Review of Religion

APRIL 2013
WWW.REVIEWOFRELIGIONS.ORG
VOL. 108 - ISSUE FOUR
THE HOLY WAR

The great debate between Christians & Muslims in the subcontinent
True Philosophy of Salvation
Mother of the Believers - Aishahra
Life and Character of the Seal of Prophets
Khalifah of the Promised Messiah Tours Germany
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The Promised Messiah

and imam mahdi and founder of the review of religions
The Holy Prophet Muhammadsa prophesied that the Promised Messiahas would be raised near a white minaret, east of Damascus. This prophecy was fulfilled with the advent of the Promised Messiahas from Qadian, India, a city directly east of Damascus.
Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi was born to a noble family in Qadian, India. From an early age he had a keen interest in religion and developed a love for the Holy Prophet Muhammadsa. He was also known for his honesty, friendliness and resolve. Over time his knowledge and understanding of religion and its application to society deepened. Being a Muslim it was his firm belief that all religions were true at their source but with the passage of time had drifted away from their original teachings; he upheld the dignity of religion and demonstrated its relevance to everyone. His earnest defence of religion was ultimately blessed when he started to receive direct revelation from Allah a blessing that he continued for the rest of his life. His mission was to revitalise the truth that all religions held within them and to revive the teachings of Islam. It was through this that he would bring mankind together and establish everlasting peace. In 1889, under Divine Guidance, Hazrat Ahmadas founded the Ahmadiyya Muslim Community a community that has since grown in its stature and strength and has remained active in conveying the message of Islam to the ends of the earth.
Hazrat Ahmadas had established himself as a respected writer and had written over 80 books. His writings have been translated into more than 60 languages and continue to inspire readers to this day. One of his greatest scholarly works was The Philosophy of the Teachings of Islam, prepared as a paper and read out at the Conference of Great Religions in 1896. He also wrote a fascinating treatise in 1899 entitled Jesus in India, a book that uncovered remarkable evidence of Jesussas journey to India. In 1902 the Promised Messiahas initiated The Review of Religions which has covered a vast array of topics on religion, philosophy and contemporary issues of the day. It is the longest running English magazine in defence of Islam and the values it teaches. From 1889 until the time of his demise in 1908 tens of thousands of people accepted him. This blessing has continued and will continue through his Khulafa (successors). Currently under the fifth successor, we are seeing that the tide of acceptance is worldwide and that the message of Prophet Ahmadas has really reached the ends of the earth.
makhzan-e-tasaweer
WORLD FAITHS
The Omniscient
Verily, with Allah alone is the knowledge of the Hour. And He sends down the rain, and He knows what is in the wombs. And no soul knows what it will earn tomorrow, and no soul knows in what land it will die. Surely, Allah is All-Knowing, All-Aware.
ISLAM, THE HOLY QURAN, CH.31:V.35
It is not to be imagined that He should be unaware of anything. He has every particle of the universe within His sight; but man does not possess such comprehensive vision. He knows when He might break up this system and bring about the Judgement. No one else knows when that would happen. It is God alone Who has knowledge of all those times.
ISLAM, THE PROMISED MESSIAH AS, THE PHILOSOPHY OF THE TEACHINGS OF ISLAM, P. 98
The great Ruler of all these worlds, beholds as if from near at hand the man who thinks he acts by stealth: the Gods know all this of him.
HINDUISIM, ATHARVA VEDA, 4.16.1-8
Apostle said, [A group of ] angels stay with you at night and [another group of ] angels by daytime, and both groups gather at the time of Asr and Fajr prayers. Then those angels who have stayed with you overnight, ascend [to Heaven] and Allah asks them [about you]...and Heknows everything about you. In what state did you leave My slaves? The angels reply, When we left them, they were praying, and when we reached them they were praying.
sa
Narrated Abu Hurairara: Allahs
You know when I sit down and when I rise up; You discern my thoughts from afar. You search out my path and my lying down, and You are acquainted with all my ways.
JUDAISM AND
Mark well three things and you will not fall into the clutches of sin: know what is above you...an eye that sees, an ear that hears, and all your actions recorded in the book.
JUDAISM, MISHNAH, ABOT 2:1
CHRISTIANITY, BIBLE, PSALM 139:2-3
ISLAM, THE HOLY PROPHET MUHAMMAD SA, HADITH OF SAHIH BUKHARI
CONTENTS
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APRIL 2013
VOL.108 ISSUE FOUR
6 Editorial

AMER SAFIR, UK
F E AT U R E S
THE PROMISED MESSIAH
40 The Holy War Part 1 of 2
8 The True Philosophy of Salvation and Intercession

MESSIAH AND IMAM MAHDI
HAZRAT MIRZA GHULAM AHMADAS, THE PROMISED
HISTORY
16 The Noble Wives of the Holy Prophetsa Series
Part 1 on the life of Hazrat Aishahra, who is said to have taught half the faith of Islam through her narrations of the Holy Prophetsa.
HAFIZ MUZAFFAR AHMAD, RABWAH, PAKISTAN
At the end of the 19th century a great debate took place in India between a renowned Christian priest, Henry Martyn Clark, and for the Muslims Hazrat Mirza Ghulam Ahmadas, who claimed to be the Messiah and Mahdi. The surrounding circumstances and the outcome of the debate had far-reaching consequences for the spread of Islam and Christianity in the subcontinent
ASIF M. BASIT, LONDON, UK
30 The Life and Character of the Seal of Prophets Chapter VIII

