev. Alexander Duff, addressed the Free Church of Scotland’s General Assembly. He started his speech by saying that if time permitted, he desired to describe the situation prevailing in India at the time, which he believed was the capital of Satan’s empire.¹¹ Thus, it would appear that in the year that the Christians openly declared their plans to infiltrate Islam, God had destined for the Messiah to appear to halt their efforts and present the true Islam. Not only is the time of the advent of the Promised Messiah^as significant, the place of his advent is also of great significance. The Promised Messiah^as was born in the province of Punjab in India, the same place the Christian clerics had made the centre of their missionary activities. As Professor Arvil Ann Powell writes:

“The central region of the Punjab chosen by the Christian missionaries as the heartland for their evangelistic activities was also the catchment area for Ahmadi initiation. The two adjoining districts of Amritsar and Gurdaspur, the former the hinterland of the sacred city of Sikhs and the Anglican missionary headquarters, and the latter the homeland of Mirza Ghulam Ahmad, were by the early 1890s at the centre of competition between rival religious minorities.”¹²

The Promised Messiah^as, recognising the serious danger posed by Christianity, began the uphill task of reviving Islam by writing one of his seminal works (and the first to get published), Barahin-e-Ahmadiyya. In five-volumes, the Promised Messiah^as addressed the issue of the influx of Christianity and its possible consequences, as follows:

“Take the Christians, for instance, whose principles appear absurd even at a cursory glance, and yet the consistent efforts of their missionaries have resulted in the growing popularity of their faith, so much so that each year they proudly publish reports of four to eight thousand people joining their ranks. The latest estimates of Christian conversions given by Father Hacker of Calcutta are worrying, to say the least. He writes that whereas there were only 27,000 Christians in India fifty years ago, the number has now risen to 500,000 – [To Allah we belong and to Him shall we return]. Elders of Islam! Do you wait for a time of greater spread of misguidance? There was a time when Islam was the living illustration of the Qur’anic verse: [Men] entering the religion of Allah in troops [110:3]. And look at what is happening today! Do your hearts not bleed at this calamity and are you not overwhelmed by anguish?”¹³

In these delicate circumstances, what did Hazrat Mirza Ghulam Ahmad, the Promised Messiah^as and Imam Mahdi actually do for the defence of Islam? This is a fundamental question and requires a detailed response.

The Promised Messiah^as as the “Breaker of the Cross”

To curb the influx of Christianity was no easy task, let alone to give a sound response to it. What were the circumstances that led to the achievement of the Promised Messiah^as of defeating the Christians? Before venturing to answer this question, it is instructive to outline some of the Promised Messiah’s^as contemporaries, acknowledged as such by his opponents. One of the foremost was Sir Syed Ahmad Khan. Sir Syed Ahmad Khan, who had received the privilege of receiving a knighthood, had also excelled in his higher education. After his father’s demise, he worked for the East India Company as a “trustworthy leader.” Syed Ameer Ali and Maulawi Chiragh Ali are some other names that are also referred to alongside Sir Syed Ahmad Khan’s. Syed Ameer Ali trained as a barrister at Inner Temple in London. He resided in London between 1869 and 1873, where he learnt the traditions and customs of the English elite and also became proficient in the English language. Upon his return from England in 1873, he started his career as a lawyer at the Calcutta High Court, publishing, A Critical Examination of the Life and Teachings of Mohammed that same year. A famous orientalist, Maj. R. D. Osborn, commented that the book was the first of its kind in substantive content from within the intellectuals of India. Initially, Maulawi Chiragh Ali was involved with Hazrat Mirza Ghulam Ahmad’s^as efforts for the revival of the Muslim population. However, following Ahmad’s^as claim to be the Promised Messiah and Mahdi, he aligned himself with Sir Syed Ahmad Khan’s Aligarh Movement. The following excerpt from a well-known orientalist, Bishop Kenneth Cragg, summarises the efforts being made by Muslim intellectuals of the time:

“… an attempt to chart an Anglophile future for the Muslim community…”¹⁴

These were Muslims who possessed great worldly status, were highly qualified, renowned for the achievements and well-known for their affluence. The response from these revered intellectuals to the Christian infiltration was merely an effort to make the Muslims incline towards the English. However, the real solution had been placed in the hands of God’s chosen servant, one who lacked even the resources to publish his book, Barahin-e-Ahmadiyya. Amongst the Muslims, the Deobandis, Barelvis and Wahabis had their own subjective perceptions with respect to the British reign. At a cursory level, while the reign caused some anxiety to these sects, however, their failure to delineate between the political stature of the British and their ideological beliefs meant that the reign was perceived in an ambivalent and misinformed manner. Even where these factions made attempts to grapple with arguments advanced by the Christians, the lack of depth of their own understanding of the Holy Qur’an meant that these efforts were of little or no avail. The commonly held belief that Jesus^as is still alive in the heavens was not aligned with that of the Holy Prophet’s^sa or his companions, and was a consequence of historical misconceptions.

Muslim intellectuals such as Sir Syed Ahmad Khan (photo), attempted to revive and defend Islam, however tried to do so by diluting its core values and making Islam more appealing to the west.

The Concept of Jesus^as Being Alive in Heaven

Some of the historical roots of the mainstream Muslim belief that Jesus^as is still alive can be traced to Abdullah bin Sabaa, an enemy of Islam in the very early period who travelled through various countries in the Muslim empire, disguised as a Muslim and attempted to force a rebellion and uprising within the Muslim population. In order to fulfil these underhand objectives, he searched for two categories of people; firstly, those being punished for their wrongdoing and secondly, those deprived of Islamic teachings because of their disengagement with the Islamic centre. However, these attempts were in vain, and compelled Abdullah bin Sabaa to turn towards Egypt, where many Christians had converted to Islam. Owing to their distance from the Islamic centre, their knowledge of Islamic beliefs remained inherently weak. Abdullah bin Sabaa provoked the converts into questioning their newly acquired faith, inciting them against believing in a prophet who was not to return after his demise. Moreover, he roused them against the Khulafa—rightly guided successors—by quoting the following verse from the Holy Qur’an, “He Who has made the teaching of the Qur’an binding on thee will most surely bring thee back to thy ordained place of return” (Ch.28:V.86). This verse was also cited by Abdullah bin Sabaa to disprove the need for Khilafat and he would describe the status of Hazrat Ali^ra in such a way that it seemed as if he had taken over his Khilafat.¹⁵ With time, as Islam spread far and wide, many Christians entered the fold of Islam. However, there existed no concrete mechanisms of teaching Islamic theology to the new converts, therefore, Christians who firmly believed in the return of Jesus^as, continued to adhere to this belief even after their conversion to Islam. Moreover, Muslims were taken as prisoners of war in predominantly Christian countries and were influenced by the Christian faith as a consequence. In this manner, the concept that Jesus^as will return, despite being antithetical to the views held by the Holy Prophet^sa, slowly made its way into Islam.

Thus, it is a tragic irony that a concept formulated by detractors and opponents to Islam in order to disengage Muslims from the Islamic faith, was accepted so wholeheartedly by the Muslims, and one which would ultimately become their biggest challenge in proselytising. Not only did the Muslims remain firmly adhered to this belief, they also failed to recognise its complications. Even prominent scholars of the time remained oblivious to its flaws, thereby demonstrating that the weaknesses inherent thereto were not to be resolved through worldly efforts, and required divine intervention. Thus, all temporal efforts of an intellectual, spiritual, political or social nature failed to offer a plausible resolution. It was during this time that the Promised Messiah^as uttered the following words:

“I am the water that descended down so promptly from the heavens

I am God’s spiritual light by which the day has brightened.”

Dr. Fazl ur Rehman, a well-known Muslim scholar at the time, acknowledged the depth and accuracy of Hazrat Mirza Ghulam Ahmad’s (as) response to the Christians.

An Exposition of Jesus’^as Demise by the Promised Messiah^as

The Promised Messiah^as prepared a detailed exposition of thirty verses from the Holy Qur’an in order to disprove that Jesus^as was still alive. Cautioning the Muslims against the perils of such a belief, he stated, “Let Jesus die, for in this lies the life of Islam.” The Promised Messiah^as drew support for his argument from a variety of sources including, inter alia, the Holy Qur’an, Ahadith, sayings of past Muslim saints, and rational, intellectual, medical and historical evidence.¹⁶ The sole basis for Christian proselytisation was the belief that Jesus^as is still alive, which was used to convert thousands of Muslims to Christianity. A well-known Pakistani researcher and writer, Fazl ul Rehman (1918-1988), has acknowledged the depth and accuracy of the Promised Messiah’s^as response to the Christians.¹⁷ C. G. Pfander, a priest and author of Mizan ul Haq, has written about the widely held belief that the space between the graves of the Holy Prophet^sa and Hazrat Abu Bakr^ra in Madinah has been reserved for Jesus^as, and serves as a reminder of the second coming of Jesus^as and that the Holy Prophet^sa has passed away.¹⁸ Dr. Jan Slomp, a well-known researcher who has studied the relationship between the Muslim and Christian faiths, has acknowledged that C. G. Pfander’s analysis would spur Christian clerics. The Promised Messiah^as refuted these arguments which were causing many Muslims to embrace Christianity by announcing the discovery of the tomb of Jesus in Kashmir.¹⁹ C. G. Pfander’s book Mizan ul Haq was the biggest weapon in the hands of Christian clerics, which has been acknowledged by German researcher and writer Christine Schirmacher in the following words:

“Mizan ul Haq was used by generations of Christian missionaries as an apologetic tool to refute Islam, and for this reason it was reprinted many times up until present…and these reprints are still used today for missionary activities among Muslims.”²⁰

Thus, C. G. Pfander’s efforts to prove that Jesus^as is still alive were an exploitative tool used by Christian clerics. The Promised Messiah’s^as words, “Let Jesus die for in this lies the life of Islam”, epitomise that he was the Holy Prophet’s^sa vicegerent as the “breaker of the cross,” and it was this statement which laid the foundations for this great task. Christian clerics and orientalists are predominantly interested in establishing that Jesus^as is still alive through the Holy Qur’an. However, Bishop Kenneth Cragg has acknowledged that the Promised Messiah^as negated the mainstream Muslim belief of the literal second coming of Jesus^as, stating that this belief was based on hearsay evidence and was not proven by the Holy Qur’an.²¹

Opposition from the Christian Clergy

As soon as the Promised Messiah^as established through the Holy Qur’an that Jesus^as had passed away, he began to face opposition from Christians and Muslims alike. The Promised Messiah^as thereby spent every living moment in a state of Jihad–the “Jihad of the Pen”–refuting and negating false ideologies. A well-known orientalist, Wilfred Cantwell Smith, writing in, Modern Islam in India, has acknowledged that the advent of Ahmadiyyat took place in the 19^th century when Islam was in a weak position and in contrast many new cultures were gaining ascendancy. However, the dawn of Ahmadiyyat, which rose against the Christian dogma and Sir Syed Ahmad Khan’s Aligarh Movement, brought a refreshing new perspective to the existing theological demographic. Thus, the Promised Messiah^as was able to establish the superiority of Islam through the strength of the teachings of the Holy Qur’an and Ahadith.

It is pertinent to note that the Promised Messiah^as received no formal education, was not an affiliate of any public or private organisation, had very limited experience of employment and his financial standing remained inherently weak. From an objective perspective, he appeared to be living the life of a complete recluse, but with the strength of his Holy Master by his side, he was able to produce exemplary religious literature and proved to be source of profound wisdom and insight. Through his example, he won widespread sympathy for Islam. He maintained a courteous relationship with the Crown and acknowledged and appreciated their protection of religious freedom, which allowed Muslims to live in accordance to their faith and proselytise unhindered. Therefore, the purpose of the Promised Messiah^as was not to exert any worldly influence. He chose to live away from major metropolises such as Delhi, Calcutta and Bombay, and resided in a small village, known only to people who had friends or family there or who were familiar with its local market. While the Promised Messiah^as was unable to fund even a mere pamphlet through personal funds, his faith never waned and held steadfast to the belief that God’s Help was always near, as exemplified by the Qur’anic revelation, “Is Allah not sufficient for His servant?” While the Promised Messiah’s^as contemporaries were associated with various prominent movements, maintained close ties with the British elite and had received formal education abroad, they were unable to succeed in their goal to revive Islam. If anyone did, it was Hazrat Mirza Ghulam Ahmad^as of Qadian, the Promised Messiah and Imam Mahdi, and this provides further proof of his truthfulness.

The Reaction of the Christian Clergy

The Promised Messiah^as stood alone as a representative of Islam in his battle against Christian dogma. He was the first intellectual who had been able to challenge the Christian clergy, who were forced to re-think the theological basis of their belief that Jesus^as is still alive. Further on, how the Ahmadiyya Muslim Community was perceived as a great threat to Christian doctrines will be discussed, the issue being addressed by conventions of the Protestant Church worldwide. But just how did the Christian clergy receive the arguments advanced by Muslim intellectuals, and which arguments were deemed to have any impact? A German priest and researcher, Julius Richter, noted that if any hope remained to save Islam in India, it was to be found in U.P and Punjab and their central figures, Sir Syed Ahmad Khan and Mirza Ghulam Ahmad^as.²² Julius Richter has referred to Sir Syed Ahmad Khan in a mere paragraph, while he devotes an entire section to the Promised Messiah^as. Therefore, it would seem that while the Christians perceived Sir Syed Ahmad Khan as a potential threat, it was the Promised Messiah^as who shook them to their core. Notwithstanding the ill-will Richter harboured against the Promised Messiah^as, he has paid tribute to his character and teachings. He writes:

“Ghulam is a remarkable man. He writes clever books, and in such elegant Urdu, Persian and Arabic that he is able to challenge his opponents in the most graceful Arabic literary articles to admit or to disprove his divine mission; besides this he has also inaugurated an English Magazine, The Review of Religions, the lengthy pages of which he fills almost singlehandedly. He has not only read the Old and New Testaments thoroughly, but is likewise acquainted with certain apocryphal works such as The Gospel According to St. Barnabas and with novels such as that of the Russian author, Nicholas Notovitch, the The Unknown Life of Christ.”

Julius Richter wrote about Hazrat Mirza Ghulam Ahmad (as) and his deep scholarly knowledge, remarking that Ahmadas was well-versed in an array of topics including with novels such as The Unknown Life of Christ.

The only other notable intellectual with respect to challenging the Christians other than the Promised Messiah^as was Rehmatullah Keranvi (1818-1891), who in 1854 in Agra, had a debate with C. G. Pfander, a priest representing the Church Mission Society. The debate, which lasted only two days, was on the concept of the Trinity, the authenticity of the Holy Qur’an as one of the revealed scriptures and the Holy Prophet’s^sa life. However, both days were spent debating the interpolations in the New Testament. Doctrines of Islam and Christianity were not discussed and both parties claimed victory. It is perhaps interesting to note that Rehmatullah Keranvi was the only person before the Promised Messiah^as who considered the Christian clergy as a great trial for the Muslims, emphasising that the time was nigh for the Messiah’s advent.

Advent of the Promised Messiah^as

Hazrat Mirza Ghulam Ahmad^as first made his claim to being the Promised Messiah between 1889 and 1891, and while he continued his efforts to “break the cross,” it was not until 1893 that Islam and Christianity were at loggerheads. This era in history had been prophesised by the Holy Prophet^sa, and the Christian clergy openly called the Muslims to challenge. The Muslims made every effort to invite Muslim scholars and intellectuals to assume the responsibility of defending Islam, but to no avail. In this state of despair, it was only the Promised Messiah^as who was anxious and concerned about the fate of Islam, as he poignantly writes in one Urdu couplet:

“The sun has arisen for our enemy yet night befalls us – O sun! Rise upon us for I am too anxious.”

The great pain and agony with which this was written are epitomised by the tireless efforts and prayers of the Promised Messiah^as for the revival of Islam.

An Invitation by the Christians to the Muslims for a Debate in Amritsar

In 1854 Rehmatullah Kiranwi and Father Pfander had a debate in Agra. In the same year, the Christian Mission also laid their foundations in Jindiala District, Amritsar. In 1882 Dr. Henry Martyn Clark M.D. (Edinburgh) also laid the foundations of the Medical Mission in Jindiala, which proved to be a new milestone in spreading the message of Christianity. Christian missionaries would walk through the streets proclaiming the message of Christianity, and in this manner attempt to convert Muslims to the Christian faith. These attempts were often successful and soon devout Muslims began to feel wary of these circumstances.

A Muslim from Jandiala, Muhammad Bakhsh Paanda, despite his limited knowledge, would often try to reply to the Christian missionaries and would also invite other Muslims to do so. On becoming aware of this, Dr. Henry Martyn Clark invited the Muslims of Jandiala to either come forward themselves or bring forth any Muslim scholar for a debate with the Christians. He also said that if the Muslims could not do so, they should consider their beliefs to be false and should consequently remain silent. The Muslims, in a difficult predicament, pleaded with many Muslim councils and scholars to come forward and defend Islam, but almost no one heeded their call. The few who did respond were more worried about who would be responsible for taking care of their food, travel and accommodation expenses. The Christians were well-aware of the Muslims’ helplessness and in the Church Missionary Intelligencer a report was published by Dr. Henry Martyn Clark who referred to the vulnerability of the Muslims in the following words:

“The gauntlet thrown down produced the greatest consternation. The Mohammedans were aghast. What could they do? And yet, something must be done. They addressed themselves to various Societies for the Aid of Islam, and bestirred themselves to find a champion, but none appeared. Three weeks went by, the wager of battle still lay unaccepted. Jandiala Mohammedans were in dire straits, when, to their intense relief, they found a defender in a certain Mirza Ghulam Ahmad of Qadian. This man is a somewhat remarkable personage, and one of great interest to the missionary.”²³

The Missionary Herald of Boston, USA, echoed the sentiments of the Muslims in similar words:

“There was much doubt in regard to the expediency of this challenge, but after it was done it was found that the Mohammedans were in great fear lest they should be unable to find an able champion.”

“This Man, Ghulam Ahmed…was deemed superior in ability, was chosen and consented to represent Islam against Christianity.”²⁴

What was discussed in the debate? What was the outcome and whom did God appear to help? These are all issues that will of course be discussed. However, the fact that a person came forward when Muslims were facing dejection and despondency, and went on to disprove the Christian beliefs, not only with the help of the Qur’an, but using the Christians’ own scriptures, would add strength to his truth as the “breaker of the cross.” The Promised Messiah^as not only agreed to defend Islam, he offered to pay for his own travel expenses along with his companions’ and made arrangements for his own and his companions’ food during their stay in Jandiala. The main objective of the debate was that the Christians would try to prove the divinity of Jesus^as whilst the Promised Messiah^as would prove the unity of God through the Holy Qur’an. The debate began on the 22^nd of May 1893 and lasted for 15 days.

Historically, one of the reasons why the debate was significant was because Islam and Christianity would be embroiled in public confrontation, a fact evident from the special place given to the coverage of the debate in newspapers of the time–those that published the proceedings were rapidly sold out. Another reason for its historical significance was the condition that the entire proceedings of the debate were to be recorded and published verbatim. Previously, it had been customary for each party to declare itself as the victor, leaving the listeners with no plausible basis to come to any conclusions.

