A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
An old image of Noor mosque before the restoration
24 January 1909: On this day, with the approval of Hazrat Khalifatul Masih Ira, Hazrat Mir Nasir Nawabra published an announcement in the Badr, stating that given the growing need for amenities in Qadian, four types of buildings were urgently required, for which, he announced, Hazrat Khalifatul Masih Ira had not only given approval, but had also donated 260 rupees. The four buildings he intended to build were:
A mosque near the boarding house (It was this mosque that would later be known as the Noor Mosque that housed the election of Hazrat Khalifatul Masih II in 1914)
A male hospital (later to be known as Noor Hospital)
A female hospital to be named Ummul Mominin Ward
A care home by the name of Dar-ul-Zu‘afa to house the old and frail
To read more about the history of Noor Hospital, see: “The Jamaat’s First Hospital” at alhakam.org (2 November 2018, p. 3).
24 January 2015: On this day, Hazrat Khalifatul Masih Vaa delivered the keynote address at the International Conference of Humanity First held at the Baitul Futuh Mosque in London. (“Head of Ahmadiyya Muslim Community addresses Humanity First International Conference”, www.pressahmadiyya.com)
25 January 1974: On this day, during his Friday sermon at Masjid Aqsa, Rabwah, Hazrat Khalifatul Masih IIIrh called upon sincere and dedicated English-speaking individuals, doctors, teachers, and professors to dedicate their lives to the service of Islam. (Khutbat-e-Nasir, Vol. 5, pp. 393-398)
25 January 1981: On this day, after receiving the Nobel Prize, Dr Abdus Salam arrived in Qadian, India. As per the schedule, he reached Qadian at 8 pm, where he was warmly welcomed. The next day, January 26, his engagements began with a speech after Fajr prayer and continued throughout the day. (Badr, Qadian, 29 January 1981, p. 1)
26 January 1973: On this day, Hazrat Khalifatul Masih IIIrh initiated the planting of trees to make Rabwah a lush green city and announced a scheme to plant 10,000 trees. (Khutbat-e-Nasir, Vol. 5, pp. 19-34)
26 January 2001: On this day, an unprecedented earthquake left Bhuj (Gujarat, India) shattered, the worst-ever disaster in the last 50 years. Almost the entire state reeled under its catastrophic impact. About 13,800 people died and around 167,000 suffered injury. The Ahmadiyya Muslim Community sent aid worth 3.5 million rupees and dispatched a medical team to assist the injured and those in need. Additionally, thousands of people were provided with food. (Silsila Ahmadiyya, Vol. 4, p. 906)
27 January 1944: On this day, Hazrat Musleh-e-Maudra arrived back in Qadian from Lahore. The return to Qadian was momentous as in Lahore, he had been informed by Allah through a vision that he was indeed the Musleh-e-Maudra (Promised Son). According to Al Fazl (29 January 1944), on this auspicious and historic occasion, many friends and members of the Jamaat were present at Ahmadiyya Chowk of Qadian to welcome Huzoorra.
27 January 1954: A copy of the Dutch translation of the Holy Quran was presented to Ghulam Muhammad, Governor-General of Pakistan, on this day. This valued gift was from Hazrat Musleh-e-Maudra and was delivered by a special delegation of Jamaat members.
The delegation consisted of Sahibzada Mirza Mubarak Ahmad Sahib, Hazrat Malik Ghulam Faridra, Syed Shah Muhammad Sahib and Maulvi Abdul Maalik Khan Sahib.
It would not be out of place here to mention that when all Muslim sects and political groups were bent on proving Jamaat-e-Ahmadiyya as non-Muslim, the Jamaat had completed translations of the Holy Quran in various languages and was presenting these translations to the President of Indonesia, the Governor-General of Pakistan and other influential personalities, as well as making it accessible to the general public. For further details, see Tarikh-e-Ahmadiyyat, volume 16, page 413.
28 January 1892: The Promised Messiahas published an ishtihar on this day in which he stated that he had deemed it appropriate to hold a jalsa-e-aam (open meeting) to elucidate certain doubts and misunderstandings and to remove those objections that were raised against him that he had claimed to be a law-bearing Prophet, denied miracles and various other baseless allegations. Huzooras mentioned the location of this Jalsa and stated that it would take place at 1:30 pm on 31 January 1892. (Majmua-e-Ishtiharat, Vol. 1, p. 328)
29 January 1999: On this day, during his Friday sermon, Hazrat Khalifatul Masih IVrh launched a global initiative to serve Muslim orphans and widows, particularly in African countries, including Sierra Leone. (Weekly Alfazl Intl., London, 19 March 1999, pp. 5-9)
30 January 1897: Famous Muslim saint Hazrat Khawaja Ghulam Farid wrote letters to the Promised Messiahas expressing his love and devotion. The first of these letters, written in Persian and dated 27 Sha‘ban 1314 AH, was written on this day.
To read more about this correspondence, see: “Letters from Chachran: Khawaja Ghulam Farid’s support of Hazrat Mirza Ghulam Ahmad” at alhakam.org (29 January 2021, pp. 19-20).
30 January 1956: On this day, a delegation of three established scientists from Russia and America arrived in Rabwah for two days. On the next day, Prof Brotof from Lenin Grad, Prof Skateman, and Prof Emparess from the USA visited Talim-ul-Islam College and addressed the faculty members and students at the campus. Later that day, they also enjoyed the blessed company of Hazrat Musleh-e-Maudra. (Daily Al Fazl, Rabwah, 1 February 1956, p. 1)
First and foremost, all praise belongs to Allah the Almighty, who, out of His sheer grace, granted us existence. Moreover, by creating us as human beings, God made us ashraf-ul-makhluqat [the best of all creation]. He blessed us with [guidance through] the teachings of the prophets, enabling us to believe in all the messengers. He crowned our heads with the honour of being part of the Ummah of Muhammad, peace and blessings of Allah be upon him. He further blessed us by allowing us to be born in the blessed era of the Promised Messiahas and to join his Jamaat. In addition, He granted us the privilege [of serving] in the court of Fazl-e-Umar, [Hazrat Khalifatul Masih IIra].
Tabligh of Islam
The propagation of Islam has been the noble responsibility of all prophets, and it remains the foremost duty of our Jamaat. Solely through Allah’s grace and mercy, I devoted my life to the service of Islam by signing a written declaration of waqf before the Promised Messiahas. To fulfil this pledge, I embarked on my journey as the first missionary in the era of the second Khilafat, departing from Qadian Dar-ul-Aman [Abode of Peace] on 20 February 1915 for Mauritius. I reached Colombo in mid-March. By Allah’s grace and mercy, within two months, Ahmadiyya Jamaat Ceylon was established. I then departed from [Colombo] on 6 June 1915, arriving in [Mauritius] on 15 June 1915.
Challenges and divine assistance
I was alone, helpless, and devoid of resources. Yet, Allah provided immense support and stood by me. He granted me the companionship of Nur Muhammad Nur, who was the first of the believers. He will forever hold the honour of being the pioneer among the people of Mauritius who embraced this divine mission. He served the cause of Allah’s Jamaat, and God, in turn, blessed him abundantly. Allah never leaves any sacrifice unrewarded but grants reward far exceeding expectations.