A blow of misfortune, law of inheritance, prohibition of alcohol, treachery of the disbelievers and two tragic incidents.
HAZRAT MIRZA BASHIR AHMADRA
64 Khalifatul Masih Vaba Visits Germany Part 2 of 2
In his busy schedule His Holiness spoke to non-Muslims to eliminate misconceptions regarding Islam, met personally with hundreds of Ahmadi families and held classes with youth of the community amongst his numerous activites.
ORIGINAL REPORTS BY ABDUL MAJID TAHIR. RAZZAQ CARMICHAEL TRANSLATION BY PROFESSOR AMTUL
editorial
Islam and Christianity in India The origins of Christianity in India are shrouded in mystery and intrigue. Christian literature mention the account of the St. Thomasone of the Twelve Apostle of Jesusasvisiting India in around the middle of the 1st 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 travelthe 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 Jesusas himself travelled to India having survived the crucifixion. Intriguingly, the Acts of Thomas also contain an account of Thomas and Jesusas 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 Prophetsa. 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 19th 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 Jesusas 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 Muhammadsa had met his demise, it proved that Jesusas was superior and immortal as he was still alive and enjoyed a position not shared by any other human
MANAGEMEN T BOARD Munir-Ud-Din Shams (Chairman) Syed Amer Safir (Secretary) Mubarak Zaffar, Ataul Mujeeb Rashed, Naseer Qamar, Abdul Baqi Arshad, Abid Waheed Ahmad Khan, Aziz Ahmad Bilal CH I EF EDI TOR & MANAGER Syed Amer Safir EDITORIAL BOARD Amtul Razzaq Carmichael, Bockarie Tommy Kallon, Fazal Ahmad, Hibba Turrauf, Jonathan Butterworth, Mansoor Saqi, Munazza Khan, Nakasha Ahmad, Navida Syed, Sarah Waseem PROOFREADERS Abdul Ghany Jahangeer Khan, Farhana Dar, Munavara Ghauri, Hina Rehman, Amina Abbasi SUB-EDITORS Maleeha Ahmad, Mariam Rahman, Ayesha Khan, Nusrat Haq, Maryam Malik, Khullat Munir, Sadia Shah, Tariq H. Malik, Tazeen Ahmad, Murtaza Ahmad DISTRIBUTION/SUBSCRIPTION MANAGER Muhammad Hanif. Distribution Team Member: Sami Ullah DESIGN AND LAYOU T Ahsan Khan S TA F F W R I T E R Arif Khan I N D E X I N G / TA G G I N G T E A M Team Leader: Taalay Ahmad. Deputy: Amtus Shakoor Tayyaba Ahmad. Team: Humaira Omer, Humda Sohail, Mirza Krishan Ahmad, Shahid Malik, Ruhana Hamood, Mubahil Shakir, Adila Bari, Hassan Raza Ahmad TWITTER Hibba Turrauf, Mala Khan, Nudrat Ahmad PUBLISHER Al Shirkatul Islamiyyah (ASI Ltd.) Views expressed in this publication are not necessarily the beliefs of the Ahmadiyya Muslim community. All correspondence should be forwarded to the Editor at: The Review of Religions Tahir House, 22 Deer Park Road London, SW19 3TL, United Kingdom Telephone: + 44 20 8544 7614 info@reviewofreligions.org www.reviewofreligions.org Fax: + 44 20 3044 3030
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 Quranic 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 Ahmadas, 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 True Philosophy of Salvation and Intercession
the promised messiah and imam mahdi
hazrat mirza ghulam ahmad as,
We present extracts from the writings of the Promised Messiahas and Imam Mahdi, whose advent had been eagerly awaited by the followers of the main religions of the world. 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,
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.
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
APRIL 2013 | THE REVIEW OF RELIGIONS
the true philosophy of salvation and intercession
a special distinction among men. They are in a way a different kind of creation. The eagerness that they possess for the manifestation of Gods 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 [shufa] means a pair. So intercession [shafaat] 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
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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 Quran: [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 mans 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
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.
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 Adams rib as is said in the Holy Quran:
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Which means that from Adam We created His mate Eve. [Ch.4:V.2] God created Eve as Adams mate from Adam so that Adams 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 Ismatsinlessnessonly 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 Prophetssa station of intercession, the Holy Quran affirms his status as the perfect man by saying:
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[Ch.53:Vs.9-10] This means that: The Holy Prophetsa 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 Quran says: [Ch.6:V.163] That is to say: The Holy Prophetsa 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 Prophetsa had become so devoted to and lost in God that every breath of his life and even his death had become wholly Gods, 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 Prophetsa 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 Prophetsa. [The Review of ReligionsUrdu, Vol. I, pp.175-184 (English Translation: Essence of Islam, Vol. 1, pp. 226-235]
The Noble Wives of the Holy Prophetsa