The Importance of the Debate

The importance of this debate could be gauged from the fact that many influential Islamic scholars would be part of the audience throughout the proceedings, as one Christian newspaper wrote:

“In addition to the disciples of the Mirza, there was a very large attendance of orthodox Mohammedans, men mostly of affluence and position, and, as such, not usually reached by existing methods of work. Herein lay one delightful feature of the controversy. There they were, influential wealthy men, Government servants and what not – men, as a whole, quite beyond ordinary reach sitting hour after hour for a couple of weeks, listening most attentively…”²⁵

The influence the debate exerted much beyond the subcontinent can be seen from this extract from the Missionary Herald:

“The discussion was held in Amritsar, on the veranda of Dr. Clark’s house; admission was by ticket and hundreds who could not obtain them had to be turned away. A surging mob filled the road but was quiet and orderly…”²⁶

The importance of the debate in the eyes of the Muslims is evident from the following extract also from the Missionary Herald:

“The Mohammedans came from Lahore, Peshawar and other parts of India.”

The debate was no longer confined to the Muslims of Jindiala – it became a decisive debate for all Christians and Muslims. Dr. Henry Martyn Clark writes in his report:

“In the weeks that followed the adjustment of preliminaries and the beginning of the controversy, the subject excited the most extraordinary interest near and far. It was in the air everywhere. In railway carriages, by the well, on highways and byways, in the quiet village and the crowded town, it was the one absorbing theme of conversation. Gradually it dawned on us that, all unknown, the projected one-day talk at Jandiala had developed into something much more far-reaching and important than we had imagined possible.”²⁷

In another report Dr. Henry Martyn Clark described the far-reaching effects of this debate in the following words:

“…it sent a thrill through the whole heart of Islam in India.”²⁸

 Edicts of Disbelief Against the Promised Messiah^as Yet he Represents Islam

It is also worth noting here that from the time the claim was made by the Promised Messiah^as until 1892, all the “great” leaders of Islam had issued approximately 200 edicts of disbelief against the Promised Messiah^as. However, the very people who issued the edicts, the supposed scholars and leaders of the Muslims, were so utterly helpless in front of Christian priests that the person (i.e. Hazrat Mirza Ghluam Ahmad) who they had previously called the Anti-Christ, disbeliever, kafir (God forbid) and God knows what else, were compelled to accept him as their champion and become his vigilant audience when it came to defending Islam. What else could they have possibly done? For, if they had presented their own commentaries on the Qur’anic verses pertaining to Jesus^as, rather than defending Islam they would have ironically strengthened the Christians’ standpoint on the divinity of Jesus^as. Therefore, it could have been nobody other than the “breaker of the cross” himself who championed the cause of Islam in its true spirit and falsified Christian beliefs. The following excerpt highlights how Muslim scholars of the time confessed that the Promised Messiah^as was the only one who could truly champion the cause of Islam:

“Mohammedans, as a whole, were full of glee. Though a heretic as regards Islam, they held he was perfectly sound in his attitude towards Christianity, and they frankly said: ‘We have no one his equal for language and eloquence. However much he may differ from us on points of our own faith, he will nobly represent us against Christianity.’”²⁹

While the acknowledgement of the opponents was forthcoming, God’s decision to choose the Promised Messiah^as as the “breaker of the cross” was manifested through his actions and is also proven from the analysis hereunder:

The editor of the newspaper of the Church Mission Society, Eugene Stock, wrote about Father Pfander as follows:

“… the greatest of all missionaries to Mohammedinism…”³⁰

Father Pfander was considered the most effective priest against the Muslims because his belief was directly expressed in terms that lent support to the claim that Jesus^as was still alive. Speaking to the Muslims near the end of his book Mizan ul Haq, he writes that the Muslims needed to decide whether they wanted to be affiliated with a prophet who is dead or one who is alive. It may be noted that this is the same Pfander whose book, Mizan ul Haq was considered to be a handbook for Christian preachers. Therefore, if the person whose belief is premised on the fact that Jesus^as is still alive is considered to be the greatest threat to the Muslims, then surely, the person who said, “…let Jesus die, for in that lies the life of Islam,” would appear to be the best suited for defending Islam against Christianity.

From the very beginning of this debate, the Promised Messiah^as emphasised that a living religion is recognised by the Heavenly Signs that support it and he argued that Islam has the power to show such Heavenly Signs. However, when invited to compete with the Muslims in this regard, the Christians issued no response.

1.  Sahih Bukhari, Kitabul-Anbiya, Baab Nuzuul Isa bin Maryam

2.  Malfoozat Vol. 2 pp. 367 – 369, 2003 edition, published in Rabwah

3.  Malfoozat, Vol. 2 pp. 369-370, 2003 edition, printed in Rabwah

4.  Christian Mission to Muslims, The Record, by Lyle L. Weriff, published by The William Carey Library 1977, Chapter 1, n. 1 p. 7

5.  Visit: www.youtube.com/rahehudaarchives1 and search for “Jonathan Ingleby”

6.  Henry Martyn, ‘The Comprehensive Biography by George Smith’, London, 1892, p. 218

7.  See Five Sermons Never Before Published, edited by G. T. Fox, London 1862, p. 4

8.  Ad-Dua wa Istajaba (translated as ‘Prayer and its Acceptance’ by Sir Syed Ahmad Khan, Mufeed-e-Aam Press, Agra, India, 1892, online source: http://www.sirsyedtoday.org/books/?cid=64 as viewed on April 4^th, 2013)

9.  The Holy Quran, Ch.2:V.187

10.  Church Missionary Intelligencer, 1894

11.  The Church of Scotland’s India Mission, or, A Brief Exposition of the Principles on Which That Mission Has Been Conducted in Calcutta, Being The Substance of An address Delivered Before The General Assembly of the Church, On Monday, 25th May, 1835 by Rev. Alexander Duff A.M., Printed by John Waugh, Printer to the Church of Scotland

12.  Avril Powell (1995): Contested gods and prophets: discourse among minorities in late nineteenth-century Punjab, Renaissance and Modern Studies, 38:1, pp. 38-59

13.  Barahin-e-Ahmadiyya, Part 2, Ruhani Khaza’in, Vol. 1, p. 68

14.  Call of the Minaret, Bishop Kenneth Cragg, One World Publications, Oxford, 2008

15.  For a more detailed exposition of this subject see, Islam Mein Ikhtalafaat ka Aghaaz, by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad^ra

16.  For a detailed discussion of this subject, the following books of the Promised Messiah^as may be consulted: Izal e Auham, Aina e kamalaat e Islam, The Heavenly Decree, Jesus in India, Raaz e Haqeeqat, Haqeeqatul Mahdi, Anjam e Atham, Chashma e Masihy, Kitaab ul Bariya: www.alislam.org/library/

17.  See Encyclopaedia of Islam, New Edition entitled “Ahmadiyya”, Vol. 1, p. 301, W.S Smith, Brill, 1960

18.  See C. G. Pfander, Mizan ul Haq, The Religious Tract Society, London, 1910

19.  Debates on Jesus and Muhammad in Europe, India and Pakistan by Dr Jan Slomp, David Kerr, World Christianity in Muslim Encounter, Continuum Publishing House 2009

20.  The Islamic View of Major Christian Teachings, by Christine Shirmacher, World Evangelical Alliance, 2008

21.  Call of the Minaret, Bishop Kenneth Cragg, One World Publications Oxford, 2008, p. 224

22.  Julius Richter D. Theo. D.D., “A History of Missions in India”, Translated into English by Sydney H. Moore, Oliphant Anderson & Ferrier, Edinburgh and London 1908

23.  The Church Missionary Intelligencer, p. 96, Vol. XLV, 1894, Church Missionary Society, London

24.  Missionary Herald: Containing The Proceedings of The American Board of Commissioners for Foreign Missions, Vol. XC, p.167, Published: Press of Samuel Usher, Boston, 1894

25.  CMI, February 1894, p. 98

26.  Missionary Herald: Containing The Proceedings of The American Board of Commissioners for Foreign Missions, Vol. XC, p. 167, Published: Press of Samuel Usher, Boston, 1894

27.  CMI, February 1894, p. 98

28.  CMI, November 1894, p. 813

29.  CMI, February 1894, p. 97

30.  Beginnings in India, by Eugene Stock, Central Board of Missions, 1917

The origins of Christianity in India are shrouded in mystery and intrigue. Christian literature mention the account of the St. Thomas—one of the Twelve Apostle of Jesus^as—visiting India in around the middle of the 1^st century AD:

‘According to the lot, therefore, India fell unto Judas Thomas, which is also the twin: but he would not go, saying that by reason of weakness of the flesh he could not travel…the Saviour appeared unto him by night and saith to him: Fear not, Thomas, go thou unto India and preach the word there, for my grace is with thee.’ (Acts of Thomas 1).

St Thomas is often considered to be the first to have introduced Christianity to India. In our Easter Special Edition, however (March 2012), various experts and researchers presented compelling evidence to argue that Jesus^as himself travelled to India having survived the crucifixion. Intriguingly, the Acts of Thomas also contain an account of Thomas and Jesus^as apparently together in Taxilla, which today is part of Pakistan, in around 49AD. What is clear in any case is that Christianity has deep roots in the subcontinent stretching back to the earliest period of Christianity. Islam it appears was seemingly introduced to India through Arab tradesman who converted after the advent of the Holy Prophet^sa. The Arab traders then introduced Islam in the subcontinent by propagating it to people wherever they travelled. Indications that Islam was introduced to the subcontinent in the earliest period of Islam can be traced to Kerala, where perhaps the first mosque was built in India in around 629AD. Thus, Islam and Christianity can be traced in India to the earliest possible periods and they have chalked out an extensive history in the subcontinent.

In the 19^th century, India was the country with the highest Muslim population and Islam had established a strong foothold in all respects. However, despite the dominance of Islam at the time, Christian missionaries saw a golden opportunity for their preaching efforts. They realised that there was a significant flaw in the prevalent Muslim belief that Jesus^as was still alive in the heavens and would return bodily as the Second Coming of the Messiah. Christian missionaries decided to use this doctrine against the Muslims by arguing that if Muhammad^sa had met his demise, it proved that Jesus^as was superior and immortal as he was still alive and enjoyed a position not shared by any other human in history. They turned their primary focus to the subcontinent, aiming to transform India into the centre of Christianity. Subsequently, during that era tens of thousands of Muslims converted to the Christian faith. The Muslim scholars of the subcontinent were helpless and unable to respond using their misconstrued interpretations of Qur’anic verses, which were easily rebutted by Christian preachers.

Against this backdrop of the Muslims facing a seemingly unstoppable onslaught by the Christians, a very prominent Christian missionary, Dr. Henry Martyn Clark, thoroughly aware of the dire state of the Muslim response, challenged the Muslims to come forth and defend their faith. A man named Mirza Ghulam Ahmad^as, a learned Muslim scholar who had also claimed to be the Promised Messiah tasked with reviving Islam, accepted the challenge. A fascinating debate ensued in the city of Jandiala, which is the basis of our feature article in this Edition, ‘The Holy War, The Great Debate Between the Christians and Muslims in the Subcontinent.’ The outcome of the debate would have a far-reaching effect on the progress of Islam and Christianity in the region.

Amer Safir

CHIEF EDITOR

The question of salvation and intercession is a grand religious subject and the whole purpose of following a religion culminates in it. For testing the truth of a religion, it is a clear and open criterion through which it can be known with full satisfaction that such and such religion is true and from God. It is absolutely correct that a religion which has not set forth this question properly or which is unable to show among its followers with clear distinction present samples of those who have attained salvation, needs no other argument to establish its falsehood; but the religion which has correctly displayed the true reality of salvation and has put forth such men in its present stage, into whom the spirit of salvation has been fully breathed, has set a seal on its being true and from God.

It is quite clear that man by nature feels that he stands in need of a strong hand to help him out of hundreds of kinds of negligence, veils, onslaughts of the self, weakness, and ever-prowling darkness, as well as continuous fears and doubts from the various kinds of worldly trials and tribulations. Inasmuch as man is weak by nature, he cannot for one moment trust himself to emerge from the darkness of the ego. This is the testimony of human conscience. Besides, common sense also demands that an intercessor is needed for salvation, for God Almighty is in the highest station of Holiness and Purity, and man is in the extreme pit of darkness and sinfulness, and on account of lack of relationship and resemblance, the average human person is not fit that he should attain salvation by receiving Divine Grace directly. Therefore, Divine Wisdom and Mercy demands that some perfect individuals, who possess a special purity in their nature, should serve as a means of approach between mankind and God Almighty. They should be people whose natures should have taken on a portion of heavenly qualities and a portion of earthly qualities, so that on account of the appropriateness of their heavenly qualities they should receive Divine Grace, and on account of their earthly qualities, they should convey this grace, which they have received from above, to mankind.

It is quite correct to say that men of this type, on account of the perfection of their heavenly and earthly qualities, possess a special distinction among men. They are in a way a different kind of creation. The eagerness that they possess for the manifestation of God’s glory and greatness, and the faithfulness with which their hearts are filled, and the upsurge of sympathy for human beings that they are bestowed, is such an extraordinary matter that it is difficult for others to imagine. It needs to be remembered, however, that all these persons are not equal in rank and that some are at a higher level of the natural superiorities, and others are at a lower level and still others at a level that is even lower.

The pure conscience of a reasonable person can easily understand that the question of intercession is not something fake or artificial. On the contrary, there are built-in precedents thereof in the Divine scheme of things. The law of nature, too, bears witness to it. The philosophy of intercession can be understood as follows. The root word for intercession in Arabic [shuf‘a] means a pair. So intercession [shafa‘at] indicates that a necessary quality of an intercessor is that he should be related to both sides. On one side, his soul should have a strong relationship with God Almighty as if through perfect union he formed a pair and a connecting link with the Divine, and on the other, he should also be closely attached to mankind as if he were part of their limbs. In short, for intercession to take place, both of these elements are necessary.

That is why Divine Wisdom created Adam in such manner that from the very beginning he established these two relationships in his nature. One relationship was established with God as is said in the Holy Qur’an:

[Ch.15:V.30]

When I have perfected him (Adam) and have breathed into him My spirit, do ye all angels fall down in prostration at once.

This shows that with the creation of Adam, God established a relationship with him by breathing into him of His spirit. This was done so that man should have a natural relationship with God. In the same way, it was necessary that Adam should have a natural relationship with mankind; as they would be bone of his bone and flesh of his flesh, they would partake of the spirit that was breathed into Adam and thus Adam would naturally be their intercessor. It is necessary that a person who has descended from him should partake in the righteousness that has been bestowed upon Adam by the breathing into him of the spirit, as is obvious that the young of an animal partake of the qualities and actions of their father. This is also the essence of intercession that a natural heir should partake of the qualities of his ancestor. As we have explained, the root word for intercessor in Arabic derives from pair, which also means consort. Thus, a person who is by nature the consort of another will partake of the qualities of the latter.

This is the basis of the inheritance of qualities. A man’s child partakes of human qualities and the foal of a horse partakes of the qualities of a horse. In other words, this inheritance is deriving benefit from intercession. As the essence of intercession is the relationship of consorts, a person who desires to benefit from the intercession of another must have a natural relationship with that person so that he should be given whatever has been bestowed upon the nature of the other. This relationship subsists in human nature as a gift, that one person is part of another, and it can also be promoted by acquisition. When a person desires that there should be an increase in the natural love and sympathy that he has for mankind, such an increase can be achieved in proportion to the circle of his nature. In the same way, love surges up in the heart of one person for another and increases to such a degree that the lover can find no comfort without the company of the beloved, and in the end the intensity of his love affects the heart of the other person also. He who loves another to the extreme is the one who wishes him well sincerely and in a perfect manner.

Thus, love is at the root of intercession when it is accompanied by a natural relationship, for without a natural relationship the perfection of love, which is a condition of intercession, is not possible. In order to invest human nature with this relationship, God Almighty did not create Eve separately from Adam, but created her from Adam’s rib as is said in the Holy Qur’an:

Which means that from Adam We created His mate Eve. [Ch.4:V.2]

God created Eve as Adam’s mate from Adam so that Adam’s relationship to her and her progeny should be natural and not artificial. This was done so that the relationship and sympathy between the children of Adam should be lasting, inasmuch as natural relationship is lasting and non-natural relationship is not lasting for it lacks the attraction that characterises natural relationships. Thus, God created both kinds of relationship naturally that Adam should have; with God and with mankind.

It is thus obvious that the perfect man, who is capable of being an intercessor, must be one who partakes perfectly of both these relationships and without this, man cannot be perfect. After Adam also, the way of God was that both these relationships were considered necessary for a person who was to be an intercessor, that is to say, one relationship was that the heavenly spirit was breathed into him and God established such a relationship with him as if He descended upon him, and the second relationship was that of the consortship of mankind, which was strengthened between Adam and Eve and mutual love and sympathy that shone forth between them more brightly than between others. It was because of this that these people were attracted to their wives. And this is the most apparent sign that they possess the spirit of sympathy for mankind. This is indicated by the Hadith:

That is to say, the person who is most kind to mankind can only be the one who is kind to his wife. For he who treats his wife harshly cannot possibly behave beneficently towards others, inasmuch as God, having created Adam, made his wife the first object of his love. Therefore, he who does not love his wife or has no wife to love, cannot attain the status of a perfect man and lacks one of the conditions of intercession. Even if he is sinless, he is not capable of intercession. He who marries a woman lays the foundation for himself of sympathy with mankind, for a wife becomes the means of establishing a wide circle of relationships and, when children are born, this circle is widened even more. The children in turn find wives and thus their children too come to have grandmothers and uncles of their own. In this way, such a person becomes habituated towards love and sympathy and the circle of this habit being extended, his sympathy is extended towards everyone. But those who are reared in celibacy, find no opportunity of extending this habit and their hearts are left dry and hard.

Sinlessness has nothing to do with intercession, because Ismat—sinlessness—only means negation or avoidance of sin. The definition of sin is that a person should earn punishment by deliberately breaking the commandments of God. It is thus clear that sinlessness and intercession are not interrelated for minor children and congenital idiots are also sinless for they are not capable of wilful disobedience, nor do they earn punishment in the estimation of God on account of any action of theirs. They are entitled to be considered sinless, but are they entitled to be intercessors for mankind and to be called saviours?

As I have just explained, it is necessary for an intercessor that he should have a deep relationship with God, as if God has descended into his heart and his humanness having died he has become the subject of heavenly manifestations, and his soul has melted and flowed like water towards God and has arrived at the extreme point of nearness to Him. It is also necessary for an intercessor that his heart should be overpowered with sympathy for the one for whom he desires to intercede, and the intensity of his agony should make him feel as if his limbs are separating themselves from his body and his senses are all scattered. His sympathy should carry him to a stage that exceeds that of father and mother and every sharer in sorrow. When these two conditions are created in a person, he is united on the one side with the heavenly station and on the other with the earthly station. Then both sides of the scale are in balance, that is to say, there is a perfect manifestation of the heavenly and also a perfect manifestation of the earthly and he is thus suspended midway between the two.