The report of our [Mauritius mission’s] 9th year is as follows:
Jalsa Salana Mauritius
The previous year’s annual gathering (Jalsa Salana) was held on 2 November 1923 at Dar-us-Salam, Rose Hill. On the same day, Dr Hafiz Muhammad Ihsan Siddiqi unexpectedly arrived at Dar-us-Salam. Regrettably, the report for that year was not published, or at least we have not come across a printed version.
General state of the Mauritius Jamaat
By Allah’s grace and mercy, the Ahmadiyya Muslim Community in Mauritius is progressing. Members are growing in their sincerity. Numerically, the jamaat has increased by approximately 50 members this year, both through physical birth and spiritual rebirth. Around 15 individuals from Trianon and another 15 from Triolet entered into the fold of Islam Ahmadiyyat this year. Three men from Grand Baie, along with their families, pledged allegiance, while around 6 individuals joined from Mahebourg. Additionally, one individual embraced Islam Ahmadiyyat from Rose Hill.
Passing
This year, two gentlemen, capable Ahmadis, departed from this world and returned to their Creator, as well as four children who also passed away. The most significant and sorrowful loss was the demise of Maulvi Obaidullah Sahibra, who, as declared by Hazrat Khalifatul Masih II[ra], attained the status of martyrdom due to his passing in the field of preaching. He was buried on 5 December 1923. The brothers in Saint Pierre, particularly the Bhanu family, rendered exceptional services in his care. Specifically, Ilahi Bakhsh Bhanu extended significant assistance. May Allah reward them abundantly.
The deceased is survived by the following family members: a widow, a sister, a daughter, and a son.
On 6 April 1924, his [i.e., Maulvi Obaidullah Sahib’sra] father, Hafiz Ghulam Rasool Sahib[ra], arrived, accompanied by Maulvi Zainul Abideen Sahib (Maulvi Fazil). They were stationed at Saint Pierre, Mauritius, during Ramadan to lead the Tarawih prayers. The Ahmadi friends were highly pleased with their presence, and for three months, the atmosphere in Saint Pierre was vibrant and lively. Men and women from the local community gathered regularly for the Tarawih prayers.
Care for the deceased’s family
After the passing of Maulvi Sahib, his widow fell ill. However, Ilahi Baksh Bhanu’s wife took excellent care of her. By the time Hafiz Sahib[ra] arrived, Allah’s mercy had prevailed, and her health had significantly improved.
During his stay, Hafiz Sahib[ra] delivered lectures at the homes of several Ahmadis and was frequently invited by members [of the Mauritius Jamaat]. He led Friday prayers in various places, including Rose Hill, Phoenix, Bel Air, Trianon, Saint Pierre, and Triolet, on two or three occasions. On one occasion, Hafiz Sahib[ra] decisively countered the aggressive critics in Trou d’Eau Douce during a debate with their Maulvi of Allée, delivering them a significant defeat.
Departure of Hafiz Ghulam Rasool Sahib
Hafiz Sahib[ra] was eager to return, but the local Ahmadis wished him to stay for a longer period. Nevertheless, he departed on 3 July 1924, and reached Sarawak via Colombo. Just as many members of the community had gathered at the Port Louis harbour to welcome him, a large group of Ahmadis went to bid him farewell on the ship. Accompanying him were his daughter-in-law, children, and a young Ahmadi named Abdul Kareem, who travelled to Qadian for educational purposes.
Educational contributions
In Saint Pierre, two girls completed their recitation of the Holy Quran with translation, half of which had been taught by the late Maulvi Sahib, and the remaining by Hafiz Sahib[ra]. He also provided lessons to other children during his time in Saint Pierre.
Miscellaneous preaching efforts
As previously mentioned, Hafiz Muhammad Ihsan Siddiqui Sahib arrived at Dar-us-Islam, Rose Hill, during the annual gathering on 2 November 1923. Following Maulvi Sahib’s passing, he was assigned to lead Friday prayers at Saint Pierre and continued this service until Hafiz Ghulam Rasool Sahib’s[ra] arrival. In addition to this, he teaches Yassarnal Quran and simple Quranic reading to boys in Rose Hill during the mornings, and after Isha prayers, he provides simple Quranic lessons to young Ahmadis and others.
One individual completed the recitation of the Quran under his guidance, while several others have progressed through many parts. Additionally, he teaches Urdu reading and writing. Both he and Qasim Tasadduq Hussain made a promise to me: If I assisted them in completing the reading of the Quran with translation and helped them write down the basics of Arabic grammar (sarf and nahw), they would dedicate themselves to preaching in Madagascar. They were joined in their studies by Mr Noor Diya and Ahmad Hussain Sokya. However, for unknown reasons, the study of grammar remains incomplete, though they have covered the first two sections of the Quran.
A debate with Maulvi Abdul Mannan
Due to Hafiz [Muhammad Ihsan Siddiqui] Sahib’s involvement, a debate arose with Maulvi Abdul Mannan. This incident was noteworthy as both individuals had arrived together on the same ship.
On 24 January 1924, Abdul Mannan issued me a challenge for a debate, which I accepted. The first session was held on 31 January 1924, in Mahebourg, where the terms and conditions of the debate were outlined in writing. Subsequently, the debate shifted to Dar-us-Islam, Rose Hill, beginning on 2 February 1924.
Initially, Abdul Mannan did not wish to debate the topic of Jesus’ death but instead sought to focus on the prophethood of the Promised Messiahas.
Both he and I prepared and presented our respective written statements. The Ahmadi debater, (this humble one), read my statement first, followed by Abdul Mannan, who represented the opponents (ہڑنگے). The debate on the prophethood of the Promised Messiahas continued in subsequent sessions on 9, 16, and 23 February, as well as 1 and 8 March. Written records from both sides are available, and God willing, when these are published, the facts will become evident.
Challenges and divine succour during the debate
The Ahmadi debater worked alone, responsible for referencing books, drafting written responses throughout the week, and then presenting them during the debate. It had been agreed that participants would bring their pre-written arguments to ensure the audience did not have to wait idly during the sessions. Abdul Mannan, however, had five assistants supporting him.
The opposing group attracted audiences of 300 to 500 individuals, while Ahmadi attendees ranged from 50 to 90. Unfortunately, the aggressive critics failed to adhere to the agreed-upon conditions, leading to the debate’s termination.
Opponents’ response and Allah’s support
On 15 March 1924, the opponents held a grand gathering to celebrate their supposed victory. However, Allah granted the true victory to Ahmadiyyat. Following the debate, approximately 15 individuals entered the fold of Islam Ahmadiyyat, with an additional 12 converts from Triolet. At the residence of Boname Omid, Abdul Mannan, along with Munshi Muhammad Khan and others, faced significant humiliation in Trianon, which they will not forget.
