RejecTIon of God’S PRoPheTS · Rejection of God’s Prophets ... Mansoor Shah (Secretary) ... Tafsir al-Kabir (The Grand Exegesis). Originally written in Urdu, the first

february 2011 - vol. 106 - issue two

The Philosophy of the Teachings of Islam

Rejection of God’s Prophets

The Promised Son Islam and the Quest for Knowledge

RejecTIon of God’S PRoPheTSpart 1

The Holy Prophet

Muhammad(saw) prophesied

that the Promised Messiah(as)

would be raised near a white

minaret, east of Damascus.

This prophecy was fulfiled

with the advent of the

Promised Messiah(as) from

Qadian, India, a city directly

east of Damascus.

The Promised Messiahand imam mahdi and founder of

the review of religions

Hadhrat Mirza Ghulam Ahmad(as), the Promised Messiah and Mahdi was born to a noble family in Qadian, India. From an early age he had a keen inter-est in religion and developed a love for the Holy Prophet Muhammad(saw). 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 received 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, Hadhrat Ahmad(as) founded the Ahmadiyya Muslim Community – a community that has since grown in its stature and strength and has remained active in conveying the message of Islam to the ends of the earth.

Hadhrat Ahmad(as) had established himself as a respected writer and had written over 80 books. His writings have been translated into more than 60 languages and continue to inspire readers to this day. One of his greatest scholarly works was The Philosophy of the Teachings of Islam, prepared as a paper and read out at the Conference of Great Religions in 1896.

He also wrote a fascinating treatise in 1899 entitled Jesus in India, a book that uncovered remarkable evidence of Jesus(as)’s journey to India. In 1902 the Promised Messiah(as) initiated The Review of Religions which has covered a vast array of topics on religion, philosophy and contemporary issues of the day. It is the longest running English magazine in defence of Islam and the values it teaches.

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 Khalifas (successors).

Currently under the fifth successor, we are seeing that the tide of acceptance is worldwide and that the message of Prophet Ahmad has really reached the ends of the earth.

© m

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“And fulfil the covenant of Allah when you have made; and break not the oaths after making them firm, while you have made Allah your surety. Certainly, Allah knows what you do.”ISlam, The holy QuR’an, ch.16:V.92

“I am the enemy only of false beliefs, beliefs subversive of truth…”ISlam ahmadIyyaT, The PRomISed meSSIah, aRbaIn no.1, PP.2

“Hadhrat Abu Huraira(ra) said that Allah’s Messenger(saw) once came upon a heap of grain, and when he put his hand into it, his fingers felt some dampness, so he asked the owner of the grain how that came about. On being told that rain had fallen on it he said, ‘Why did you not put the damp part on the top of the grain so that people might see it? He who deceives has nothing to do with me.’” SahIh muSlIm

“No man should talk one way with his lips and think another way in his heart.”judaISm, Talmud, baba meTzIa 49

“When [the devil] speaketh a lie, he speaketh of his own: for he is a liar, and the father of it”chRISTIanITy, bIble, john 8:44

“There is no evil that cannot be done by the liar”buddhISm, dhammaPada 176

“….He who is dishonest with respect to speech is dishonest in everything”hInduSIm, lawS of manu 4:256

Truth and Dishonesty

world faiths

february 2011

6 editorialA Prophecy FulfilledAdAm WAlker, Uk

10 notes & commentsThe Worldwide Web of Extremism FAreed AhmAd, Uk

14 The Philosophy of the Teachings of Islam — Part 2How the soul is created and enters the body according to IslamhAdhrAt mirzA GhUlAm AhmAd(As), the Promised messiAh And mAhdi

20 The life & character of the Seal of the Prophets(saw) — Part 3The Prophet’s first marriage, to Khadijah(ra), and his key role in the reconstruction of the Ka‘bahhAdhrAt mirzA BAshir AhmAd(rA)

30 Rejection of God’s Prophets - Part 1God’s treatment of those who rejected Prophets in the past was a warning to the people of the futuredr ABdUl lAtiF d. BUsAri, ABUjA, niGeriA

14 20

conTenTs

38 The Promised SonHadhrat Mirza Bashir-Ud-Din Mahmud Ahmad(ra), son of the Promised Messiah(as), was the fulfilment of the prophecy of the coming of a promised son, a reformer gifted with many qualitiesABid khAn, Uk

54 Islam and the Quest for Knowledge

The importance of attaining knowledge in Islam, and the extraordinary contribution of Muslims in the field of sciencetommy kAllon, london, Uk

64 calendar of Religious events and festivals

February 2011

manaGemenT boaRdMunir-ud-din Shams (Chairman) Mansoor Shah (Secretary) Naseer Ahmad Qamar Mubarak Ahmad Zafar Mirza Fakhar Ahmad Abdul Baqi Arshad

chIef edIToR & manaGeRMansoor Ahmed Shah

edIToRIal boaRdAdam Walker, Amer Safir, Bockarie Tommy Kallon, Fareed Ahmad, Fauzia Bajwa, Fazal Ahmad, Khullat Munir, Mansoor Saqi, Nakasha Ahmad, Sarah Waseem, Tanveer Khokhar

PRoofReadeRSAbdul Ghany Jahangeer Khan, Farhana Dar, Munavara Ghauri

dISTRIbuTIonMuhammad Hanif

deSIGn and layouTAhsan Khan

SPecIal conTRIbuTeRArif Khan

PublISheRAl Shirkatul Islamiyyah 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 ReligionsTahir House22 Deer Park RoadLondon, SW19 3TLUnited Kingdom

Telephone: + 44 20 8544 7614Fax: + 44 20 3044 [email protected]

30

54

It was one hundred and twenty-five years ago, in 1886, when Hadhrat Mirza Ghulam Ahmad(as) of Qadian was informed, through a grand prophecy, that he would father a ‘Promised Reformer’ (Musleh Mau‘ud); a prophecy fulfilled in 1889 when Hadhrat Mirza Bashir-Ud-Din Mahmud Ahmad(ra) was born. Describing the characteristics of the ‘Promised Reformer’, the prophecy included the following:

‘He will be extremely intelligent and perceptive and will be meek of heart and will be filled with secular and spiritual knowledge.’

At the age of just twenty-five, Hadhrat Mirza Bashir-Ud-Din Mahmud Ahmad(ra) had thrust upon him the

great honour and weight of Khilafat. It was also at this juncture in the history of the Ahmadiyya Muslim Jama‘at that many of the intellectual and affluent members of the community broke away and formed the Ahmadiyya Anjuman Isha’at-e-Islam Lahore. Left with limited financial and intellectual resources, he consolidated what was left of the then ‘Silsilah-e-‘Aaliya-e-Ahmadiyya’ and looked forward to the future. These extreme and desperate circumstances were indeed a necessary part of the Ahmadiyya Muslim Community’s history as it formed the platform from which Hadhrat Mirza Bashir-Ud-Din Mahmud Ahmad(ra), the ‘Promised Reformer’, was propelled to fulfil the above portion of the ‘Grand Prophecy’ by becoming a beacon of knowledge.

editorial

A Prophecy Fulfilled

Adam Walker, UK

6 THE REVIEW OF RELIGIONS | FEBRUARy 2011

The fruit of this prophecy was witnessed in the publication of his plus grand triomphe, a ten volume exegesis of the Holy Qur’an called Al-Tafsir al-Kabir (The Grand Exegesis). Originally written in Urdu, the first English edition was made available in 1947 with the publication of the opening nine chapters of the Qur’an in one volume, being the first of an intended three volumes. Volume one was later split into two volumes and a further three were added between 1947 and 1963. The initial full publication was printed in Pakistan from where it was shipped to various missions across Europe and America. It finally reached us in its current five-volume format in 1988 when it was published in England for the first time. The English translation, an abridgement of the full

Urdu Exegesis, is some 3038 pages long, with extensive footnotes totalling 4875 entries, and draws from just short of 140 listed classical and modern sources. The English edition was completed over a number of years by an experienced and esteemed Editorial Board which included Maulawi Sher ‘Ali(ra), Mirza Bashir Ahmad(ra), Malik Ghulam Farid(ra), Ch. Abu’l Hashim Khan, Professor Muhammad Aslam and Sir Muhammad Zafrullah Khan(ra). The final manuscript also benefitted from the assistance of some external scholars such as the late Sir Thomas Adam’s Professor of Arabic at Cambridge University, Arthur John Arberry. Al-Tafsir al-Kabir, as with similar conquests of exegesis and hermeneutics, is broad in range and

FEBRUARy 2011 | THE REVIEW OF RELIGIONS 7

multi-disciplinary in content. The Explanatory Notes delve into theology, legal theory, governance, historiography, anthropology, chronology, geography, sociology, poetry, lexicography, comparative studies and a number of other specialist disciplines. The source material and its deciphering offer us an insight into the author’s vast reading and acquired understanding of both hidden and temporal realities. This is no doubt a text which will form the basis of, and benefit from, a number of studies in the future; particular emphasis can be directed towards areas of the exegesis addressing theological and historical aspects of Christian belief, such as the doctrine of Trinity, movements of Jesus(as) in the latter part of his life, the concept of Atonement and the Hereafter.

Given the emphasis placed by the founder of the Ahmadiyya Muslim Community, Hadhrat Mirza Ghulam Ahmad(as), on the importance of jihad (struggle and striving) of the pen, this work represents a key expression of the Ahmadi claim. And though it is rightly conceded in the ‘Publisher’s Note’ that, ‘…no commentary can ever claim to encompass the final interpretation of the Holy Qur’an’, this work does, nevertheless, stand as one of the most important secondary sources of the Ahmadiyya Muslim Community; making it an indispensable text for anyone wishing to conduct a survey of the Ahmadiyya Muslim Community. Its value becomes even clearer on reading the end of the author’s English ‘General Introduction’ wherein he states:


‘…I was a pupil of the late Maulawi Nur-ud-Din, Khalifatul Masih I(ra), a good deal of what I have acquired from him is reflected in the Explanatory Notes. Thus these Notes are, in fact, based upon the interpretation of the Qur’an by the Promised Messiah(as), the first Khalifa(ra) and myself.’

It is fitting, therefore, that on the one hundred and twenty-fifth anniversary of the ‘Grand Prophecy’ a few words should be offered in praise of this magnificent text and its highly accomplished author. Furthermore, that after being more than fifty years in print it has become clear that this text is an embodiment of the truth of a prophecy vouchsafed to Hadhrat Mirza Ghulam Ahmad(as) a century

and a quarter ago. All that is left is to give thanks to Almighty God and end with a prayer offered by Hadhrat Mirza Bashir-Ud-Din Mahmud Ahmad(ra) in support of his Al-Tafsir al-Kabir: ‘By means of it the blind shall see, the deaf shall hear, the dumb shall speak, the lame and the halt shall walk, and God’s angels shall so bless it that it shall succeed in fulfilling the object for which it is being published. Do Thou, O Lord, ordain that it be so!’(Facts about Al-Tafsir al-Kabir, and all quotations, are taken from the General Introduction and Publisher’s Note of the five-volume Al-Tafsir al-Kabir)



In Britain Miss Roshonara Choudhry was recently sentenced to life imprison-ment for the attempted murder of MP Stephen Timms. The attacker is reported to have been motivated by Mr Timms’ support for the Iraq war and inspired by the Al-Qaeda preachers of hate who had set their stall on youTube promis-ing heaven above for those creating hell on earth. Thankfully Mr Timms has made a full recovery and not only has the perpetrator been brought to book, but equally importantly the sermons of Anwar Al-Awlaki (a yemen based preacher) have also been removed from youTube so that others are not harmed by their venom. It was a small but nonetheless impor-tant victory that sent a clear signal that preachers of hate should have no place in our world. Sadly, however, such mullahs are a dime a dozen. In Pakistan, where

Al-Qaeda and other such extremist groups have a stronghold, the number of madrassas has rocketed1 – partly due to the deplorable lack of state run edu-cation and partly due to the influx of foreign money available to fund such institutions2. It must be said that not all madrassas are of this mischievous ilk for many are genuinely playing their small and spirited part in responding to a lamentable need for the provision of education. However, they are vastly out-numbered by their extremist counterparts that are in essence no more than fatwa factories that turn innocent children into brainwashed fanatics. A harsh descrip-tion? Perhaps, but the grim reality in Pakistan is harsher still, as it was these very soldiers of doom that killed 86 wor-shippers in the two Ahmadi mosques in Lahore in May 2010 and blew up 42 peo-ple at the Data Durbar shrine in Lahore in July 2010. It is this same ideology

notes & comments

The Worldwide Web of extremism

Fareed Ahmad, UK


that fuelled violence against Christians in Gojra in July 2009, killing eight and just last month inspired the murder of Salman Taseer, the Governor of Punjab, for his cursory remarks on the blasphemy law. Pakistan, a country founded on a vision of secular peace,3 is being torn apart by violence in the name of religion.