Referring to the Holy Prophet’s^sa station of intercession, the Holy Qur’an affirms his status as the perfect man by saying:

[Ch.53:Vs.9-10]

This means that: The Holy Prophet^sa ascended towards God and approached as near to Him as was possible and acquired all the perfections of nearness and partook fully of the heavenly station, and then leaned perfectly towards the earthly station and arrived at the extreme point of service and worship and partook fully of the pure essentials of humanness, namely love and sympathy for mankind, denoting earthly perfection. Thus, he arrived at the point of perfection on the one side in the love of God and, on the other, in the love of mankind. As he approached God fully and then approached mankind fully it became the case of one chord between two bows and thus fulfilled the condition for intercession. Indeed, in His Word, God bore witness for him that he occupied a place between God and mankind like a common chord between two bows.

At another place, describing his nearness to God, the Holy Qur’an says:

[Ch.6:V.163]

That is to say: The Holy Prophet^sa was commanded to inform people that he had become completely freed from himself and that all his worship was wholly for God…

This verse indicates that the Holy Prophet^sa had become so devoted to and lost in God that every breath of his life and even his death had become wholly God’s, and that his ego and creation and means had no part in his being, and that his soul was prostrated so sincerely at the threshold of God that nothing else had the slightest share in it.

As the love of God, and arriving at a high station of nearness to Him, is a matter of which other people cannot be aware, God Almighty made manifest such of the actions of the Holy Prophet^sa as show that he had adopted God in preference to everything else, and that every particle of his was so saturated with the love and greatness of God that his being was like a mirror for the full observation of Divine manifestations. The effects of the perfect love of God, which can possibly be imagined, were all displayed in the Holy Prophet^sa.

[The Review of Religions—Urdu, Vol. I, pp.175-184 (English Translation: Essence of Islam, Vol. 1, pp. 226-235]

Part 1

by Hafiz Muzaffar Ahmad,

Rabwah, Pakistan

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 Holy Prophet’s^sa marriage, to Hazrat A’ishah^ra.

Translated from the Urdu by Murtaza Ahmad

Introduction

Hazrat ‘A’ishah^ra was truly unique in her status and this status is reflected both in the way that her marriage to the Holy Prophet^sa was arranged, in his particularly kind and thoughtful treatment of her, and in her later role in relaying the teachings of the Holy Prophet^sa and giving us a deeper insight into his character. At a young age ‘A’ishah^ra grew fast spiritually, physically and mentally, and her intellect was well beyond her years. Growing up in the household of a highly honoured chief of Arabia and the Prophet Muhammad’s^sa closest friend and esteemed Companion, ‘A’ishah^ra had the unique opportunity as a woman in Arabia to acquire a mastery of various subjects. She had memorised long verses of poetry at a young age in an era where reading and writing was rare. Thus, memorising was considered a great art. She would understand profound concepts and could express them with eloquence.

Background

Hazrat ‘A’ishah^ra was the daughter of Hazrat Abu Bakr Siddiq^ra,¹ the closest friend and Companion of the Holy Prophet^sa, who stood by him through all difficulties. Hazrat Abu Bakr^ra also enjoyed the privilege of being the first man to accept Islam. He belonged to the Taim bin Murra bin K’ab branch of the Quraish clan and his kinship to the Holy Prophet^sa could be traced back eight generations. According to the tribal system of that time, every clan was allotted some responsibilities and that of Hazrat Abu Bakr’s^ra tribe was to collect blood money as compensation, in the event of a person being killed. Hazrat Abu Bakr^ra himself used to discharge this important task on behalf of his tribe.²

Hazrat ‘A’ishah’s^ra mother, Hazrat Umm-e-Rumaan^ra, accepted Islam in its early days. After her death the Holy Prophet^sa stated, “He who wants to meet a chaste woman should meet Umme Rumaan.”³

 The Nikah (marriage) of the Holy Prophet^sa

According to well-known narrations Hazrat ‘A’ishah^ra is said to have been born four or five years after Holy Prophet Muhammad’s^sa claim of prophethood. Her marriage took place with the Holy Prophet^sa under divine will. After marriage, the Holy Prophet^sa related a dream that he saw to Hazrat ‘A’ishah^ra.

“‘A’ishah! Prior to our marriage, you were shown to me twice in a dream.’

According to another narration he mentioned to Hazrat ‘A’ishah^ra:

“An angel presented you to me for a period of three nights wrapped up in silk clothing, and said, ‘This is your wife in both this world and in the hereafter.’ I unveiled her face and what did I see? That it was you! I understood from this dream that this is the Will of God; so it would indeed be He who fulfils it.”⁴

Therefore, despite all the odds, this dream was fulfilled with great clarity and Allah the Exalted created provisions for this in the following manner. After the demise of Hazrat Khadijah^ra, Hazrat Khaulah bint Hakeem^ra presented herself before the Holy Prophet Muhammad^sa and said, “O Messenger of Allah! We see you sad and grieved.” The Holy Prophet^sa replied, “It is true that Hazrat Khadijah^ra took great care of me and after her demise this is my condition, quite naturally.” She stated, “O Messenger of Allah! There are two proposals. One is the unmarried girl ‘A’ishah daughter of Abu Bakr^ra, and the other is a widow by the name of Saudah bint Zamah.” The Holy Prophet^sa replied, “Send a proposal to both.”

Hazrat Khaulah^ra sent the proposal to both. When the Holy Prophet’s^sa marriage to Hazrat Saudah^ra took place, Hazrat ‘A’ishah^ra was quite young. However, the manner in which his vision of marrying her was fulfilled by Allah the Exalted was extraordinary and faith inspiring. Hazrat Khaulah^ra states that, “When I conveyed the message of the Holy Prophet^sa to ‘A’ishah’s^ra mother and having given her a prayer of blessings I said, ‘I have brought a very good proposal for ‘A’ishah^ra.” She replied, “Wait! Abu Bakr^ra must be on his way.” When he came, he was told that the Messenger of Allah^sa had a message of proposal for Hazrat ‘A’ishah^ra.’

Hazrat Abu Bakr’s^ra first reaction was that the Holy Prophet^sa was his brother and would it have been appropriate for him to marry his niece? Hazrat Khaulah^ra went to the Holy Prophet^sa and related this. He replied, “Go to Abu Bakr^ra and say, ‘No doubt he is my brother in Islam; however, this is a relation based on religious love and brotherhood. According to the law of Islam, there is nothing prohibiting this marriage.’” Hazrat Khaulah^ra went to Hazrat Abu Bakr^ra and Hazrat Umme Rumaan^ra to relate what she had been told by the Holy Prophet^sa. Hazrat Abu Bakr^ra requested more time. Umme Rumaan^ra commented, “In actuality, Hazrat Abu Bakr^ra is a man of his word. His non-Muslim friend Mutim bin Adi had already requested the hand of Hazrat ‘A’ishah^ra in marriage for his son, Jubair. Thus, without speaking to Mutim it is difficult for him to make a decision.” Upon hearing this, Hazrat Abu Bakr^ra went to the house of the Quraish leader, Mutim, and said, “‘A’ishah is getting old. Now what is your view about this marriage?” Mutim remained quiet; however, his non-believing wife spoke out, “This Muslim girl is totally devoid of our faith.” Hazrat Abu Bakr^ra asked Mutim, “What is your opinion?’ He replied, “You have just heard my wife’s opinion.” Thereafter Hazrat Abu Bakr^ra felt satisfied that he was now absolved from breaking any agreements. He then sent a message through Hazrat Khaulah^ra saying, “We approve of this proposal.” Thus, the Nikah ceremony with Hazrat ‘A’ishah^ra took place.⁵

The Age of Hadrat ‘A’ishah^ra at the Time of her Marriage.

The Nikah of the Messenger of Allah^sa took place two years prior to the Hijrat [migration] to Madinah. After the Hijrat of the Holy Prophet^sa, Hazrat ‘A’ishah^ra settled in Madinah along with her family in the neighbourhood of Haarith bint Khazraj. A year later, Hazrat ‘A’ishah’s^ra Rukhstana (when the bride actually leaves her own home and moves in with the husband) took place. According to Hazrat ‘A’ishah’s^ra own accounts, she was 9 years of age at the time. However, the sole narrator of this is Hisham, who is the basis for this whole narration. According to a contemporary researcher, Hisham records that after ‘Tis‘a’ i.e. 9, the word ‘‘Asharah’ i.e. 10 has been mistakenly left out. Based on this research, at the time of the Nikah the age of Hazrat ‘A’ishah^ra was 17 years and at the time of her Rukhsati she was 19. And she remained 9 years with the Messenger of Allah i.e. until she was 28 years of age.⁶

Nonetheless, in those days there was no custom of keeping age records. Even if the narration of her being 9 is deemed true, this could be Hazrat ‘A’ishah’s^ra own estimation of her age. Some opponents of Islam have also levelled objections against Hazrat ‘A’ishah’s^ra marriage at the young age of nine. In response, the Promised Messiah^as stated:

“With reference to Hazrat ‘A’ishah’s^ra age on her wedding ceremony, it has been written that she was 9 years of age. Firstly, there is no evidence that the Holy Prophet^sa stated this, nor had there been any revelation in regards to this. Nor is it substantiated from the Akbaar-e-Mutawaatirah, [Saying of the Prophet Muhmmad^sa reported by a large number of people] that she was certainly 9 years. It has only been taken from one narrator. The Arab people did not keep birth certificates because they were unlettered and in view of their circumstances, a difference of two or three years is normal. Even in our country, many illiterate people cannot tell the difference between a couple of years. Moreover, if hypothetically, we were even to accept this, after having calculated each and every day, that she was in fact 9 years old; even then no intelligent person could object – research doctors have come to agree upon that girls can attain maturity even at the age of 9; in fact, they can even have children at the age of 7. And doctors have proven this through major observations. Many hundreds have witnessed with their own eyes that in this country 9 year old girls have had children.”⁷

In another place he states:

“Hazrat ‘A’ishah^ra being 9 years is only found among baseless statements. It is not proven by any Hadith or the Quran.”⁸

Other research by Hazrat Mirza Bashir Ahmad Sahib^ra, author of one of the most comprehensive biographies on the Prophet Muhammad^sa, The Life and Character of the Seal of Prophets, suggests that Hazrat ‘A’ishah^ra may have been twelve years old. Since girls mature quickly in hot climates, it would not have been anything unusual for her to have been married at this age.⁹

The Account of Her Marriage

Hazrat ‘A’ishah^ra herself describes the events surrounding her marriage:

“I was having a ride and playing with my friends on the swings in my neighbourhood – Haarith bin Khazjraj – when my mother called me. I saw that the Noble Prophet^sa had come with some people. My mother brought me from the swings. At the time, my hair was tied in a plait. My mother washed my face etc. and combed my hair and after getting me ready, she took me to the Holy Prophet^sa. Other men and women were present as well. She made me sit with the Noble Prophet^sa and said, ‘So here is your wife! May Allah the Exalted make your wife a blessing for you!’ Then people stood up and I got married to the Holy Prophet^sa. By God! No goat or camel was sacrificed on my wedding. However, a cauldron of food was sent to the Messenger of Allah by Hazrat Sa’d bin Muaadh^ra, the chief of Madinah.”¹⁰

This incident shows in what a simple manner the Rukhsati of Hazrat ‘A’ishah^ra took place. It is also apparent that this was settled as an arranged marriage through families wherein the agreement of Hazrat ‘A’ishah^ra was included; and regarding which no objection had ever arisen afterwards. Further, the misconception should not arise that Hazrat ‘A’ishah was a very young girl or that she had not reached a marriageable age due to the narration about her using the swings. In that era modern forms of entertainment of today were not available, people would have to make do with other forms of leisure. In fact, it is quite common even today for young women to be attracted to having some fun on swings.

Hazrat Asmaa^ra bint Umais the wife of J‘afar Tayaaryun, has given us further insight into the occasion:

“I got Hazrat ‘A’ishah^ra ready on the day of her wedding. I was also among those women who presented Hazrat ‘A’ishah^ra to the Holy Prophet^sa. Upon this occasion, a bowl of milk was presented to him. The Holy Prophet^sa drunk some and gave the remainder to Hazrat ‘A’ishah^ra. Hazrat ‘A’ishah^ra owing to shyness and modesty, refrained from taking the milk.’ Hazrat Asmaa^ra said to her, ‘Do not reject the bowl of milk conferred to you by the hands of the Holy Prophet^sa!’”

Hazrat ‘A’ishah^ra bashfully took the bowl of milk with complete modesty and drunk some of the milk thereof. How meaningful and weighty was the advice of Hazrat Asmaa^ra. Since the status of the Holy Prophet^sa was that of a beloved and revered prophet of Allah, aside from his spiritual blessings, even the remnants of his food were a blessing and a means of honour.

Upon this, the Noble Prophet^sa stated, “Now let your friends drink it as well.” Hazrat Asmaa^ra said, “O Messenger of Allah! We are not hungry.” The Holy Prophet^sa replied, “Do not put two things together – hunger and lying.” Asmaa^ra said, “O Messenger of Allah! Would it also be a lie to talk ceremoniously that we do not feel hungry?” He replied, “Yes! If you lie about a small thing, it would be considered a small lie and if you lie concerning something big, it would be considered a big lie.”¹¹

The Kindness of the Holy Prophet^sa to Hazrat ‘A’ishah^ra

Hazrat ‘A’ishah^ra was the first wife of the Holy Prophet^sa who had not been previously married, by the time of marriage to him. Hazrat ‘A’ishah^ra would rightfully make mention of this honour. All the rest of the marriages took place with such women who were divorcees and widows. As previously mentioned, during that era there were no particular social interests for women. There were no TV, Internet or other such modern modes of entertainment. Therefore, according to the culture of the time, Hazrat ‘A’ishah preferred to spend her spare time in games and leisure. In the ever busy life of the Holy Prophet^sa, Hazrat ‘A’ishah^ra continued to play and engage in leisure activities with friends of her own age, even after marriage. The Holy Prophet^sa would take great care of Hazrat ‘A’ishah^ra and showed kindness to her owing to her youth. Hazrat ‘A’ishah^ra herself states:

“Even after the wedding, I would play with my dolls in the house of the Holy Prophet^sa. Some of my friends used to come to play with me. When the Holy Prophet^sa would come home, they would run away in awe of him. The Holy Prophet^sa would call them back for me and they would continue playing with me.” ¹²

The fact that upon the entry of the Holy Prophet^sa the friends of Hazrat ‘A’ishah ran away, demonstrates that her friends were also of the same age and had also attained maturity, and thus were conscious that since Hazrat ‘A’ishah was a married woman, upon his arrival she should be left alone with the Holy Prophet^sa. That is why they would leave immediately. There is a narration from Hazrat ‘A’ishah^ra that:

“Once the Holy Prophet^sa came home when suddenly we heard some noise and the sound of some children. When the Holy Prophet^sa went out and had a look, an Abyssinian woman was displaying skills according to the local African custom. Children were surrounding her. He said, ‘A’ishah! Come out and watch as well.’ I came and rested my chin upon the shoulder of the Messenger of Allah^sa and started watching. After some time, he asked, ‘Have you now seen it? Is that enough?’ I would reply, ‘No. I would like to see more.’ Actually, I wanted to see how much of my demands he would meet. Meanwhile, Hazrat Umar^ra came and upon seeing him the children ran away. The Noble Messenger^sa stated, ‘I see that the devil either from humans or Jinn, runs away from Umar.’”¹³

The Holy Prophet^sa would converse with his wives in a manner congruent with their interest and sense of humour. However, he had a special regard for Hazrat ‘A’ishah’s^ra young age. An incident shows how mature Hazrat ‘A’ishah’s^ra intelligence was; despite having been raised among the Arabs in the days of ignorance [prior to Islam], her knowledge and thoughts were much wiser than most girls of a young age.

She said:

“Once, while we were sitting in a room in the house, a draught blew the curtain of the cupboard behind which my dolls were placed. He asked, ‘‘A’ishah^ra! What are these?’ I replied, ‘Messenger of Allah^sa these are my dolls.’ He was observing all this with much interest. Upon noticing, he enquired about a horse placed among the dolls which had two wings made out of leather. ‘A’ishah! What is placed in the middle of the dolls?’ I answered, ‘It is a horse.’ The Holy Prophet^sa pointed to the wings and asked, ‘What are these?’ I responded ‘This horse has two wings.’ The Holy Prophet^sa was surprised and asked, ‘A horse has two wings?’ I said, ‘Haven’t you heard Prophet Soloman^sa had horses with wings? Upon this, the Holy Prophet^sa laughed so much that I could see his teeth.”¹⁴

Once on the occasion of Eid (an Islamic Festival) in Hazrat ‘A’ishah’s^ra house, some girls were beating small drums. The Holy Prophet^sa was also in the house lying down facing the other way. Hazrat Abu Bakr^ra came in and rebuked his daughter Hazrat ‘A’ishah^ra and said “Why is this music being played in the house of the Holy Prophet^sa?” For the sake of Hazrat ‘A’ishah^ra the Holy Prophet^sa replied, “Every nation has its festival. Today, it is the Eid for the Muslims. Let these girls enjoy themselves.”¹⁵

The Holy Prophet^sa cared deeply for Hazrat ‘A’ishah’s^ra feelings. Once on the occasion of Eid, the people of Habsha were displaying their skills of archery, spear fighting and sword fighting. Hazrat ‘A’ishah^ra relates, “The Noble Prophet^sa asked, ‘A’ishah! Do you wish to see the game?’ I replied, ‘Yes O Messenger of Allah^sa! I would like to see these tricks.’ He stated, ‘Then come!’ He took me along with him and made me stand behind himself. I looked over his shoulder for a long time until I was satisfied. Then the Holy Prophet^sa himself asked ‘Have you now been satisfied?’ I replied, ‘Yes, Messenger of Allah^sa.’ Upon this, he stated ‘Fine, now go home.’’’¹⁶

From this, one may determine the affection, love and kindness which the Holy Prophet^sa had for Hazrat ‘A’ishah^ra. Due to being the wife of the Holy Prophet^sa and the mother of the believers, the Holy Prophet^sa was mindful of the need for her putting on the veil owing to her mature age, and in order to veil her, he made her stand behind him and then showed her these entertainments.

Girls of a young age generally have an interest in games and exhibitions. Observe how much the Holy Prophet^sa took care of the emotions of Hazrat ‘A’ishah^ra. He would not hesitate in the least, to fulfil the reasonable desires of Hazrat ‘A’ishah^ra. At the time of marrying Hazrat ‘A’ishah^ra, the age gap between them was more than 40 years. This could have resulted in seriousness and formalities. However, this is not what happened. The Holy Prophet^sa left no stone unturned to provide her with comfort and solace, whenever it was needed.

He would fulfil all her reasonable desires and youthful wishes. Hazrat ‘A’ishah^ra mentioned that during a journey the Holy Prophet^sa asked, “‘A’ishah! Would you like to race with me?” She states that since she was slender she overtook him in the race. Who knows whether the Holy Prophet^sa gave her a chance to beat him so as to boost her confidence, or whether Hazrat ‘A’ishah^ra really overtook him owing to her light weight. However sometime later, on another occasion the Holy Prophet^sa again said to her, “Let’s have another race.” With the passage of time, Hazrat ‘A’ishah^ra had gained weight. This time the Holy Prophet^sa raced ahead and reminded Hazrat ‘A’ishah^ra that this was recompense for the race which she had initially won. Such was the state of informality and enjoyment between them. Hazrat ‘A’ishah^ra has said, “The Holy Prophet^sa would come down to my level and spoke to me according to how I thought, in my young age.”