Divine retribution for opponents
It is Allah’s decree that those who oppose Ahmadiyyat taste the following:
اِنِّیْ مُھِیْنٌ مَّنْ اَرَادَ اِھَانَتَکَ
[“I shall humiliate him who designs to humiliate you.” Tadhkirah [English], Qadian, 2019, p. 529]
Abdul Mannan had gathered a coalition against us under his banner, yet this coalition has now fractured. During the debate, Abdul Mannan declared the Promised Messiahas a disbeliever and pronounced a verdict of disbelief (kufr) on his Jamaat. However, he himself has since been declared a disbeliever by his peers and fellow Hanafi scholars, resulting in fierce enmity among them.
تَحْسَبُہُمْ جَمِیْعًا وَّقُلُوْبُہُمْ شَتّٰی
[“Thou thinkest them to be united, but their hearts are divided.” (Surah al-Hashr, Ch.59: V.15)]
Those who tried to harm the Promised Messiahas and his Jamaat have been humiliated and disgraced, as Hazrat Ahmadas so eloquently stated:
“Having witnessed the Sign, how long will you go on denying?
Remember, upon the liars another Doomsday is bound to appear!
What is this habit of yours? Why do you withhold true evidence?
O insolent one! One of these days, disgrace is bound to appear!
O ignorant ones! Your tricks can never harm me!
I will emerge safely, even if I am put into fire!
If you yet possess anything of religion, avert what I predict
That honour for me and rebuke for you is bound to appear!
You have indulged in tall talk while concealing the truth,
But remember this: One day regret is bound to appear!
God will disgrace you, whereas I shall be granted honour;
And from this Sign, the planting of firm faith within hearts is bound to appear!
The holy servants of God always prevail over others—
This Sign from God is about to appear for my sake!”
(The Philosophy of Divine Revelation, [Haqiqat-ul-Wahi], UK, 2023, pp. 746-747)
Impact of the debate
In the debate, Allah the Almighty supported us. The objections raised by aggressive critics were effectively countered using references from the Holy Quran, Sahih al-Bukhari, and Mishkat al-Masabih. Following the debate, certain events further validated its positive impact, demonstrating that public opinion was influenced in favour of Islam Ahmadiyyat. The hearts of many recognised the strength of our arguments and acknowledged our superiority in the discourse.
(Translated by Al Hakam from the original Urdu, published in the 13 January 1925 issue of Al Fazl)
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaastated:
I will mention some expeditions today as well. In history, we find mention of an expedition, which is known as the Expedition of Zaid bin Harithah. This expedition took place in Jumada al-Akhirah 6 AH in Hisma, [located in the vicinity of the tribe of] Banu Juzam. Hisma was a town belonging to the Banu Juzam and was an eight-night journey from Medina. Considering the means of transport during that time, this was a rather lengthy journey.
Allamah Ibn Qayyim has stated in Zad al-Ma‘ad that this expedition most certainly took place after the Treaty of Hudaibiyah, i.e., in the seventh year after Hijrah. (Sirat Khatam-un-Nabiyyeen, p. 681; Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 89; Furhang-e-Sirat, Zawar Academy, p. 102)
Hazrat Mirza Bashir Ahmad Sahibra has also referenced various books of history and commented on this. He states:
“With regards to the date of this expedition, there is one ambiguity, the mention of which is necessary. Ibn Sa‘d and in his following, other scholars of Sirat have recorded the date of this expedition to be in Jamadi al-Akhir 6 AH, and have declared this as authentic. However, Allamah Ibn Qayyim has elaborated in Zad al-Ma‘ad that this expedition occurred in 7 AH after the Treaty of Hudaibiyah. Perhaps the basis of Ibn Qayyim’s claim is because the account states that the reason for this expedition was that Dihyahra Kalbi was returning to Medina after meeting with Caesar, and the Banu Juzam looted him en route. It is affirmed that the Holy Prophetsa sent Dihyahra to Caesar with a letter after the Treaty of Hudaibiyah. This is why this incident could not have occurred prior to the Treaty of Hudaibiyah in any case. This evidence is in itself fully clear and apparent, and in light of this, the narration of Ibn Sa‘d is worthy of dismissal.”
He writes: “However, in the opinion of this humble one, there is one explanation which Allamah Ibn Qayyim has not taken notice of, and that is – perhaps Dihyahra journeyed to Syria to meet Caesar more than once. In other words, the first time, that is, prior to the Treaty of Hudaibiyah, he went on his own accord for the purpose of trade and also met Caesar. The second time, after the Treaty of Hudaibiyah, he journeyed there with the letter of the Holy Prophetsa, and the Holy Prophetsa sent him as an ambassador, selecting him on the basis that he had already met Caesar. This explanation is also supported by the fact that Ibn Ishaq has written that during the first journey, Dihyahra was in the possession of trade goods, but in the journey after the Treaty of Hudaibiyah, there seems to have been no apparent relation with trade goods. It is also possible that this journey of Dihyahra was merely for the purpose of trade and the narrator of Ibn Sa‘d mixed up the second journey with the first and combined the mention of the meeting with Caesar and his gifts to this narration by conjecture. Allah knows best.” (Sirat Khatam-un-Nabiyyeen, p. 682)
Further details with regard to the incidents and events relating to this expedition are as follows. Ibn Ishaq has stated that Rufa’ah bin Zaid Juzami brought the letter of the Holy Prophetsa to his people. The Holy Prophetsa had sent them an invitation to Islam and they accepted it. At the same time, Dihyahra bin Khalifah Kalbi was returning from Caesar, the Roman Emperor. The Holy Prophetsa had sent him to the Caesar of Rome. Caesar gave him gifts and put a garment around him.
On the way, he encountered Hunaid bin Aus and his son, Aus bin Hunaid. According to Ibn Sa’d, he encountered Hunaid bin ‘Arid and his son, ‘Arid bin Hunaid Sulai’i. The Sulai’ tribe is a branch of the tribe of Juzam. They attacked him and stole everything from Hazrat Dihyahra and left nothing with him but an old garment. News of this reached Banu Dubaib, which was the tribe of Rifa’ah bin Zaid. This tribe had already accepted Islam and the people of this tribe set out towards Hunaid and his son. They fought them and retrieved the belongings of Hazrat Dihyahra.
Hazrat Dihyahra went to the Holy Prophetsa and informed him of what occurred with him and sought permission from the Holy Prophetsa to take revenge on Hunaid and his son. The Holy Prophetsa sent Hazrat Zaid bin Harithah with 500 men and he also sent Hazrat Dihyahra back with this envoy. Hazrat Zaid would travel by night and hide by day. He was also accompanied by a guide from the tribe of Banu ‘Uzra. On the other side, some tribes of the Banu Juzam had come together as well. This included the tribe of Sara, belonging to Ghatafan, the tribe of Wa’il, some belonging to the tribe of Salaman and Sa’d bin Huzaim.