Of course, whilst the entire blame for what seems to be an endless turmoil does not lie with Pakistan alone, it cannot by any stretch of the imagination absolve itself of blame either. With its govern-ment steeped in corruption4 and statute books guilty of sanctioning persecution and discrimination5, its oft-repeated political assurances in the wake of relent-less violence mean little to those killed as a consequence of its legislative acts. If anything with the murder of Salman Taseer things have got worse, for it is now becoming almost impossible to make any

public statement even remotely critical of these draconian laws (or for that mat-ter its self-appointed enforcers), without facing violent reprisals. This religious genocide is further exacerbated by the colossal divide between its rich and poor that provides more fuel for its extremist fires. Indeed the pillaging of its wealth by the elite few is itself nothing short of financial genocide when one considers the impact on the nation for generations to come. So dire are its state of affairs that its survival as a country seems to be becoming increasingly untenable. One hears that in the face of such adversity people often turn to their faith for solace and hope, but so bleak is life for the aver-age citizen that even in such moments of privation, Pakistan’s wretched ‘ulema – the Muslim religious scholars – lurk in the shadows with daggers drawn.

The Holy Founder of Islam(saw) himself

“Pakistan, a country founded on a vision of secular peace, is being torn apart by violence in the name of religion.”


prophesied that a period would come when the worst of creation would be none other than the ‘ulemas. What a shock it must have been to those blessed Companions of the time to hear such words, yet how true they ring now. By their own admission the perpetrators of hate have described their co-reli-gionists in these very words and yet the madness raves on. Not satisfied with spewing their hatred just from the pul-pits, the advent of satellite television and the internet has provided new means of outreach, enabling them to pollute the airwaves too with their bile. Their world wide web of extremism is expanding and evolving fast by capitalising on new tech-nologies that enable them to strike with the byte and bullet in equal measure. Indeed, the attack on Stephen Timms has shown yet again that in our globalised world a village idiot in a distant land can cause real damage closer to home.

1400 years ago the Holy Prophet(saw) instructed his followers to help the oppressors and the oppressed.6 He explained that as well as assisting the persecuted, Muslims had a responsibil-ity to restrain the hand of the oppressor. For the sake of Pakistan and the wider world now is the time for Muslims to heed the words of wisdom of their holy founder(saw) to give peace a chance and to give humanity a future.

EndnotEs

1 A BBC report noted that there were less than 200 madrassas in Pakistan at the time of partition in 1947, but this had increased to more than 20,000 by 2005. See http://news.bbc.co.uk/1/hi/world/south_asia/4683073.stm (last accessed 15 January 2011). Other estimates put the total as high as 40,000 see The Economist 6/7/2006 http://www.economist.com/

notes & comments

“the attack on Stephen Timms has shown yet again that in our globalised world a village idiot in a distant land can cause real damage closer to home.”


node/7107884 (last accessed 15 Jan 2011).2 The prevalence of Wahabbi ideology in such institutions suggests significant funding from Saudi Arabia. This derives from the wave of funds that were used to finance and support the Afghan resistance against the Soviets in the 1980s. Although prominent, Wahabbi ideology is not universal in Pakistan’s madrassas. 3 In his 11 August 1947 speech to the Constituent Assembly, Mohammad Ali Jinnah, the founder of Pakistan, said, “you are free to go to your temple; you are free to go to your mosques or to any other place of worship in this state of Pakistan. you may belong to any caste or creed – that has nothing to do with the business of the state”4 Pakistan ranks 143 out of 178 countries reviewed by Transparency International in its 2010 corruption perception index, scoring a mere 2.3 out of 10, where 0

represents ‘highly corrupt’. See http://www.transparency.org/policy_research/surveys_indices/cpi/2010/results (last accessed 2 Jan 2011)5 Sections 295 and 298 of Pakistan’s Penal Code set out the details of its ‘Blasphemy Laws’ that have provided effective legal sanction for violence under the pretence of blasphemy. 6 ‘Help your brother whether he is an oppressor or an oppressed one.’ (Hadith, Ch.45 Al-Mazalim, Sahih Bukhari)

“Their world wide web of extremism is expanding and evolving fast by capitalising on new technologies that enable them to strike with the byte and bullet in equal measure.”


The Philosophy of the Teachings of Islam

part 2

hadhrat mirza Ghulam ahmad(as), the Promised messiah and mahdi

translated from urdu by sir muhammad zafrulla khan


The Soul is createdAfter this digression I revert to my ear-lier discussion. It is absolutely true that the soul is a fine light developed inside the body and which is nurtured in the womb. To begin with it is hidden and imperceptible and later it is made mani-fest. From the very beginning its essence is present in the sperm. It is related to the sperm in a mysterious manner by the design and command and will of God. It is a bright and illumined quality of the sperm. It cannot be said that it is a part of the sperm as matter is part of mat-ter, nor can it be said that it comes from outside or falls upon the earth and gets mixed with the matter of the sperm. It is latent in the sperm as fire is latent in the flint. The Book of God does not mean that the soul descends from heaven as a separate entity or falls upon the earth from the atmosphere and then by chance gets mixed with the sperm and enters the womb with it. There is no basis for such a notion. The law of nature rejects it. We observe daily that thousands of germs infect impure and stale foods and are generated in unwashed wounds. Dirty linen secretes hundreds of lice and all sorts of worms are generated inside a person’s stomach. It cannot be said that all these come from outside or can be observed as descending from heaven. The

truth is that the soul is developed in the body and this also proves that it is created and is not self-existent.

The Second birth of the SoulNow what I mean to emphasise here is that the design of the Almighty Who has created the soul from the body with His perfect power appears to be that the second birth of the soul should also take place through the body. The movements of the soul follow the movements of the body. If the body is drawn in a particular direction the soul automatically follows it. It is, therefore, a function of the Book of God to direct itself to the natural state of man. That is why the Holy Quran pays so much attention to the reform of the natural state of man and gives directions with regard to everyone of his actions; his laughing, weeping, eating, clothing, sleeping, speaking, keeping silent, marry-ing, remaining celibate, walking, standing still, outward cleanliness, bathing, sub-mitting to a discipline in health and in illness etc. It affirms that man’s physical condition affects his spiritual condition

The Book of God does not mean that the soul descends from heaven as a separate entity


deeply. I cannot undertake a detailed exposition of all those directions as time is not available for such an undertaking.

Gradual Progress of manWhen I reflect upon the Holy Word of God, it becomes clear to me how He bestows on man, through His teachings, rules for the reform of his natural condi-tion and then gradually lifts him upwards and desires to raise him to the highest spiritual state, I realise that the princi-ple of profound spiritual insight is that first God desires to teach man the rules of social behaviour like sitting, standing, eating, drinking, talking etc., and thus to deliver him from a state of barbarism and distinguish him from the animals and thus bestow upon him an elementary moral state which might be described as social culture. He then desires to regu-late his elementary moral habits so that they should acquire the character of high moral qualities. Both these meth-ods are part of the same process as they

are related to the reform of man’s natu-ral condition. There is between them a difference only of degree. The All-Wise One has so arranged the moral system that man should be able to rise from a low to a high moral condition.

The True meaning of Islam The third grade of progress is that a per-son should become wholly devoted to the love of his True Creator and to the win-ning of His pleasure. The whole of his being should be committed to God. To remind Muslims constantly of this grade their religion has been named Islam, which means to devote oneself wholly to God and to keep nothing back. As God, the Glorious, has said:

Nay, whoever submits himself completely to Allah, and is the doer of good, shall have his reward with his Lord. No fear shall come upon such, neither shall they grieve. (Ch.2:V.113)

the philosophy of the teachings of islam

The All-Wise One has so arranged the moral system that man should be able to rise from a low to a high moral condition.

The third grade of progress is that a person should become wholly devoted to the love of his True Creator and to the winning of His pleasure


Say, ‘My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds. ‘He has no partner. And so am I commanded, and I am the first of those who submit.’ (Ch.6:Vs.163-164)

‘This is My path leading straight. So follow it; and follow not other ways, lest they lead you away from His way. (Ch.6:V.154)

Say, ‘If you love Allah, follow me: then will Allah love you and forgive you your faults. And Allah is Most Forgiving, Merciful.’ (Ch.3:V.32)

Salvation means that a person should commit himself wholly to God, and should offer himself as a sacrifice in the cause of God, and should prove his sin-cerity not only through his motive but also through righteous conduct. He who comports himself in this manner will have his recompense from God. Such people shall have no fear nor shall they grieve.

Tell them: My prayer and my sacrifices, my living and my dying are all for the sake of God, Whose providence com-prehends everything and Who has no associate. So have I been commanded and I am the foremost of those who fulfil this concept of Islam and offer

themselves as a sacrifice in the cause of Allah.

This is My straight path then follow it and do not follow any other path which will lead you away from His path.

Tell them: If you love God then follow me and walk along my path so that God may love you and forgive you your sins. He is Most Forgiving Ever Merciful.

distinction between the natural and moral States I shall now proceed to describe the three states of man. But before I do so, it is necessary for me to voice a reminder that, as indicated in the Holy Word of God Almighty, the natural state of man, the fountainhead of which is the self that incites to evil, is not something divorced from his moral state. The Holy Word of

So long as his natural conditions are not converted into moral conditions, man deserves no praise, inasmuch as they are to be found in other animates and even in solids also.


God has classified man’s natural faculties and desires and urges, as natural condi-tions. These, when they are consciously regulated and controlled and are brought into action on their proper occasions and places, become moral qualities. In the same way, moral conditions are not entirely distinct from spiritual conditions. When moral conditions develop absolute devotion to God and complete purifica-tion of self and, cutting asunder from the world, turn wholly to God and to per-fect love and complete devotion and full serenity and satisfaction and complete accord with the Divine will, they become spiritual conditions.

So long as his natural conditions are not converted into moral conditions, man deserves no praise, inasmuch as they are to be found in other animates and even in solids also. In the same way the mere acquisition of moral qualities does not bestow spiritual life upon a person. A person who denies the existence of

God can yet exhibit good moral quali-ties, such as to be humble of heart, to seek peace, to discard evil and not to resist the evil-monger. These are all nat-ural conditions which may be possessed even by an unworthy one who is utterly unacquainted with the fountainhead of salvation and enjoys no part of it. Many animals have a gentle disposition and can be trained to become wholly peaceful and not to react savagely to chastisement, and yet we cannot call them human, let alone humans of high status. In the same way, a person who is entirely misguided and even suffers from some vices, can exhibit these qualities.