Mother of the Believers Hazrat Aishahra
part 1 by hafiz muzaffar ahmad , rabwah , pakistan
NEW SERIES
Illustrations by Masood Tahir (Waqfe Nau), London, UK.
The lives of the Prophet Muhammadsa, 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
magazines and news reports forming an adverse image of the women of early Islam to the world. The Review of Religions has commissioned a
original sources. This misinformation has been disseminated in the media,
special series on the wives and female Companions of the Holy Prophetsa to present the true life stories of the noble women of early Islam. Our the actual history and to let our readers make up their own minds. purpose is not to individually respond to such historians, but only to present
This article details the Holy Prophetssa marriage, to Hazrat Aishahra.
Translated from the Urdu by Murtaza Ahmad
Introduction Hazrat Aishahra was truly unique in her status and this status is reflected both in the way that her marriage to the Holy Prophetsa was arranged, in his particularly kind and thoughtful treatment of her, and in her later role in relaying the teachings of the Holy Prophetsa and giving us a deeper insight into his character. At a young age Aishahra 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 Muhammadssa closest friend and esteemed Companion, Aishahra 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 Aishahra was the daughter of Hazrat Abu Bakr Siddiqra,1 the closest friend and Companion of the Holy Prophetsa, who stood by him through all difficulties. Hazrat Abu Bakrra also enjoyed the privilege of being the first man to accept Islam. He belonged to the Taim bin Murra bin Kab branch of the Quraish clan and his kinship to the Holy Prophetsa 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
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Bakrsra tribe was to collect blood money as compensation, in the event of a person being killed. Hazrat Abu Bakrra himself used to discharge this important task on behalf of his tribe.2 Hazrat Aishahs mother, Hazrat Umme-Rumaanra, accepted Islam in its early days. After her death the Holy Prophetsa stated, He who wants to meet a chaste woman should meet Umme Rumaan.3
ra
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 Khadijahra, Hazrat Khaulah bint Hakeemra presented herself before the Holy Prophet Muhammadsa and said, O Messenger of Allah! We see you sad and grieved. The Holy Prophetsa replied, It is true that Hazrat Khadijahra 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 Aishah daughter of Abu Bakrra, and the other is a widow by the name of Saudah bint Zamah. The Holy Prophetsa replied, Send a proposal to both. Hazrat Khaulahra sent the proposal to both. When the Holy Prophetssa marriage to Hazrat Saudahra took place, Hazrat Aishah 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 Khaulahra states that, When I conveyed the message of the
The Nikah (marriage) of the Holy Prophetsa According to well-known narrations Hazrat Aishahra is said to have been born four or five years after Holy Prophet Muhammadssa claim of prophethood. Her marriage took place with the Holy Prophetsa under divine will. After marriage, the Holy Prophetsa related a dream that he saw to Hazrat Aishahra. Aishah! Prior to our marriage, you were shown to me twice in a dream. According to another narration he mentioned to Hazrat Aishahra: 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.
Holy Prophetsa to Aishahsra mother and having given her a prayer of blessings I said, I have brought a very good proposal for Aishahra. She replied, Wait! Abu Bakrra must be on his way. When he came, he was told that the Messenger of Allahsa had a message of proposal for Hazrat Aishahra. Hazrat Abu Bakrsra first reaction was that the Holy Prophetsa was his brother and would it have been appropriate for him to marry his niece? Hazrat Khaulahra went to the Holy Prophetsa and related this. He replied, Go to Abu Bakrra 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 Khaulahra went to Hazrat Abu Bakrra and Hazrat Umme Rumaanra to relate what she had been told by the Holy Prophetsa. Hazrat Abu Bakrra requested more time. Umme Rumaan ra commented, In actuality, Hazrat Abu Bakrra is a man of his word. His non-Muslim friend Mutim bin Adi had already requested the hand of Hazrat Aishahra 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 Bakrra went to the house of the Quraish leader,
According to well-known narrations Hazrat A ishahra is said to have been born four or five years after Holy Prophet Muhammadssa claim of prophethood.
Mutim, and said, Aishah 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 Bakrra asked Mutim, What is your opinion? He replied, You have just heard my wifes opinion. Thereafter Hazrat Abu Bakrra felt satisfied that he was now absolved from breaking any agreements. He then sent a message through Hazrat Khaulahra saying, We approve of this proposal. Thus, the Nikah ceremony with Hazrat Aishahra took place.5 The Age of Hadrat Aishahra at the Time of her Marriage. The Nikah of the Messenger of Allahsa took place two years prior to the Hijrat [migration] to Madinah. After the Hijrat
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of the Holy Prophetsa, Hazrat Aishahra settled in Madinah along with her family in the neighbourhood of Haarith bint Khazraj. A year later, Hazrat Aishahsra Rukhstana (when the bride actually leaves her own home and moves in with the husband) took place. According to Hazrat Aishahsra 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 Tisa 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 Aishahra 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 Aishahsra own estimation of her age. Some opponents of Islam have also levelled objections against Hazrat Aishahsra marriage at the young age of nine. In response, the Promised Messiahas stated: With reference to Hazrat Aishahsra age on her wedding ceremony, it has
been written that she was 9 years of age. Firstly, there is no evidence that the Holy Prophetsa stated this, nor had there been any revelation in regards to this. Nor is it substantiated from the Akbaar-eMutawaatirah, [Saying of the Prophet Muhmmadsa 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 Aishahra 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 Sahibra, author of one of the most comprehensive biographies on the Prophet Muhammadsa, The Life and Character of the Seal of Prophets, suggests that Hazrat Aishahra 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 Aishahra 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 Prophetsa 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 Prophetsa. Other men and women were present as well. She made me sit with the Noble Prophetsa 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 Prophetsa.
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.
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 Sad bin Muaadhra, the chief of Madinah.10 This incident shows in what a simple manner the Rukhsati of Hazrat Aishahra took place. It is also apparent that this was settled as an arranged marriage through families wherein the agreement of Hazrat Aishahra was included; and regarding which no objection had ever arisen afterwards. Further, the misconception should not arise that Hazrat Aishah 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
21
the noble wives
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 Asmaara bint Umais the wife of Jafar Tayaaryun, has given us further insight into the occasion: I got Hazrat Aishahra ready on the day of her wedding. I was also among those women who presented Hazrat Aishahra to the Holy Prophetsa. Upon this occasion, a bowl of milk was presented to him. The Holy Prophetsa drunk some and gave the remainder to Hazrat Aishahra. Hazrat Aishahra owing to shyness and modesty, refrained from taking the milk. Hazrat Asmaara said to her, Do not reject the bowl of milk conferred to you by the hands of the Holy Prophetsa! Hazrat Aishahra 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 Asmaara. Since the status of the Holy Prophetsa 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 Prophetsa stated, Now let your friends drink it as well. Hazrat Asmaara said, O Messenger of Allah! We are not hungry. The Holy Prophetsa replied, Do not put two things together hunger and lying. Asmaara 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 Prophetsa to Hazrat Aishahra Hazrat Aishahra was the first wife of the Holy Prophetsa who had not been previously married, by the time of marriage to him. Hazrat Aishahra 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 Aishah preferred to spend her spare time in games and leisure. In the ever busy life of the Holy Prophetsa, Hazrat Aishahra continued to play and engage in leisure
activities with friends of her own age, even after marriage. The Holy Prophetsa would take great care of Hazrat Aishahra and showed kindness to her owing to her youth. Hazrat Aishahra 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 Prophetsa would come home, they would run away in awe of him. The Holy Prophetsa would call them back for me and they would continue playing with me. 12 The fact that upon the entry of the Holy Prophetsa the friends of Hazrat Aishah ran away, demonstrates that her friends were also of the same age and had also attained maturity, and thus were conscious that since Hazrat Aishah was a married woman, upon his arrival she should be left alone with the Holy Prophetsa. That is why they would leave immediately. There is a narration from Hazrat Aishahra that: Once the Holy Prophetsa came home when suddenly we heard some noise and the sound of some children. When the Holy Prophetsa went out and had a look, an Abyssinian woman was displaying
The fact that upon the entry of the Holy Prophetsa the friends of Hazrat A ishah ran away, demonstrates that her friends were also of the same age and had also attained maturity
skills according to the local African custom. Children were surrounding her. He said, Aishah! Come out and watch as well. I came and rested my chin upon the shoulder of the Messenger of Allahsa 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 Umarra came and upon seeing him the children ran away. The Noble Messengersa stated, I see that the devil either from humans orJinn,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 Aishahsra young age. An incident shows how mature Hazrat Aishahsra
23
the noble wives
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, Aishahra! What are these? I replied, Messenger of Allahsa 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. Aishah! What is placed in the middle of the dolls? I answered, It is a horse. The Holy Prophetsa pointed to the wings and asked, What are these? I responded This horse has two wings. The Holy Prophetsa was surprised and asked, A horse has two wings? I said, Havent you heard Prophet Solomansa had horses with wings? Upon this, the Holy Prophetsa laughed so much that I could see his teeth.14 Once on the occasion of Eid (an Islamic Festival) in Hazrat Aishahsra house, some girls were beating small drums. The Holy Prophetsa was also in the house
lying down facing the other way. Hazrat Abu Bakrra came in and rebuked his daughter Hazrat Aishahra and said Why is this music being played in the house of the Holy Prophetsa? For the sake of Hazrat Aishahra the Holy Prophetsa replied, Every nation has its festival. Today, it is the Eid for the Muslims. Let these girls enjoy themselves.15 The Holy Prophetsa cared deeply for Hazrat Aishahsra feelings. Once on the occasion of Eid, the people of Habsha were displaying their skills of archery, spear fighting and sword fighting. Hazrat Aishahra relates, The Noble Prophetsa asked, Aishah! Do you wish to see the game? I replied, Yes O Messenger of Allahsa! 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 Prophetsa himself asked Have you now been satisfied? I replied, Yes, Messenger of Allahsa. Upon this, he stated Fine, now go home.16 From this, one may determine the affection, love and kindness which the Holy Prophetsa had for Hazrat Aishahra. Due to being the wife of the Holy Prophetsa and the mother of the believers, the Holy
Prophetsa 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 Prophetsa took care of the emotions of Hazrat Aishahra. He would not hesitate in the least, to fulfil the reasonable desires of Hazrat Aishahra. At the time of marrying Hazrat Aishah 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 Prophetsa 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 Aishahra mentioned that during a journey the Holy Prophetsa asked, Aishah! 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 Prophetsa gave her a chance to beat him so as to boost her confidence, or whether Hazrat Aishahra really overtook him owing to her light weight. However sometime later, on another occasion the
Holy Prophetsa again said to her, Lets have another race. With the passage of time, Hazrat Aishahra had gained weight. This time the Holy Prophetsa raced ahead and reminded Hazrat Aishahra that this was recompense for the race which she had initially won. Such was the state of informality and enjoyment between them. Hazrat Aishahra has said, The Holy Prophetsa would come down to my level and spoke to me according to how I thought, in my young age. Consideration of Feelings The Holy Prophetsa did not miss any opportunity to show kindness to all his wives and would alleviate the smallest of their complaints. However, Hazrat Aishahsra sharp-mindedness, intelligence, and understanding of his temperament meant that she received particular affection from the Holy Prophetsa. He used to say: The greatness of Aishahra 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 Aishahs bed that I receive revelation. That was to say that Gods treatment of her was unique.17 The extent to which the Holy Prophetsa cared for the emotions and feelings of
25
the noble wives
Hazrat Aishahra can be determined from the following incident. An Iranian neighbour of the Holy Prophetsa used to cook a rather tasty soup. One day, he prepared food for the Holy Prophetsa and invited him to come over. At the time, it was Hazrat Aishahsra turn to stay with the Holy Prophetsa. She was nearby and the Holy Prophetsa 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 Prophetsa responded, Then, I cannot come. A little while later, the Iranian came again to invite the Holy Prophetsa. The Holy Prophetsa again asked, Can my wife come along with me? He replied in the negative again and the Holy Prophetsa subsequently apologised for not being able to join him. A little while later, the Iranian invited the Holy Prophetsa to his house again. The Holy Prophetsa again enquired, Can Aishah come as well? This time, he allowed the Holy Prophetsa to bring Hazrat Aishahra along with him. Subsequently, they both went to the Iranians house and had their food there. 18 Hazrat Aishahra had borne no children with the Holy Prophet sa, something which is a natural desire for couples. Once