Consideration of Feelings

The Holy Prophet^sa did not miss any opportunity to show kindness to all his wives and would alleviate the smallest of their complaints. However, Hazrat ‘A’ishah’s^ra sharp-mindedness, intelligence, and understanding of his temperament meant that she received particular affection from the Holy Prophet^sa. He used to say: “The greatness of ‘A’ishah^ra over the rest of the wives is like Thureed i.e. the superiority that meat has over ordinary food.” When some wives complained about such expressions, he replied, “Among all the wives, it is only in ‘A’ishah’s bed that I receive revelation.” That was to say that God’s treatment of her was unique.¹⁷

The extent to which the Holy Prophet^sa cared for the emotions and feelings of Hazrat ‘A’ishah^ra can be determined from the following incident. An Iranian neighbour of the Holy Prophet^sa used to cook a rather tasty soup. One day, he prepared food for the Holy Prophet^sa and invited him to come over. At the time, it was Hazrat ‘A’ishah’s^ra turn to stay with the Holy Prophet^sa. She was nearby and the Holy Prophet^sa pointed towards her and asked, “Could she come over as well?” The man declined, possibly out of apprehension of any formalities and further preparations needed. The Holy Prophet^sa responded, “Then, I cannot come.” A little while later, the Iranian came again to invite the Holy Prophet^sa. The Holy Prophet^sa again asked, “Can my wife come along with me?” He replied in the negative again and the Holy Prophet^sa subsequently apologised for not being able to join him. A little while later, the Iranian invited the Holy Prophet^sa to his house again. The Holy Prophet^sa again enquired, “Can ‘A’ishah come as well?’ This time, he allowed the Holy Prophet^sa to bring Hazrat ‘A’ishah^ra along with him. Subsequently, they both went to the Iranian’s house and had their food there. ¹⁸

Hazrat ‘A’ishah^ra had borne no children with the Holy Prophet^sa, something which is a natural desire for couples. Once she mentioned to the Holy Prophet^sa, “O Messenger of Allah! Why don’t you give me an appellation?” (This refers to a title given to a mother after the birth of her child). The Holy Prophet^sa said, “Give yourself an appellation according to the name of your son.” According to some narrations, Hazrat ‘A’ishah^ra lost her baby in a miscarriage. Due to this incident, she was given the appellation Umme ‘Abdullah. Another narration states that after her sister Asmaa^ra gave birth to ‘Abdullah bin Zubair, Hadrat ‘A’ishah^ra took this child and presented it to the service of the Holy Prophet^sa. He put his blessed saliva into the baby’s mouth and said, “His name is ‘Abdullah and your appellation will be Umme-Abdullah.” This was on the basis of a Hadith which states that an aunt is like a mother.¹⁹ This incident demonstrates the kindness and consideration, which the Holy Prophet^sa showed his wives.

Whichever wife was in the company of the Holy Prophet^sa, special care would be taken for her ease and comfort. The Ahadith make mention of Hazrat ‘A’ishah^ra losing her necklace on more than one occasion. At such times the Holy Prophet^sa would send people to search for Hazrat ‘A’ishah’s^ra necklace. Once, the Muslim army had to camp in a place where there was no water available to drink, nor was there any water to perform the ablution. Hazrat ‘A’ishah’s^ra father Hazrat Abu Bakr^ra became angry with her and said in a harsh tone, “A’ishah! You create hardship and problems on every journey!”²⁰

However, the Holy Prophet^sa himself never admonished her on these occasions. It was due to her that the Holy Prophet^sa once had to change the direction of the army which resulted in difficulties. It was upon this occasion that the verses pertaining to Tayammum (the alternative for ablution when no water is available) were revealed. The convenience given was a favour and gift from Allah, which some companions who possessed a witty insight, attributed to the blessings of Hadrat ‘A’ishah^ra. Thus, the Ansaar tribal leader Hazrat Usaid Bin Hazeer^ra addressed Hazrat ‘A’ishah^ra and said “O the progeny of Abu Bakr^ra! This is not the first blessing which has been bestowed upon the Muslims through you.”

Women in Battle

Along with Hazrat Umme Salmah^ra and the daughter of the Holy Prophet^sa – Hazrat Fatimah^ra, Hazrat ‘A’ishah^ra took part in battles, provided nursing and gave water to the wounded.²¹ The servant of the Holy Prophet^sa Hazrat Anas^ra relates, that in the battle of Uhud, he saw Hazrat ‘A’ishah^ra and Hazrat Umme Salmah^ra running swiftly on the battlefield.²² Similarly, Hazrat Suhail bin S’ad^ra states that on the day of Uhud when the Holy Prophet^sa was injured, his daughter Hazrat Fatimah^ra cleaned his wounds and administered medical treatment to him.²³ Whenever the Holy Prophet^sa had to go to battle he would cast a lot to select who from among the wives he would take along with him. ²⁴ In Ahadith, it is mentioned that Hazrat ‘A’ishah^ra joined the Holy Prophet^sa in three Ghazwaats: the Battle of Uhud, the Battle of Mustaliq and the Conquest of Makkah.²⁵

There was deep wisdom in the Holy Prophet^sa showing his wives the skills of battle and challenging them to exert themselves physically, as when racing against them. That was so that they could, when need be, face up to challenging circumstances. For the first time, the foundation was laid for women to offer water to the wounded and nurse the injured. Previously women would join in the battles so as to raise the morale of their menfolk and to add colour and excitement to the gatherings and to distract the opposing side.

In his book Life of Mahomet, a French Christian biographer Emile Dermenghem alludes to this revolutionary notion of the Holy Prophet^sa and writes that this was perhaps the first opportunity for women in history where they joined an army to provide nursing and care for the wounded. Dermenghem adds that otherwise prior to this, women served for nothing more than objects to incite men for war and for satisfying carnal pleasures. He concludes that until then, no one had thought about using women for appropriate and befitting service and of the fact that in the battlefield, women can carry out the best service of taking care of patients and attending to their needs.

The Holy Prophet^sa abhorred the custom in which a woman could be reduced to nothing but a toy in the hands of men. The Holy Prophet^sa raised the status of women in battles and women would quite appropriately take pride. Therefore, apart from the services rendered by the companions Hazrat Umme Salim, Hazrat Umme Rafeeda, the wife of the Holy Prophet^sa, Hazrat ‘A’ishah^ra and his daughter Hazrat Fatima^ra rendered these services in the Battle of Badr. Hazrat Umme Salma^ra gave a beneficial suggestion at Ghazwah Hudaibiyah and thus enabled women to hold their heads high with pride.

1.  Siddiq is the appellation for the Truthful

2.  Ibn-e-Hishaam, V.1, p.228

3.  Ibn-e-S ‘ad V.8, p.277

4.  Bukhari Kitabun-Nikah Babul Nazri illal marati qabla tajawaj/ zawaaj; Musnad Ahmad; V 6 pg. 128

5.  Mujimul Kabir lil Tabrani V23 pg.57 v24 pg.80, Masnad Ahmad Volume 6 p210, Majmau- zawaaid v9 pg.228)

6.  Kashful Ghummati ‘an ‘Umre Ummil ummati, V.2, pp.158-162; by Hakim Niyaaz Ahmad, Mashkoor Academy Karachi)

7.  Nurul Quran, No.2, Ruhani Khazain, V.9, pp.377-378

8.  Arya Dharam, Ruhani Khazain, v.10, p.64

9.  Life and Character of the Seal of the Prophets

10.  Abu Daud, Kitabul-Adab Fil Urjuha

11.  Musnad Ahmad, V.6, p.438, Al Mu’jimul Kabir by Al Tabarani.’ V23, pp.63

12.  Bukhari Kitab-ul-Adab Bab-ul-Inbisaat ilanaas

13.  Tirmidhi Kitabul Manaaqib baab fi Manaqibi Umar

14.  Abu Daud Kitabul Adabi Bab Fil la’bi bil banaat

15.  Bukhari Kitabul Eideen baabu Sunnatil Eideen

16.  Bukhari Kitabul Masaajid baabu ashaabil hiraab fil masjidia

17.  Bukhari Kitabul Manaaqib baab Fadhle ‘A’ishah

18.  Muslim Kitabul Atimatu baabu ma yaf‘aluzaifu iza itaba‘au ghair min da‘aahu saahibuta‘aami

19.  Musnad Ahmad, V6 PP.93 Ibn Habban pp.70-73

20.  Bukhari Kitabul Shahaadaat Baab Ta’dilunisaa Bazahuna ba’zan

21.  Bukhari Kitabul Jihad Baab Madaawatunisaai Al-Jarha

22.  Bukhari Kitabul Jihaad baab Ghazwatul nisaa wa qiitaalehuna

23.  Bukhari Kitabul Jihaad Baab Dawaaul Jarha be ihraaq

24.  Bukhari Ktaabul Jihaad wa Baab Haml-ul-Rajule Imratahu filghazwi

25. Bukhari Kitabul Jihaad Baabu Ghazwatul Nisaa – Kitabul Maghazi Baabul Ifk – Kitabul-shahadaat baab Shahaadatulqazif

As a result of the Battle of Badr, the grievous mourning which broke out in Makkah has already been alluded to in the events of the battle mentioned previously. The chieftains of the Quraish had taken vows that they would not rest until they had avenged those who had fallen at Badr. Moreover, their passion for revenge had been further inflamed by the secret incitement of the treacherous Jews of Madinah. As such, after the Battle of Badr the Quraish of Makkah began to severely incite the other tribes against the Muslims and even themselves, constantly laying in ambush so that whenever an opportunity presented itself, they could attack the Muslims and crush them. The repeated mobilisation of the Banu Sulaim and Banu Ghatafan with the motive of attacking Madinah, which has already been discussed above, was primarily a result of the incitement of the Quraish of Makkah. Even the Ghazwah of Sawiq, where Abu Sufyan had proposed to attack Madinah at night, was also a link in this very chain. By the Grace of God, since the Quraish were made to incur humiliation in this Ghazwah, their passion for revenge was further ignited. In order to keep their dignity before the rest of Arabia, although they proclaimed that their vow had been fulfilled, in their hearts they knew that the Ghazwah of Sawiq had embossed another blemish of disgrace upon their foreheads. Hence, after this they began to prepare for war with even greater zeal and fury. As such, the Battle of Uhud which we are about to mention now, was the outcome of this very preparation.

The revenues generated by the trade caravan which has been mentioned in the events of the Battle of Badr, amounted to 50,000 dinars.¹ This amount was still secure in Darun-Nadwah according to the decision of the chieftains of Makkah, in order to prepare for an attack against the Muslims.² Now, this money was brought out and preparation for war began with full force and effort.³ Had it not been for the vigilance and precautionary measures of the Holy Prophet^sa, the Muslims would not have even known of this preparation and the disbelieving army would have reached the very doorsteps of the Muslims. In other words, the Holy Prophet^sa had emphatically instructed his paternal uncle, ‘Abbas bin ‘Abdul-Muttalib, who in his heart was with the Holy Prophet^sa, to remain in Madinah, and he would inform the Holy Prophet^sa of the movements of the Quraish.⁴ As such, on this occasion as well, ‘Abbas bin ‘Abdul-Muttalib dispatched a swift rider from the Banu Ghifar towards Madinah, promising him a hefty reward and thus informing the Holy Prophet^sa of this motive of the Quraish, by means of a letter.⁵ Furthermore, he strictly emphasised to this emissary that he should convey this letter to the Holy Prophet^sa within three days. Incidentally, when the emissary reached Madinah, the Holy Prophet^sa had gone to Quba’, which was situated on the outskirts of Madinah. The emissary pursued the Holy Prophet^sa to Quba’ and presented this closed letter to him. The Holy Prophet^sa immediately handed this letter to his personal scribe Ubaiyy bin Ka‘b Ansarira and instructed him to read out the letter. When Ubaiyyra read out the letter, it contained the horrific news that a fierce army of the Quraish was approaching from Makkah. Upon hearing this, the Holy Prophet^sa strictly instructed Ubaiyy bin Ka‘bra to keep the contents of the letter confidential.⁶ Thereafter, upon returning to Madinah, the Holy Prophet^sa dispatched two Companions on the road to Makkah, in order to obtain intelligence with regards to the army of the Quraish. It was perhaps on this occasion that in order to gauge the number and strength of the Muslims, the Holy Prophet^sa instructed that a census of the entire Muslim population be conducted. Thus, the census was conducted and it was ascertained that a total of 1,500 Muslims lived in Madinah at the time. Under the circumstances of that era, this figure was considered to be a substantial one. In the zeal of their joy, some Companions went so far as to say, “Now that our number has reached 1,500, do we have anything to fear?” However, one Companion from among these very people said, “After this we were confronted with such trying times that on various occasions we were even compelled to offer our Salat in hiding.”⁷ On another occasion as well, the Holy Prophet^sa instructed that a census be conducted and at that time, the figure obtained was between 600 and 700.⁸

Perhaps toward the end of Ramadan 3 A.H., or the beginning of Shawwal, the army of the Quraish set out from Makkah. Many champions from other tribes of Arabia were also a part of the army.⁹ Abu Sufyan was the commander of the army. This was an army of 3,000 men, among whom 700 warriors were clad in armour. There was also ample means of conveyance; 200 horses and 3,000 camels.¹⁰ Equipment of war was also more than adequate. Some women also rode along, of whom Hind, the wife of Abu Sufyan; the wives of Ikramah bin Abu Jahl, Safwan bin Umaiyyah, Khalid bin Walid, ‘Amr bin Al-‘As; and the idolatrous mother of Mus‘ab bin ‘Umairra are especially worthy of mention. ¹¹ According to the ancient custom of Arabia, these women had brought along their musical instruments, so that they could sing motivational couplets and beat their drums, in order to rouse the spirits of their men.

After a journey of about ten or eleven days, this army of the Quraish reached close to Madinah, circled to the north of Madinah and stopped near the mount of Uhud. The lush, green field of ‘Arid was situated nearby, where the animals of Madinah would graze and some farming also took place here. Before anything else, the Quraish raided this pasture and wreaked havoc in it to their hearts’ content. ¹² When the Holy Prophet^sa received news from his informants that the army of the Quraish had reached nearby, he sent a Companion named Habbab bin Mundhirra to obtain information as to the enemy’s number and strength.¹³

Moreover, the Holy Prophet^sa also emphasised that if the strength of the enemy was greater than their own and the Muslims were in a state of danger, Habbabra should not announce this news openly upon his return in the gathering; rather, he should convey this news privately,
so that no one was disheartened. Habbabra quietly left and returned with great skill in a short period of time submitting his report to the Holy Prophetsa.¹⁴ It was now Thursday and news of the arrival of the army of the Quraish had spread throughout Madinah. Their raid on ‘Arid had also become widely known. Although the masses had not been given detailed knowledge with respect to the army of the disbelievers, even so, this night in Madinah was one of great fear and danger. Select Companions guarded the home of the Holy Prophet^sa all night long.¹⁵ The following day was a Friday. The Holy Prophet^sa gathered the Muslims and sought their counsel with regards to this attack of the Quraish; whether they should remain in Madinah, or set out to fight the enemy.¹⁶ ‘Abdullah bin Ubaiyy bin Sulul, who was actually a hypocrite, but after the Battle of Badr had become a Muslim at the outset, was also a part of this consultative meeting and this was the first occasion upon which the Holy Prophet^sa invited him to participate in consultation. Prior to beginning, the Holy Prophet^sa mentioned the attack of the Quraish and their deadly intentions. Then, the Holy Prophet^sa said, “Last night in my dream, I saw a cow and I also saw that the tip of my sword had broken.¹⁷ Then, I saw the cow being slaughtered and I also saw that I had placed my hand in a secure and strong coat of mail.”¹⁸ It has also been related in one narration that the Holy Prophet^sa said, “I saw as if I was mounted on the back of a ram.”¹⁹ The Companions inquired, “O Messenger of Allah! How have you interpreted this dream?” The Holy Prophet^sa responded:

“I have understood the slaughtering of the cow to infer that some of my Companions shall be martyred and it seems as if the breaking of the tip of my sword is an indication towards the martyrdom of someone from among my relatives,²⁰ or perhaps I shall myself suffer an injury in this campaign.²¹ As for placing my hand in a coat of mail, I have understood this to infer that in order to fend off this attack, it is more appropriate for us to remain in  Madinah.”²²

The Holy Prophet^sa interpreted the dream of himself being mounted on a ram to symbolise the leader of the army of the Quraish, i.e., its flag-bearer – who would, God-willing, be slain at the hands of the Muslims.²³ After this, the Holy Prophet^sa sought the counsel of his Companions, as to what should be done in the current state of affairs. Upon weighing the pros and cons of the situation at hand and perhaps being somewhat swayed by the dream of the Holy Prophet^sa, some of the prominent Companions submitted the opinion that it was more appropriate to remain in Madinah and fight. ‘Abdullah bin Ubaiyy bin Sulul, chief of the hypocrites, proposed the same. The Holy Prophet^sa also preferred this proposal and said, “It seems more beneficial for us to stay in Madinah and fight them.” However, a majority of the Companions and especially those young men who had not participated in the Battle of Badr, who were restless to receive an opportunity to serve the religion by means of their own martyrdom, very forcefully insisted that they should go forth from the city and fight in an open field.²⁴ This group presented their opinion with such persistence that upon witnessing their zeal, the Holy Prophet^sa accepted their proposal and decided that the Muslims would fight the disbelievers in an open field. After the Friday Prayer, the Holy Prophet^sa publicly urged the Muslims to attain spiritual reward through Jihad in the cause of Allah, by participating in this Ghazwah. Thereafter, the Holy Prophet^sa retired to his residence, where he tied his turban, put on his equipment and took his arms with the assistance of Hazrat Abu Bakrra and Hazrat ‘Umarra, and came out in the name of Allah. However, during this time, due to the admonishment of Sa‘d bin Mu‘adhra, chief of the Aus tribe and other prominent Companions, the party of young men began to realise their mistake; in that they should not have insisted upon their own opinion in opposition to the view of God’s Messenger and most of them were now inclined towards remorse. When these people saw the Holy Prophet^sa coming with his arms, clad in double the armour, and his helmet, etc., their regret grew even more. They almost unanimously submitted:

“O Messenger of Allah! We have committed a mistake in insisting upon our own view over your own. You should employ whatever strategy you deem most appropriate. God-Willing, it shall be most blessed.”