The Refutation of the doctrine of Preservation of lifeIt is possible that a person may develop mercy to a degree in which he would not permit himself to kill the germs that might be generated in his wounds, or might be so mindful of preserving life that he may not wish to harm the lice in his hair or the insects that are generated in his stomach and his arteries and his brain. I can believe that a person’s mercy might impel him to discard the use of honey as it is procured by the destruction of many lives and by driving the poor bees out of their hives. I can believe that a person may avoid the use of musk as

the philosophy of the teachings of islam

Spirituality can be achieved only through the use of every moral quality in its proper place and on its proper occasion.

it is the blood of a poor animal and is procured by slaughtering it and sepa-rating it from its young. I do not deny that a person might refrain from wearing pearls or silk as both these are procured through the death of worms. I can even understand that a person in pain might refuse to be bled by leeches and might prefer to suffer pain himself rather than desire the death of poor leeches. I can even believe that a person might carry his mercy and regard for life to a degree that he might refuse to drink water in order to spare the germs in the water. I can accept all this, but I cannot accept that these natural conditions can be regarded as moral qualities or that they can serve to wash out the inner impurities which obstruct a person’s approach to God. I cannot believe that to become harmless to a degree in which some animals and birds excel man can become the means of the acquisition of a high degree of humanity. Indeed, I consider this attitude as amounting to opposition to the law of nature and inconsistent with the high moral quality of seeking the pleasure of God. It rejects the bounties that nature has bestowed upon us. Spirituality can be achieved only through the use of every moral quality in its proper place and on its proper occasion.

noTe abouT RefeRenceS

Verse references to the Holy Qur’an item count ‘Bismillah…’ (In the Name of Allah…) as the first verse of each Chapter. In some non-standard texts, this is not counted. Should the reader refer to such texts, the verse quoted in The Review of Religions will be found a verse earlier, i.e. at one verse less than the number quoted in this journal.For the ease of non-Muslim readers, ‘(saw)’ or ‘saw’ after the words, ‘Holy Prophet’, or the name ‘Muhammad’, are used normally in small letters. They stand for ‘Sallallahu ‘alaihi wa sallam’ meaning ‘peace and blessings of Allah be upon him’. Likewise, the letters ‘(as)’ or ‘as’ after the name of all other prophets is an abbreviation meaning ‘peace be upon him’ derived from ‘Alaihis salatu wassalam’ which are words that a Muslim utters out of respect whenever he or she comes across that name. The abbreviation ‘ra’ or (ra) stands for ‘Radhiallahu Ta’ala anhu and is used for Companions of a Prophet, meaning Allah be pleased with him or her (when followed by the relevant Arabic pronoun). Finally, ‘ru’ or (ru) for Rahemahullahu Ta’ala means the Mercy of Allah the Exalted be upon him. In keeping with current universal practice, local transliterations of names of places are preferred to their anglicised versions, e.g. Makkah instead of Mecca, etc.


The Life and characterof the seal

of the Prophets(saw)

part 3hadhrat mirza bashir ahmad(ra)


translated from urdu by ayyaz mahmood khan

his blessed appearanceMuhammad(saw) had now reached adult-hood and his physical development was complete. Therefore, at this point it would be relevant to mention his appear-ance. It is recorded that Muhammad(saw) was of moderate height, and had an incredibly handsome complexion. He was not excessively white in shade, such as would appear displeasing to the eye, nor was he of a dark brown complex-ion. Instead, he was slightly fairer than dark brown. The hair on his head was not completely straight, rather it was slightly curled. His beard was thick and beauti-ful. He possessed a well balanced body. His skin was delicate and soft. From his body and sweat diffused a delight-ful fragrance. He had a large head and was broad-chested. His hands and feet were relatively fleshy. His palms were wide and his face was round. He pos-sessed a broad forehead and a beautiful nose which appeared slightly risen. He possessed sparkling black eyes, adorned with long eyelashes. He walked swiftly,

but in a dignified manner. His style of conversation was soft and gentle, such as if the listener desired he could count his words. In a state of anger his face would turn red, and in times of happiness it would gleam brilliantly.1

A famous historian from England Sir William Muir, mentions the appear-ance of Muhammad(saw) in the following words:

‘His commanding mien inspired the stranger with an undefined and inde-scribable awe; but on closer intimacy, apprehension and fear gave place to inti-macy and love.’2

commercial engagementsAs it has already been mentioned, Muhammad(saw) had now reached matu-rity, and the time had come for him to stand on his own feet. Moreover, since Abu Talib’s financial condition was not very stable; there was a genuine need for Muhammad(saw) to enter into an occupation, so as to alleviate the burden of his uncle. Hence, upon the desire and encouragement of Abu Talib,

Third part of English rendering of Hadhrat Mirza Bashir Ahmad(ra)’s outstanding biography, ‘Seerat Khatamun Nabiyyin’ on the life and character of the Holy Prophet Muhammad(saw)


Muhammad(saw) began to work in trade and commerce.

Numerous trade caravans used to leave Makkah for diverse regions. From the south in yemen and to the north in Syria, formal trade had been established. In addition to this, commerce also took place with Bahrain. Muhammad(saw) trav-elled to all of these places for commerce.3 Every time Muhammad(saw) would fulfill his obligations with remarkable honesty, trust, grace and skill. In Makkah also, everyone who dealt with Muhammad(saw) would frequently praise him. Thus, when Sa’ib, a Companion of the Holy Prophet(saw), accepted Islam and when people praised Sa’ib before the Holy Prophet(saw) the Prophet(saw) said; “I am more acquainted with him than you”. At this point Sa’ib responded, “Indeed, O Holy Prophet(saw), may my father and mother be an offering! you were once my partner in business and you were moral and pure in all your dealings.”4

‘Abdullah bin Abil-Hamsa’ was another companion who narrates:

‘Prior to the commencement of the divine mission of the Prophet(saw), I dealt with him in a business transaction after which I owed the Prophet(saw) his remain-ing dues. I told the Prophet(saw) to wait there while I returned shortly. However, I forgot and remembered after three days. When I returned to the meeting place, the Prophet(saw) was still there. The Prophet(saw) said nothing more to me than, ‘you have subjected me to an inconven-ience as I have been waiting for you for the past three days.’

The intent of this narration is not to imply that Muhammad(saw) waited in the same place for three days continuously. Instead, its meaning is that Muhammad(saw) would return to the same place repeatedly, and would wait for many hours whilst expect-ing the return of Abdullah, so that his business partner would not be put under any burden as a result of his absence.5

It is due to such incidents that Muhammad(saw) became renowned as Amin [trustworthy], among the Makkans. Moreover, as a result of his honesty, he was greatly revered in Makkah and was known as an exceptionally righteous

the life & character of the seal of the prophets

The involvement of Muhammad(saw) in business commenced when he was approximately 25 years of age.


individual, who always spoke the truth.6

The involvement of Muhammad(saw) in business commenced when he was approximately 25 years of age. Khadijah bint Khuwailid of the Banu Asad clan was an exceedingly noble and wealthy lady, who possessed a significant market share in the trade and commerce of Makkah. She sent Muhammad(saw) to Syria with her commercial goods and provided the services of her slave – Maysarah, who accompanied Muhammad(saw) during travel. Due to the diligence, blessings and honesty of Muhammad(saw), God

the Almighty blessed this trade venture extraordinarily, and much profit was gen-erated. Hence, he returned home from his mission with great success. In the same manner, Muhammad(saw) undertook two or three other trade expeditions to other regions as well.

marriage to hadhrat Khadijah(ra)

Hadhrat Khadijah(ra) was a widow with children and had married twice, how-ever both of her husbands had passed

The Holy Ka‘bah in 1880


away. She was a very revered, wealthy, and noble woman. Due to her noble character she was given the title Tahirah [pure], which became very well known and was recognised throughout Makkah.7 It is for this reason that many people of Makkah sent proposals of marriage to her, but she declined them all. When she had the opportunity to deal with Muhammad(saw) she witnessed his great moral qualities and capabilities, and also found her slave Maysarah over-flowing with praise for him; she sent a marriage proposal to Muhammad(saw) herself. After consulting with Abu Talib, Muhammad(saw) accepted this proposal. The relatives of Muhammad(saw) and Hadhrat Khadijah(ra) were gathered, and the marriage vows were taken at a dowry of five hundred Dirham. At the time Muhammad(saw) was 25 years of age and Hadhrat Khadijah(ra) was 40. In other

words, Hadhrat Khadijah(ra) was 15 years older than Muhammad(saw). At the time of the marriage of Hadhrat Khadijah(ra), her father Khuwailid bin Asad had passed away, so her uncle ‘Umar bin Asad took part in the marriage on his behalf.8

children of muhammad(saw)

All the children of Muhammad(saw) were from Khadijah(ra) except Ibrahim(ra), who was conceived by Mar iah Al-Qibtiyyah(ra), during the latter age of Muhammad(saw). From Hadhrat Khadijah(ra) Muhammad(saw) was blessed with three sons, Qasim(ra), Tahir(ra) and Tayyab(ra). In some narrations, a young boy named ‘Abdullah(as) is also mentioned. However, it is a generally accepted notion that ‘Abdullah(ra) was the second name given to Tayyab(ra). Among his daugh-ters were Zainab(ra), Ruqayyah(ra), Umm Kulthum(ra) and Fatimah(ra). All the chil-dren of Muhammad(saw) from his wife Khadijah(ra), were born prior to his claim to prophethood, and thus according to the Arabian custom Muhammad(saw) received the appellation Abul-Qasim [the father of Qasim], after the name of his eldest son – Qasim(ra).

All sons of Muhammad(saw) passed away in childhood. However, all of his daughters grew to adulthood and accepted Islam.


When she had the opportunity to deal with Muhammad(saw) she witnessed his great moral qualities and capabilities, and also found her slave Maysarah overflowing with praise for him


The progeny of none of his daughters lived on except for his youngest daughter, Fatimat-uz-Zahra(ra). His eldest daugh-ter, Zainab(ra), was married to Abul-‘As bin Rabi‘, who was one of the relatives of Hadhrat Khadijah(ra). Zainab(ra) bore Abul-‘As a son named ‘Ali and a daugh-ter named ’Umamah(ra). The son died in infancy but the daughter grew old and was married to Hadhrat ‘Ali(ra), after the demise of Hadhrat Fatimah(ra). However, the progeny of ’Umamah (ra) did not live on.

Muhammad(saw) held ‘Umamah(ra) very dear to himself. Abul-‘Asra did not accept Islam for many years after the Hijrah to Madinah. Due to this fact, Zainab(ra) was subjected to various hardships. Zainab(ra) passed away in the life time of the Holy Prophet(saw).

Ruqayyah(ra) and Umm Kulthum(ra) were married to the two sons of the paternal uncle of Muhammad(saw), named Abu Lahab. Their names were ‘Utbah and ‘Utaibah. However, in the age of Islam when Abu Lahab began to fiercely oppose the Prophet(saw) their marriages were annulled prior to their finalisa-tion. After this Ruqayyah(ra) and Umm Kulthum(ra) both tied a marriage knot with Hadhrat ‘Uthman bin Affan(ra) ,

one after the other. This is why he is also referred to as Dhun-Nurain, which means ‘the Possessor of Two Lights’. However, the progeny of both these noble ladies did not advance. Ruqayyah(ra), had a son Abdullah(ra) who passed away, and Umm Kulthum(ra) had no children. Ruqayyah(ra) passed away during the time period of the Battle of Badr, and Umm Kulthum(ra) died after the Fall of Makkah.

Fatimah, the youngest daughter of Muhammad(saw), was most dear to him. After the migration, she was given in marriage to Hadhrat ‘Ali(ra). From him two sons – Hassan(ra) and Hussain(ra) were born. Their descendants are known as ‘Syed’. Hadhrat Fatimah passed away six months after the demise of the Holy Prophet(saw).9 The children of Hadhrat Khadijah(ra) from her first two husbands were two sons named Hind and Halah, as well as a daughter named Hind. By the grace of God, all of them accepted Islam.

All sons of Muhammad(saw) passed away in childhood. However, all of his daughters grew to adulthood and accepted Islam.


Reconstruction of the Ka‘bahThe event of the reconstruction of the Ka‘bah has been discussed to some extent earlier. Since the structure of the Ka‘bah was damaged due to an unfore-seen occurrence, the Quraish intended to demolish it and begin reconstruct it anew. However, in initiating this task all were hesitant. Since the Ka‘bah was the House of God, they feared a calam-ity might afflict the people of Makkah,

as a consequence. At last, Walid bin Mughirah who was quite aged, and was one of the leaders of the Quraish, began this work. The people waited for one night so as to ensure that no affliction befell Walid bin Mughirah. When they were assured that no harm had come to him, all joined together in performing this blessed task. Whilst demolishing the old structure the Makkans reached the foundations laid by Abraham(as). Here, they came to a halt and began the recon-struction upon the original foundations. Coincidentally, it so happened that a ship was wrecked upon the coast around this time, and its wood was purchased by the Quraish. However, the wood was not sufficient for the complete construction of the roof. Hence, as previously men-tioned, the Quraish were unable to fully erect this new structure upon the foun-dations laid by Abraham(as), Khalilullah. Instead, a space of approximately three and a half yards was left incomplete to one side. Various other alterations were also made by the Quraish; however, these have already been mentioned, hence rep-etition is unnecessary.