she mentioned to the Holy Prophetsa, O Messenger of Allah! Why dont you give me an appellation? (This refers to a title given to a mother after the birth of her child). The Holy Prophetsa said, Give yourself an appellation according to the name of your son. According to some narrations, Hazrat Aishahra lost her baby in a miscarriage. Due to this incident, she was given the appellation Umme Abdullah. Another narration states that after her sister Asmaara gave birth to Abdullah bin Zubair, Hadrat Aishahra took this child and presented it to the service of the Holy Prophetsa. He put his blessed saliva into the babys 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 Prophetsa showed his wives. Whichever wife was in the company of the Holy Prophetsa, special care would be taken for her ease and comfort. The Ahadith make mention of Hazrat Aishahra losing her necklace on more than one occasion. At such times the Holy Prophetsa would send people to search for Hazrat Aishahsra 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 Aishahsra father Hazrat Abu Bakrra became angry with her and said in a harsh tone, Aishah! You create hardship and problems on every journey!20 However, the Holy Prophetsa himself never admonished her on these occasions. It was due to her that the Holy Prophetsa 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 Aishahra. Thus, the Ansaar tribal leader Hazrat Usaid Bin Hazeerra addressed Hazrat Aishahra and said O the progeny of Abu Bakrra! 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 Prophetsa Hazrat Fatimahra, Hazrat Aishahra took part in battles, provided nursing and gave water to the wounded.21 The servant
The Holy Prophetsa again enquired, Can A ishah come as well? This time, he allowed the Holy Prophetsa to bring Hazrat A ishahra along with him. Subsequently, they both went to the Iranians house and had their food there.
of the Holy Prophetsa Hazrat Anasra relates, that in the battle of Uhud, he saw Hazrat Aishahra and Hazrat Umme Salmahra running swiftly on the battlefield.22 Similarly, Hazrat Suhail bin Sadra states that on the day of Uhud when the Holy Prophetsa was injured, his daughter Hazrat Fatimahra cleaned his wounds and administered medical treatment to him.23 Whenever the Holy Prophetsa 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 Aishahra joined the Holy Prophetsa in three Ghazwaats: the Battle of Uhud, the Battle of Mustaliq and the Conquest of Makkah.25 There was deep wisdom in the Holy Prophetsa showing his wives the skills
27
the noble wives
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 Prophetsa 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 Prophetsa abhorred the custom in which a woman could be reduced to nothing but a toy in the hands of men. The Holy Prophetsa 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 Prophetsa, Hazrat Aishahra and his daughter Hazrat Fatimara rendered these services in the Battle of Badr. Hazrat Umme Salmara gave a beneficial suggestion at Ghazwah Hudaibiyah and thus enabled women to hold their heads high with pride.
To be continued in the next Edition
Hafiz Muzaffar Ahmad is an eminent scholar of
the Holy Quran, Hadith and Islamic history. The the entire Holy Quran by heart. He has authored several books, including on the life of the Holy panellist on the popular religious discussion Prophetsaand his Companions. He is a regular programme Rahe Huda, which broadcasts on Muslim Television Ahmadiyya International (www.mta.tv).
Hafiz in his name denotes that he has memorised
endnotes
18. Muslim Kitabul Atimatu baabu ma yafaluzaifu iza itabaau ghair min daaahu saahibutaaami pp.70-73 19. Musnad Ahmad , V6 PP.93 Ibn Habban 20. Bukhari Kitabul Shahaadaat Baab Tadilunisaa Bazahuna bazan Al-Jarha 21. Bukhari Kitabul Jihad Baab Madaawatunisaai 22. Bukhari Kitabul Jihaad baab Ghazwatul nisaa wa qiitaalehuna be ihraaq 23. Bukhari Kitabul Jihaad Baab Dawaaul Jarha 24. Bukhari Ktaabul Jihaad wa Baab Haml-ulRajule Imratahu filghazwi 25. Bukhari Kitabul Jihaad Baabu Ghazwatul shahadaat baab Shahaadatulqazif
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 V 6 pg. 128
marati qabla tajawaj/ zawaaj; Musnad Ahmad; 5. Mujimul Kabir lil Tabrani V23 pg.57 v24 zawaaid v9 pg.228)
pg.80, Masnad Ahmad Volume 6 p210, Majmau6. Kashful Ghummati an Umre Ummil ummati, Mashkoor Academy Karachi) pp.377-378
V.2, pp.158-162; by Hakim Niyaaz Ahmad, 7. Nurul Quran, No.2, Ruhani Khazain, V.9, 8. Arya Dharam, Ruhani Khazain, v.10, p.64 10. Abu Daud, Kitabul-Adab Fil Urjuha by Al Tabarani. V23, pp.63 ilanaas Umar
Nisaa Kitabul Maghazi Baabul Ifk Kitabul-
9. Life and Character of the Seal of the Prophets 11. Musnad Ahmad, V.6, p.438, Al Mujimul Kabir 12. Bukhari Kitab-ul-Adab Bab-ul-Inbisaat 13. Tirmidhi Kitabul Manaaqib baab fi Manaqibi 14. Abu Daud Kitabul Adabi Bab Fil labi bil banaat 15. Bukhari Kitabul Eideen baabu Sunnatil Eideen 16. Bukhari Kitabul Masaajid baabu ashaabil hiraab fil masjidia Aishah 17. Bukhari Kitabul Manaaqib baab Fadhle
APRIL 2013
THE REVIEW OF RELIGIONS
29
NEW AND E X CLUSIVE
volume 11 Hazrat Mirza Bashir Ahmadra chapter viii A blow of misfortune, law of inheritance, prohibition of alcohol, treachery of the disbelievers and two tragic incidents
Masjid Quba, the first Mosque built in Islam
First ever serialisation of the newly translated Volume II of Hazrat Mirza Bashir Ahmadras outstanding biography, Seerat Khatamun Nabiyyin, on the life and character of the Holy Prophet Muhammadsa. The Review of Religions is exclusively serialising the translation of this book prior to its first publication and release.
Translated from the Urdu
by Ayyaz Mahmood Khan
Battle of Uhud Shawwal 3 A.H. (March 624 A.D.) 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
When Ubaiyyra read out the letter, it contained the horrific news that a fierce army of the Quraish was approaching from Makkah.
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,
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the life & character
of the seal of prophets
It was perhaps on this occasion that in order to gauge the number and strength of the Muslims, the Holy Prophetsa instructed that a census of the entire Muslim population be conducted.
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 Prophetsa, 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 Prophetsa had emphatically instructed his paternal uncle, Abbas bin
Abdul-Muttalib, who in his heart was with the Holy Prophetsa, to remain in Madinah, and he would inform the Holy Prophetsa 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 Prophetsa 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 Prophetsa within three days. Incidentally, when the emissary reached Madinah, the Holy Prophetsa had gone to Quba, which was situated on the outskirts of Madinah. The emissary pursued the Holy Prophetsa to Quba and presented this closed letter to him. The Holy Prophetsa immediately handed this letter to his personal scribe Ubaiyy bin Kab 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 Prophetsa strictly instructed Ubaiyy bin Kabra 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 clad in armour. There was also ample to the army of the Quraish. It was per- means of conveyance; 200 horses and haps on this occasion that in order to 3,000 camels.10 Equipment of war was gauge the number and strength of the also more than adequate. Some women Muslims, the Holy Prophetsa instructed also rode along, of whom Hind, the wife that a census of the entire Muslim popu- of Abu Sufyan; the wives of Ikramah lation be conducted. Thus, the census was bin Abu Jahl, Safwan bin Umaiyyah, conducted and it was ascertained that a Khalid bin Walid, Amr bin Al-As; and total of 1,500 Muslims lived in Madinah the idolatrous mother of Musab bin at the time. Under the circumstances of Umairra are especially worthy of menthat era, this figure was considered to tion.11 According to the ancient custom be a substantial one. In the zeal of their of Arabia, these women had brought joy, some Companions went so far as to along their musical instruments, so that say, Now that our number has reached they could sing motivational couplets 1,500, do we have anything to fear? and beat their drums, in order to rouse However, one Companion from among the spirits of their men. these very people said, After this we were confronted with such trying times After a journey of about ten or eleven that on various occasions we were even days, this army of the Quraish reached compelled to offer our Salat in hiding.7 close to Madinah, circled to the north of On another occasion as well, the Holy Madinah and stopped near the mount Prophetsa instructed that a census be of Uhud. The lush, green field of Arid conducted and at that time, the figure was situated nearby, where the animals obtained was between 600 and 700.8 of Madinah would graze and some farming also took place here. Before anything Perhaps toward the end of Ramadan else, the Quraish raided this pasture and 3 A.H., or the beginning of Shawwal, wreaked havoc in it to their hearts conthe army of the Quraish set out from tent.12 When the Holy Prophetsa received Makkah. Many champions from other news from his informants that the army tribes of Arabia were also a part of the of the Quraish had reached nearby, he army.9 Abu Sufyan was the commander sent a Companion named Habbab bin of the army. This was an army of 3,000 Mundhirra to obtain information as to men, among whom 700 warriors were the enemys number and strength. 13
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The Holy Prophetsa gathered the Muslims and sought their counsel with regards to this attack of the Quraish...
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 I have understood the slaughtering army of the disbelievers, even so, this of the cow to infer that some of my night in Madinah was one of great fear Companions shall be martyred and it and danger. Select Companions guarded seems as if the breaking of the tip of the home of the Holy Prophetsa all night my sword is an indication towards the long.15 The following day was a Friday. martyrdom of someone from among my The Holy Prophetsa gathered the Muslims relatives,20 or perhaps I shall myself sufand sought their counsel with regards to fer an injury in this campaign.21 As for this attack of the Quraish; whether they placing my hand in a coat of mail, I have
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 Prophetsa invited him to participate in consultation. Prior to beginning, the Holy Prophetsa mentioned the attack of the Quraish and their deadly intentions. Then, the Holy Prophetsa 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 Prophetsa 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 Prophetsa responded:
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 Prophetsa 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 Prophetsa 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 Prophetsa, 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 Prophetsa 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 Prophetsa accepted their proposal and decided that the Muslims would fight the disbelievers in an open field. After the Friday Prayer, the Holy Prophetsa publicly urged the Muslims to attain spiritual reward through Jihad in the cause of Allah, by participating in this Ghazwah. Thereafter, the Holy Prophetsa 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 Sad bin Muadhra, 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 Gods Messenger and most of them were now inclined towards remorse. When these people saw the Holy Prophetsa 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
35
most appropriate. God-Willing, it shall be most blessed. The Holy Prophetsa 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 Prophetsa 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 Prophetsa set out from Madinah with a large community of the Companions. The chieftains of the Aus and Khazraj tribe, Sad bin Muadhra and Sad bin Ubadahra proceeded along, running slowly, just ahead of the mount of the Holy Prophetsa, and the rest of the Companions moved forward positioned to the right, left and behind the Holy Prophetsa.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 Prophetsa 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 Said 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 Prophetsa so that he may be permitted to participate in this Jihad. When the Holy Prophetsa 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 Prophetsa 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 Prophetsa and the father presented
the desire of his son. The Holy Prophetsa smiled and said, Alright then, let Rafira 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 Rafira 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 Prophetsa. Then, the Muslims set up camp for the night at this very place. The Holy Prophetsa 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
Volume 2, pp. 267-268, Ghazwatu Rasulillahisa Lebanon, First Edition (1996)
Uhudan, Daru Ihyait-Turathil-Arabi, Beirut,
* As-Siratun-Nabawiyyah, By Abu Muhammad
Abdul-Malik bin Hisham, pp. 521-522, Ghazwatu Lebanon, First Edition (2001)
Uhudin, Darul-Kutubil-Ilmiyyah, Beirut,
4. Sharhul-Allamatiz-Zarqani Alal-MawahibilAl-Qastalani, Volume 2, pp. 330-331, Babu Beirut, Lebanon, First Edition (1996) Ladunniyyah, By Allamah Shihabuddin
Ghazwati Badril-Kubra, Darul-Kutubil-Ilmiyyah,
Volume 2, p. 268, Ghazwatu Rasulillahisa Uhudan, First Edition (1996)
5. * At-Tabaqatul-Kubra, By Muhammad bin Sad,
Daru Ihyait-Turathil-Arabi, Beirut, Lebanon,
* As-Siratul-Halabiyyah (Insanul-Uyuni Fi Farj Nuruddin Ali bin Ibrahim bin Ahmad
Siratil-Amini Wal-Mamun), By Allamah Abul-
Al-Halabiyy, Volume 2, p. 296, Babu Dhikri Ilmiyyah, Beirut, Lebanon, First Edition (2002)
Maghazihisa / Ghazwatu Uhudin, Darul-Kutubil6. Sharhul-Allamatiz-Zarqani Alal-Mawahibil-
1. At-Tabaqatul-Kubra, By Muhammad bin Sad,
Al-Qastalani, Volume 2, p. 392, Ghazwatu Uhudin, Edition (1996) Darul-Kutubil-Ilmiyyah, Beirut, Lebanon, First
Ladunniyyah, By Allamah Shihabuddin
7. * Sahihul-Bukhari, Kitabul-Jihadi Was-Siyar, Babu Kitabatil-Imamin-Nas, Hadith No. 3060
2. At-Tabaqatul-Kubra, By Muhammad bin Sad, Daru Ihyait-Turathil-Arabi, Beirut, Lebanon,
* Fathul-Bari Sharhu ahihil-Bukhari, By Volume 6, p. 219, Kitabul-Jihadi Was-Siyar, Babu Kitabatil-Imamin-Nas, Hadith No. 3060, Qadimi
Al-Imam Ahmad bin Hajar Al-Asqalani,
3. * At-Tabaqatul-Kubra, By Muhammad bin Sad,
37
of the seal of the prophets
Kutb Khanah, Aram Bagh, Karachi
Istasrari Bil-Imani Lil-Khaifi, Hadith No. 377
8. Sahihul-Muslim, Kitabul-Iman, Babu Jawazil-
Abdul-Malik bin Hisham, p. 521, Ghazwatu Lebanon, First Edition (2001)
9. As-Siratun-Nabawiyyah, By Abu Muhammad
16. Sahihul-Bukhari, Kitabul-Itiami BilAmruhum Kitabi Was-Sunnati, Babu Qaulillahi Taala Wa Shura Bainahum.....
First Edition (1996)
17. Sahihul-Bukhari, Kitabul-Maghazi, Babu Hadith No. 4081
Man Qutila Minal-Muslimina Yaumal-Uhud,
11. * At-Tabaqatul-Kubra, By Muhammad bin Uhudan, Daru Ihyait-Turathil-Arabi, Beirut, Sad, Volume 2, p. 268, Ghazwatu Rasulillahisa
Abdul-Malik bin Hisham, pp. 522-523, Ghazwatu Lebanon, First Edition (2001) 20. Ibni Sad 22. Ibni Sad 23. Ibni Sad
18. As-Siratun-Nabawiyyah, By Abu Muhammad
* As-Siratun-Nabawiyyah, By Abu Muhammad
Lebanon, First Edition (1996)
19. Ibni Hisham
Abdul-Malik bin Hisham, p. 522, Ghazwatu Lebanon, First Edition (2001)
21. Ibni Hisham
24. Zarqani, Ibni Sad
25. Sahihul-Bukhari, Kitabul-Itisami BilAmruhum Shura Bainahum..... Kitabi Was-Sunnati, Babu Qaulillahi Taala Wa
14. Kitabul-Maghazi, By Abu Abdillah
Volume 1, pp. 191-192, Ghazwatu Uhudin, Darul15. At-Tabaqatul-Kubra, By Muhammad bin Sad, Kutubil-Ilmiyyah, Beirut, Lebanon, (2004)
Muhammad bin Umar bin Waqidil-Waqidi,
Volume 2, pp. 268-269, Ghazwatu Rasulillahisa Lebanon, First Edition (1996)
27. *At-Tabaqatul-Kubra, By Muhammad bin Sad, Uhudan, Daru Ihyait-Turathil-Arabi, Beirut,
* Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), Darul-Fikr, Beirut, Lebanon, Second Edition
Volume 2, p. 268, Ghazwatu Rasulillahisa Uhudan,