When Rifa’ah bin Zaid brought the letter of the Holy Prophetsa to his people, they were in Harrat al-Rajla. Harrat al-Rajla is a dark, pebbled area in Juzam and Rifa’ah was in Qura Rabbah. With regards to Qura Rabbah, it is recorded that it was an area in the vicinity of the Banu Juzam. Rifa’ah was completely unaware of this incident. At dawn, the guide from Banu ‘Uzra swiftly brought Hazrat Zaid bin Haritha and his comrades to the lodging of Hunaid, his son and their fellows. The Companions attacked them and killed them. There was a lot of bloodshed and Hunaid and his son were killed. Their livestock, camels and women were seized. There were 1,000 camels and 5,000 goats and 100 captives were taken from the women and children. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 88; Furhang-e-Sirat, Zawar Academy, pp. 101 and 243)
There is mention of the Banu Dubaib branch of the Juzam tribe coming to Medina after this attack. Zaid had not yet reached Medina when news of his mission reached the people of the Banu Dubaib branch of the Juzam tribe. They therefore came with their chieftain, Rifa’ah bin Zaid, before the Holy Prophetsa and said, “O Messengersa of Allah, we have accepted Islam and the safeguarding of the rest of our people has already been agreed upon in writing. Security has been agreed even for those who have not accepted Islam. However, the army you sent attacked and killed some of them, captured others and took some spoils of war. We have already accepted Islam and security has been decreed for them in writing. Why, then, has our tribe been caught in this attack? Why have we been attacked?” The Holy Prophetsa replied, “Yes, it is correct.” (He did not give any reasoning.) He stated, “You speak the truth, but Zaid was unaware of this.” He then expressed his remorse several times over the killing of the people on this occasion.
Upon this, a companion of Rifa’ah named Abu Zaid said, “O Messengersa of Allah, we do not have any demand in relation to those who were killed. This was due to a misunderstanding. As for those who survived and the spoils which Zaid took from our tribe, that should all be returned to us.” The Holy Prophetsa responded, “Yes, this is absolutely right.” As for the thousands of sheep, camels, possessions and 100 captives, etc., the Holy Prophetsa sent Hazrat Alira towards Zaid, and granted them his sword as a symbol, telling Zaid to release the captives and possessions of this tribe that were taken. As soon as Zaid received these instructions, he immediately released all the captives and returned the spoils. (Sirat Khatam-un-Nabiyyeen, pp. 681-682)
There was a vast amount of wealth.
The allegation is raised that the [Muslims] attacked in order to gain the spoils of war. But this is such an example from which we see the lofty standard Islam desires to establish. Today, Muslims continue to kill other Muslims out of enmity, and in this case such benevolent treatment was extended to those with whom they had simply forged a covenant.
Then there is mention of another expedition of Zaid bin Harithah. This expedition took place in Wadi al-Qura in Rajab 6 AH. (Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 133)
This took place approximately one month after the expedition of Hisma, when the Holy Prophetsa sent Zaid bin Harithah towards Wadi al-Qura.
It is recorded in relation to Wadi al-Qura that it is situated approximately 350 km north of Medina towards Syria. In one narration, it is mentioned that the tribes of Mazhij and Quda were gathered there. It is also stated that some of the Mudar tribesmen gathered there, but it did not reach the point of battle. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 93)
Ibn Hisham, however, has said that the Companions faced the Fuzarah tribe at Wadi al-Qura and several Companions were martyred. Zaid was also severely wounded, but Allah Almighty saved him. In The Life & Character of the Seal of Prophetssa, Hazrat Mirza Bashir Ahmad Sahibra has written that this skirmish did in fact take place.
Then there is mention of the expedition of Abdur Rahman bin Auf. This expedition took place in Sha’ban 6 AH towards Dumat al-Jandal. Dumat al-Jandal is the closest settlement to the border of Syria, approximately 450 km north of Medina. (Dairah Ma’aarif, Sirat Muhammadsa Rasool-ul-Allah, Vol. 7, p. 249)
Ibn Ishaq and Muhammad bin Umar have stated on account of Hazrat Abdullah bin Umar bin Khattabra that the Messengersa of Allah called Hazrat Abdur Rahman bin Auf and stated, “Make preparations as I will send you on an expedition either today or tomorrow, God-willing.” (Subul Al-Huda Wa Al-Rishad, Vol. 6, p. 93, Dar Al-Kotob Al-Ilmiyah, Beirut)
Hazrat Mirza Bashir Ahmad Sahibra writes the details of this as follows:
“With relevance to the preparation and departure of this expedition, Ibn Ishaq has recorded the interesting narration of ‘Abdullah bin ‘Umarra, that on one occasion when we were sitting in the company of the Holy Prophetsa and Ḥazrat Abu Bakrra, ‘Umarra, Uthmanra, ‘Alira, and ‘Abdur-Rahman bin ‘Aufra were also present, and a young Ansari presented himself before the Holy Prophetsa and enquired, ‘O Messengersa of Allah! Who is most superior among the believers?’ The Holy Prophetsa responded, ‘He who is most superior in his character.’ (The sign of the best believer is that his morals are the highest. Other general discussions would take place. Even though this was mentioned in relation to the expeditions, various pieces of advice would be given during this time, which are of utmost importance to us.) The Holy Prophetsa responded, ‘He who is most superior in his character.’ Then he asked, ‘Then, O Messengersa of Allah! Who is the most righteous?’ The Holy Prophetsa responded, ‘He who remembers death much and prepares for it in advance.’ (What is the preparation? To have fear of Allah Almighty as to whether one has fulfilled His right and acted upon His commands. This is the true preparation for death.)
“Upon this, the Ansari Companion became silent and the Holy Prophetsa looked towards us and said:
“‘O Ye Party of the Muhajirun! (He then imparted advice.) There are five evils, for which I seek Allah’s protection that they never take root in my Ummah, because any nation wherein they develop, is destroyed by them.
“Firstly, indecency and fornication do not spread in any nation to the extent that they begin to carry it out in public, and as a result, such diseases and epidemics do not begin to manifest themselves as in the people before them. (We witness that this has become commonplace in today’s world. The Holy Prophetsa sought protection from this, so the Muslims should pay special heed to it.)
“Secondly, the evil of dishonesty in weight and measure has never taken root in any nation, and as a result, the affliction of famine, hardship, adversity, and tyrannous and unjust rule was not sent down upon them. (One should also pay much attention to this, as a great deal of dishonesty has developed amongst the Muslims. If only they would understand this. Ahmadis must especially pay heed to this.)
“Thirdly, no nation has ever exhibited indolence and negligence in the offering of Zakat and charity and, as a result, suffered a shortage of rain, to the extent that if God did not care for the animals and cattle among His creation, that rainfall would be permanently withheld from such a nation. (This is also a sign of Allah Almighty’s punishment, from which we should seek protection. The Holy Prophetsa said to seek protection from this as he too seeks it.)
“Fourthly, no nation has ever broken the covenant of God and His Messenger, and as a result, another nation from among their enemies was not made to rule over them, who began to usurp their rights. (This is also the state of the Muslims nowadays. It is evident that they are those who break their oaths. May Allah Almighty have mercy and enable them to understand.)
“Fifthly, never have the scholars and leaders of any nation issued religious verdicts in an attempt to deform the Shari‘ah for their objectives and as a result, a series of internal violence and conflicts were not spurred.’ (Sectarianism has become commonplace amongst Muslims nowadays. Whatever the Holy Prophetsa sought protection from, they are the very things we witness in the Muslims today. May Allah Almighty have mercy.)