During the reconstruction of the Ka‘bah, when the Quraish reached the place of the Al-Hajar-al-Aswad, the tribes among the Quraish fell into a vehement


Al-Hajar-al-Aswad, the Black Stone


dispute in regards to which tribe should place the stone in its permanent posi-tion. Naturally, every tribe longed for this honour, so much so, that people prepared themselves to take up arms and some according to the custom of the Jahiliyyah, filled goblets with blood and drenched their fingers into it, whilst taking firm oaths that they would die in battle lest this honour be taken away from their tribe. Due to this dispute, the construc-tion of the Ka‘bah was brought to a halt for many days. At last, Abu Umaiyyah bin Mughirah presented a solution; who-soever was first seen entering the Haram first before anyone else the following morning, would be appointed as arbitra-tor upon them, and would thus determine the matter. The decree of God was such that when eyelids opened the next morn-ing, all eyes noticed Muhammad(saw), entering the Haram. When they saw

Muhammad(saw), the Makkans unani-mously cried out “Amin! Amin! [the Trustworthy]” and said, “We are content with his decision”. As Muhammad(saw) moved closer, the matter was presented before him for judgement. By the suc-cour of Allah, Muhammad(saw) resolved the matter in such a way as stunned the leaders of the Quraish, who cheered in acclamation. Muhammad(saw) took his mantle and placed the black stone upon it. Then he handed the corners of this cloth to all the leaders of the Quraish and ordered them to lift up the stone simultaneously. Therefore, everyone lifted up the cloth, and none harboured feel-ings of resentment. This occurrence was also an allegorical reference by God to the fact that the tribal leaders of the Quraish, who stood upon the brink of war, would now be united upon a focal point by that holy personage. When the black stone was brought before its original resting point, Muhammad(saw) took hold of it in his blessed hands and positioned it in its place.10 As mentioned earlier, this occurrence was an allegorical reference to the fact that soon, the cor-ner stone of the edifice of prophethood, would be established upon its rightful place by Muhammad(saw) – the Messenger of God.11

Whilst demolishing the old structure the Makkans reached the foundations laid by Abraham(as). Here, they came to a halt and began the reconstruction upon the original foundations.


As far as the date of the construction of the Ka‘bah is concerned, historians merely state that this incident occurred when Muhammad(saw) was 35 years of age. However, if the conditions of those times are kept in mind whilst analys-ing the situation, it can be concluded that a substantial time would have been required to collect the raw material for the new building, and to demolish the old. Therefore, the most conceivable the-ory is that the preparation of this work had begun in the primary years of the life of Muhammad. Moreover, the raw mate-rials such as stone and wood, were already being gathered gradually. There is a Sahih [authentic] narration which states that:

‘Once the Prophet(saw) was gathering stones for the reconstruction of the Ka‘bah when his uncle ‘Abbas said, “O Nephew! Place your waist cloth on your shoulder so that you are not scraped by stones”. The Holy Prophet(saw) did comply with his uncle’s order but since a por-tion of his parts of concealment became exposed, he fell to the ground in shame, his eyes were petrified and he hurriedly cried out, “My garment! My garment!”, until the Prophet(saw) was able to arrange his clothes.’12

This incident is such as can be attributed

only to the early years of Muhammad(saw). Moreover, past historians have also writ-ten that this occurrence is from the young age of Muhammad(saw).13 However, there is no doubt that the instance of Muhammad(saw) assuming the role of an ‘arbitrator’ in regard to the placement of the sacred black stone, happened in a lat-ter period of his life. This is because it has been narrated that when the people wit-nessed Muhammad(saw) enter the Ka‘bah they cried out the words, “Amin! Amin!” It is evident that Muhammad(saw) gained this honourable title only after his hon-esty and trustworthiness in daily affairs had become manifest and was accepted as clearly as is the light of day.

EndnotEs1 Sahih Al-Bukhari, Kitabul-Manaqib, Babu Sifatin-Nabisa, Hadith No.3547-3548

* Shama’ilun-Nabawiyyah, by Imam Tirmidhi, Hadith No.8, Babu Ma Ja’a fi Khalqi Rasulillahi(saw), Darul-Kutubil-‘Arabi, Beirut, (1998)2 Life of ‘Mahomet’, By Sir William Muir, p.27, London Smith, Elder & Co. 19783 Siratun-Nabisa, by ‘Allamah Shibli Nu‘mani, vol.1, pp.185-190, Seventh Edition (1965)4 Sunan Abi Dawud, Kitabul-Adab, Babu fi Karahiyyatil-Mira’, Hadith No. 48365 Sunan Abi Dawud, Kitabul-Adab, Babu fil-‘Iddah, Hadith No.4996



6 As-Siratun-Nabawiyyah, by Ibn Hisham, Babu Qissati Bahira, p.145, Darul-Kutubil-‘Ilmiyyah, Beirut, (2001)7 Sharhu ‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, vol.1, Babu Tazawwujihi ‘alaihis-salami min Khadijata binti Khuwailid, p.373, Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996)8 * At-Tabaqatul-Kubra, by Ibni Sa‘d, Al-Juz’ul-Awwal, Dhikru Tazwiji Rasulillahi(saw) Khadijata binti Khuwailid, pp.62-63, Daru Ihya’it-Turathil-‘Arabi, Beirut, First Edition (1996)

* Ar-Raudul-Anf, By Imam Suhail, vol.1, pp.324-325, Babu Tazwiji Rasulillāhisa Khadijahra, Darul-Kutubil-‘Ilmiyyah, Beirut.9 * As-Siratun-Nabawiyyah, By Ibn Hisham, Darul-Kutubil-‘Ilmiyyah, Beirut, (2001)

* At-Tabaqatul-Kubra, By Ibn Sa‘d, Volume 8, Dhikru Banati Rasulillahisa - Fatimata binti Rasulillahsa, p.257, Darul-Iya’it-Turathil-‘Arabi, Beirut, First Edition (1996) * Sharhu ‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, vol.4, p. 336, Babun fi Dhikri Auladihil-Kiram, Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996)10 * Tarikhut-Tabari, Vol.2, p. 213, Babu Dhikri Baqil-Akhbari ‘Anil-Ka’ini Min ‘Amri Rasulillahi(saw) Qabla An-yunabba’a, Darul-Fikr, Beirut, (2002)

* As-Siratun-Nabawiyyah, by Ibni Hisham, Babu Hadithi Bunyanil-Ka‘bati wa Hukmi Rasulillahisa Baina Quraishin fi Wad‘il-Hajr,

p. 155, Darul-Kutubil-‘Ilmiyyah, Beirut, (2001)

* At-Tabaqatul-Kubra, By Ibni Sa‘d, Al-Juzul-Awwal, Dhikru Hadiri Rasulillahi(saw) Hadma Quraishil-Ka‘bata wa Bana’uha, p.69, Dārul-Iya’it-Turathil-‘Arabi, Beirut, First Edition (1996)

* Sharhu ‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, Babu Bunyanil-Quraishil-Ka‘bah, Vol.1, pp.381-382, Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996)

* Tarikhul-Khamis, vol.1, p.115, Baqiyyatu Akhbari Bana’il-Ka‘bah, Muwassasatu Shu‘ban, Beirut11 Psalm (118:22)12 Sahih Al-Bukhari, Kitabu Fada’ilis-Sahabah, Babu Bunyanil-Ka‘bah, Hadith No.382913 * As-Siratun-Nabawiyyah, by Ibni Hisham, Babu Qissati Bahira, p.146, Darul-Kutubil-‘Ilmiyyah, Beirut, (2001) * Sharhu ‘Allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, Babu Bunyanil-Quraishil-Ka‘bah, vol.1, pp.383, Darul-Kutubil-‘Ilmiyyah, Beirut, First Edition (1996)

* Raudul-Anf, by Imam Suhail, vol.1, p.318, Babu Qissati Bahira, Darul-Kutubil-‘Ilmiyyah, Beirut

erratum: Jan 2011 edition, page 58 stated: '...young Muhammad(saw) Abu Lahab into...'. This should have read '...young Muhammad(saw) into....' We apologise to our readers for this inadvertent error.


Rejection of God’s ProphetsA Historical Perspective

part 1dr abdul latif d. busari – abuja, nigeria


Introduction When in 1890, the ‘leaders’ of the three major religions of the Indian subconti-nent: Hinduism, Islam and Christianity – rose almost in unison to denunciate Hadhrat Mirza Ghulam Ahmad(as) of Qadian, they were merely following the established pattern of response of ‘the learned’ and ‘religious leaders’ of past epochs each time a new Prophet of God appeared in their midst. The Qur’an says:

And We never sent a Warner to any township but the wealthy ones thereof said, ‘Surely we disbelieve in what you have been sent with.’ (Ch.34:V.35)

But what exactly was the grouse of the Indian ‘learned men’ against Hadhrat Ahmad(as)? The question is pertinent

given the fact that these same clerics had a few years earlier hailed him as the ‘foremost defender of the Islamic faith’. He claimed ‘that God had raised him for the guidance and direction of man-kind; that he had been raised to remove the dross and innovation that had crept into the worship of the One True God; that he was the Messiah foretold in the traditions of the Holy Prophet(saw) and the Mahdi promised in his sayings; that the prophecies contained in the differ-ent religious books about the advent of a Divine Messenger in the latter days had also been fulfilled in his person…’1. He claimed that God had revealed to him that Jesus(as) had died and was bur-ied in Kashmir, and that Jesus’ reported second coming would only be in spirit and not a physical descent as popularly believed. In summary, he was to purify

Whenever a Prophet appeared in the past, he was rejected, mocked and persecuted by the very people whom he came to guide. Nations that refused to accept him faced the wrath of God and were destroyed, whilst those who believed in God’s Messenger attained the means to everlasting success and salvation.


Islam and unite all other religions under its banner. If this were so, why was the opposition against him so fierce? Were his claims outrageous, outlandish or without support in previous scriptures? Is it possible at the time of his advent that the world was not really in need of another Messenger?

moral decline as a prelude to the advent of a ProphetThe advent of all prophets has always been marked by a general descent into idolatry and the neglect of the worship of God. This is usually manifested in all manner of vices, corruption and evil to such a level that man, arguably the most sublime of God’s creations, becomes worse than despicable having taken to bestiality, crudity, indecency and ego-mania. This has happened across the ages and to all peoples and has always prompted God, out of His infinite Mercy, to raise Warners and bearers of glad tidings, whose major duty is to return

mankind to the path of rectitude.

The Qur’an claims that there are no peo-ple to whom Warners have not been sent (Ch.35:V.25) and that God has taken it upon Himself to provide guidance each time man relapses into unbelief and takes to idol worship (Ch.2:V.39), principally because such heedlessness leads him to commit excesses that would provoke the wrath of his Creator and thereby renders him liable for Divine punish-ment (Ch.17:V.16). And if God were to punish man without warning, man would advance an excuse claiming he could have reformed his ways if God had indeed warned him! God says He never punishes a people until they have been warned (Ch.17:V.16). The arrival of a Prophet, therefore, signals the time when the so-called scholars and leaders are among the most corrupt by virtue of how they lead others astray. They are usually the ones that benefit most from the existing order and it is no wonder that they see the new Prophet as a threat and usually respond to his warnings by denouncing and rejecting him. Alluding to this historical pattern of response, the Qur’an says:

And there comes not to them a new Reminder from the Gracious God, but

rejection of god’s prophets

The advent of all prophets has always been marked by a general descent into idolatry and the neglect of the worship of God.


they turn away from it. (Ch.26:V.6)

Again it says:

And We never sent a Warner to any township but the wealthy ones thereof said, ‘Surely, we disbelieve in what you have been sent with.’ (Ch.34:V.35)

The ‘wealthy ones’ here includes the powerful ones, the chiefs, the learned scholars and opinion leaders. Collectively, the Qur’an refers to them as ‘Satans’ (Ch.22:V.53), who place obstacles in the way of the prophets. Thus Moses(as) had to contend with Pharaoh, Haman and Karun as his ‘satans’ (Ch.28:V.7), Jesus(as) had High Priest Caiaphas (Bible, Matthew 26:57-65), the Holy Prophet(saw) had Abu Jahl and Abu Lahab, and Hadhrat Mirza Ghulam Ahmad(as) had his own ‘satan’ in a man called Muhammad Hussain Batalawi. God says:

And in like manner have We made for every Prophet an enemy, the evil ones from among men and Jinn…(Ch.6 V.113)

Unfortunate indeed are these ones.

historical reasons for rejecting God’s ProphetsReading through the Holy Qur’an, we see a myriad of reasons trumpeted by disbe-lievers for rejecting their Prophets. Long before the advent of Hadhrat Ahmad(as), the people to whom Noah(as) was sent had rejected him because they saw him not only as a mere mortal like them but infe-rior in status (Ch.11:Vs.28-33). He was raised among a people whose wealthy citizens had an exaggerated opinion of themselves and as a rule, did not mix with the poor. They saw his exhortation as lies and dared him to do his worst. Their action earned them God’s displeas-ure and punishment (Ch.11:V.38).