The Holy Prophet^sa said,

“It does not befit a Prophet of God to put on his arms and then lay them down before God issues forth a verdict.”²⁵ So go forth now, in the name of Allah and if you are steadfast, then be certain that the succour of Allah the Exalted shall be with you.”²⁶

After this, the Holy Prophet^sa instructed that three flags be prepared for the Muslim army. The flag of the Aus tribe was entrusted to Usaid bin Al-Hudairra, the flag of the Khazraj tribe was entrusted to Habbab bin Mundhirra and the flag of the Muhajirin was entrusted to Hazrat ‘Alira. Then, after appointing ‘Abdullah bin Ummi Maktumra as the Imamus-Salat in Madinah and observing ‘Asr Salat, the Holy Prophet^sa set out from Madinah with a large community of the Companions. The chieftains of the Aus and Khazraj tribe, Sa‘d bin Mu‘adhra and Sa‘d bin ‘Ubadahra proceeded along, running slowly, just ahead of the mount of the Holy Prophet^sa, and the rest of the Companions moved forward positioned
to the right, left and behind the Holy Prophet^sa.²⁷ The mountain of Uhud is situated approximately three miles to the north of Madinah. At the half-way mark, at a place known as ‘Shaikhain,’ the Holy Prophet^sa halted and ordered the inspection of the Muslim army. Minors who had come along in their eagerness to participate in Jihad were sent back.²⁸ Accordingly, ‘Abdullah bin ‘Umarra, Usamah bin Zaidra and Abu Sa‘id Khudrira, among others, were all sent back. Rafi‘ bin Khadijra was also the same age as these children, but possessed great skill in archery. Due to this quality of his, his father interceded on his behalf before the Holy Prophet^sa so that he may be permitted to participate in this Jihad. When the Holy Prophet^sa lifted his sights towards Rafi‘, he took a firm stance at attention in the likeness of warriors, so that he could appear strong and tall. As such, this plan succeeded and the Holy Prophet^sa granted him permission to ride along. Upon this, another child by the name of Samrah bin Jandabra who had been ordered to return, went to his father and said, “If Rafi‘ has been granted permission, then I should be permitted as well, because I am stronger than Rafi‘ and can put him down in a bout of wrestling.” The father was overjoyed at the sincerity of his son; both father and son presented themselves before the Holy Prophet^sa and the father presented the desire of his son. The Holy Prophet^sa smiled and said, “Alright then, let Rafi‘ra and Samrahra wrestle one another, so that we may determine who is the stronger of the two.” Thus, the competition took place; Samrahra took hold of Rafi‘ra and threw him to the ground in an instant. The Holy Prophetsa granted Samrahra permission to come along as well and this innocent child was delighted.²⁹ Now that evening had arrived, Bilalra called the Adhan and all of the Companions offered their Salat behind the Holy Prophet^sa. Then, the Muslims set up camp for the night at this very place. The Holy Prophet^sa appointed Muhammad bin Maslamahra to arrange security for the night; alongside a group of fifty Companions he circled the Muslim army and stood guard all night long.³⁰

ENDNOTES

1. At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, p. 267, Ghazwatu Rasulillahisa Uhudan, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)
2. At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, p. 267, Ghazwatu Rasulillahisa Uhudan, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)
3. * At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, pp. 267-268, Ghazwatu Rasulillahisa Uhudan, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)
* As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, pp. 521-522, Ghazwatu Uhudin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
4. Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, By Allamah Shihabuddin Al-Qastalani, Volume 2, pp. 330-331, Babu Ghazwati Badril-Kubra, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
5. * At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, p. 268, Ghazwatu Rasulillahisa Uhudan, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)
* As-Siratul-Halabiyyah (Insanul-‘Uyuni Fi Siratil-Amini Wal-Ma’mun), By ‘Allamah Abul-Farj Nuruddin ‘Ali bin Ibrahim bin Ahmad Al-Halabiyy, Volume 2, p. 296, Babu Dhikri Maghazihisa / Ghazwatu Uhudin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2002)
6. Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, By Allamah Shihabuddin Al-Qastalani, Volume 2, p. 392, Ghazwatu Uhudin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
7. * Sahihul-Bukhari, Kitabul-Jihadi Was-Siyar, Babu Kitabatil-Imamin-Nas, Hadith No. 3060
* Fathul-Bari Sharhu Ṣahihil-Bukhari, By Al-Imam Ahmad bin Hajar Al-‘Asqalani, Volume 6, p. 219, Kitabul-Jihadi Was-Siyar, Babu Kitabatil-Imamin-Nas, Hadith No. 3060, Qadimi Kutb Khanah, Aram Bagh, Karachi
8. Sahihul-Muslim, Kitabul-Iman, Babu Jawazil-Istasrari Bil-Imani Lil-Kha’ifi, Hadith No. 377
9. As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, p. 521, Ghazwatu Uhudin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
10. At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, p. 268, Ghazwatu Rasulillahisa Uhudan, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)
11. * At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, p. 268, Ghazwatu Rasulillahisa Uhudan, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)
* As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, p. 522, Ghazwatu Uhudin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
12. At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, p. 268, Ghazwatu Rasulillahisa Uhudan, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)
13. At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, p. 268, Ghazwatu Rasulillahisa Uhudan, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)
14. Kitabul-Maghazi, By Abu ‘Abdillah Muhammad bin ‘Umar bin Waqidil-Waqidi, Volume 1, pp. 191-192, Ghazwatu Uhudin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, (2004)
15. At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, p. 268, Ghazwatu Rasulillahisa Uhudan, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)
16. Sahihul-Bukhari, Kitabul-I‘tiṣami Bil-Kitabi Was-Sunnati, Babu Qaulillahi Ta‘ala Wa Amruhum Shura Bainahum…..
17. Sahihul-Bukhari, Kitabul-Maghazi, Babu Man Qutila Minal-Muslimina Yaumal-Uhud, Hadith No. 4081
18. As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, pp. 522-523, Ghazwatu Uhudin, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
19. Ibni Hisham
20. Ibni Sa’d
21. Ibni Hisham
22. Ibni Sa’d
23. Ibni Sa’d
24. Zarqani, Ibni Sa’d
25. Sahihul-Bukhari, Kitabul-I‘tisami Bil-Kitabi Was-Sunnati, Babu Qaulillahi Ta‘ala Wa Amruhum Shura Bainahum…..
26. At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, p. 268, Ghazwatu Rasulillahisa Uhudan, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)
27. *At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, pp. 268-269, Ghazwatu Rasulillahisa Uhudan, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)
* Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), By Abu Ja‘far Muhammad bin Jarir At-Tabari, Darul-Fikr, Beirut, Lebanon, Second Edition(2002)
28. * At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, p. 268, Ghazwatu Rasulillahisa Uhudan, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)
* Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), By Abu Ja‘far Muhammad bin Jarir At-Tabari, Volume 3, p. 64, Thumma Dakhalatis-Sanatuth-Thalithatu Minal-Hijrah / Ghazwatu Uhud, Darul-Fikr, Beirut, Lebanon, Second Edition (2002)
29. *As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, p. 524, Ghazwatu Uhud,Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
* Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), By Abu Ja‘far Muhammad bin Jarir At-Tabari, Volume 3, p. 64, Thumma Dakhalatis-Sanatuth-Thalithatu Minal-Hijrah / Ghazwatu Uhud, Darul-Fikr, Beirut, Lebanon, Second Edition (2002)
30. At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, p. 269, Ghazwatu Rasulillahisa Uhudan, Daru Ihya’it-Turathil-‘Arabi, Beirut,

Translated by Professor Amtul Razzaq Carmichael

Part 2 of 2

As a bitter and cold spell gripped Germany in December 2012, the hearts of German Ahmadis were warmed by a visit from their beloved Khalifah (the worldwide Head of the Ahmadiyya Muslim Community and Successor to the Promised Messiah^as). During this visit, His Holiness inaugurated the new building of Jamiah Ahmadiyya (an Institute of Languages and Theology run by the Ahmadiyya Muslim Community providing formal training to Ahmadi missionaries worldwide), took classes with Waqfe Nau youth (youth who want to dedicate their lives wholly to the service of the Community) and presided over many official meetings of various organisations of the German Jama’at (or Community) to furnish guidance and support. His Holiness met with several German dignitaries in an effort to raise awareness about the true teachings of Islam. Despite his busy schedule, His Holiness took out time to meet with a very large number of local Ahmadi families, attending an Ameen (an Islamic ceremony of the first complete reading of the Holy Qur’an) and a Nikah (the Muslim contract of marriage) ceremony. The following is part two of a two-part series of a summary of the tour.

After a busy morning of leading the morning Prayers (Fajr Salat), attending to his official duties and meeting with local Ahmadi families, Hazrat Khalifatul Masih V^aba travelled to Wiesbaden, a city in southwest Germany and the capital of the federal state of Hesse, where His Holiness addressed the members of the incumbent and opposing political parties in the House of Parliament. During his speech, His Holiness expounded the peaceful message of Islam and expressed a hope that Germany will play a key role in the achievement of world peace. In response to a question from the opposition leader about the recent events in Arab countries, His Holiness elucidated that the political situation in these countries had been volatile for the past three decades but was largely ignored by Western countries. However, the recent uprisings leading to changes in leadership and anarchy have compelled Western nations to take heed of the situation as it may pose a threat to the West as well. Hazrat Khalifatul Masih V^aba reiterated that the only way to achieve durable peace in Arab countries was through the promotion of principles of justice. He stated that a step towards this ideal would be making international aid conditional upon the provision of justice and civil rights. His Holiness thanked the government of the province of Hesse for their support for the construction of the new building of Jamiah Ahmadiyya. His Holiness expressed the hope that in due course missionaries trained in this region will spread the message of peace, justice and love all over the world. The meeting ended with an exchange of books and gifts at 5:30 pm.

Press Conference

His Holiness returned to Frankfurt to spend his evening meeting with local Ahmadi families as well as meeting with the Lord Mayor of Frankfurt. During an open exchange of views, His Holiness elucidated the principle that religion need not interfere in the affairs of government, and consequently there was no need for any religious group to set up a political party. His Holiness explained that Ahmadis are free to join any political party so long as this association does not intermingle with their religious beliefs. Hazrat Khalifatul Masih V^aba led the congregation evening (Maghrib and Ishaa) Prayers before retiring to his residence.

After leading the Fajr Salat (morning Prayers) in Bait-us-Sabuh, Hazrat Khalifatul Masih V^aba attended to his official commitments and duties before departing for Bruchsal, a small town of approximately 43,000 people located at an hour’s drive from Frankfurt, for the inauguration of two new mosques. The first Ahmadis arrived in Bruchsal in 1886 and a formal Ahmadiyya Jama’at was established there in 1990. This relatively small local Jama’at has made an enormous financial sacrifice by raising an amount of approximately €2.6 million for the construction of the Bait-ul-Ahad Mosque. Immense gratitude and happiness filled the hearts of this small community that their spiritual leader had blessed the inauguration of their Mosque, one that will play an instrumental role in spreading the message of Islam to this part of the world.  After dignitaries and local officers made their welcome address, His Holiness delivered a keynote speech in which he elucidated the attributes of God as described in Surah Fatihah (the opening chapter of the Holy Qur’an). His Holiness explained that the fundamental ethos of Islam is the fulfilment of the rights of others as opposed to a preoccupation with one’s individual rights. He stressed that this was the cornerstone to achieving mutual harmony and understanding within a heterogeneous society. His Holiness welcomed the people of Bruchsal to drop in at any time at Bait-ul-Ahad to meet and enjoy a cup of tea with local Ahamdis. At the conclusion of the ceremony, His Holiness led the silent prayer.

Inauguration of the Bait-ul-Ahad Mosque in Bruchsal.

Around 4 pm His Holiness left for the town of Pforzheim to inaugurate the Bait-ul-Baqi Mosque, the foundation stone of the Mosque having been laid in 2009. Pforzheim is a town home to approximately 1.2 million people, and is located in southwest Germany around 50 km from Bruchsal. Pforzheim lies at the gate to the Black Forest and is most well known for its jewellery and watchmaking industry, a heritage that earned it the title of ‘Golden City’. The first Ahmadis arrived in Pforzheim in 1984. In his speech at the inaugural ceremony, Hazrat Khalifatul Masih V^aba echoed again the peaceful message of Islam and urged Ahmadis to dispel the misgivings about Islam as an extremist religion through their messages of peace and love. His Holiness led the early and late evening (Maghrib and Ishaa) Prayers in Pforzheim and later travelled back to Frankfurt to his residence.

Inauguration of the Bait-ul-Baqi Mosque in Pforzheim.

Hazrat Khalifatul Masih V^aba spent the day leading the five daily Prayers at the Bait-us- Sabuh Mosque in Frankfurt and attended to his official duties and met with local Ahmadi families.

Following his daily morning commitments, Hazrat Khalifatul Masih V^aba led the Jumah (Friday) Prayers at Bait-us-Sabuh Mosque. Many dedicated worshippers travelled nearly 500 km from Hamburg and Berlin to attend the Friday Prayers. In his Friday sermon, Hazrat Khalifatul Masih V^aba expounded the concept of martyrdom, observing that any individual who makes sacrifices for the cause of faith achieves the status of martyrdom. His Holiness spent the afternoon and evening meeting with local Ahmadi families. The team of the Old Boys Association of Talim-ul-Islam College, Rabwah had a blessed opportunity to have a group photo taken with Hazrat Khalifatul Masih V^aba. Before leading the Maghrib and Ishaa (early and late evening) Prayers, His Holiness presided over an Ameen ceremony; later retiring to his residence.

After attending to his morning engagements, Hazrat Khalifatul Masih V^aba presided over a meeting of Germany’s National Majlis Amila (Executive Body of community officeholders). Hazrat Khalifatul Masih V^aba explained in such meetings it is customary for missionaries to sit on the right hand side of the Khalifatul Masih. The salient points from this meeting are presented herein below:

Hazrat Khalifatul Masih V^aba noted that a large chapter of the Ahmadiyya Community such as the one in Hamburg should strive to raise funds locally to build the minaret of the Bait-ur-Rasheed Mosque. His Holiness urged that bigger and financially better-off chapters should try in earnest to become financially independent for the preservation and maintenance of their properties. Hazrat Khalifatul Masih V^aba explained that it was permissible for local Jama’ats to maintain their own funds so long as such funds did not adversely impact on the mandatory financial contributions required from each member of the community. The National President of the Ahmadiyya Community in Germany expressed his concerns that the budget for the ‘400 Mosques Fund’ was €3 million and that it was looking unlikely that the local chapter would be able to raise such a large amount. His Holiness explained that the National President’s reservations were merely indicative of a weakness in the local chapter and that it was important to raise awareness and make increased efforts for fundraising. Hazrat Khalifatul Masih V^aba noted that despite the staggering economic conditions in Europe, the spirit of sacrifice in the community remained alive. Hazrat Khalifatul Masih V^aba, praising the efforts of the women of the community and instructed that every local chapter must make concerted efforts to raise funds. His Holiness encouraged the youth to increase their contributions to the mosque building programme, giving an example of a student who contributed a substantial amount to the Mosque Fund by driving a taxi. His Holiness set the elder members (above 40 years of age) a target of €1 million for the Mosque Fund, stating that unemployed elder members should raise funds by arranging stalls twice a week. His Holiness noted that even if these efforts raised a relatively small amount of money, it would be a source of peace and blessings for participating elder members. His Holiness stressed the importance of engaging positively with Jama’at members and helping them understand that such expenditures are genuine and necessary, noting that once such trust and confidence are established, voluntary financial contributions would be a natural consequence.

Hazrat Khalifatul Masih V^aba encouraged putting in place schemes for broad-based leaflet distribution, commending the efforts of Ansaru’allah UK (the auxiliary organisation of the community consisting of male members above the age of 40) who managed to get the book A Pathway to Peace printed and distributed in the UK. Hazrat Khalifatul Masih V^aba directed that a Qur’an class subscribing to the highest academic standards should be instituted in Germany, which should be publicised and attended as widely as possible.

Hazrat Khalifatul Masih V^aba expressed concerns that there had been many incidences of conflicts within mosques involving administrative office holders. His Holiness questioned the National Secretary responsible for moral training (Tarbiyyat) about the possible causes of this, who in his response apprised His Holiness of the challenges that are currently presented by assimilation of Pakistani immigrants into the local system. Since such immigrants have little or no insight about the local workings of the community, at times misunderstandings and disagreements result. Hazrat Khalifatul Masih V^aba underscored that these difficulties should have been brought to his attention earlier, such that requisite directions could have been furnished to the relevant department of the community in Pakistan to address these weaknesses in moral and communal training. Hazrat Khalifatul Masih V^aba urged that immediate and concerted efforts were required in order to facilitate asylum seekers from Pakistan in integrating effectively into local communities. His Holiness stressed the significance of such efforts, despite their time consuming and slightly challenging nature. However, he also underscored that firm action needed to be taken against those who are not mindful of the traditions of the community. His Holiness expressed empathy at the fact that people trapped in long-term asylum cases at times feel frustrated and on occasion this frustration is vented as anger.

Hazrat Khalifatul Masih V^aba expressed a concern over the growing number of Ahmadis who need to be cautioned for inappropriate conduct through the imposition of certain restrictions. He stressed that it was vital for regional Ameers and the Department of Tarbiyyat to collaborate to plug holes in matters of spiritual and moral training. Hazrat Khalifatul Masih V^aba urged that processes must also be put in place in order to address the worrying rate of divorce.

His Holiness highlighted that the persons responsible for looking after for new converts were charged with the responsibility to address any questions regarding the prophethood of the Promised Messiah^as. He advised new converts not to be disillusioned or demoralised by Ahamdis who do not fully follow the teachings of Ahmadiyyat. Having taken Bai’at (the oath of allegiance) to the Imam of the age, His Holiness urged them to develop an independent communion with God. Hazrat Khalifatul Masih V^aba cautioned against taking the oath of allegiance in haste, without an in-depth review and understanding of Ahmadiyya literature. He directed that in order to facilitate the integration of new converts into the community, meetings must have at least one item in German delivered by a local member of the community. Hazrat Khalifatul Masih V^aba instructed that for non-Urdu speaking German Ahmadis a magazine in German should be published.

Later, His Holiness attended a Nikah ceremony. During his sermon, he elucidated the notion of marriage as a contract between a man and woman, and a process whereby two families come together. In order to please God, His Holiness stressed that every effort must be made to honour this contract, and explained that the guidance furnished in the teachings of Islam provides that the first and foremost way to honour this contract is by adhering to righteousness. He underscored the significance of establishing a strong communion with God, and if earnest efforts were made in this direction, these new relationships and their off spring would be a source of eternal peace and blessings for each other and the community. His Holiness observed that Islam requires that parents and relatives must be respected and cared for, with daughters-in-law and sons-in-law being treated as daughters and sons respectively. If this guidance was adhered to, an atmosphere of trust and understanding would be established resulting in lasting relationships and righteous progeny. His Holiness enumerated that the second commandment regarding maintaining new relationships was truthfulness. He emphasised that the level of truthfulness required for a Nikah was extremely high, being referred to as the “straightforward word”, a truth which doesn’t even have an iota of doubt in it, which is straightforward, clear, can only be interpreted in one way and the truth that removes all misunderstandings.

Hazrat Khalifatul Masih V^aba warned that it was imperative to remain cognisant of the temporary nature of this world, and the fact that one day we must all leave this world to go to eternal life. His Holiness advised young couples not to forget afterlife in their exuberance of youth, and that they must prepare for this ultimate journey through righteous deeds in accordance with the commandments of God and his Prophet^sa. He observed that perfect obedience to God and his Prophet^sa leads to success and happiness in this world and the hereafter. Hazrat Khalifatul Masih V^aba stressed that these guiding principles were fundamental for every Ahmadi. With many beautiful prayers His Holiness concluded the Nikah ceremony, His Holiness led the Maghrib and Ishaa (early and late evening) Prayers, performed a Bai’at ceremony and met with local Ahmadi families.

Bai’at Ceremony – Taking the oath of allegiance to enter the Ahmadiyya Muslim Jama’at and accepting the true Islam.