By Abu Jafar Muhammad bin Jarir At-Tabari,
(2002)
28. * At-Tabaqatul-Kubra, By Muhammad bin Uhudan, Daru Ihyait-Turathil-Arabi, Beirut, Sad, Volume 2, p. 268, Ghazwatu Rasulillahisa
* Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), Volume 3, p. 64, Thumma Dakhalatis-SanatuthThalithatu Minal-Hijrah / Ghazwatu Uhud, (2002) Darul-Fikr, Beirut, Lebanon, Second Edition By Abu Jafar Muhammad bin Jarir At-Tabari,
Lebanon, First Edition (1996)
29. *As-S ir atun-Nabawiyyah, By Abu Ghazwatu Uhud,
Muhammad Abdul-Malik bin Hisham, p. 524,
* Tarikhur-Rusuli Wal-Muluk (Tarikhut-Tabari), Volume 3, p. 64, Thumma Dakhalatis-SanatuthThalithatu Minal-Hijrah / Ghazwatu Uhud, (2002) Darul-Fikr, Beirut, Lebanon, Second Edition By Abu Jafar Muhammad bin Jarir At-Tabari,
Edition (2001)
Darul-Kutubil-Ilmiyyah, Beirut, Lebanon, First Write to us with comments, feedback and suggestions at info@reviewofreligions.org
APRIL 2013
39
The Holy War