After their destruction, they were sup-planted by the people of ‘Ad, to whom Prophet Hud(as) was sent (Ch.11:V.51). The ‘Ad Iram tribe established a powerful

The arrival of a Prophet, therefore, signals the time when the so-called scholars and leaders are among the most corrupt by virtue of how they lead others astray.


kingdom which lasted up to around 500 BCE, in a territory called Ahqaf, part of Arabia. In spite of its being near the desert, it was reported to be fertile and able to support agriculture that formed the basis of its prosper-ity. They built monuments on elevated places (Ch.26:V.129) and had become a proud people because of their military exploits, factories and chemical works. They rejected Hud(as) because he had ‘not brought any clear proof ’ and they were not going to forsake their gods just to please him (Ch.11:V.54). Indeed, some of his exhortation sounded incoherent to them and made them believe he had been smitten with evil (bewitched) by their gods. They refused to accept him, thereby earning God’s anger.

Prophet Salih(as) was a well-respected man among his people due to his sincer-ity, honesty of purpose and uprightness. He was raised among the people of Hijr

in the tribe of Thamud, the successors to the people of ‘Ad (Ch.7:Vs.74-80). Hijr (also called Agra), flourished in a period not long before the Christian era. History reports that the Thamudemi tribe filled the land between Basra (in Syria) and Aden. Their capital was in a valley called Wadi Qura situated between Madinah and Tabuk. When the Roman Emperor Justinian invaded Arabia around 79 BCE, his army was reported to include some 300 Thamud soldiers, but the tribe seemed to have gone extinct before the advent of Islam. At the height of their civilisation, they were a powerful and rich people who gloried in their power and prestige. Their citizens led secure and comfortable lives while the afflu-ent had separate summer and winter resorts. However the unimpeachable character of Salih(as) as attested by them, was not enough to make them accept his teachings which they saw as seeking to forbid them from worshipping ‘what our fathers worshipped’ (Ch.11:V.63). They considered him bewitched and demanded a proof of his truthfulness. He gave them the sign of a ‘she-camel’ admonishing them to allow it to wan-der in the land undisturbed. This was the trial token appointed for them as a people, but in their heedlessness and self-glorification, they failed to grasp its


Prophet Salih(as) was a well-respected man among his people due to his sincerity, honesty of purpose and uprightness.


significance, treated the she-camel bru-tally, and earned themselves God’s wrath.

The people of Sodom and Gomorrah to whom Prophet Lot(as) was sent mani-fested the worst type of depravity and unnatural vices known to man at the time. The two cities were said to be situated around the Dead Sea. The peo-ple for whom Lot(as) was appointed as a ‘warner’ were so steeped in vice that they attempted to banish him from the city rather than mend their ways. They rejected him and thereby made them-selves deserving of God’s punishment.

Cheating, lying and all manner of dis-honest business dealings characterised the Midianites or those referred to in the Qur’an as the People of the Wood (Aikah) (Ch.15:V.79). Midianites descended from Midian, a son of Abraham(as). Midian seems to be the

name of their tribe as well as the town in which they lived near the Gulf of Aqabah, close to the wilderness of Aikah, populated by dwarf trees of wild plums (Ch.26:V.177). It would appear that a section of the population lived on commerce while the other section kept herds of sheep and camels. Shu‘aib(as), was the name of a non-Israelite Prophet who emigrated to Midian. He too was rejected because the Midianites saw him as a ‘mere mortal, a liar and a madman’. Like the people of Noah(as), he was also asked to ‘cause fragments of the sky to fall’ (Ch.26:V.188). Their rejection of the warning Shu‘aib(as) gave them earned them God’s punishment.

The people of Ur (Mesopotamia), among whom Abraham(as) was raised, worshipped the sun and the stars. Their chief god Merodach (Marduk), was orig-inally the god of morning and spring sun. Abraham(as) was an iconoclast in his strict adherence to monotheism. He not only abhorred and preached against idolatry, he destroyed the idols, an action that led to the chiefs of his people ordering that he be burnt alive (Ch.21:Vs.52-72). He was miraculously saved by God, Who directed him shortly after the incident to emigrate with his nephew Lot(as) from Haran to Canaan, where he later settled

The people for whom Prophet Lot(as) was appointed as a ‘warner’ were so steeped in vice that they attempted to banish him from the city rather than mend their ways.


down and raised his family including Isaac(as) and Ishmael(as).

Prophet Moses(as) had the dual role of first saving the Children of Israel from Pharaoh’s bondage and tyranny in Egypt



and taking them to the Promised Land. He was then to provide detailed guidance to enable them to live righteous lives in Canaan as befitting God’s chosen people. Pharaoh and his chiefs rejected Moses’ platitudes seeing him as ‘a liar and a sor-cerer’, in spite of the numerous signs and warnings he provided (Ch.7:Vs.104-119 and Ch.7:Vs.131-134) to convince them to release the Children of Israel. Pharaoh’s obduracy earned him God’s punishment and he and his hosts were drowned. The Children of Israel for whom Moses(as) attracted God’s blessings and guided them on their Exodus still took to idolatry at the slightest opportu-nity (Ch.7:V.139 and Ch.7:V.149). The Israelites have the most detailed docu-mented account of their treatment of successive Prophets. Even though to all outward appearances they accepted most of the Prophets, they frequently broke their covenants with God and remained constantly intransigent. They maltreated and maligned the Prophets, attempted to kill some of them and uttered a griev-ous calumny against Mary (Ch.3:V.113; Ch.4:V.156; Ch.5:V.71). The reason for their excessive transgressions was their frequent recourse to idol worship.

The last Prophet to be raised directly among the Israelites, Jesus(as), met stiff

opposition from the high priests of the Pharisees and Sadducees, who later connived to have him crucified. The Qur’an records that these people were both cursed by David(as) and Jesus(as) (Ch.5:V.79), as a punishment for their conduct.

The disbelievers of Makkah and Madinah rejected the Holy Prophet(saw) because he was a mere ‘mortal who eats and drinks and walks the street’. To be convinced of his prophethood they wanted an angel to be sent down from heaven to accompany him. They charged him with forging the Qur’an and he was pronounced ‘a liar and madman’ (Ch.15:V.7), his exhorta-tion was seen as ‘nothing but mere tales of the ancients’. They also dared him to ‘rain down upon us stones from heaven or bring down upon us grievous punish-ment.’ (Ch.8:Vs.32-33).

Continues in the next edition

EndnotEs

1 Invitation to Ahmadiyyat, Hadhrat Mirza Bashir-Ud-Din Mahmud Ahmad(ra), Islam International Publications Ltd, India (2009).


abid Khan, uK

Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad(ra)

The Promised son


These were the words spoken by Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad(ra) upon the death of his beloved father, Hadhrat Mirza Ghulam Ahmad(as) of Qadian, the Promised Messiah and Imam Mahdi. At the time of the Promised Messiah(as)’s passing, his son was only nineteen years old, yet his words were filled with conviction and loyalty of the very highest order. He lived for a further fifty-seven years and during that time his every act and deed was con-ducted with those words in mind. He, therefore, fulfilled the promise he made to his father and by doing so, Allah’s promise to the Promised Messiah(as), namely that He would grant him a son who would be the ‘Musleh Mau’ud’ – the Promised Reformer – was also mag-nificently fulfilled. This is evident both by the events surrounding the birth of Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad(ra) and his vast achievements for the cause of Islam.

Christian missionaries had in the 19th century succeeded in influencing many Muslims in India. Furthermore, Hindus were generally intensely opposed to Islam, and tried their utmost to curtail its spread and influence. This state of affairs grieved the Promised Messiah(as) a great deal. He could not bear to see the religion of Islam tarnished and attacked from all quarters, and with no one amongst the Muslims capable or will-ing to stand up and defend the religion of the Holy Prophet Muhammad(saw). Thus the Promised Messiah(as) himself guided by God Almighty, wrote the masterpiece, Baraheen-e-Ahmadiyya, in which he presented the Holy Qur’an as the perfect Book, and the Holy Prophet Muhammad(saw) as the final Law-Bearing Prophet, who had come with a universal teaching. The publication of this book had huge repercussions. Those opposed to Islam became extremely angry that such a book had been written, and their reactions became increasingly volatile.

“Even if all the people left you and I were left alone I would stand by you and would face all opposition and onslaughts against your mission.”


Their attacks on Islam and the charac-ter of the Holy Prophet(saw) increased. So as a means to reflect and to seek God Almighty’s help, the Promised Messiah(as) decided to isolate himself for a period of forty days, during which time he would seek the nearness of God Almighty through constant worship. He travelled

to Hoshiarpur, a relatively small city in north-eastern Punjab. There, he spent the next forty days isolated in a room pray-ing and worshipping his beloved God Almighty.

During this period of forty days the Promised Messiah(as) received a great deal of direct communion with God Almighty. Thus, on 20th February 1886 he published a leaflet in which he stated that God Almighty had informed him during his period of solitude, that a child

the promised son


would be born to him who would greatly assist in the service of Islam. The proph-ecy was lengthy and included 52 separate qualities that would be possessed by the child, who would be known as Musleh Mau’ud – the Promised Reformer. The child would be a direct sign of Allah’s Mercy; he would be handsome and pure; he would be intelligent; he would be blessed with a holy spirit and would be free from all impurity; the son would be the light of Allah; he would heal the many ills of this world through his Messianic qualities; he would be meek of heart; he would convert three into four; he would be the means of procuring the release of those held in bondage and his fame would spread to the ends of the earth. Thereafter he would be raised to his spiritual station in heaven.

This prophecy was so detailed and clear, that were it to be fulfilled then there could be no argument that the

Promised Messiah(as) had indeed been the recipient of blessed revelation whilst in Hoshiarpur. No ordinary person could predict that he would bear a son who would become famous the world over, and who would be an interna-tional leader and bear all the qualities narrated. yet the Promised Messiah(as) who lived in the remote town of Qadian, made this prophecy and predicted that the child would be born within a period of nine years. The Promised Messiah(as) was blessed with a baby girl called Ismat; however she passed away in infancy. A son called Bashir was then born, but he too passed away. The opponents of the Promised Messiah(as) did not fail to try and capitalise on these personal losses. They celebrated them and deemed the Promised Messiah(as) to be a liar and a fraud. If he had, God forbid, been a liar or a fraudster then perhaps having witnessed the death of two children so young, the Promised Messiah(as) might have retreated on his earlier claims. yet he had complete conviction that what was decreed by God Almighty would occur, and he repeatedly reminded those who mocked him that the prophecy gave a period of nine years for the child to be born.

Thereafter, on 12th January 1889

The prophecy was lengthy and included 52 separate qualities that would be possessed by the child, who would be known as Musleh Mau’ud – the Promised Reformer.


Hadhrat Mirza Ghulam Ahmad(as) was blessed with a son, named Mirza Bashir-ud-Din Mahmud Ahmad(ra). It was this child who would go on to further fulfil the Qur’anic prophecy; ‘And He will raise him among others of them’, and who would fulfil the prophecy of Musleh Mau’ud. In his person every single one of the quali-ties vouchsafed by God Almighty to the Promised Messiah(as) were fulfilled, with great magnificence. Certain aspects of his blessed character and a few of his many achievements shall now be discussed.

As a child Hadhrat Musleh Mau’ud(ra) was unlike most other children. He was very dedicated to prayer, and appreciated the importance of the mission entrusted to his blessed father, from a very young age. Despite being somewhat delicate of health, his thirst for worship and religious knowledge was apparent from childhood. A companion of the Promised Messiah(as) Hadhrat Mufti Muhammad Sadiq(ra), had the good fortune of seeing Hadhrat

Musleh Mau’ud(ra) during his childhood. He said three things characterised him: firstly his goodness, secondly his total honesty in all matters and thirdly his interest in religious matters. He said that he regularly saw him offering prayers at the side of the Promised Messiah(as). He further narrates that on one occasion, when Hadhrat Musleh Mau’ud(ra) was around ten years old, he saw him praying next to the Promised Messiah(as) in the Aqsa Mosque. He narrates that although he was but a child, he was bowed down and weeping constantly in holy supplica-tion, beseeching God Almighty.