“This golden address of the Holy Prophetsa is an excellent insight into the causes underlying the rise and decline of nations. Moreover, if the Muslims so desire, this can serve as an excellent lesson even in current times.” (Sirat Khatam-un-Nabiyyeen, pp. 713-714)
If only the Muslims would pay attention to this.
Regarding the conditions and events of the various expeditions, Hazrat ‘Abdullah bin ‘Umarra narrates that the Holy Prophetsa commanded Hazrat ‘Abdur Rahman bin ‘Aufra to depart towards Dumat al-Jandal at night. The army encamped at Jurf, and was comprised of 700 men.
It is written regarding Jurf that it was a place situated three miles north of Medina. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 94; Furhang-e-Sirat, Zawar Academy, p. 114)
Regarding this expedition, Hazrat Mirza Bashir Ahmad Sahibra states:
“Now, the sphere of Islamic influence was beginning to widen very rapidly, and the propagation of Islam was beginning to reach far-off regions as well. However, along with this, opposition was also increasing in these distant regions. Those who were inclined to Islam were forced to confront persecution from their tribesmen, and in fear of this persecution, many weak-natured people remained deterred from their expression of Islam. Therefore, among the motives for war expeditions, an additional motive was added, that armies be sent towards such tribes wherein various people were inclined to Islam in their hearts, but remained deterred from accepting Islam due to fear of persecution. In other words, the purpose behind dispatching these armies was the establishment of religious freedom which was greatly emphasised by Islam.
“Under this primary objective, the Holy Prophetsa dispatched an army under the command of ‘Abdur-Rahman bin ‘Aufra, who was sent to the far-off region of Dumat al-Jandal in the month of Sha‘ban 6 AH. Readers may recall that the Holy Prophetsa also travelled to this very place in 4 AH for the establishment of peace himself. In this manner, the stated region had already entered into the circle of Islam’s influence two years previously and the residents of this place were not unaware of Islamic teachings. Rather, conceivably, a group of them were inclined to Islam but did not have the courage due to the opposition of their chieftains and tribesmen. In the sixth year of Hijrah, the Holy Prophetsa dispatched a large army composed of eminent Companions, towards Dumat al-Jandal, under the command of ‘Abdur-Rahman bin ‘Aufra.”
“After this, the Holy Prophetsa addressed his intimate Companion ‘Abdur-Rahman bin ‘Aufra and said, “Ibn ‘Auf! Be prepared, for I desire to send you on a siryah [expedition] as a commander.” Therefore, the next day, ‘Abdur-Rahman bin ‘Aufra presented himself before the Holy Prophetsa, and the Holy Prophetsa tied the turban of ‘Abdur-Rahman bin ‘Aufra upon his head by his own hands and ordered Bilalra to entrust a flag to him. Then, the Holy Prophetsa appointed an army of Companions under the command of Hazrat ‘Abdur-Rahman bin ‘Aufra and said to them:
“O Ibn ‘Auf, take this flag, and all of you set out for Jihad in the way of Allah; And fight with the infidels, but look hither, do not act dishonestly, do not break oaths, do not mutilate the dead of the enemy, nor kill any children. This is the commandment of God and the Sunnat [practice] of His Prophet.”
In this narration, perhaps the narrator has erroneously omitted the mention of women. Otherwise, at another place, it is expounded that when the Holy Prophetsa dispatched an army (i.e. send them somewhere), he would also emphasise not to kill women, the elderly and such people whose lives were dedicated to the service of religion.
After this, the Holy Prophetsa instructed Hazrat ‘Abdur-Rahman bin ‘Aufra to leave for Dumat al-Jandal and attempt to resolve the matter peacefully. For if the people restrained their hands from war and confrontation, then that would be the best-case scenario. Furthermore, the Holy Prophetsa instructed ‘Abdur-Rahman bin ‘Aufra that in this case, it would be appropriate for him to marry the daughter of the chieftain of the people (if they accept this proposal).
After this, the Holy Prophetsa bid farewell to this Siryah [expedition] and ‘Abdur Rahman bin ‘Aufra set off with 700 Companions to Dumat al-Jandal, which is situated to the north of Arabia and to the north-east of Tabuk near the border of Syria. When this Islamic army reached Dumah, it initially seemed as if the people of Dumah were ready for war and threatened the Muslims by the sword. However, gradually, upon the mediation of ‘Abdur-Rahman bin ‘Aufra, they abstained from this intention. After a few days, due to the preaching of ‘Abdur-Rahman bin ‘Aufra their chieftain, Asbagh bin ‘Umar Kalbi, who was a Christian, pure-heartedly accepted Islam. Furthermore, along with him, many people of his tribe, who perhaps had already been inclined to Islam in their hearts, became Muslim and those people who wished to remain within their faith also accepted subservience to the Islamic government with complete satisfaction of heart.”
They didn’t force anyone to accept [Islam]. Many people did not accept it. But they pledged allegiance to the government.
“In this manner, this expedition came to its conclusion with great success and excellence. As per the instruction of the Holy Prophetsa, ‘Abdur-Rahman bin ‘Aufra married Tamadur, the daughter of the chieftain of Dumat al-Jandal and returned to Medina. Moreover, by the grace of God and the blessings of the prayer of the Holy Prophetsa, a son was born to ‘Abdur-Rahman bin ‘Aufra from Tamadur. He turned out to be among the distinct devotees of Islam and attained such a rank in knowledge and wisdom that he was to be looked upon as the most illustrious of scholars in his time. His name was Abu Salamah Zuhri.” (Sirat Khatam-un-Nabiyyeen, pp. 713-716)
Ibn Sa’d writes regarding Abu Salamah Zuhri:
كَانَ ثِقَةً فَقِيهًا كَثِيرَ الْحَدِيثِ
That is, Abu Salamah is a reliable jurist and one who abundantly relates ahadith. When Sa’id bin Aas Ibn Umayyah was first made governor by Mu’awiyah Ibn Abi Sufyan, he made Abu Salamah the official judge of Medina. Abu Salamah was 72 years old and he passed away in 94 AH. (Al-Tabaqat Al-Kubra, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 118-120)
Following this, the mention of the expedition of Hazrat Ali Ibn Abi Talib towards Fadak is found in the historical records. This expedition took place in Sha’ban, 6 AH. The Holy Prophetsa sent Hazrat Alira with a group of one hundred men to Fadak, targeting the tribe of Banu Sa’d bin Bakr. It is recorded that Fadak was a settlement near Khaibar, located at a six-day journey from Medina. In 7 AH, during the campaign of Khaibar, this region was conquered without warfare. Today, it is a major town abundant in date palms and agricultural activity, and it is now referred to as Al-Ha’it.