The great debate between Christians & Muslims in the subcontinent
asif m . basit , london , uk
Dr. Henry Martyn Clark
Hazrat Mirza Ghulam Ahmadas
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 Mahdias 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 Muhammadsa who had referred to him as a reformer and Prophet of God.
The True Meaning of Breaking the Cross Hazrat Mirza Ghulam Ahmadas, 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 steelIt certainly does not mean that the Messiah would go around breaking wooden crosses hung up by ChristiansIn fact, the statement is profound and full of meaningOne 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
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the holy war
the great debate between muslims and christians in the subcontinent
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 Jesusas itself has shattered the cross into pieces and when the fact is proven that Jesusas 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 Messiahs 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 Messiahas, Christianity was at its peak. The Promised Messiahas 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
The death of Jesusas itself has shattered the cross into pieces and when the fact is proven that Jesusas 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?
single Christian newsletter or article is published in thousandsif 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. 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
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Map of India circa 1857
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.
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 Quran and we shall protect it. (Ch.15.V.10). According to this promise, He has safeguarded the Holy Quran and sent me. The Holy Prophetsa 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 Messiahas, 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 Internationals 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 Hastings 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
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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 Quran that clearly state that Allah listens and responds to prayers.9 Another movement was Jamal ud Din Afghanis intellectual movement. Similarly, we also find traces of Abdullah Sindhis uprising, and Allama Anayatullah Mashriqis 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 Ahmads 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 Ahmads 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 Abadis famous poetry
was widely published in order to enhance the Muslims sense of identity. Not only was he enraged by Sir Syed Ahmads 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 Ullahs 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 Prophetsa, 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 Messiahas 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 24th 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. 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 Messiahas. The Promised Messiahas was born on 13th February 1835, and on 25th May 1835, the first missionary to be sent by the Free Church of
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.
Scotland, Rev. Alexander Duff, addressed the Free Church of Scotlands 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 Satans empire.11 Thus, it would appear that in the year that the
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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 Messiahas 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 Messiahas, 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), Barahine-Ahmadiyya . In five-volumes, the Promised Messiahas 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 Quranic 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 Messiahas and Imam Mahdi actually do for the defence of Islam? This is a fundamental question and requires a detailed response.
The Promised Messiahas 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 Messiahas of defeating the Christians? Before venturing to answer this question, it is instructive to outline some of the Promised Messiahsas 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 fathers 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 Khans. 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,
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.
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 Ahmadsas efforts for the revival of the Muslim population.
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These were Muslims who possessed great worldly status, were highly qualified, renowned for the achievements and wellknown for their affluence.
However, following Ahmadsas claim to be the Promised Messiah and Mahdi, he aligned himself with Sir Syed Ahmad Khans 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 community14 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 Gods 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 Quran meant that these efforts were of little or no avail. The commonly held belief that Jesusas is still alive in the heavens was not aligned with that of the Holy Prophetssa or his companions, and was a consequence of historical misconceptions. The Concept of Jesusas Being Alive in Heaven Some of the historical roots of the mainstream Muslim belief that Jesusas 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 Khulafarightly guided successors by quoting the following verse from the Holy Quran, He Who has made the teaching of the Quran 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 Alira 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 Jesusas, 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 Jesusas will return, despite being antithetical to the views held by the Holy Prophetsa, 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 Messiahas uttered the following words:
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Dr. Fazl ur Rehman, a well-known Muslim scholar at the time, acknowledged the depth and accuracy of Hazrat Mirza Ghulam Ahmadsas response to the Christians.
I am the water that descended down so promptly from the heavens I am Gods spiritual light by which the day has brightened. An Exposition of Jesusas Demise by the Promised Messiahas The Promised Messiah as prepared a detailed exposition of thirty verses from
the Holy Quran in order to disprove that Jesusas 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 Messiahas drew support for his argument from a variety of sources including, inter alia, the Holy Quran, Ahadith, sayings of past Muslim saints, and rational, intellectual, medical and historical evidence.16 The sole basis for Christian proselytisation was the belief that Jesusas 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 Messiahsas 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 Prophetsa and Hazrat Abu Bakr ra in Madinah has been reserved for Jesusas, and serves as a reminder of the second coming of Jesusas and that the Holy Prophetsa 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. Pfanders analysis would spur Christian clerics. The Promised Messiahas 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. Pfanders 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 presentand these reprints are still used today for missionary activities among Muslims.20 Thus, C. G. Pfanders efforts to prove that Jesusas is still alive were an exploitative tool used by Christian clerics. The Promised Messiahsas words, Let Jesus die for in this lies the life of Islam, epitomise that he was the Holy Prophetssa 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 Jesusas is still alive through the Holy Quran. However, Bishop Kenneth Cragg has acknowledged that the Promised Messiahas negated the mainstream Muslim belief of the literal second
coming of Jesusas, stating that this belief was based on hearsay evidence and was not proven by the Holy Quran.21 Opposition from the Christian Clergy As soon as the Promised Messiah as established through the Holy Quran that Jesusas had passed away, he began to face opposition from Christians and Muslims alike. The Promised Messiahas thereby spent every living moment in a state of Jihadthe 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 19th 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 Khans Aligarh Movement, brought a refreshing new perspective to the existing theological demographic. Thus, the Promised Messiahas was able to establish the superiority of Islam through the strength of the teachings of the Holy Quran and Ahadith. It is pertinent to note that the Promised Messiahas received no formal education, was not an affiliate of any public
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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 Messiahas 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 Messiahas was unable to fund even a mere pamphlet through personal funds, his faith never waned and held steadfast to the belief that Gods Help was always near, as exemplified by the Quranic revelation, Is Allah not sufficient for His servant? While the Promised Messiahsas 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 Ahmadas of Qadian, the Promised Messiah and Imam Mahdi, and this provides further proof of his truthfulness. The Reaction of the Christian Clergy The Promised Messiahas 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 Jesusas 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 Ahmadas.22 Julius Richter has
Promised Messiahas who shook them to their core. Notwithstanding the ill-will Richter harboured against the Promised Messiahas, 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. The only other notable intellectual with respect to challenging the Christians other than the Promised Messiahas 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
Julius Richter wrote about Hazrat Mirza Ghulam Ahmadas and his deep scholarly knowledge, remarking that Ahmadas was wellversed in an array of topics including with novels such as The Unknown Life of Christ.
referred to Sir Syed Ahmad Khan in a mere paragraph, while he devotes an entire section to the Promised Messiahas. Therefore, it would seem that while the Christians perceived Sir Syed Ahmad Khan as a potential threat, it was the
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the Holy Quran as one of the revealed scriptures and the Holy Prophetssa 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 Messiahas who considered the Christian clergy as a great trial for the Muslims, emphasising that the time was nigh for the Messiahs advent. Advent of the Promised Messiahas Hazrat Mirza Ghulam Ahmadas 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 Prophetsa, 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 Messiahas 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 Messiahas 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
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
Henry Martyn Clarke Invited the Muslims of Jandiala to come forward and defend Islam.
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
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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 Quran, but using the Christians own scriptures, would add strength to his truth as the breaker of the cross. The Promised Messiahas 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 Jesusas whilst the Promised Messiahas would prove the unity of God through the Holy Quran. The debate began on the 22nd 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. Clarks 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 Messiahas 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
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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 Quranic verses pertaining to Jesusas, rather than defending Islam they would have ironically strengthened the Christians standpoint on the divinity of Jesusas. 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 Messiahas 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, Gods
decision to choose the Promised Messiahas 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 Jesusas 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 Messiahas 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.
To be continued in the next Edition with the f inal part.
4. Christian Mission to Muslims, The Record, by Library 1977, Chapter 1, n. 1 p. 7
Lyle L. Weriff, published by The William Carey 5. Visit: www.youtube.com/rahehudaarchives1 and search for Jonathan Ingleby 6. Henry Martyn, The Comprehensive Biography by George Smith, London, 1892, p. 218 edited by G. T. Fox, London 1862, p. 4 7. See Five Sermons Never Before Published, 8. Ad-Dua wa Istajaba (translated as Prayer and its Acceptance by Sir Syed Ahmad Khan, Mufeede-Aam Press, Agra, India, 1892, online source: http://www.sirsyedtoday.org/books/?cid=64 as viewed on April 4th, 2013) 9. The Holy Quran, Ch.2:V.187
Asif M. Basit is a writer, researcher and broadcaster with special interests in Islamic and Christian history of the subcontinent in the 19 and 20
th th
10. Church Missionary Intelligencer, 1894
11. The Church of Scotlands India Mission, or, A Mission Has Been Conducted in Calcutta, Being
centuries. He is the producer and presenter of Rahe Huda, a weekly discussion programme covering contemporary and historical debates pertaining
Brief Exposition of the Principles on Which That The Substance of An address Delivered Before The
to Islam. He is also the Director of Programming satellite television station.
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
at MTA International, the first 24-hour Muslim
12. Avril Powell (1995): Contested gods and