Another companion of the Promised Messiah(as) Hadhrat Sheikh Ghulam Ahmad(ra), narrates that once he decided he would spend the entire night in the worship of God Almighty, at the Mubarak Mosque in Qadian. He said that when he arrived, he saw a young per-son bowed down in prayer. The emotion of the scene was such that the narra-tor said that he himself started to pray to God that whatever the person was beseeching, Allah might grant it to him. He continued relating, that he did not know for how long prior to his arrival the person had been bowed down in prayer, but that whilst he was there this scene continued for a long time. Finally, when

the promised son

although he was but a child, he was bowed down and weeping constantly in holy supplication, beseeching God Almighty.


he arose the narrator saw that it was Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad(ra). He said that he immediately went to meet him. Hadhrat Sheikh Ghulam Ahmad inquired: “Tonight what have you taken from Allah?” Upon this Hadhrat Musleh Mau’ud(ra) replied, “I have only asked Allah to grant me the ability to see Islam as a living religion.” This reply clearly illustrates how even from child-hood Hadhrat Musleh Mau’ud(ra) shared the anxiety of the Promised Messiah(as) over the state of Islam, the need for ref-ormation of Muslims and the importance of reinstating the true teachings of Islam. He had been bowed in prayer and had not requested any personal favour from his Lord, only that the pure Islam be revived in front of his own eyes.

On 26th May 1908 the Ahmadiyya Muslim Jama‘at (community) faced the greatest trial ever upon the passing of its Founder, Hadhrat Mirza Ghulam Ahmad(as), the Promised Messiah and Imam Mahdi. It was narrated at the outset how Hadhrat Musleh Mau’ud(ra) reacted to this devastating event. Hadhrat Musleh Mau’ud(ra) stood by the body of his father and declared that if the entire world was to leave him, then no mat-ter; he would continue to stand alone and face all persecution and hatred on

behalf of the mission of the Promised Messiah(as).

Hadhrat Musleh Mau’ud(ra) had no personal ambition or desire to lead the Jama‘at. His only interest was for the future success of the Promised Messiah(as)’s mission. And thus on 27th May 1908, Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad(ra) became the first person to take the ‘Bai’at’- the pledge of allegiance, at the hands of the first Khalifa of the Promised Messiah(as), Hadhrat Hakim Maulawi Nur-ud-Din(ra), Khalifatul Masih I. Throughout the six year Khilafat of Hadhrat Khalifatul Masih I(ra), Hadhrat Musleh Mau’ud(ra) showed total obedience, respect and loy-alty to both the Khalifa and the Jama‘at. In worldly organisations upon the death

Hadhrat Musleh Mau’ud(ra) stood by the body of his father and declared that if the entire world was to leave him, then no matter; he would continue to stand alone and face all persecution and hatred on behalf of the mission of the Promised Messiah(as).


of a Founder it is often the case that their heirs expect recognition or reward; to be treated as royalty. But never was there even the slightest overture by Hadhrat Musleh Mau’ud(ra), or indeed any of the immediate family of the Promised Messiah(as). This in itself was a worthy testament to the way that the Promised Messiah(as) and his noble wife, Hadhrat Amma Jaan(ra), had brought up their children.

On the other hand, Hadhrat Khalifatul Masih I(ra) had great love for and indeed expectations of Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad(ra). He himself continued to verse Hadhrat Musleh Mau’ud(ra) in the intricacies and argu-ments found within the Holy Qur’an. During this period the Jama‘at faced serious difficulties when certain mem-bers began agitating as to whether the need for Khilafat. This particular issue would raise its head once again upon

the demise of Hadhrat Khalifatul Masih I(ra). Nonetheless, at that time Hadhrat Musleh Mau’ud(ra) continued to give his total support to Hadhrat Khalifatul Masih I(ra) and made it abundantly clear that he and members of his family would always stand by the institution of Khilafat, and would not tolerate any form of deviance in this regard.

The demise of Hadhrat Khalifatul Masih I(ra) occurred on 13 March, 1914. Upon his demise the mantle of Khilafat-e-Ahmadiyya was to pass on to Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad(ra), who was elected the following day on 14 March. It was at this point, at the very youthful age of twenty five, that the life of Hadhrat Musleh Mau’ud(ra) changed forever. For more than half a century, he led the Jama‘at (community) through some of the most challenging and turbulent times it had ever faced; times of genuine crisis were to emerge, and yet at each juncture Hadhrat Musleh Mau’ud(ra) used his infinite wisdom to guide the community towards perpetual success.

The propagation of Islam and the mes-sage of the Promised Messiah(as) was at the forefront of every decision and every act of Hadhrat Musleh Mau’ud(ra). Thus,

the promised son

The propagation of Islam and the message of the Promised Messiah(as) was at the forefront of every decision and every act of Hadhrat Musleh Mau’ud(ra).


just a few weeks after his election he called a consultation meeting of Jama‘at officials (Majlis-e-Shura), in which he outlined his vision. He said:

“I would like to see the truth of Ahmadiyyat shine far and wide in the world.”

His direction was clear; he wanted the Community to spread throughout dif-ferent countries. His vision was based on two clear principles. First and foremost, that Islam was a universal religion and thus the true Islam had to be conveyed to the entire world. It was not merely his duty to convey it to the people of India or the sub-continent, but in fact to each and every country, city, town and vil-lage. Secondly, he could foresee that the Community was to face difficulties and growing opposition. Notwithstanding his utter belief that God Almighty would protect His message and the people chosen to deliver it in the lat-ter days, it was very important for the Community to be established in other countries so that among other reasons, if the persecution of the Community ever intensified, there would be Ahmadis in other countries to support and help those in need. By spreading far and wide, he knew it would be impossible for any single government to destroy the

Ahmadiyya Muslim community. Thus, he encouraged Ahmadis to learn different languages and set up a dedicated office, Nazarat Da‘wat-o-Tabligh, for the prop-agation of Islam, in 1919. Though the Community at that time was quite weak financially, whatever means it did have at its disposal was blessed greatly by God Almighty. Such limited means sufficed to send missionaries to different coun-tries and to ultimately build mosques and mission houses, from where God’s mes-sage could be propagated and celebrated. Consequently, the Community became established in nearly fifty new countries during the Khilafat of Hadhrat Musleh Mau’ud(ra). These countries were spread across the world and so the part of the prophecy of Musleh Mau’ud(ra) relating to him becoming famous worldwide, was magnificently fulfilled.

Throughout Hadhrat Musleh Mau’ud(ra)’s Khilafat, the Community continued

His vision was based on two clear principles. First and foremost, that Islam was a universal religion and thus the true Islam had to be conveyed to the entire world.


to develop under his guidance. New structures and means of administra-tion were developed and the Jama‘at was sub-divided into separate auxiliary organisations based on age and gen-der. One of his truly great schemes was that of Tehrik-e-Jadid, set up in 1934 as a means to enable the spread of the Community far and wide. Initially, it was developed as a three-year scheme but it was then extended gradually until 1953, when Hadhrat Musleh Mau’ud(ra) announced that it would be a permanent feature of the Community. Similarly, the institution of Waqf-e-Jadid was set up in 1957 as a means to promote missionary and reformatory activities in every village, town and city of India and Pakistan. This scheme too was extremely blessed and became a permanent part of the Jama‘at’s administration.

The importance of Tabligh and Hadhrat Musleh Mau’ud(ra)’s vision became appar-ent both during and after his Khilafat. During his Khilafat the Jama‘at faced many trials, not least during the parti-tion of India when the vast majority of Ahmadis left Qadian and faced great persecution. Many Ahmadis were killed at that time. Furthermore, in 1953 riots erupted across Pakistan in opposition to the Jama‘at. Again many Ahmadis

were killed, others were attacked or boy-cotted. These were extremely grave and trying times. Through Hadhrat Musleh Mau’ud(ra)’s leadership and Allah’s Divine grace, the Jama‘at emerged from each of these events stronger than before. The ultimate importance of the establishment of foreign missions became appar-ent many years after Hadhrat Musleh Mau’ud(ra)’s demise. In 1984, the fourth Khalifa, Hadhrat Mirza Tahir Ahmad(ru), had to migrate from Pakistan to England due to the cruel and discriminatory regime of General Zia-ul-Haq. Through God Almighty’s Grace, the Ahmadiyya community in the UK had long been established and because of this they were able to assist Hadhrat Khalifatul Masih IV(ru) immediately. Offices were set up in London so that the future progress of the Communiy would not be hindered.

The UK Community was particularly blessed in 1924, as Hadhrat Musleh Mau’ud(ra) chose the country for his first foreign tour as Khalifatul Masih. He had been invited to address the ‘Conference of Living Religions’ that was to be held at Wembley, in September 1924. Thus along with twelve companions, Hadhrat Musleh Mau’ud(ra) travelled to London, breaking his journey at Damascus, Palestine and Egypt. He also passed

the promised son


through Italy and France. His arrival in the UK was greeted with widespread media coverage and warmth from the general public. On 23rd September 1924, Hadhrat Chaudhry Muhammad Zafarulla Khan(ra) read out Hadhrat Musleh Mau’ud(ra)’s paper which was later published as a book entitled, Ahmadiyyat The True Islam. The paper was designed to highlight the true Islamic teachings and purpose of the advent of the Promised Messiah(as). His lecture was greatly received, and again coverage was given in the media. The Manchester Guardian wrote:

‘The sensation of the conference so far was an appearance this afternoon of a new sect of Islam, which claims to have been founded 34 years ago by the Messiah of Biblical and other prophecy and to have an express divine command to lead mankind to God through Islam. A white-turbaned, black-bearded Indian of a radiant, pleasing countenance, who described himself as his Holiness the Khilafat Al Messiah Alhaj, the Mirza Bashir-ud-Din Mahmud Ahmad – or for short his Holiness Khalifatul Masih – presented this bold claim in a paper entitled ‘The Ahmadiyya Movement in Islam’. He did not read his paper him-self but said a few sentences in excellent

English... He had, he added, a million followers all over the world. He was accompanied on the platform by a few supporters who wore green turbans, and another, who wore a red fez, read his paper with expert efficiency... The paper, it must be added, was followed with much more applause than any of its predecessors.’

Dr Walter Walsh who had organised the conference and was a famous clergyman, commented after hearing Hudhur(ra)’s address, that the speech had caused him to conclude that Islam certainly was a living and vibrant religion.

During that tour of 1924, Hadhrat Musleh Mau’ud(ra) also laid the foun-dation stone of the first Mosque in the

Dr Walter Walsh who had organised the conference and was a famous clergyman, commented after hearing Hudhur(ra)’s address, that the speech had caused him to conclude that Islam certainly was a living and vibrant religion.


United Kingdom, which was to be called ‘Masjid Fazl’ – ‘the Mosque of Blessings’, the first Mosque ever built in London. This mosque would go on to play a major role in the history of the Jama‘at. Following the migration of Hadhrat Khalifatul Masih IV(ru) in 1984, it became the mosque of the Khalifa of the time, and so performed a pivotal role as the centre of the worldwide community. This

mosque is also commonly known as ‘The London Mosque’.

Despite having very little formal edu-cation, Hadhrat Musleh Mau’ud(ra) was well versed in all matters. His capacity for knowledge was seemingly limitless. The root of all his knowledge was his utter love for the Holy Qur’an. His knowledge of each and every verse was encyclopae-dic, and this knowledge he did not keep to himself, but constantly endeavoured to spread far and wide. Thus, throughout


his life he continually delivered sermons and lectures on the Holy Qur’an. His commentaries Tafsir-e-Saghir and Tafsir-e-Kabir, were a service not just for the members of the community but for the whole of mankind. Part of the proph-ecy concerning his birth stated that the Promised Son would be sent as a means to manifest the true status of the Qur’an to others, and most certainly he fulfilled that role to the letter. Even his opponents were forced to accept his mastery of the Qur’an. Whilst addressing a crowd of his own supporters one well known oppo-nent and local Muslim leader, Maulawi Zafar Ali Khan said:

‘Listen carefully, you and your followers will never be able to compete with Mirza Mahmud Ahmad. Mirza Mahmud has the Qur’an and he has got knowledge of it. What have you got?’1

Academics and media outlets also felt compelled to praise Hadhrat Musleh Mau’ud(ra)’s commentaries. One Dutch Newspaper Dewaagsohel wrote that in the introduction given by Hadhrat Musleh Mau’ud of the Holy Qur’an, he had presented the teachings of the Qur’an as ‘superior to the teachings of the Bible and Vedas.’