The Holy Prophetsa received the information that the enemies had gathered a force and were intending to assist the Jews of Khaibar. Hazrat Alira travelled by night and concealed himself during the day. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 97; Furhang-e-Sirat, Zawar Academy, p. 298; Mu’jam Al-Ma’alam Al-Jagrafiya Fi Al-Sirah Al-Nabawaiyyah, Dar Makkah Li Al-Nashr Wa Al-Tauze’, 1982, p. 235)
The details of this are recorded in The Life & Character of the Seal of Prophetssa as follows:
“The devastation which had befallen the Jewish people in Medina on account of their treachery and mischief-making, was like a rankling thorn in the heart of the Jews of Arabia. Furthermore, after the Battle of Banu Quraizah, which ruined the Jews of Medina, the village of Khaibar, which was the largest centre for the Jews of Hijaz, became a headquarters for secret conspiracies against Islam. Moreover, the Jews of this place, who had habitually proven to be very revengeful, jealous and cruel, were committed to their endeavours of expunging Islam and annihilating the Muslims.
“In Sha‘ban 6 AH, the Holy Prophetsa received intelligence that secret talks were mutually underway between the Banu Sa‘d bin Bakr tribe and the Jews of Khaibar and that the Banu Sa‘d were mustering their forces with the assistance of the people of Khaibar.
“Upon receiving this news, the Holy Prophetsa dispatched an army of Companions under the command of Hazrat Alira, who hiding at day and travelling by night, reached near Fadak, close to where these people were gathering. The Muslims found a Bedouin man who was a spy of the Banu Sa‘d. Hazrat Alira imprisoned him and enquired of him as to the situation of the Banu Sa‘d and the people of Khaibar. At first, he expressed a complete lack of knowledge and of having no relations whatsoever. However, eventually, he told everything after attaining a promise of forgiveness. Then, the Muslim people made him their guide and moved towards the place where the Banu Sa‘d were gathering, whereafter they launched a sudden attack. Due to this sudden attack, the Banu Sa‘d were confounded and fled from the field of Battle. Hazrat Alira took the wealth of spoils and returned to Medina and in this manner, this threat was temporarily deferred.” (Sirat Khatam-un-Nabiyyeen, p. 716)
Next, the expedition of Hazrat Abu Bakr towards Banu Fazarah is mentioned. This expedition also took place in 6 AH. The Banu Fazarah tribe resided in Wadi al-Qura, located in Najd, approximately 350 kilometres north of Medina toward Syria. (Furhang-e-Sirat, Zawar Academy, p. 300; Mu’jam Al-Ma’alam Al-Jagrafiya Fi Al-Sirah Al-Nabawaiyyah, Dar Makkah Li Al-Nashr Wa Al-Tauze’, 1982, p. 250)
It is written in Al-Tabaqat Al-Kubra and Sirat Ibn Hisham that this expedition was initially commanded by Hazrat Zaid bin Harithah. (Al-Tabaqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 68; Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 875)
However, Sahih Muslim and Sunan Abi Dawood clarify that the Holy Prophetsa appointed Hazrat Abu Bakrra as the commander of this expedition.
According to a narration in Sahih Muslim, Ayas bin Salamah quotes his father, Hazrat Salamah bin Akwa’ra, who said, “We fought against the Fazarah tribe, and Hazrat Abu Bakrra was our leader. The Holy Prophetsa had appointed him to lead us. When we were within an hour’s journey from the well that served as their water source, Hazrat Abu Bakrra ordered us to camp nearby during the last part of the night. He instructed us to camp an hour away from the water well. When we reached the water source, Hazrat Abu Bakrra launched an attack from all sides, killing those who resisted and capturing prisoners. I saw a group of people, including women and children, running towards the mountains, and I feared they might escape.” (This is being stated by the Companion who was present there. He said, I feared they might flee and disappear after climbing the mountain.)
Hazrat Salamahra continued, “I fired arrows to block their path to the mountains, frightening them into staying back, and then I guided their return. Among the captives was a woman from Banu Fazarah wearing an old leather garment, along with her young daughter, who was very beautiful. I took them to Hazrat Abu Bakrra, who later gifted me the daughter. When we returned to Medina, the Holy Prophetsa took the girl (who Hazrat Abu Bakrra had gifted to him) and sent her to the Meccans to negotiate the release of several Muslim captives who were imprisoned in Mecca.”
This account is narrated in Sahih Muslim. (Sahih Muslim, Kitab al-Jihad, Hadith 4573)
During this expedition, the Muslims’ battle slogan was “Amit! Amit!” Hazrat Salamah ibn Akwa’ra stated that he personally killed seven men that day; in another narration, he mentioned killing nine. (Subul Al-Huda Wa Al-Rishad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 92)
The rest of the accounts, insha-Allah, will be mentioned in the future.
At this time, I would like to make mention of some deceased members. The first mention is of respected Tayyab Ali Sahib Bangali, who was a dervish of Qadian. He passed away on 11 December at the age of 98.
اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن
[Surely, to Allah we belong and to Him shall we return.]
He was born in Bangladesh. He formally filled his bai‘at form in 1942 in Dhaka and was able to enter the fold of Ahmadiyyat. He attended the Jalsa Salana Qadian for the first time in 1945 and had the honour of meeting Hazrat Musleh-e-Maudra. He developed so much love for Qadian in his heart that he did not return to his homeland. He remained in Qadian and studied for two years in the special class for rural missionaries. During this time in 1947, the partition took place and he requested to remain in Qadian, which was approved. During his time as a dervish, he was able to perform security duties at various places. He had the opportunity of serving in different offices of Sadr Anjuman Ahmadiyya in various capacities. In 1955/56 the Jamaat’s financial situation was fragile, and Sadr Anjuman Ahmadiyya Qadian announced that any dervish who could take up some work to generate an income for themselves should look for some source of income as the Jamaat would not be able to give an allowance or tend to their financial needs. In light of this guidance, he opened a tea shop in the market side of Darul Masih. He would often offer free tea to guests and the poor.
He was married to a woman from Kerala, Amina Sahiba. She already had a daughter whom he raised. Some time ago he developed a severe ailment of the knees that made it difficult for him to walk. Doctors suggested that he have an operation; however, he did not accept this, and instead, he prayed fervently and profusely. He said that one night he saw the Promised Messiahas in a dream who gave him some herbs to eat from the Bahishti Maqbarah. Afterwards, he said that his ailment of the knees slowly went away and as he had wished, he regularly started going to the Aqsa Mosque and the Mubarak Mosque for prayers. He had a profound connection of love with Khilafat. He had a keen interest in sports and so the youth had a special relationship with him. He would support them in the sports fields, and in this way, he would also be tending to the moral training of the youth.
In accordance with the guidance of Hazrat Musleh-e-Maudra, 313 dervishes remained in Qadian. He was the last one of those dervishes to pass away. Now there are no remaining dervishes in Qadian, and this Jalsa Qadian – which has started today – is the first to be held without any dervishes present. Now, it is the duty of the new generation living in Qadian to maintain the traditions of the sacrifices made by their elders whilst living in Qadian with loyalty and dignity. May Allah the Almighty enable them to do so.
The next mention is of Mirza Muhammad Din Naz Sahib, Sadr Sadr Anjuman Ahmadiyya Rabwah, Pakistan. He was the son of Mirza Ahmad Din Sahib. He recently passed away.
اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن
[Surely, to Allah we belong and to Him shall we return.]