endnotes
prophets: discourse among minorities in late nineStudies, 38:1, pp. 38-59 Khazain, Vol. 1, p. 68
teenth-century Punjab, Renaissance and Modern 13. Barahin-e-Ahmadiyya , Part 2, Ruhani 14. Call of the Minaret, Bishop Kenneth Cragg, One World Publications, Oxford, 2008 15. For a more detailed exposition of this subject
1. Sahih Bukhari, Kitabul-Anbiya, Baab Nuzuul Isa bin Maryam 2. Malfoozat Vol. 2 pp. 367 369, 2003 edition, published in Rabwah printed in Rabwah 3. Malfoozat, Vol. 2 pp. 369-370, 2003 edition,
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see, Islam Mein Ikhtalafaat ka Aghaaz, by Hazrat Mirza Bashir-ud-Din Mahmud Ahmad
ra
1894
16. For a detailed discussion of this subject, the

as
25. CMI, February 1894, p. 98
following books of the Promised Messiah may Islam, The Heavenly Decree, Jesus in India, Raaz
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 29. CMI, February 1894, p. 97 Board of Missions, 1917
be consulted: Izal e Auham, Aina e kamalaat e e Haqeeqat, Haqeeqatul Mahdi, Anjam e Atham, Chashma e Masihy, Kitaab ul Bariya: www.alislam.org/library/
17. See Encyclopaedia of Islam, New Edition enti1960
28. CMI, November 1894, p. 813 30. Beginnings in India, by Eugene Stock, Central
tled Ahmadiyya, Vol. 1, p. 301, W.S Smith, Brill, 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 Continuum Publishing House 2009 Kerr, World Christianity in Muslim Encounter, 20. The Islamic View of Major Christian Evangelical Alliance, 2008
Teachings, by Christine Shirmacher, World 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 Edinburgh and London 1908
Sydney H. Moore, Oliphant Anderson & Ferrier, 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,
the promised messiah and imam mahdi
hazrat mirza ghulam ahmad as,
Khalifatul Masih V Visits Germany

original urdu reports by abdul majid tahir .
aba
Translated by Professor Amtul Razzaq Carmichael