The love Hadhrat Musleh Mau’ud(ra) had for the Holy Qur’an was not only manifest in his speeches and written works. Indeed, it was displayed at all times both in his public and private lives. His nephew and son-in-law, the late Sahibzada M. M. Ahmad, narrated an incident from his own childhood, when he said Hadhrat Musleh Mau’ud(ra) had said to him and other children who were gathered that:

“The Holy Qur’an is like an ocean of wis-dom. you should inculcate the habit to read it seriously, ponder over its mean-ings and come out with gems of wisdom.”

Hadhrat Musleh Mau’ud’s(ra) love for the Holy Qur’an was mirrored by his love for the Holy Prophet Muhammad(saw). Any abuse or mocking of the Holy Prophet(saw) caused him immense grief. He felt particular anguish that the major-ity of non-Ahmadi Muslims claimed that by believing in the Promised Messiah(as), Ahmadi Muslims had somehow insulted the Holy Prophet(saw). In a book Haqeeqat-ul-Nabuwwat he wrote during the first year of his Khilafat, he gave expression to his distress:

‘Ignorant men blame us that by believing in the Promised Messiah(as) as a Prophet


we insulted the Holy Prophet of Islam(saw). What do they know about the state of one’s heart? How could they fathom the great love, deep affection and high rever-ence we have for the Holy Prophet(saw)?

‘And what do they understand of how the love for the Holy Prophet(saw) has penetrated my heart? He is my life, my heart, my desire. In my bondage to him my honour and his shoe-bearing is more valuable to me than the Imperial Throne. The control of Seven Continents is nothing in comparison to the honour of sweeping his home. He is the beloved of the Lord.’

Despite the many clear signs that he was the Musleh Mau’ud, Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad(ra) repeatedly refused to make the claim of Musleh Mau’ud, until he was directed by God Almighty. Members of the Jama‘at were keen for him to confirm it himself as such, as it seemed clear that he was the fulfilment of the grand prophecy. yet, showing once again that he had no ego or self-ambition he chose not to make any announcement until 1944. He was then informed by God Almighty that he was the true fulfilment of the prophecy, and that he should inform the world. Thus Hadhrat Musleh Mau’ud(ra) trav-elled to Hoshiarpur where the Promised


Messiah(as) had received the glad tidings of his birth, and proclaimed in public that he was the fulfilment of that proph-ecy. Thereafter, he travelled to other parts of India and publicly proclaimed his sta-tus. By doing so he was not in any way trying to exaggerate or highlight his own status but was merely highlighting the truth of the Promised Messiah(as), and the Majesty of God Almighty. Later that year at the Jalsa Salana (Annual conven-tion) in Qadian, he elaborated this point:

“Please do remember that I am not lay-ing claim to any nobility for myself. I am only a Sign of the Transcendent Power of God, the Exalted; and for the pur-pose of establishing the grandeur of the Holy Prophet Muhammad(saw) God the Exalted has designated me as the instru-ment. My claim neither extends beyond this, nor would I be glad to be associated with any other claim.”2

This article has focused very much on the public aspect of Hadhrat Musleh Mau’ud(ra)’s life. However, it should be highlighted that despite his vast respon-sibilities he never once neglected his personal responsibilities. To give but one example, Hadhrat Musleh Mau’ud(ra) was greatly loved by his mother, Hadhrat Nusrat Jehan Begum(ra) (affectionately

known by her family and the com-munity as ‘Amma Jaan’). This love was wholly reciprocated. After the demise of the Promised Messiah(as), Hadhrat Musleh Mau’ud(ra) took full responsi-bility for the care of his beloved mother. He catered to her every need. Although he was extremely busy, he made it part of his daily routine that he would go and spend some time with his mother. This was often after Maghrib prayer in the evenings. Furthermore,when he was away on travel he would normally take Hadhrat Amma Jan(ra) with him.

Through God’s Grace Hadhrat Amma Jaan(ra) lived a long and blessed life. When she passed away on 20th April 1952, it was the desire of Hadhrat Musleh Mau’ud(ra) for her to be bur-ied in Qadian next to the Promised Messiah(as). However, conditions were difficult as the wounds of partition were still raw. Nevertheless, Hadhrat Musleh Mau’ud(ra) instructed the Jama‘at to make efforts for the repatriation of her body back to Qadian. Contact was duly made with the Indian High Commission and they agreed to treat this as a special case. They agreed that the body of Hadhrat Amma Jaan(ra) could be taken back to Qadian and escorted by a maximum of twenty Ahmadis. When this news was


given to Hadhrat Musleh Mau’ud(ra), he immediately refused the offer and said that the status of Hadhrat Amma Jaan(ra) was such that a minimum of 10,000 Ahmadis were needed to escort her body back to Qadian, and thus he could not accept such an offer. This showed not only the love but also the deep respect that Hadhrat Musleh Mau’ud(ra) had for his beloved mother.

Only a glimpse has been given into the life of Hadhrat Musleh Mau’ud(ra). Indeed, it is not possible to mention all the achievements of Hadhrat Musleh Mau’ud(ra) in this limited space. His ser-vices to the Muslim Ummah, for example, through the foundation and subsequent Presidency of the All India Kashmir Committee in 1931, set up to safeguard the basic human rights of Muslims in Kashmir who faced persecution, are worthy of mention. Indeed, even organ-isations that were opposed to the Jama‘at, could not help but be impressed by his service. Regarding his role in Kashmir the newspaper ‘Siasat’ wrote:

‘At the time when the condition of Kashmir was critical, those who chose Hadhrat Mirza Sahib despite doctri-nal differences made a perfect choice. Had they not chosen Mirza Sahib this

movement would have ended in utter failure and would have resulted in a major loss for the Muslim Ummah.’3

It was Hadhrat Musleh Mau’ud(ra) who sent messages to Muhammad Ali Jinnah to return from London, and to strive for the creation of an independent Muslim State. It is a tragedy of epic proportions that in Pakistan the Ahmadiyya Muslim Jama‘at has a long history of being sub-ject to the utmost cruelty and hatred. The vast majority of the public are not aware that were it not for the efforts of Hadhrat Musleh Mau’ud(ra), Pakistan might never have existed, and thus Muslims would have continued to live in oppression in an all-inclusive Indian State. During such periods of crisis Hadhrat Musleh Mau’ud(ra) often did not sleep for nights on end. He would devote himself to his work and to his prayers for the sake of the nation.

Truly, he was the Promised Reformer both in spirit and deed. Truly, he was an embodiment of Allah’s help for the mission of the Promised Messiah(as).


The grand prophecy of the Promised Messiah(as) relating to the birth of a Promised Son, was fulfilled magnifi-cently by Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad(ra). Every single qual-ity stipulated was fulfilled to the letter, indeed many of the qualities were ful-filled in many different guises.

In March 1954, Hadhrat Musleh Mau’ud(ra) was attacked during the ‘Asr prayer at the Mubarak Mosque. A non-Ahmadi had managed to stand in the front line of worshippers, and during the prayer he suddenly advanced towards Hadhrat Musleh Mau’ud(ra) and drove the blade of a long, sharp knife into his neck with murderous intent. Although through God’s Grace Hadhrat Musleh Mau’ud(ra) survived, this incident caused serious injury to him, and indeed his health was effected. Thereafter, his phys-ical condition continued to deteriorate over a number of years. This period of decline ended on 8th November 1965, when he breathed his last. His death caused shockwaves amongst the mem-bers of the community. Many Ahmadis could never remember a time when he was not there to lead them. Every mem-ber of the Jama‘at was consumed with grief. Indeed, many non-Ahmadis also felt compelled to express their sorrow.

Through Allah’s grace the Jama‘at recov-ered from this devastating loss following the election of the Third Successor to the Promised Messiah(as), Hadhrat Hafiz Mirza Nasir Ahmad(ru). The Jama‘at would by the Grace of God continue to go from strength to strength.

The death of Hadhrat Musleh Mau’ud(ra) meant that the world had lost one of its greatest servants. yet amongst the grief there remained a spirit of gratitude to God Almighty for blessing the Jama‘at with a person who had fulfilled all his responsibilities in such a glorious man-ner. Truly, he was the Promised Reformer both in spirit and deed. Truly, he was an embodiment of Allah’s help for the mis-sion of the Promised Messiah(as).

May Allah bless him eternally. Ameen.

endnotes

1 Aik Khaufnak Saazish by Mazhar Ali Azhar, p.1962 Speech by Hadhrat Al Musleh al-Mau’ud(ra) delivered on 28 December, 1944 at Qadian, pp. 66-68 3 Tahrikh-e-Ahmadiyyat, p.113, May 18, 1933


Islam and the Quest for Knowledge

tommy kallon – london, uk


IntroductionThe Holy Founder of Islam(saw) placed great emphasis on learning. His specific instruction was to “seek knowledge from the cradle to the grave.”1

Acting upon this directive, the early Muslims embarked upon the pursuit of knowledge and learning, the blessings emanating from which were to inspire a great civilisation in which Muslims and non-Muslims alike lived creative and use-ful lives and which, by its achievements,

enriched the whole world. Islam devel-oped from among an unlettered people far removed from the crossroads of civi-lisation and human thought to become the standard-bearer of enlightenment in the then known world. History bears witness that Islam, far more than Christendom, was the intermediate stage between the ancient East and the modern West. During the centuries that in European history are called medieval, the most advanced

The ‘Tabula Rogeriana’, one of the most

advanced ancient world maps, drawn by

Muhammad Al-Idrisi (1099-1166), Muslim

geographer, cartographer and Egyptologist,

for Roger II of Sicily in 1154.


civilisation in the world was undoubtedly that of Islam. Under the blessed Khulafa-ar-Rashideen (Rightly guided successors), and again under the Persian and Turkish dynasties, the empire of Islam was the most powerful, most creative and most enlightened region in the world. In that golden era of Islam, great libraries were built and universities were established. Great works of the Greeks, Indians, Persians and Egyptians and numerous religious texts were translated and preserved. Scholars from various religions and cultures were drawn to this enlightened empire while all the time Europe was in the midst of the ‘Dark Ages’.

This article provides a brief overview of the importance placed by Islam on seek-ing and acquiring knowledge and in particular the remarkable progress made by early Muslims in the field of Science.

Islam and ScienceProgress comes in many forms. It is the desire to recognise and extract the genius from within us that necessitates the seizure of a problem and the appli-cation of a uniqueness of thought and approach; a focus on outcomes that discards prejudices and preconceptions, and challenges, with relish and gusto,

accepted interpretations and common understandings. However, it is by par-taking of Divine knowledge passed on to us by the Prophets of Allah that we can establish in practice what the poet Ezra Pound once said, “Genius…is the capacity to see ten things where the ordinary man sees one.”

Common amongst all geniuses is free thought. It is that free thinking; that search for knowledge and its intrinsic connection with Islam which this article seeks to address.

It is the quest for knowledge that opens the doors of progress; where Muslim minds seek not only to demonstrate their genius but to apply it to achieve progress in service to their Creator.

The natural intelligence that underlies genius is one of the most profound of human faculties and probably our most important. Deriving from the Arabic word “aql”, its Islamic significance stems from the essential obligation of every Muslim to see and understand truth. Some of those truths require thought; some are self-evident.

Take, for instance, the concept of Unity of Allah. Rooted in the pre-eminent

islam and the quest for knowledge


and paramount undertaking that every Muslim makes, that there is none wor-thy of worship save Allah, our intellect induces a recognition of the Unity of Allah as the dominant force behind all things good. This universal truth, self-evident to every Muslim scientist, dispels

the so-called contradiction between Islam and science.

Many thinkers would ask how the alleged dichotomy of science and religion could in any way be resolved, so let us deal with that.

Whereas the scientific society may suggest that, for instance, Fourier’s Law of Heat Conduction, or Bernoulli’s Law of Fluid Dynamics are human theories that determine the conduction of heat, or the pressure and flow-speed of liquid respectively, a Muslim scientist’s intellectual recognition of the existence of Allah, itself a self-evident truth, obviates this fallacy. A Muslim scientist is able to apply these scientific laws, whether they be Fourier’s Law, Bernoulli’s Law or indeed Newton’s Law of Motion, not as a determinant dreamed up by secular scientists, but rather the evidence that these laws represent some of the many wonderful manifestations of Allah’s Will.