By the grace of Allah the Almighty, he was part of the Wasiyyat scheme. Ahmadiyyat was established in his family through his father, who became an Ahmadi in 1942 through the preaching of an Ahmadi account keeper, Hashmatullah Sahib Patwari. Muhammad Din Sahib was married to Syeda Nusrat Jahan Sahiba, daughter of Syed Abdul Hadi Sahib. They had one son who passed away in his youth. He then raised one of his nephews and one of his nieces and kept them as his children. His nephew is also ill, pray that Allah the Almighty cures him.
He enrolled in Jamia Ahmadiyya in 1965. He did his BA and also worked elsewhere after which he enrolled in Jamia. He then passed from Jamia in 1971, after which his first appointment was in the field in Pakistan, after which he was appointed as a teacher in Jamia, where he taught Arabic grammar. He also taught literature, jurisprudence, history and Tasawwuf. He also served as Vice Principal of Jamia. He served in Jamia for 37 years. He was then appointed as Additional Nazir Islah-o-Irshad Ta’limul Quran and Waqf-e-Arzi. Then, in 2018, I appointed him as Sadr Sadr Anjuman Ahmadiyya, and he served in this capacity until his last breath. He also served in various capacities at Khuddamul Ahmadiyya Markaziyya and Ansarullah. He was also the President of Saff-e-Daum in Ansarullah. He was also the editor of the monthly Khalid magazine and the monthly Ansarullah magazine. In 1994, for a little over a month – a month and a quarter – he had the honour of being a prisoner in the way of God. He served as a member of the Qaza board in Darul Qaza. He was a member of Majlis Ifta and was a member of the Tadween Fiqh committee. He was the secretary of Buyutul Hamd as well as the president of the Arabic Board. He was very proficient in Arabic. His wife says that she can attest that the essence of his entire life was “love for all, hatred for none.”
One of his nephews says that Mirza Naz Sahib told him that when he was 10 or 12 years old, he started offering tahajjud [pre-dawn voluntary prayers], and till now, with the exception of being ill, he consistently offered tahajjud. Similarly, from the age of 10 or 11, he offered prayers in congregation at the mosque except if the doctors told him not to or if he was ill. In fact, another one of his relatives said that he once spent the night with him; it was during the winter, so the nights were long, and he observed him getting up at night and continuously offering tahajjud for four hours, and he would say that one should offer extended Tahajjud during the winter nights. He says that Mirza Sahib was his maternal uncle and that he told him that he started offering two units of voluntary prayer [daily] during the time of Hazrat Khalifatul Masih IIIrh and he continued doing so ever since.
He used to come here for the Jalsa [UK] and he would express great sincerity and loyalty whenever he would meet me here. I always observed his eyes to be filled with love and affection and I knew him to have an excellent standard of obedience. If ever someone invited him while he was here, he would place the condition that he had to offer the prayers in congregation behind the Khalifah of the time. If he could be brought back before that time, then he would go with them; otherwise, he wouldn’t. His brother Mushtaq Baig Sahib lives here [in the UK] and says, “My brother devoted his life [for the service of Islam Ahmadiyyat] upon the desire of our father, and he fulfilled this duty until his last breath. He completed his BA studies because he wished to dedicate his life after obtaining a higher education. After graduating from Jamia, a university in Egypt offered him a high-ranking position and expressed that he would be paid well. However, he refused the offer, saying that he had dedicated his life for the sake of Allah.” This was at a time when a missionary’s allowance was 40 rupees, and it would be difficult to get by.
Mubashir Ayyaz Sahib, the Principal of Jamia Ahmadiyya Rabwah, writes about an incident illustrating the sense of responsibility with which he performed his duties. He says, “I remember that we were in the second or third year, and Naz Sahib used to teach us Arabic. At that time, one of his sisters was ill, possibly with blood cancer, and the doctors had given up hope. She was staying in the Jamia compound with him. One day, she required a blood transfusion, and after [the drip] was attached, he came to teach our class. Despite her serious condition at the time, he did not miss the class. He was teaching the class when a relative came and stood outside the classroom and called him. Naz Sahib went and listened to what the relative had to say and then returned to continue teaching us. I recall that during the class, there was a particular Arabic poem with some sorrowful verses. As Naz Sahib read those verses, his voice choked, and tears filled his eyes. At that moment, we were quite surprised because Naz Sahib was a very courageous man, so why did he become so emotional? Nevertheless, he conducted the entire period with great dignity and, after the class ended, quickly left and headed straight home. Later, we found out that the relative who had come to speak to him outside the classroom had come to inform him of his sister’s critical condition. Despite this news, Naz Sahib prioritised his duty and completed the class before going home. Perhaps soon after, his sister passed away.”
He was a man of great qualities, and did true justice to his pledge of dedicating his life [waqf]. He had an immense love and loyalty towards the institution of Khilafat. May Allah have mercy on him, grant him His forgiveness and elevate his ranks.
The next mention is of respected Akmurat Khakiev Sahib, the National President of the Ahmadiyya Jamaat in Turkmenistan, who recently passed away.
اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْن
[Surely, to Allah we belong and to Him shall we return.]
He came into contact with the Jamaat through Dr Abdul Aleem Sahib and Rawil Bukhariev Sahib. It was through their joint efforts that he did the Bai’at. Through their Tabligh efforts, he had accepted Ahmadiyyat in his heart but had not formally taken the bai‘at. In 2010, he participated in the Jalsa Salana for the first time and also met me. Afterwards, he took part in the International Bai’at Ceremony and was delighted that he was doing the bai‘at at the hands of the Khalifa of the time.
The person narrating this account relates that when the words of bai‘at were being recited, the expression on Akmurat Khakiev Sahib’s face changed due to his sincerity, loyalty, and strong faith. His face transformed in such a way that he could hardly believe this was the same person who had been jovially speaking with them just a short while earlier.
A few years ago, he began working on the translation of the Holy Quran into the Turkmen language, which he completed last year. After attending the Jalsa Salana in the UK the previous year, he took permission from me to stay longer [in the UK], and after being given permission from me, he remained here. During his stay, he made a special effort to be punctual in offering prayers. In addition, with the help of the Central Russian Desk, he also worked on publishing the translation of the Quran.
Akmurat Sahib was not only the first Ahmadi from Turkmenistan, but he also had the honour of serving as the National President of the Ahmadiyya Jamaat in Turkmenistan until his passing. In one of his interviews, he mentioned, “I was born a Muslim, but I was only a Muslim by name. It was the era of the Soviet Union, and I was also a supporter of communism. However, certain Islamic values were preserved within us. I studied mathematics, but fundamentally, I was always searching for God. Which God? Allah or another? That is a separate question, but I was searching for God.” He further mentioned that he knew some verses of the Quran in Arabic.
After the demise of his father, he had a dream in which a venerable figure appeared, dressed in extremely white clothing, so white that he could not describe it. The venerable individual gestured with one hand, inviting him to come closer without saying a word. He simply invited him to come towards him. He mentioned that this occurred in 2001. Afterwards, through the preaching of Rawil Sahib and Dr Aleem Sahib, he learned about the advent of the Promised Messiahas and was shown a picture of him. Upon seeing the picture, he realised this in fact was the same individual from his dream who was inviting him towards him and this is what led him to accept Ahmadiyyat. And just as I mentioned earlier, he then formally took the bai‘at in 2010.