His Holiness also presided over two separate meetings with new converts that evening, holding his first meeting with the men wherein several vital topics including amongst other things, the prophethood of the Promised Messiah^as were discussed. During the second meeting with women, a Pakistani woman married to a German Ahmadi sought His Holiness’s guidance with respect to presents exchanged over Christmas and birthdays. His Holiness explained that children should be apprised of the teachings of Islam, but should a grandmother wish to give presents to her grandchildren over Christmas, parents should explain to children that this is their celebration. Conversely, His Holiness advised that presents should be exchanged with Non-Muslim relatives over Eid and other Islamic festivals. In response to a question, His Holiness observed that it was inevitable for children living in the West to be exposed to situations where alcohol is being consumed by others, therefore placing an onus on the parents to apprise their children of Islam’s prohibition on drinking and the Prophet’s^sa disdain for anyone who makes, sells or drinks alcohol.  A convert inquired why ‘He’ was always used to refer to God. His Holiness explained that no language is perfect; the word ‘She’ is at times taken to connote vulnerability, it was therefore more appropriate to address God as ‘He’. This meeting concluded at 8:40 pm following which His Holiness attended a wedding ceremony.

After attending to his official duties in the morning, Hazrat Khalifatul Masih V^aba presided over a meeting with people who are actively engaged in preaching from all over Germany. Hazrat Khalifatul Masih V^aba directed that individuals who conduct tours of mosque must be fully apprised of the mosques’ history and background of. He advised that that if Ahmadi women undertook the responsibility of addressing outside concerns with respect to the rights of women, their voice would carry greater weight and impact. Hazrat Khalifatul Masih V^aba enumerated that segregation in mosques has been maintained in Islam in order to safeguard women’s modesty. In certain postures of Salat, a woman may not feel comfortable or able to focus knowing that there are men in the same room.

Hazrat Khalifatul Masih V^aba directed that before any preaching programme was organised, in-depth reviews and background work should be undertaken, with the event being publicised widely. Organisers must maintain courteous relationships with attendees who should be encouraged to bring their friends. Such events will contribute positively towards removing misconceptions about Islam on a wider scale. Hazrat Khalifatul Masih V^aba advised that that young Ahmadis must not shy away from asking questions regarding cultural norms of the West. As an example, His Holiness quoted the radical change the manner in which people dress in the West in the last hundred years and explained that it could be asked whether the conservatism of a hundred years ago was misplaced or incorrect. He elucidated that cultural norms and values remain in a constant state of flux while religious teachings being Divine Commandments remain unaltered. Hazrat Khalifatul Masih V^aba observed that the aim of Islam was to preserve certain core values in accordance with the teachings of the Holy Qur’an and Hadith and that Islamic norms were generally compatible with most cultures.

His Holiness advises members of the Community regarding preaching Islam with love and wisdom.

Hazrat Khalifatul Masih V^aba directed that seminars designed to train new preachers should focus on contemporary issues relevant to their respective countries. He advised that the Bible should be studied in detail, alluding by way of example to chapter 18 firsts 18 of Deuteronomy is a prophecy with respect to the advent of Prophet Muhammad^sa. Preachers must possess a clear and thorough understanding of the Holy Quran and its interpretation.

His Holiness advised that the question of interest from the perspective of the global financial crisis should be addressed in light of the Holy Qur’an. He quoted Hazrat Khalifatul Masih IV’s^ra book Islam’s Response to Contemporary Issues as a useful reference point. Hazrat Khalifatul Masih V^aba encouraged young Ahmadis to explore new ways to address such contemporary questions and concerns.

His Holiness quoted Islam’s Response to Contemporary Issues as a useful reference point for explaining the Islamic view of interest in light of the global financial crisis.

His Holiness explained that Islamic teachings were completely compatible with German law as both promoted the freedom of choice and religion. He underscored that while constitutions needed to evolve and develop over time, Sharia (or Islamic law) was the final word of God for all times to come and begged no alterations or change. His Holiness reiterated that Ahmadis being law-abiding citizens must adhere to the law of the land, while adding that Ahmadis should not be expected to abide by discriminatory laws such as those in place in Pakistan which make it a crime for Ahmadis to practice their faith.

Hazrat Khalifatul Masih V^aba clarified the concept of polygamy in Islam and maintained that marriage was a great responsibility and in polygamous marriages it was a great sin to give precedence to the rights of one wife over another. Quoting the Promised Messiah^as on this subject, His Holiness elucidated that the Promised Messiah^as has said that if men could comprehend the true extent of the rights granted to women and the punishment for denial thereof, some men would shy away from getting married altogether. He explained that polygamy was Sharia’s response to certain societal problems and various preconditions had been set before a man could enter into a polygamous marriage. Hazrat Khalifatul Masih V^aba strongly reaffirmed the view that no one has the right to beat women and that physical abuse hurled towards women was completely unacceptable. Hazrat Khalifatul Masih V^aba clarified the concept of Sharia as a mechanism whereby rights were granted to the people and the government and that it was not to be reduced as being merely about cutting off peoples’ hands. His Holiness underscored that Sharia ordained that rights and responsibilities must be exercised responsibly, quoting by way of example the onus of responsibility placed on the voter when he exercises his right to choose a new leader. His Holiness reaffirmed his belief that Ahmadiyyat would spread widely in Germany, but in order for that to be achieved, Ahmadis need to reform themselves. This program ended at noon and was followed by the offering of the afternoon Salat.

Later that afternoon, Hazrat Khalifatul Masih V^aba presided over a meeting with the workers of MTA (Muslim Television Ahmadiyya or “MTA” is the official channel of the Ahmadiyya Muslim Community) Germany. His Holiness underscored that centres of MTA in different countries were mere sub-branches of the main branch of MTA International headquartered in the United Kingdom and accordingly all sub-branches must abide by the instructions issued from the centre. Amongst other things, His Holiness furnished guidance on various matters pertaining to the day to day running of MTA Germany and directed that MTA centres worldwide must institute programmes that reflect the traditions and values of the Ahmadiyya Jama’at. Hazrat Khalifatul Masih V^aba stressed that in order to safeguard the values of the next generation, it was imperative to offer them an alternative television programme to what is being shown on mainstream television today. His Holiness emphasised the importance of monitoring the percentage of Ahmadis who watched MTA regularly, stating that he felt this number presently was less than 10 per cent. He urged that it was vital that at least 50 per cent of Ahmadis watched MTA regularly before external audiences could be expected to watch it. Hazrat Khalifatul Masih V^aba also visited the female staff at MTA Germany, after which he met with local Ahmadi families. Following these meetings, His Holiness led the evening Prayers.

Hazrat Khalifatul Masih V^aba addressed Majlis Khuddam-ul-Ahmadiyya Germany (the auxiliary of the community consisting of male youth between the ages of 15-39) later that evening. His Holiness appreciated the teamwork and leadership of the outgoing President of Khuddam-ul-Ahmadiyya Germany, praising in particular his practice of writing to him requesting for prayers for anyone who was in difficulty. His Holiness credited his leadership as one that epitomised the true spirit of service, quoting is as an example of principle that the head of a nation is the servant of the nation. His Holiness reiterated that leadership must embody the spirit of sacrifice and reflect the values of kind-heartedness and selflessness. Hazrat Khalifatul Masih V^aba directed young members of Khuddam-ul-Ahmadiyya to continuously strive to reform themselves, their family and their community. He underscored that the revival of Islam was not a trivial task and required earnest efforts to form a strong bond of love and communion with God. Moreover, His Holiness stressed that the formal prayers must be offered on time and in the congregation, a bond of love and affection should be created with God. The vanity of the media, Internet and television should be shunned to focus instead on gaining religious knowledge. Following this meeting, His Holiness joined the audience for dinner and later retired into his residence.

Hazrat Khalifatul Masih V^aba inaugurated the new building of Jamiah Ahmadiyya in the town of Riedstadt in Hesse, Germany. The first Ahmadis arrived here in 1985 and the Jama’at was officially set up in September 1987. In August 2004, a mosque by the name of ‘Masjid Aziz’ was inaugurated and some land adjacent to the mosque was purchased for the construction of Jamiah Ahmadiyya. The foundation stone for this building was laid in 2009, and the completed building consists of a formal teaching block, an administrative block, offices, a library, computer rooms, a kitchen, a dining hall and various lobbies and galleries.

Several dignitaries attended the inauguration ceremony, with the audience being addressed by the National President of Germany, local politicians and community leaders. With the conclusion of these speeches, His Holiness addressed the audience and led the silent prayers. In response to a question during a press conference following the inauguration ceremony, His Holiness reiterated the essence of his speech and recounted that he had directed the students of Jamiah to increase their knowledge and understanding of Islam and other religions and act upon the teachings of Islam such that a true picture of Islamic teachings may be formed in today’s world. His Holiness responded candidly to some probing questions from the local media. Later, he kindly joined in for lunch with the students and teachers of Jamiah. Following the conclusion of the inauguration ceremony His Holiness left for Frankfurt where he led the afternoon Prayers.  Meetings were held with local Ahmadi families in the evening, followed by the evening Prayers and an Ameen ceremony for some children.

His Holiness held another session of meeting local Ahmadi families after attending to his official commitments of the morning. Later His Holiness met with Dr. Weigel, who is the Head of the Postgraduate Department of Dental Medicine and has made a valuable contribution towards improving the dental health of the people of Accra, Ghana. Dr Weigel plans to return to Ghana and provide more resources and training for dental treatments in the country. His Holiness explained that the funds that are raised by the Ahmadiyya Muslim Community in Ghana are entirely invested back into Ghana. After leading the midday Prayers, His Holiness continued to meet with local Ahmadi families and attended an Ameen ceremony.

His Holiness bids farewell.

After leading the morning prayers, His Holiness left Frankfurt for London. There was an emotive atmosphere in the courtyard of Bait-us-Sabuh where a large number of dedicated followers had gathered. Members of the Ahmadiyya Community in Germany bade a fond and warm-hearted farewell to their beloved Khalifah with tears in their eyes and prayers on their lips and hearts. Following the silent prayers, the motorcade of His Holiness departed from Frankfurt at 10 am and travelled across Germany through Belgium, stopping for a break at a restaurant named ‘Pauzo’. Prior arrangements had been made for lunch and offering of the midday Prayers. After lunch, His Holiness bid farewell to a few members of Germany’s Jama’at who had travelled with him till here, including the Ameer sahib of Germany. The convoy departed from the restaurant at 3:15pm and traversed through France to reach the Channel Tunnel where His Holiness took the Eurostar and arrived in the UK at 5pm. A team of dignitaries from London including Ameer sahib UK greeted Hazrat Khalifatul Masih V^aba after which the convoy travelled to the Fazl Mosque in London. His Holiness returned the greetings of the gathered crowd before returning to his residence.

This was a historic trip to Belgium and Germany and a busy tour concluded successfully.

Edited by Hibba Turrauf and Ayesha Malik

Address by Hazrat Mirza Masroor Ahmad^aba, Khalifatul Masih V, Head of the worldwide Ahmadiyya Muslim Community, at the 

Bait-ur-Rasheed Mosque in Hamburg, Germany,

Christa Goestch, Second Lord
Mayor of Hamburg

Wolfgang Kop[itzsch, President of the Police in Hamburg

Kazmi Abachi, Member of the
Provincial Assembly

Keynote Address by Head of the Ahmadiyya Muslim Community

“Bismillahir-Rahmanir-Raheem – In the Name of Allah, the Gracious, Ever Merciful.

All distinguished guests – Assalamo Alaikum Wa Rahmatullahe Wa Barakatohu – peace and blessings of Allah be upon you all.

First of all I would like to express my gratitude to all of the guests who have accepted our invitation to attend this event. Many of you are well-acquainted with our Community or have old ties of friendship with Ahmadi Muslims; and I am sure that those of you who have only recently been introduced to the Ahmadiyya Community will have already developed a keen desire in their hearts to learn more about the Jama’at. The attendance of all of you proves that you believe that no danger or threat lies in meeting and keeping contact with Ahmadis Muslims and going to their mosques.

The truth is that in today’s climate, where the majority of news and reports about Islam are extremely negative, those of you who are non-Muslims could easily have developed a concern that by visiting an Ahmadi Mosque it could lead to difficulties or even cause you a great deal of harm. However, as I said, the fact that you are attending this event proves you have no fear of Ahmadi Muslims and do not consider them to be a threat. It shows that you value Ahmadis and believe them to be sincere and decent people just like yourselves and the majority of the population.

Whilst saying this, I do not discount the possibility that there may be a small number of you who, in spite of coming today, still continue to harbour reservations or concerns that there could be some negative consequences of attending. It is possible you may be worried that you will be sat alongside people with extremist tendencies or mind-set. If any of you do hold such fears you should remove them from your hearts immediately. We are extremely vigilant in this regard and so if by chance any such extremist person tries to enter this mosque or our area, we will take firm action to remove them from the building. So be sure you are in safe hands.

Indeed, the Ahmadiyya Muslim Jama’at is a Community in which if any member at any time or place displays extremist tendencies, breaks the law or destroys the peace, they are expelled from the Jama’at (Community). We are duty bound to take such firm action because of our absolute respect for the word ‘Islam’ which literally means ‘peace’ and ‘security’. The true representation of the word ‘Islam’ is demonstrated by our Community.  The advent of this true depiction of Islam was actually foretold in a grand prophecy made by the Founder of Islam, the Holy Prophet Muhammad^sa, more than 1400 years ago. In the prophecy, the Holy Prophet^sa said that a time would come when the vast majority of Muslims would forget Islam’s real and pure teachings. According to the prophecy, at such a time Allah would send one person as a Reformer, a Messiah and a Mahdi in order to re-establish true Islam in the world.

We, the Ahmadiyya Muslim Jama’at, believe the Founder of our Community, Hazrat Mirza Ghulam Ahmad^as of Qadian to be the very person sent in fulfilment of the great prophecy. With the Grace of Allah this Community has flourished and has spread to 202 countries of the world. In each of these countries, local people of all backgrounds and ethnicities have accepted Ahmadiyyat.  Apart from being Ahmadi Muslims, they continue to play their roles as loyal citizens of their respective countries. There lies no contradiction or conflict between their love for Islam and their love for their country. In fact, both of these loyalties are intertwined and linked together. Ahmadi Muslims, wherever they reside, are the most law-abiding citizens in the entire nation. Certainly, I can say without a shadow of doubt that these qualities exist in a good majority of members of our Jama’at.

It is due to these attributes that whenever Ahmadi Muslims migrate from one country to another, or in the case where local people have converted to Ahmadiyyat, the Ahmadis never have any concerns about integrating into their new societies; nor do they worry about how they will play their role towards furthering the wide scope of the national interests of their adopted nations. Wherever Ahmadis go they will love their countries like all true citizens should and will spend their lives actively seeking the betterment and progress of their nation. It is Islam that teaches us to live our lives in this way, and indeed it does not just gently advocate this, but actually commands us to be absolutely loyal and devoted to our country of residence. Indeed, the Holy Prophet^sa particularly emphasised that love for one’s nation is a part of faith for any true Muslim. When loving your country is a basic element of Islam, how can any true Muslim exhibit disloyalty or betray his nation and thereby forgo his faith? In terms of Ahmadi Muslims, at our major events all members of the Community, whether they are men, women, children or the elderly, stand up and make a pledge taking God as their witness. In that pledge they promise to give up their lives, wealth, time and honour not just for their religion but also for the sake of their nations and countries. Therefore, who could prove to be more loyal citizens than those people who are constantly reminded to serve their nation and from whom a pledge is repeatedly taken to be ever-ready to make all sacrifices for the sake of their faith, country and nation?

The question may arise in the minds of some people that here in Germany, the majority of Muslims come from Pakistan, Turkey or other Asian countries, and so when the time comes to make sacrifices for their nations, they will prefer their countries of origin, rather than Germany. Thus, I should clarify and explain that when a person acquires German nationality or the nationality of any country, then he becomes a full citizen of that nation. I made this very point earlier this year when I delivered an address at the German Military Headquarters, in Koblenz. I explained, according to Islamic teachings, what should happen if a situation arises whereby Germany is engaged in a war with the country of origin of an immigrant who has become a German citizen. If the immigrant feels sympathy towards his original country and thinks there is a risk of him desiring or causing harm to Germany, then such a person should immediately relinquish his citizenship or immigration status and return to his native country. However, if he chooses to remain, then Islam does not permit any form of disloyalty to the country whatsoever. This is an absolute and unequivocal teaching. Islam does not permit any form of rebellious behaviour, or for a citizen to scheme against his nation—whether adopted nation or otherwise—or to harm it any way. If a person does work against his adopted nation or causes it harm then he should be treated as an enemy of the state, a traitor and be punished according to the laws of the land.

That clarifies the situation in terms of a Muslim immigrant. In the case where a local German or a person of any country, who has converted to Islam, it is perfectly clear that for him or her, there can be no other path than to display absolute loyalty to his or her great nation. Another question sometimes asked is: what action should Muslims who live in the West take when a Western country engages in war with a Muslim nation? To answer this I should first of all mention that the Founder of our Community, the Promised Messiah^as, has explained that we are now in an era where religious wars have completely come to an end. During the course of history there were times when wars and battles took place between Muslims and the people of other religions. During those battles the goal of the non-Muslims was to kill the Muslims and end Islam.

In most of the early wars, the non-Muslims took the first aggressive steps and so the Muslims had no choice but to defend themselves and their religion. However, the Promised Messiah^as explained that such circumstances no longer exist, because there are no modern day governments who are declaring or waging war in an effort to end Islam. To the contrary, there is a great deal of religious freedom in the vast majority of Western and non-Muslim countries. Our Jama’at is extremely grateful that such freedoms exist, which allow Ahmadi Muslims to propagate the message of Islam in non-Muslim countries. Therefore we are able to introduce the real and beautiful teachings of Islam, which are of peace and harmony, to the Western world. Certainly, it is due to religious freedom and tolerance that I am able to stand before you today and present the true Islam. Clearly therefore, today there is no question of religious wars. The only other situation that can arise is where a majority Muslim country and a majority Christian country, or any other country, are engaged in a non-religious war. How should a Muslim citizen living in those countries, whether Christian or any other religion, react to such circumstances? To answer this question, Islam has provided a golden principle, which is that a person should never assist in cruelty or oppression. Therefore, if cruelty or oppression is perpetrated by a Muslim country then it should be stopped. If cruelty is conducted by a Christian country then that too should be stopped.

How can an individual citizen stop his own country from cruelty and injustice? The answer to this is very simple. In the present day, democracy is prevalent throughout the Western world. If a just minded citizen sees that his government is acting in an oppressive way, then he should raise his voice in opposition and seek to guide his country to the right path – or even a group of people can rise up. If a citizen sees that his country is violating the sovereignty of another nation, then he should draw the attention of his government and raise his concerns. To stand up and peacefully lodge your concerns is not an act of rebellion or revolt. In fact, it is an expression of true love for your country. A just citizen cannot bear to see the reputation of his country being tarnished or even disgraced amongst the international community and so by calling his country to account he is manifesting his love and loyalty towards it.

As far as the international community and its institutions are concerned, Islam teaches that where a country is unjustly attacked, other nations should unite and seek to stop the aggressor. If the aggressive nation comes to its senses and withdraws, then cruel punishments and unjust decisions should not be imposed upon it in revenge or as a means to take advantage of the situation. Therefore, Islam provides the answers and remedies to all possible situations. The essence of Islamic teachings is that you must spread peace, to the extent that the Holy Prophet^sa has defined a Muslim as a person from whose hand and tongue all other peaceful people are safe. As I have already said, Islam has taught that you must never assist in cruelty or oppression. It is this beautiful and wise teaching that leads a true Muslim to hold a position of honour and dignity within whichever country he lives. There is no doubt that all sincere and decent people would wish to have such peaceful and considerate people within their societies.