And Allah has made such Will clear, rewarding man with scientific under-standing in the Holy Qur’an itself.

The Holy Qur’an says:

And we made of water every living thing.

An Alchemical apparatus of Jabir Ibn Hayyan

(721-815), considered to be the ‘father of

chemistry’; introduced experimentation,

invented the alembic still and retort, many

chemical processes such as filtration,

and many chemical substances. He also

established the perfumery industry.


Will they not then believe? (Ch.21:V.31)

The relationship between water and all living organisms is readily understood. Science has now determined beyond doubt that, in line with this Qur’anic declaration, living organisms indeed are largely constituted from water.

The Holy Qur’an also notes in the same verse:

Do not the disbelievers see that the heavens and the earth were a closed up mass then we opened them out?(Ch.21:V.31).

Science has now demonstrated that the universe was developed from an indis-tinct mass. We now know that the fundamental particles in the universe and those found in earthly matter are of identical constitution.

Whilst only few of the many examples of the Qur’an have been quoted, they are cogent and decisive. They demonstrate that Islam is entirely consistent with sci-ence because science, at its root, is in fact the study of Allah’s work.


Page from the Al-Jabr wa-al-Muqabila, The Compendious Book on Calculation by Completion and Balancing by Muhammad

ibn Musa al-Khwarizmi, (780-850) Muslim

mathematician, astronomer and geographer.

‘Algebra’ is derived from ‘al-jabr’ in Arabic,

one of the two operations he used to solve

quadratic equations. The book is considered

a foundational text in the history of the

development of algebra. He also invented the

Algorithm in Mathematics which is the base

for Computer Science.


contribution of muslim ScientistsFor centuries Muslims pushed the outer limits of accepted thought, introducing the world to concepts that would under-pin the development of science beyond boundaries thought humanly possible at the time.

Islam’s rapid spread during the time of the Holy Prophet(saw) and under the leadership of the Rightly-guided Khulafa precipitated what is commonly referred to as the Golden Age of Islam – a period which ushered in immense contributions to philosophy, science, engineering and governance.

An expansion of Muslim dominance spanning the Middle East, and stretch-ing as far as Europe and North Africa brought the widespread implementation of modern science by some of the most outstanding scholars that the world has known.

The development of modern medicine, astronomy and mathematics, the refine-ment of algebra and trigonometry and the physical use of optics were legacies from an Islamic era. Muslim scientists brought both knowledge and application

into inventions that remain central to modern life today. Everything from simple tools such as scissors to complex water-powered pumping machines and standardised weighing scales are all con-tributions from Muslim scientists.

Indeed their legacy lives on, not only in machines but words too. Many words today retain their Arabic origins: “algebra”, “algorithm”, “zenith”, “alchemy” to name but a few.

yet the progression of science did not exist in isolation to the Divine Creator; in fact, it progressed because of it. We see this in the guidance Allah provided man in the Holy Qur’an.

Study of the holy Qur’anIndeed, the study of the Holy Qur’an is central to scientific research. The development of life, both in human and other forms, is specifically addressed by the Holy Qur’an. Revealing the possibility of more advanced creation with sensory perceptions beyond the five human senses that we currently know and understand, Hadhrat Mirza Tahir Ahmad, Khalifatul Masih IV(ru) challenged those who presented the proposition that evolution might have been blind and inadvertent. In his book,


Revelation, Rationality, Knowledge and Truth, with both wisdom and prescience, he expounded the understanding of the Almighty Creator as set out in the Holy Qur’an. Among other significant contributions, through his inspiring study of the Holy Qur’an, he demonstrated how it predicts the ultimate transformation of mankind into a different entity. Discussing the following verse of the Holy Qur’an:

Do you not see that Allah created the heavens and the earth with Truth? If He so pleases, He can do away with you, and bring a new creation.(Ch.14:V.20)

Hadhrat Khalifatul Masih IV(ru) said:

‘The verse under discussion does not speak of replacing man with others like him. It clearly mentions the bringing into being of a new creation ‘khalq’ and speaks of the whole of mankind to be changed into a different entity… Quite distinct from the subject of

life after death, the Holy Quran also speaks of a different form here on earth which will supersede humans… Thus, the Qur’an raises the possibility of more advanced forms of creation developing, with superior faculties or even new senses in addition to our five.’2

His avant-garde engagement with the complex issue of evolution looks beyond historic analysis of origin, looking more to the future in an approach that seeks to address conduits of scientific thought often considered difficult to evaluate. It is studies like these that form the starting point of greater understanding; it is studies like these that constitute higher learning, the dissemination of which should be the duty of every Muslim intellectual.

In September 2009, the challenging and thought-provoking discussions on atheistic tradition as propounded by Richard Dawkins seem also to have been a catalyst for thought, encouraging Muslim scientists to identify ways and means of countering atheistic arguments. With this in mind, thought should also be given to the erroneously supposed paradox between the concept of Divine predetermination and that of human free will. Although the Holy Qur’an beautifully deals with this point when it


It was the gravitational pull of Khilafat that precipitated the rapid progress of Islam during its Golden Era.


says “whatever good comes to thee is from Allah and whatever of evil befalls thee is from thyself ” (Ch.4:V.80), this common and infectious argument among atheists levelled at all Abrahamic monotheistic religions is suggestive of false and derisory notions about Allah that are worthy of serious and intellectual challenge.

These and other challenges should not occasion nervousness or apprehension. As already mentioned, for hundreds of years after the Holy Prophet(saw), challenge was the staple diet of Muslim scientists. Supported by injunctions in the Holy Qur’an to seek knowledge, the Holy Prophet(saw) once said:

“He who issues forth in search of knowledge is busy in the cause of Allah till he returns from his quest.”3

He is also reported to have said:

“Seek knowledge even if you have to go to China.”4

The Role of the ahmadiyya muslim communityIt was the gravitational pull of Khilafat that precipitated the rapid progress of Islam during its Golden Era. Once Khilafat on the precept of prophethood

ended, the dominance of Islam also began to ebb. When the ruling Sultans began to confuse religion with culture, when politics overtook philosophy and when power became a struggle between brothers and clans, Islam was gradually forgotten and the Muslim Empire lost its unity and influence. The story of the rise, decline and eventual renaissance of Islam at the hands of the Promised Messiah(as), the Holy Founder of the Ahmadiyya Muslim Community, is a vital part of world history. The Promised Messiah(as) was raised to dispel darkness from the world, to reform mankind and to restore Islam to its former glory. He produced such voluminous and powerful writings that even the most decorated poetry stands inferior in comparison. He was crowned the Sultan-ul-Qalam, that is, the King of

The story of the rise, decline and eventual renaissance of Islam at the hands of the Promised Messiah(as), the Holy Founder of the Ahmadiyya Muslim Community, is a vital part of world history.


the Pen, by Allah Almighty and through his writings such as the epoch-making Barahin-e-Ahmadiyya and The Philosophy of the Teachings of Islam he invigorated the Muslims with a new sense of belief and conviction and energised them with the true understanding of Islam. Islam was once more resurrected as a living religion that offered hope and salvation not just for Muslims but for all who wished to benefit from it.

Today, that renaissance of Islam con-tinues in the form of Khilafat in Ahmadiyyat, instituted after the demise of the Promised Messiah(as). As with the Holy Founder of the Community, through a century of the Ahmadiyya Khilafat, the Khulafa of the Promised Messiah(as) have also produced many great literary works. Collectively these

represent an inexhaustible ocean of religious knowledge. Under the Divinely-inspired leadership of Khilafat, therefore, the gravitational pull of unity is restored and the Golden Era of Islam is once more within sight.

During his opening address at the first Jalsa Salana of the Khilafat Centenary year in Ghana, Hadhrat Mirza Masroor Ahmad, the Fifth Successor to the Promised Messiah(as), said:

‘Excel others in hard work. Excel others in education. That should be the hallmark of an Ahmadi. Allah told the Promised Messiah(as) that the people of your Jama’at will progress in knowledge. Therefore, I advise the youth: Immerse yourself in studies to the exclusion of everything else. Advance so much in every field of education that your minimum target is a Nobel Prize.’5

In their biography of Professor Abdus Salam, the first Muslim to receive a Nobel Prize in Science, the Nobel Foundation said of him:

‘Abdus Salam is known to be a devout Muslim, whose religion does not occupy a separate compartment of his life; it is inseparable from his work and family life. He once wrote: “The Holy Quran enjoins us


To bring about unity among man under the canopy of Allah’s mercy was the challenge set for the members of the Ahmadiyya Muslim Community by their Holy Founder, the Promised Messiah(as).


to reflect on the verities of Allah’s created laws of nature; however, that our generation has been privileged to glimpse a part of His design is a bounty and a grace for which I render thanks with a humble heart.’6

It is that dedication and contribution to Islam and society that is the benchmark which present-day Muslim scientists and researchers should aim to emulate.

conclusionTo bring about unity among man under the canopy of Allah’s mercy was the challenge set for the members of the Ahmadiyya Muslim Community by their Holy Founder, the Promised Messiah(as). Raised to illumine those whose hearts and minds had become darkened, to re-elevate Islam to its proper station, he sought to instil in all those who choose to avail it, the true understanding of Islam.

That task transcended his lifetime and now it is the members of his com-munity who propagate that message. Unfortunately, due to misguided deeds and media propaganda, much talk nowa-days wrongly links Islam to extremism and ignorance. Equally, however, reli-gious dialogue is on the increase. The Ahmadiyya Muslim Community, more than any other Muslim group, actively

champions the cause of education, learn-ing and debate. It wages a ‘Jihad’ of the pen to defend and unearth truth in reli-gious matters, and to banish ignorance. It engages in intellectual dialogue and discussion with both determination and resolve so that ignorance and indiffer-ence will, God-willing, become the first casualties of that intellectual struggle and the quest for knowledge, ushering in a new era of Islamic civilisation even as the early Muslims led the world to a new age of enlightenment in their time. May Allah so ordain. Ameen.

endnotes

1 The Holy Prophet of Islam, Quoted from Pathway to Paradise, 1st Ed, 1999 p.29 2 Revelation, Rationality, Knowledge and Truth, pp.487-4883 The Holy Prophet of Islam, Quoted from Tirmidhi4 The Holy Prophet of Islam, Quoted from Pathway to Paradise, 1st Ed, 1999 p.29 5 Hadhrat Khalifatul Masih V, Opening Address, Jalsa Salana 2008, Ghana6 http://nobelprize.org/nobel_prizes/physics/laureates/1979/salam-bio.html


wednesday, 2nd feb event: Candlemasfaith: Christianity

Also called Presentation of Christ in the Temple. Christians believe Mary took Jesus to the Temple at Jerusalem on this day to present him to the Lord.

Thursday, 3rd febevent: Rissunfaith: Shinto

Marks the beginning of Spring. Also known as Setsubun, festival where beans are thrown whilst saying “demons are out, good luck in”.

Tuesday, 8th febevent: Vasant Panchamifaith: Hinduism

Hindus dedicate this day to Saraswati, whom they believe is the goddess of learning.

event: Parinirvanafaith: Buddhist

Nirvana day, marking the death of Buddha. Buddhists believe Buddha attained Enlightenment and attained freedom from sufferings and material existence.

cALenDAR oF ReLIGIousevenTs & FesTIvALs


monday 14th febevent: St Valentine’s Dayfaith: Christianity

First official Valentine’s Day declared on 14th Febuary by Pope Galasius in 496 AD. However the origins of this festival are shrouded in mystery. Largely a secular festival in the current times.

Tuesday 15th febevent: Milad un Nabifaith: Islam

Many Sunni Muslims celebrate the birth of the Holy Prophet Muhammad(saw) on this day. However, celebrating the Prophet’s birthday is a religious innovation and is not required in Islam.

friday 18th febevent: Magha Pujafaith: Buddhism

Celebrated on the full moon day of the third lunar month, commemorates the day when Buddha addressed the meeting of 1250 arahants. That teaching laid down the principals of Buddhism.

event: Milad un Nabifaith: Islam

Many Shiite Muslims celebrate the birth of the Holy Prophet Muhammad(saw) on this day, three days after 15 February according to their reckoning.

february 2011

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Documents

RejecTIon of God’S PRoPheTS · Rejection of God’s Prophets ... Mansoor Shah (Secretary) ... Tafsir al-Kabir (The Grand Exegesis). Originally written in Urdu, the first