part 2 of 2
s a bitter and cold spell gripped Germany in December 2012, the hearts of German Ahmadis were warmed by avisitfrom their beloved Khalifah (the worldwide Head of the Ahmadiyya Muslim Community and Successor to the Promised Messiahas). During this visit, His Holiness inaugurated the new building of Jamiah Ahmadiyya (an Institute of Languages
64 THE REVIEW OF RELIGIONS | MARCH 2013
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 Jamaat (or Community) to furnish guidance and support. His Holiness met with
several German dignitaries in an effort to raiseawarenessabout the true teachings of Islam. Despite his busy schedule, His Holiness took out time to meet with a very large number of localAhmadifamilies, attending an Ameen (an Islamic ceremony of the first complete reading of the Holy Quran) and a Nikah (the Muslim contract of marriage) ceremony. The following is part two of a two-part series of a summary ofthetour. 11th December 2012 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 Vaba travelled to Wiesbaden, a city in southwest Germany and the capital of the federal state ofHesse, 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 Vaba 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
Press Conference
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khalifatul masih v aba visits germany
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. 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 Vaba led the congregation evening (Maghrib and Ishaa) Prayers before retiring to his residence. 12th December 2012 After leading the Fajr Salat (morning Prayers) in Bait-us-Sabuh, Hazrat
Bruchsal, a small town of approximately 43,000 people.
Khalifatul Masih Vaba attended to his official commitments and duties before departing for Bruchsal, a small town of approximately 43,000 people located at an hours drive from Frankfurt, for the inauguration of two new mosques. The first Ahmadis arrived in Bruchsal in 1886 and a formal Ahmadiyya Jamaat was established there in 1990. This relatively small local Jamaat has made an enormous financial sacrifice by raising an amount of approximately 2.6 million for the construction of the Bait-ulAhad Mosque. Immense gratitude and
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. 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 Vaba echoed again the peaceful message of
Inauguration of the Bait-ul-Ahad Mosque in Bruchsal.
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 Quran). His Holiness explained that the fundamental ethos of Islam is the fulfilment of the rights of others as opposed to a preoccupation with ones 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
Inauguration of the Bait-ul-Baqi Mosque in Pforzheim.
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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. 13th December 2012 Hazrat Khalifatul Masih Vaba 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. 14th December 2012 Following his daily morning commitments, Hazrat Khalifatul Masih Vaba led the Jumah (Friday) Prayers at Baitus-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 Vaba 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 Vaba. Before leading the Maghrib and Ishaa (early and late evening) Prayers, His Holiness presided over an Ameen ceremony; later retiring to his residence. 15th December 2012 After attending to his morning engagements, Hazrat Khalifatul Masih Vaba presided over a meeting of Germanys National Majlis Amila (Executive Body of community officeholders). Hazrat Khalifatul Masih Vaba 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 Vaba 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 Vaba explained that it was permissible for local Jamaats
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 Presidents 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 Vaba noted that despite the staggering economic conditions in Europe, the spirit of sacrifice in the community remained alive. Hazrat Khalifatul Masih Vaba, 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 Jamaat 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 Vaba encouraged putting in place schemes for broad-based leaflet distribution, commending the efforts of Ansaruallah 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 Vaba directed that a Quran 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 Vaba expressed concerns that there had been many incidences of conflicts within mosques involving administrative office holders.
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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 Vaba 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 Vaba 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 Vaba 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 Vaba 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 Messiahas. He advised new converts not to be disillusioned or demoralised by Ahamdis who do not fully follow the teachings of Ahmadiyyat. Having taken Baiat (the oath of allegiance) to the Imam of the age, His Holiness urged them to develop an independent communion with God. Hazrat Khalifatul Masih Vaba 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 Vaba 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 doesnt 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 Vaba 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 Prophetsa. He observed that perfect obedience to God and his Prophetsa leads to success and happiness in this world and the hereafter. Hazrat Khalifatul Masih Vaba stressed that these guiding principles were fundamental for every Ahmadi. With many beautiful prayers His Holiness concluded the Nikah ceremony, His Holiness led
71
Baiat Cermony Taking the oath of allegiance to enter the Ahmadiyya Muslim Jamaat and accepting true Islam.
the Maghrib and Ishaa (early and late evening) Prayers, performed a Baiat ceremony and met with local Ahmadi families. 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 Messiahas were discussed. During the second
meeting with women, a Pakistani woman married to a German Ahmadi sought His Holinesss 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 Islams prohibition on drinking and the Prophetssa 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. 16th December 2012 After attending to his official duties in the morning, Hazrat Khalifatul Masih Vaba presided over a meeting with people who are actively engaged in preaching from all over Germany. Hazrat Khalifatul Masih Vaba 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 Vaba enumerated that segregation in mosques
has been maintained in Islam in order to safeguard womens 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 Vaba 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 Vaba 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 Vaba observed that the aim of Islam was to preserve certain core values in accordance
73
His Holiness advises members of the Community regarding preaching Islam with love and wisdom.
with the teachings of the Holy Quran and Hadith and that Islamic norms were generally compatible with most cultures. Hazrat Khalifatul Masih Vaba 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 Muhammadsa. 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 Quran. He quoted Hazrat Khalifatul Masih IVs ra book Islams Response to Contemporary Issues as a useful reference point. Hazrat Khalifatul Masih Vaba encouraged young Ahmadis to explore new ways to address such contemporary questions and concerns. 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 Vaba 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 Messiahas on this subject, His Holiness elucidated that the Promised Messiahas 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 Sharias response to certain societal problems and various preconditions had been set before a man could enter into a polygamous marriage. Hazrat Khalifatul Masih Vaba 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 Vaba 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
His Holiness quoted Islams Response to Contemporary Issues as a useful reference point for explaining the Islamic view on interest in light of the global financial crisis.
APRIL 2013
75
at noon and was followed by the offering of the afternoon Salat. Later that afternoon, Hazrat Khalifatul Masih Vaba 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 Jamaat. Hazrat Khalifatul Masih Vaba 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 Vaba 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 Vaba 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 Khuddamul-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 Vaba
directed young members of Khuddamul-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. 17th of December 2012 Hazrat Khalifatul Masih Vaba inaugurated the new building of Jamiah Ahmadiyya in the town of Riedstadt in Hesse, Germany. The first Ahmadis arrived here in 1985 and the Jamaat was officially set up in September 1987. In August 2004,
77
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 todays 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. 18th of December 2012 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. 19th of December 2012
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 Germanys Jamaat who had travelled with him till here, including the Ameer sahib of Germany. The convoy departed from the restaurant at
His Holiness bids farewell.
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 Vaba 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
APRIL 2013
79
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APRIL 2013

VOL. 108 - ISSUE FOUR

THE HOLY WAR

True Philosophy of Salvation

Mother of the Believers - Aishahra

Life and Character of the Seal of Prophets

Khalifah of the Promised Messiah Tours Germany

The Promised Messiah

Narrated Abu Hurairara: Allahs

CHRISTIANITY, BIBLE, PSALM 139:2-3

ISLAM, THE HOLY PROPHET MUHAMMAD SA, HADITH OF SAHIH BUKHARI

VOL.108 ISSUE FOUR

THE PROMISED MESSIAH

40 The Holy War Part 1 of 2

8 The True Philosophy of Salvation and Intercession

HAZRAT MIRZA GHULAM AHMADAS, THE PROMISED

16 The Noble Wives of the Holy Prophetsa Series

30 The Life and Character of the Seal of Prophets Chapter VIII

64 Khalifatul Masih Vaba Visits Germany Part 2 of 2

The True Philosophy of Salvation and Intercession

the promised messiah and imam mahdi

hazrat mirza ghulam ahmad as,

the true philosophy of salvation and intercession

the true philosophy of salvation and intercession

the true philosophy of salvation and intercession

The Noble Wives of the Holy Prophetsa

original sources. This misinformation has been disseminated in the media,

This article details the Holy Prophetssa marriage, to Hazrat Aishahra.

Translated from the Urdu by Murtaza Ahmad

the noble wives

of the holy prophet sa

the noble wives

of the holy prophet sa

the noble wives

of the holy prophet sa

the noble wives

of the holy prophet sa

the noble wives

of the holy prophet sa

the noble wives

of the holy prophet sa

Hafiz Muzaffar Ahmad is an eminent scholar of

Hafiz in his name denotes that he has memorised

28 THE REVIEW OF RELIGIONS | APRIL 2013

4. Bukhari Kitabun-Nikah Babul Nazri illal V 6 pg. 128

Nisaa Kitabul Maghazi Baabul Ifk Kitabul-

THE REVIEW OF RELIGIONS

NEW AND E X CLUSIVE

Masjid Quba, the first Mosque built in Islam

Translated from the Urdu

by Ayyaz Mahmood Khan

the life & character

of the seal of prophets

the life & character

of the seal of prophets

the life & character

of the seal of prophets

Volume 2, pp. 267-268, Ghazwatu Rasulillahisa Lebanon, First Edition (1996)

Uhudan, Daru Ihyait-Turathil-Arabi, Beirut,

* As-Siratun-Nabawiyyah, By Abu Muhammad

Uhudin, Darul-Kutubil-Ilmiyyah, Beirut,

Ghazwati Badril-Kubra, Darul-Kutubil-Ilmiyyah,

Volume 2, p. 268, Ghazwatu Rasulillahisa Uhudan, First Edition (1996)

5. * At-Tabaqatul-Kubra, By Muhammad bin Sad,