The Holy Prophet Muhammad^sa has given Muslims another beautiful teaching to live their lives by. He taught that a true believer should always search for anything that is good and pure. He taught that wherever a Muslim comes across a word of wisdom or anything noble, he should treat it as his personal inheritance. Thus, with the same determination that a person seeks to acquire his rightful inheritance, Muslims are taught they should strive to obtain and benefit from wise counsel and goodness wherever it may be found. At a time when there are so many concerns about the integration of immigrants, what a beautiful and perfect guiding principle this is. Muslims have been taught that in order to integrate with their local societies and develop mutual respect, they should seek to learn about all of the good aspects of every society, every region, every city and every country. It is not enough to simply learn about such values, but Muslims must endeavour to adopt them into their own personal lives. This is guidance that truly inculcates togetherness and a spirit of mutual trust and love. Indeed, who can be more peace loving than a true believer, who apart from fulfilling the requirements of his faith, also tries to adopt all of the good aspects of his or any other society? Who can spread peace and security more than him?

Due to the means of communication available today, the world is now known as a global village. This was something that the Holy Prophet^sa prophesised about 1400 years ago when he said that a time would come when the world would become like one and distances would appear to shorten. He said that due to the fast and modern means of communication, people would be able to see the entire world. In fact, this is a prophecy of the Holy Qur’an, which he explained at length. Regarding this, the Holy Prophet^sa taught that when such a time comes, people should seek to learn and embrace the good things of one another, in the same way that they would seek to find their lost property. In other words, it can be said that all positive things should be adopted, whilst all negative things should be shunned. The Holy Qur’an has explained this commandment by saying a true Muslim is he who enjoins good and forbids evil. Bearing all of this in mind, which country or society can say that it cannot tolerate or accept for such peace loving Muslims or Islam to be amongst them? Last year I had the opportunity to meet the Mayor of Berlin and I explained to him that Islam teaches that you should treat every good aspect of any nation as though it was your own personal property. In response, he said, that if you act upon this teaching then there is no doubt the entire world will join hands and support you.

I am quite astonished and saddened when I hear that in some parts of Germany there are people who claim that neither Muslims nor Islam have the capability to integrate into German society. Certainly, it is true that the Islam presented by extremists or terrorists does not have the ability to integrate with any country or society, let alone just Germany.  Indeed, a time will surely come when voices of opposition to such extremist ideologies will be raised loudly even in Muslim countries. Nonetheless, the true Islam, which was brought by the Holy Prophet^sa, will certainly always attract sincere and decent people towards it. In this era, to revive the original teachings, Allah sent the Promised Messiah^as in servitude to the Holy Prophet^sa and so his Community practices and preaches the true message of Islam.

Let it be clear that no one can justifiably claim that true Islam cannot integrate into any society. True Islam is that which spreads righteousness and goodness and shuns all forms of evil and wrongdoing. True Islam teaches Muslims to stop evil and cruelty wherever it exists. Thus, rather than any question of it failing to integrate, true Islam naturally pulls society towards it like a magnet. Islam teaches that a person should not just strive to acquire or desire peace for himself, but should make full efforts to spread peace and harmony to other people with the same longing they hold for themselves. This selfless attitude is the way to establish peace in the world. Is there any society that would not appreciate such teachings and would not approve of such an approach? Certainly, a good society could never desire immorality and evil to be spread within it, and it would never oppose for goodness and peace to be promoted.

When we come to define ‘goodness,’ it is possible that there may be differences in defining it between a religious person and a non-religious person. Amongst the aspects of goodness and virtue that Islam speaks of, there are two overarching virtues, through which all other forms of goodness emanate. One is the right due to Allah the Almighty and the other is the right due to mankind. Whilst there is a difference in definition in terms of one aspect between a religious person and a non-religious person, in terms of the other aspect, that is the right of mankind, there is none. The rights due to Allah relate to worship and all religions guide their followers with regard to this. In terms of the rights due to man, these are something that both religions and societies have educated mankind about.  Islam teaches us in great depth and detail about the rights of mankind and so to cover all of its teachings at this time would prove to be impossible. However, I will mention a few of the important rights established by Islam, which are necessary for peace to develop within society.

Islam teaches you must respect and care for the sentiments of other people. This includes religious sentiments and the feelings of others in relation to general social issues. On one occasion, in order to safeguard the religious sensitivities of a Jewish man, the Holy Prophet^sa sided with the Jew after he reported an argument that had taken place between him and a Muslim. To spare the feelings of the Jewish person, the Holy Prophet^sa rebuked the Muslim by saying that he should not claim that the Holy Prophet^sa was superior to Moses, although he knew that he had brought the final Law-Bearing Book. This is the manner in which the Holy Prophet^sa took care of the feelings of others and established peace within society.

Another great teaching of Islam requires for the rights of the poor and deprived people to be fulfilled. In order to do this, it teaches that people should search for opportunities through which the social standing of the deprived segments of society can be improved. We should seek to help the disadvantaged in a selfless manner and should never exploit them in any way. Unfortunately, in today’s society where projects or opportunities are created to apparently ‘help’ the disadvantaged, they are often based on a system of credit where the repayment is subject to interest. For example, students are often given loans to help them complete their education or people take loans to start businesses, yet it takes them years or even decades to repay them. If after years of struggle, or an economic crisis strikes, then they can end up at the original level of debt or quite possibly in an even worse financial state. We have witnessed or heard about countless examples of this during the past few years, when many parts of the world have been plagued by a financial crisis.

An allegation commonly made against Islam is that it does not treat women in a fair or equal way. However, this allegation is without any foundation or basis. Islam has given women dignity and honour; I give one or two examples. Islam gave a woman the right to divorce her husband due to wrong behaviour, at a time when women were considered merely a possession or chattel. It is only in the past century that in the developed world this right has been properly established for women. Furthermore, Islam gave women the right to inherit at a time when women were deemed to have no status or worth. This right has also only been granted to the women of Europe in relatively recent times. Islam also imparts a right to one’s neighbours.

The Qur’an gives detailed guidance about who constitutes your neighbour and what their rights are. Neighbours include those who sit next to you, the houses nearby, including those who you know and even those who you do not know and, in fact, it encompasses the forty houses surrounding you. Also included as your neighbours are those with whom you travel and so we are commanded to take care of them. This right was emphasised so much that the Holy Prophet^sa said he thought that perhaps neighbours would be included amongst the prescribed heirs. In fact, the Holy Prophet^sa went as far as to say that a person from whom his neighbour is not safe cannot be classed as a believer or a Muslim.

Another commandment of Islam for the well-being of others requires all parties to help and support one another in fulfilling the duty to help the weak and vulnerable rise and improve their status. Thus, in order to fulfil its role and to implement these teachings, the Ahmadiyya Muslim Jama’at is providing primary and higher education in poor and deprived parts of the world. We are building and running schools, providing stipends and funding scholarships for higher education so that those who are deprived can get to a position where they are able to stand upon their own two feet.

Another commandment of Islam is that you must fulfil all of your pledges and covenants. This includes all promises that you make with one another and also requires that a Muslim must fulfil the pledge of loyalty that he makes to his country as a citizen. This is something that I spoke about earlier.

These are just a few points I have mentioned to demonstrate to you the extent to which Islam is such a compassionate and loving religion. It is a matter of great sadness that with the same force that Islam teaches and counsels peace in the world, the opponents of Islam or those who are unacquainted with its true teachings, are raising unfounded allegations against it. As I have said, in this era, the Ahmadiyya Muslim Jama’at is propagating and displaying the true message of Islam. In light of this I would request those who raise objections against Islam on the basis of the actions of a minority of Muslims, to certainly question and hold to account those individuals, but they should not use such unjust examples to defame and discredit the true teachings of Islam.

You should not consider the teachings of Islam to be dangerous or a threat to Germany or to any other country. You should not be concerned about whether or not a Muslim can integrate into German society. As I have already said, a distinction of Islam is that it teaches Muslims to adopt all good things and so there is no doubt that Muslims can integrate and live within any society. If somebody does something contrary to it, he is a Muslim by name, but not the follower of the true teachings of Islam. Certainly, if Muslims are asked to do something that is not right or are told to disregard the instructions of the Holy Qur’an relating to the principles of modesty, the sanctity of the religion or to act against righteousness, then they cannot do so. However, such matters are not a question of integration, but are actually about personal religious freedom.

The violation of religious freedom is not only a question for Muslims alone to stand up against, but in fact all sincere and decent people stand up and speak against this and openly declare that no government or society should interfere with personal religious rights. It is my prayer that Germany, and indeed every country that has become a home to people of different nationalities and cultures, display the highest standards of tolerance and respect for each other’s feelings and sentiments. In this way, may they become standard bearers for those who display mutual love, affection and peace. This will be the means for guaranteeing the world’s permanent peace and security, so the world can be saved from the destruction that it is heading towards as a result of a complete lack of mutual tolerance.

The threat of horrific destruction is looming over us and so to save us from such devastation, every country and every individual, whether religious or not, needs to tread very, very carefully. May every person throughout the world come to realise this reality. At the end I would like to once again thank all of you for taking the time to come and attend and listen to what I have said today. May Allah bless you all. Thank you very much.”

“It is a source of great pleasure to me that Ahmadi Muslims do not remain hidden away and isolated, but in fact, they endeavour to form relations with all segments of society and make efforts to integrate and interact with people from all walks of life. Certainly, such an attitude ought to be the hallmark of every true Ahmadi Muslim.”

These are the words of the Fifth Khalifah (Successor) of the Promised Messiah^as, who is the worldwide Head of the Ahmadiyya Muslim Community, established in 202 countries and that has tens of millions of followers. It is similar message the Khalifah has delivered at numerous functions around the world, explaining that it is based on the true teachings of Islam and the example set by Muhammad^sa. More than just delivering a message, the Ahmadis to whom this message refers to, have demonstrated its practical fulfilment, in every country they live in. The Review of Religions has covered numerous events and functions in which non-Muslim guests declare that Ahmadis are model citizens and beacons of integration into Western societies. If, as the Khalifah of the Promised Messiah^as has repeatedly expounded, the above message is based on the true teachings of Islam, why then, is there so much furore in the West regarding the lack of integration of Muslims into their societies ? The above message by the Khalifah may appear to be at odds with certain other Muslim leaders, who often advise the Muslims to remain distant from followers of other religions, or with the general perception of the West regarding Muslim integration. It is entirely correct that even many non-Ahmadi Muslims may successfully integrate into Western societies and are undoubtedly good citizens and good people. However, devoid of the fresh interpretations provided by the Promised Messiah^as, their successful integration may not be witnessed on a collective level amongst all Muslims, whereas in the Ahmadiyya Muslim Community, practically every single member, on both an individual and collective level, does his or her utmost to ensure they fulfil the message quoted at the outset by the Khalifah of the Promised Messiah^as. Ahmadis are able to do so without sacrificing their religious values. Here, the context is all important: The Promised Messiah, Hazrat Mirza Ghulam Ahmad^as, proclaimed over 100 years ago that he had come in fulfilment of the prophecies of various religions, which foretold that in last days a Messiah would appear. In Islam, the concept of the Messiah and Imam Mahdi revolved around the moral decline of Muslims. The Qur’an and the Holy Prophet^sa prophesised that in the latter days, when the Muslims would largely desist from following the true teachings of Islam, when the Muslims would be divided in a large number of sects, God would at that point send His vicegerent – the Messiah – who having acquired Divine knowledge, would restore the correct teachings of Islam and true belief and faith in the Muslims. The Messiah would explain the underlying philosophy behind Qur’anic verses and the sayings of Muhammad^sa and rectify erroneous interpretations of Islamic teachings and the Qur’an – and would do so through presenting rational arguments and with love. In this edition, the Khalifah of the Promised Messiah^as explains the true concept of Muslim integration in the West to an audience in Germany. Further, at the opening of the first Jamiah Ahmadiyya in mainland Europe – an Ahmadiyya Theological institute for training missionaries – His Holiness explains the role of Ahmadi Muslim missionaries who will graduate from the institute. We urge our Western readers to ponder over the message of the Khalifah of the Promised Messiah^as.

Amer Safir

CHIEF EDITOR 

The task for which God has appointed me is that I should remove the malaise that afflicts the relationship between God and His creatures and restore the relationship of love and sincerity between them. Through the proclamation of truth and by putting an end to religious conflicts, I should bring about peace and manifest the Divine verities that have become hidden from the eyes of the world. I am called upon to demonstrate spirituality which lies buried under egoistic darkness. It is for me to demonstrate by practice, and not by words alone, the Divine powers which penetrate into a human being and are manifested through prayer or attention. Above all, it is my task to re-establish in people’s hearts the eternal plant of the pure and shining Unity of God which is free from every impurity of polytheism, and which has now completely disappeared. All this will be accomplished, not through my power, but through the power of the Almighty God, Who is the God of heaven and earth.

[Lecture Lahore, Ruhani Khaza’in, vol. 20, p.180 (English Translation: Essence of Islam, vol 4, p. 111)]

God has sent me into the world so that through gentleness, love, and kindness, I should draw towards God and His holy guidance people who have gone astray, and should enable them to tread the right path with the Divine light that has been bestowed upon me. Man stands in need of such reasoning as would convince him that God does indeed exist, inasmuch as a great part of the world is being driven to ruin for lack of faith in the existence of God Almighty and in His revealed guidance. There is no clearer and easier way to believe in the existence of God than through the understanding that He reveals to His close servants matters of the unseen and prophecies regarding future events. He discloses to those who are close to Him the deep hidden secrets, because there is no way for man to be enlightened about such secrets of the future as are beyond the reach of human faculties. It is indeed true that knowledge of unseen events and hidden matters, especially those which are related to the exercise of Divine power and will, are matters that man can never attain through his own efforts. Therefore, God has bestowed His beneficence upon me and has chosen me out of the whole world so that, through the manifestation of His signs, He may bring back to the right path those who have gone astray. But God has observed from heaven that the helpers and followers of the Christian faith i.e. the Christian clergy, have wandered far from the truth, and have become a people who have not only lost the straight path themselves but they traverse thousands of miles of land and ocean and endeavour to convert others to their own doctrines. They do not know the true God, but their god is their own invention. Therefore, God’s mercy for mankind demanded that He should rescue His creatures from their deception. He has, for this reason, sent this Messiah so that through the right reasoning and argument he should break the cross that had broken and wounded the body of Jesus^as.

[Tiryaq-ul-Qulub, Ruhani Khaza’in, vol. 15, pp. 143-144 (English Translation: Essence of Islam, vol 4, pp.111-113)]

This humble one has been sent for the sole purpose of conveying to God’s creatures that, of all the faiths present in the world, the true faith which is in accord with the Divine will is the one which has been brought by the Holy Qur’an, and that the door that opens into the house of salvation is:

[There is none worthy of worship except Allah and Muhammad^sa is the Messenger Allah]

[Hujjatul-Islam, Ruhani Khaza’in, vol. 6, pp. 52-53 (English Translation: Essence of Islam, vol 4, pg.113)]

Spread of the Jama‘at

Although our Jama‘at has not yet spread in large numbers in different parts of the world, my followers are to be found in many places, from Peshawar to Bombay, Calcutta, Hyderabad Deccan, and even in Arab countries. This Jama‘at initially spread and increased in the Punjab and now I find that it is progressing in most parts of India. Its membership is composed more of learned people and less of others…..The grace and power of God Almighty have frustrated the plans of Maulawis and has increased our Jama‘at in an extraordinary way and is increasing it continuously. In this Jama‘at will be found largely people who are disposed to virtue, fear God, show compassion for mankind and strive heart and soul for the success of the faith. Their hearts are filled with the greatness of God Almighty; they are sensible and intelligent; they are men of high resolve, and have true love for God and His Messenger^sa . I perceive that it is the Divine design to foster this Jama‘at and to bless it and to bring into it fortunate people from the ends of the earth.

[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 204-205, footnote (English Translation: Essence of Islam vol 4, pp. 271-272)]

Favours of God Upon the Promised Messiah^as

[1] God has bestowed upon me the deeper and subtler meanings of the Qur’an.

[2] God has taught me the language of the Qur’an in a miraculous manner.

[3] God accepts my prayers more than anyone else.

[4] God has granted me signs from heaven.

[5] God has vouchsafed to me signs from the earth.

[6] God has promised me that whoever challenges me shall be humbled.

[7] God has given me the glad tiding that my followers will always triumph through their reasoning in support of the truth, and that they and their progeny will be greatly honoured in the world, so that they may realise that he who comes from God is never in a loss.

[8] God has promised me that until the world comes to an end He will continue to manifest my blessings so much so, that kings shall seek blessings from my garments.

[9] Twenty years ago, God gave me the glad tiding that I would be denied and that people would not accept me, but that He will accept me and manifest my truth with powerful assaults.

[10] God has promised me that for the purpose of once again manifesting the light of my blessings, a person will be raised from among your progeny into whom He will breathe the blessings of the Holy Spirit. He will be characterised by inner purity and will have a close holy relationship with God. He will be

[English Translation: A manifestation of the True and the High.]

And it will seem as if God has descended from heaven.

[English Translation: These are the ten perfect signs.]

Look! The time is coming and is indeed near when God will spread the acceptance of this Jama‘at far and wide. It will spread in the East and West, North and South, and Islam will become synonymous with this Jama‘at. These are not the words of man. This is a revelation from God for Whom nothing is impossible.

[Tohfah-e-Golarhviyyah, Ruhani Khaza’in, vol. 17, pp. 181-182 (English Translation: Essence of Islam, vol 4, pp. 90-92)]

Strengthening of the Faith

I have been sent to strengthen the faith and to prove the existence of God Almighty to the people, for their faith has become weak, and they take life after death no more seriously than a fable. The conduct of every person proclaims that he has not the faith and trust in God and in the hereafter as he has in the world and its ranks and its resources. Tongues profess a lot but the hearts are suffused with the love of the world. It is the same condition in which the Messiah^as had found the Jews. As a characteristic of the weakness of their faith, the moral condition of the Jews had deteriorated greatly, and love of God had become cold in their hearts. The same is true in my time. I have been sent so that truth and faith may be revived and righteousness may inspire the hearts. This is the purpose of my advent. I have been told that heaven will once more come near the earth after it had moved far away. These are the reforms that I have to bring about and these are the tasks for which I have been sent.

[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 291-294, footnote (English Translation: Essence of Islam, vol 4, p.110)]

All Prophets Come for the Same Purpose

The main purpose of the advent of Prophets^as in this world and the grand objective of their teaching and preaching is that mankind should recognise God Almighty and should be delivered from the life which leads to hell and ruin and which is known as the life of sin. In fact, this is the most important objective before them. Now that God Almighty has established a dispensation and has raised me, the same purpose which is common to all Prophets^as is also the purpose of my coming, namely, that I wish not only to tell the world what God is, but I actually want them to see Him, and to show them the way of desisting from sin.

[Malfuzat, vol. 3, p.11 (English Translation: Essence of Islam, vol 4, p.108)]

Blessings of the Imam of the Age

Whenever the Imam of an age makes his appearance in the world, he is accompanied by thousands of lights. There is jubilation in heaven and people’s good qualities are stimulated through the spread of spirituality and light. So, the one who possesses the capacity of receiving revelation, begins to receive revelation, and the one who has the capacity to gain understanding by reflecting upon matters of faith, his power of reflection and understanding is augmented, and the one inclined towards worship begins to find pleasure in worship and supplication, and the one who engages in discourse with the followers of other faiths, is bestowed the power of reasoning and carrying the arguments to a convincing conclusion. In fact, all this results from the diffusion of spirituality, which descends from heaven with the Imam of the age and finds its way into every eager heart. This is a general phenomenon and a Divine practice to which the Holy Qur’an and the authentic Ahadith guide us and which I have observed through my personal experiences. But the age of the Promised Messiah has a unique characteristic, which is that in the scriptures of earlier Prophets^as and in Ahadith it is recorded that at the time of advent of the Promised Messiah, the spread of spiritual light will reach a degree that women will also receive revelations, children will be able to prophesy and common people will speak with the power of the Holy Spirit. All this will be a reflection of the spirituality of the Promised Messiah.

When the light of the sun falls upon a wall, it is illuminated, and if it has been white-washed with lime it shines even more, and if it is studded with mirrors it reflects the light so strongly that the naked eye can hardly bear its reflection. But the wall cannot claim that the light is its own, for the light vanishes altogether after sunset. In the same manner, all the light of revelation is a reflection of the light of the Imam of the age.

[Darurat-ul-Imam, Ruhani Khaza’in, vol. 13, pp. 474-475 (English Translation: Essence of Islam, vol 4, p.109)]

…I wish to state that God Almighty—having found this age full of darkness, and sunk deep in heedlessness, denial and paganism, and having observed the waning of faith, truthfulness, sincerity and righteousness—has sent me so that He may once again reestablish in the world the intellectual, physical, moral and spiritual verities, and to safeguard Islam against the onslaughts of those who design to harm this Divine garden in the guise of philosophy, naturalism, innovation, polytheism and atheism.

[A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, p. 251 (English Translation: Essence of Islam, vol 4, pp. 110-111)]

First ever serialisation of the newly translated Volume II of Hazrat Mirza Bashir Ahmad^ra’s outstanding biography, Seerat Khatamun Nabiyyin, on the life and character of the Holy Prophet Muhammad^sa. The Review of Religions is exclusively serialising the translation of this book prior to its first publication and release.

Ghazwah of Banu Qainuqa‘ –

Late 2 A.H.

It has already been mentioned that when the Holy Prophet^sa migrated from Makkah and arrived in Madinah, there were three tribes among the Jews, which inhabited Madinah at the time. Their names were, Banu Qainuqa‘, Banu Nadir and Banu Quraizah. As soon as the Holy Prophet^sa came to Madinah, he settled treaties of peace and security with these tribes, and laid the foundation for peaceful and harmonious cohabitation. By virtue of agreement, all parties were responsible for maintaining peace and security in Madinah, and if a foreign enemy was to attack Madinah, everyone was collectively responsible for its defence.1 In the beginning, the Jews conformed to the treaty, and at least, did not openly create conflict with the Muslims. However, when they began to notice that the Muslims were continuing to gain strength in Madinah, they began to change their attitude and firmly resolved to bring an end to this growing power of the Muslims. To this end, they began to employ all sorts of lawful and unlawful schemes, so much so that they did not even hold back from an attempt to create rift among the Muslims and thus instigate a civil war. As such, there is a narration that on one occasion a large group of people from the tribes of Aus and Khazraj were sitting together and conversing with love and harmony, when a mischievous Jew reached this gathering and began to mention the Battle of Bu‘ath. This was the horrific war, which took place between these two tribes a few years prior to the migration, and in which many people from among the Aus and Khazraj were slain at the hands of one another. As soon as this war was mentioned, memories of the past were refreshed and scenes of ancient enmity began to run before the eyes of various emotional people. The result was that from satirical remarks, taunt and slander, the matter escalated to such an extent that both parties found themselves at daggers drawn in the very same gathering. Thank God, however, that the Holy Prophet^sa was notified in due time and he immediately arrived at the scene with a community of the Muhajirin and calmed both parties down; and rebuked them as well saying, “Do you follow a way of ignorance while I am amongst you? You do not value the favour of God that through Islam He has made you brothers.”  The Ansar were so deeply moved by this admonition that their eyes began to flow with tears, and they began to embrace one another whilst repenting for their action.2

When the Battle of Badr had taken place and Allah the Exalted, in His Grace, granted a convincing victory to the Muslims, despite them being few and without means over a very fierce army of the Quraish, and the prominent leaders of Makkah were mixed to dust, the Jews of Madinah went up in flames of jealousy. They began to openly hurl stinging comments at the Muslims and publicly asserted in gatherings that, “So what if you have defeated the army of the Quraish. Let Muhammad^sa fight us and we shall demonstrate how wars are fought.”3 This escalated to such an extent that in one gathering they even uttered such words in the very presence of the Holy Prophet^sa. As such, there is a narration that after the Battle of Badr, when the Holy Prophet^sa returned to Madinah, one day, he gathered the Jews and admonished them and whilst presenting his claim, invited them to Islam. The chieftains among the Jews responded to this peaceful and sympathetic address of the Holy Prophet^sa in the following words, “O Muhammad^sa, it seems that you have perhaps become arrogant after killing a few Quraish. Those people were inexperienced in the art of war. If you were to fight us, you would come to know the real likes of warriors.”4 The Jews did not rest upon a mere threat; rather, it seems that they even began to hatch conspiracies to assassinate the Holy Prophet^sa. There is a narration that in those days when a faithful Companion by the name of Talhah bin Barra^ra was about to pass away, he bequeathed that “If I die at night, the Holy Prophet^sa should not be notified about my funeral prayer, lest a misfortune befalls the Holy Prophet^sa at the hands of the Jews on my account.”5 Therefore, after the Battle of Badr, the Jews openly began to fuel mischief, and among the Jews of Madinah, since the Banu Qainuqa‘ were the most powerful and bold, it was they who first began to breach the treaty. As such, historians write:

“Among the Jews of Madinah, the Banu Qainuqa‘ were the first to break the treaty which had been settled between them and the Holy Prophet^sa.6 After Badr, they began to rebel fiercely and openly expressed their rancour and malice and broke their treaty and agreement.”7

However, despite such events, under the guidance of their Master, the Muslims demonstrated patience in every way and did not allow themselves to take the lead in any respect. It is narrated in a Hadith that after the treaty, which had been settled with the Jews, the Holy Prophet^sa would even take special care to protect their sentiments. On one occasion an argument broke out between a Muslim and Jew. The Jew asserted the superiority of Moses^as above all the other Prophets. This angered the Companion and he dealt somewhat harshly with that person replying that the Holy Prophet^sa was the most superior of all the Messengers. When the Holy Prophet^sa was informed of this, he was displeased and rebuked the Companion saying, “It is not your task to go about speaking of the superiority of God’s Messengers in comparison to one another.” Then, the Holy Prophet^sa mentioned a partial superiority of Moses^as and consoled the Jew.8 However, despite this loving conduct of the Holy Prophet^sa, the Jews continued to escalate in their mischief. Eventually, it was the Jews who created a cause for war and their heart-felt animosity could not be tamed. What happened was that a Muslim lady went to the shop of a Jew in the market in order to purchase some goods. A few evil Jews, who were then sitting at the shop, began to harass her in a most mischievous manner and even the shopkeeper himself committed the evil deed that while the lady was unaware, he attached the lower corner of her skirt to the mantle on her back with a thorn or something of that sort. As a result, when the lady stood up to leave, due to their rude behaviour, the lower part of her body became exposed at which the Jewish shopkeeper and his accomplices burst out in laughter. Outraged, the Muslim lady screamed and appealed for help. It so happened that a Muslim was present nearby. He dashed to the scene and in a mutual altercation, the Jewish shopkeeper was killed. Upon this, the Muslim was showered with swords from all directions and this remarkably indignant Muslim was put to death. When the Muslims were informed of this event in national indignation, their eyes gorged with blood in rage. On the other hand, the Jews who desired to make this incident an excuse to fight, congregated in the form of a crowd and a state of riot broke out.9 When the Holy Prophet^sa was informed of this, he gathered the chieftains of the Banu Qainuqa‘ and explained that such behaviour was not appropriate and that they should refrain from such mischief and fear God. Instead of expressing disappointment and remorse, they responded with very refractory answers and repeated their earlier threat that, “Do not become arrogant over your victory at Badr. When you are to fight us you shall come to know the real likes of warriors.”10 Left with no other choice, the Holy Prophet^sa set out towards the fortresses of the Banu Qainuqa‘ with a force of Companions. Now this was the last opportunity for them to express remorse over their actions, but instead, they stood ready for war.11 Therefore, war was declared and the forces of Islam and Judaism came forth to battle one another. According to the custom of that era, a method of warfare was that one party would secure themselves within their fortresses and wait. The opposing force would besiege the fortress and whenever an opportunity presented itself, now and then, attacks would be launched against one another. This would continue until the surrounding army would either lose hope in capturing the fortress and lift the siege, and this would be considered a victory to the ones besieged; or being unable to muster the strength to fend off the onslaught, the besieged force would open the gates of their fortress and hand themselves over to the victors. On this occasion, the Banu Qainuqa‘ employed the same tactic, and closed themselves within their own fortresses. The Holy Prophet^sa besieged them and this siege continued for fifteen days without fail. Finally, when all the strength and arrogance of the Banu Qainuqa‘ had been shattered, they opened the gates of their fortresses on the condition that though their wealth would belong to the Muslims, their lives and families would be spared.12 The Holy Prophet^sa accepted this condition, even though according to Mosaic law, all of these people were liable to be put to death,13 and according to the initial agreement, the judgement of the Mosaic law should have been administered to them. However, since this was the first crime committed by this nation, as a first course of action, the merciful and forgiving disposition of the Holy Prophet^sa could never be inclined towards an extreme punishment, which should only be imposed as a final remedy. However, on the other hand, allowing such a treacherous and rebellious tribe to remain in Madinah was no less than nurturing a snake in the grass, especially when a group of hypocrites from among the Aus and Khazraj were already present within Madinah, and from the exterior as well, the opposition of the whole of Arabia had greatly distressed the Muslims. In such circumstances, the only judgement which the Holy Prophet^sa could pass was for the Banu Qainuqa‘ to leave Madinah. In comparison to their crime and taking into account the circumstances of that era, this was a very mild punishment. Furthermore, the purpose of this punishment was the security of Madinah. Nonetheless, for the nomadic tribes of Arabia it was nothing out of the ordinary to move from one place to another, especially when a tribe did not own any properties in the form of land and orchards – and the Banu Qainuqa‘ had none.14 The entire tribe was given the opportunity to leave one place and settle somewhere else, with great peace and security. As such, the Banu Qainuqa‘ very peacefully left Madinah and settled towards Syria. The Holy Prophet^sa assigned the task of overseeing the necessary arrangements, etc. associated with their departure to a Companion named ‘Ubadah bin Samit^ra who was from among their confederates. Ubadah bin Samit^ra escorted the Banu Qainuqa‘ for a few Manzils and after safely sending them off, he returned.15 The spoils, which were attained by the Muslims, consisted only of weaponry and instruments of their profession, which was that of goldsmith.16

It has been related in various narrations with respect to the Banu Qainuqa‘ that when they opened the gates of their fortresses and handed themselves to the Holy Prophet^sa, due to their treachery, rebellion and mischief, it was the intention of the Holy Prophet^sa to execute their combatant men, but on the intercession of ‘Abdullah bin Ubaiyy bin Sulul, chief of the hypocrites, the Holy Prophet^sa abandoned this intention. However, research scholars have not accepted these narrations as being authentic.17 The reason being that when other narrations explicitly mention that the Banu Qainuqa‘ opened their gates on the condition that their lives and the lives of their families would be spared, it is absolutely impossible to accept that after having accepted this condition, the Holy Prophet^sa would follow any other course of action. As a matter of fact, even the condition presented by the Banu Qainuqa‘ that their lives would be spared demonstrates the fact that they themselves knew that their rightful punishment was death. However, they appealed to the mercy of the Holy Prophet^sa and they were willing to open the gate of their fortress after receiving the assurance that they would not incur the death penalty. However, although the Holy Prophet^sa forgave them due to his merciful disposition, it seems as if in the estimation of God the Exalted, these people were no longer worthy of being left alive on the face of the earth, on account of their evil deeds and crimes. As such, there is a narration that less than one year had passed since the relocation of these people to their place of exile, that an epidemic broke out among them whereby the entire tribe fell victim to it and was mixed to dust.18

There is a slight difference of opinion with regards to the date of the Ghazwah of Banu Qainuqa‘. Waqidi and Ibni Sa‘d have stated that it took place in Shawwal 2 A.H., and the contemporaries have primarily followed suit. However, Ibni Ishaq and Ibni Hisham have placed it after the Ghazwah of Sawiq, which is confirmed to have taken place in the month of Dhul-Hijjah 2 A.H. An indication is also found in one narration of Hadith, which establishes that the Ghazwah of Banu Qainuqa‘ took place after the Rukhsatanah of Hazrat Fatimah^ra. In this narration, it is mentioned that in order to arrange for the expenses of the Walimah. Hazrat ‘Ali^ra proposed to take along a Jewish goldsmith from the Banu Qainuqa‘ and go to the forest so that he might procure some grass known as ‘Adhkar’ and then sell it to the goldsmiths of Madinah.19 This proves that until the Rukhsatanah of Hazrat Fatimah^ra, which according to all historians, took place near Dhul-Hijjah 2 A.H., the Banu Qainuqa‘ were still present in Madinah. It is on the basis of these reasons that I have placed the Ghazwah of Banu Qainuqa‘ in late 2 A.H., after the Ghazwah of Sawiq and the Rukhsatanah of Hazrat Fatimah^ra.20

At this occasion, it would also be appropriate to mention that whilst describing the cause leading up to the Ghazwah of Banu Qainuqa‘, Mr. Margoliouth has concocted a most strange and unusual theory of his own accord, which is not even remotely alluded to in a single narration. There is a narration in Bukhari that in a state of intoxication (until then, drinking had not yet been forbidden), Hazrat Hamzah^ra killed two camels belonging to Hazrat ‘Ali^ra, which he had received from the spoils of Badr.21 Attaching this separate incident to the Ghazwah of Banu Qainuqa‘, without any historical evidence whatsoever, Mr. Margoliouth writes that the Holy Prophet^sa invaded the tribe of Banu Qainuqa‘ so that the spoils would compensate for the loss sustained by Hazrat ‘Ali^ra. Such audacity in historical writing is perhaps a feat, which speaks for itself. Then, the irony is that Mr. Margoliouth himself accepts the fact that he has written this on the basis of his own speculation.22

1.  * As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, p. 355, Hijratur-Rasul^sa /

Kitabuhu^sa Bainal-Muhajirina Wal-Ansari Wa Muwada‘atu Yahud, Darul-Kutubil-‘Ilmiyyah, Beirut,

Lebanon, First Edition (2001)

* Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), By Abu Ja‘far Muhammad bin Jarir At-Tabari, Volume 3, p. 50, Thumma Dakhalatis-Sanatuth-Thaniyatu Minal-Hijrah / Dhikru Waq‘ati Badril-Kubra, Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

2.  Jami‘ul-Bayan

3.  Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), By Abu Ja‘far Muhammad bin Jarir At-Tabari, Volume 3, p. 50, Thumma Dakhalatis-Sanatuth-Thaniyatu Minal-Hijrah / Dhikru Waq‘ati Badril-Kubra, Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

4.  * Sunan Abi Dawud, Kitabul-Khiraji Wal-Imarati Wal-Fai’i, Babu Kaifa Kana Ikhrajul-Yahudi Minal-

Madinah, Hadith No. 3001

* Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), By Abu Ja‘far Muhammad bin Jarir At-Tabari, Volume 3, p. 50, Thumma Dakhalatis-Sanatuth-Thaniyatu Minal-Hijrah / Ghazwatu Bani Qainuqa‘,

Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

* As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, pp. 513-514, Amru Bani Qainuqa‘, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

5.  Al-Isabah Fi Tamizis-Sahabah, By Ahmad bin ‘Ali bin Hajar ‘Asqalani, Volume 3, pp. 425-426, Talhah bin Barra’, Fatimatuz-Zahra’, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2005)

6.   * As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, p. 514, Amru Bani Qainuqa‘, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

* Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), By Abu Ja‘far Muhammad bin Jarir At-Tabari, Volume 3, p. 50, Thumma Dakhalatis-Sanatuth-Thaniyatu Minal-Hijrah / Ghazwatu Bani Qainuqa‘,

Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

7.  At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, p. 264, Ghazwatu Bani Qainuqa‘, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)

8.  Sahihul-Muslim, Kitabul-Fada’il, Babu Fada’ili Musa^as, Hadith No. 6151

9.  As-Siratun-Nabawiyyah, By Abu Muhammad ‘Abdul-Malik bin Hisham, p. 514, Amru Bani Qainuqa‘, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

10.  Tarikhul-Khamis Fi Ahwali Anfasi Nafis, By Husain bin Muhammad bin Hasan, Volume 1, p. 409, Ghazwatu Bani Qainuqa‘, Mu’assasatu Sha‘ban, Beirut

11.  Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, By Allamah Shihabuddin Al-Qastalani,

Volume 2, pp. 350-351, Ghazwatu Bani Qainuqa‘, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

12.  At-Tabaqatul-Kubra, By Muhammad bin Sa‘d, Volume 2, p. 264, Ghazwatu Bani Qainuqa‘, Daru Ihya’it-Turathil-‘Arabi, Beirut, Lebanon, First Edition (1996)

13.  Deuteronomy (20:12-14)

14.  Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), By Abu Ja‘far Muhammad bin Jarir At-Tabari, Volume 3, p. 51, Thumma Dakhalatis-Sanatuth-Thaniyatu Minal-Hijrah / Ghazwatu Bani Qainuqa‘,

Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

15.  Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), By Abu Ja‘far Muhammad bin Jarir At-Tabari, Volume 3, p. 51, Thumma Dakhalatis-Sanatuth-Thaniyatu Minal-Hijrah / Ghazwatu Bani Qainuqa‘,

Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

16.  Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), By Abu Ja‘far Muhammad bin Jarir At-Tabari, Volume 3, p. 51, Thumma Dakhalatis-Sanatuth-Thaniyatu Minal-Hijrah / Ghazwatu Bani Qainuqa‘,

Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

17.  Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, By Allamah Shihabuddin Al-Qastalani,

Volume 2, p. 351, Ghazwatu Bani Qainuqa‘, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

18.  Sharhul-‘Allamatiz-Zarqani ‘Alal-Mawahibil-Ladunniyyah, By Allamah Shihabuddin Al-Qastalani,

Volume 2, p. 352, Ghazwatu Bani Qainuqa‘, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

19.  Sahihul-Bukhari, Kitabul-Maghazi, Bab 12, Hadith No. 4003

20.  And Allah knows best (Publishers)

21.  Sahihul-Bukhari, Kitabul-Maghazi, Bab 12, Hadith No. 4003.

22.  Muhammad^sa by Margolius