He expressed, “The emotions that stir within me are beyond words. The light that Ahmadiyyat has brought to me is something my heart feels far more deeply than the words I can now express.” He was a person of great sincerity and loyalty, and he would say that he absorbed every sermon and speech deeply into his heart and soul. He said that he would listen to them so attentively that he could memorise them, and he said, “I believe that the survival of the world and the provision of equal rights in the world are tied to the Ahmadiyya Jamaat.”
His decision to remain in the UK for the Jalsa in the previous year was not an easy one. He mentioned that there was a wedding at his home in Turkmenistan, with all the relatives present, and as the head of the family, he felt he should be there. However, he considered the work of translating the Quran into Turkmen as more important at that time. His highest priority was to serve the Holy Quran. May Allah have mercy on him, grant him His forgiveness, and elevate his ranks. May Allah the Almighty also grant his children the ability to accept Ahmadiyyat and act upon it, if they have not already done so.
After the prayers, I will offer the funeral prayer in absentia.
(Official Urdu transcript published in the Daily Al Fazl International, 10 January 2025, pp. 2-7. Translated by The Review of Religions.)
After a historic win during the 2024 election cycle, Donald Trump and J.D. Vance have officially been sworn in as the President and Vice President of the United States, respectively. The presidential inauguration was held on 20 January, coinciding with the federal holiday of Dr Martin Luther King Jr Day, which commemorates the nation’s civil rights leaders.
President Trump’s speech announced several executive orders he will immediately put into place, and committed to many within a day of the inauguration. The executive orders mainly revolved around immigration, national security, and the economy. Many of these executive orders follow up on Trump’s promises during his presidential campaign. (“Tracking Trump’s executive orders: What he’s signed so far”, www.axios.com)
Much debate has arisen among legal experts and citizens alike as to whether these executive orders will achieve Trump’s goals throughout his presidency. Trump himself proclaimed that these executive orders will reinvigorate the United State’s role as a world superpower, stating that “the Golden Age of America begins right now.” (“Trump Proclaims ‘The Golden Age of America Begins Right Now’”, www.wsj.com, 20 January 2025)
As his second term begins, here are some of the key issues and solutions Trump announced during his inauguration speech and first day in office.
Immigration and the US-Mexico border
When it came to addressing immigration, much of Trump’s rhetoric took a militaristic tone, declaring a national emergency at the US-Mexico border. Deporting millions of “criminal aliens” has always been one of the hallmarks of Trump’s politics and the new presidential term will be no different.
Following the inauguration, the Immigration and Customs Enforcement (ICE) is now no longer restricted from raiding places of worship, schools, and hospitals where undocumented immigrants may be located. The “Remain in Mexico” policy from Trump’s previous term was reinstated where asylum seekers cannot enter the US until they are scheduled to appear before US immigration judges.
Furthermore, troops are to be sent to the border to, as Trump puts it, “repel the disastrous invasion of [the] country.” To be clear, Trump’s border policy is not a far cry from Biden’s, but it is nevertheless intent on making ICE a more powerful agency. (“How Trump’s plans for mass deportations and ICE raids are playing out”, www.nbcnews.com, 21 January 2025)
While Trump said during his inauguration speech that he would end wars and prevent new ones, much concern grew as he also spoke of designating the Mexican cartels as a foreign terrorist organisation. While this executive order is not declaring war, many have been concerned that the United States is effectively setting a precedent for authorising the use of military force in a sovereign nation.
Moreover, designating an enemy group as a terrorist organisation has historically been reserved for those following a political ideology. The Mexican cartels sharply contrast with such enemies in that the cartels are solely driven by profit. (“Trump’s bid to label Mexican cartels ‘foreign terrorists’ poses risks to companies, migrants”, www.reuters.com, 21 January 2025)
Expanding the US territory and economy
The President’s concerns over the region were not limited to Mexico’s land territories, but also the Gulf of Mexico and Panama Canal. For the former, the President has signed an executive order to rename the Gulf of Mexico to the Gulf of America. The same executive order renamed Mount Denali in Alaska back to its previous legal name of Mount McKinley. (“Trump renames Gulf of Mexico to Gulf of America. But is it really that easy?”, www.usatoday.com, 21 January 2025)
Both name changes are symbolic in nature of restorative justice and American expansionism. The same rings true for the President’s plans for the Panama Canal. Trump plans to “take back” the Panama Canal which, unlike Trump’s order regarding Mexican Cartels, has directly involved the threat of military force. (“Trump’s ambition to retake the Panama Canal could have a heavy cost”, www.cnn.com, 21 January 2025)
On multiple occasions, Trump has also expressed his desire to take control of Greenland in the interests of “international security” and although Greenland and Denmark have both rejected the idea, Trump does not seem to be deterred. (“Trump repeat of need to take control of Greenland raises concerns, stirs debate”, www.voanews.com, 21 January 2025)
Moreover, Trump’s inaugural speech called upon the ideal of Manifest Destiny to expand the US territorial reach onto Mars. Manifest Destiny itself is widely debated in the United States’s history as it follows the notion that Americans were destined to expand westward into decolonised lands in the name of civilisation, all at the expense of indigenous peoples living there.
Additionally, Trump announced the establishment of new government agencies such as the Department of Government Efficiency (DOGE) and the External Revenue Service (ERS). The goals of DOGE and ERS respectively are to curb inflation by reducing government spending and collecting tariffs from foreign nations.
The latter is particularly striking since tariffs are paid by American consumers. Trump announced a 25% tariff rate for Canada and Mexico which will be imposed from 1 February. Like many other policies, this was considered an active threat to the US’s neighbours. Trump also announced plans for a 60% tariff rate on China and a 20% rate on the rest of the world. Many economists warn of a possible trade war and worse inflation rates should Trump’s tariffs backfire. (“Trump threatens 25% tariffs on Mexico and Canada on Feb. 1, punting Day 1 pledge”, www.cnn.com, 21 January 2025)
How should American Muslims react?
For many Americans, Trump’s re-election will undoubtedly be a quintessential change to day-to-day life. While his executive orders have received mixed reactions, many are hopeful that the President will improve peace and security.
No matter the case, the Holy Quran guides us to look past relying on world leaders. The Holy Quran states, “And put thy trust in Allah, and Allah is sufficient as a Guardian.” (Surah al-Ahzab, Ch.33: V.4)
No worldly leader alone can ever hope to safeguard anyone’s interest save by the grace of Allah Almighty. Muslim Americans must pray for our leaders to uphold their duties with justice.
Similarly, we must pray for the peace and security of our fellow Americans and the wider world. We must do our job in taking part in the political process and do our most to keep our leaders accountable. We cannot act out of bias or mere opportunism.
Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V, is the worldwide Head of the Ahmadiyya Muslim Community. He has stated:
“Islam teaches that a Muslim’s first loyalty must always be to the truth and so a person must never hide the facts or give false testimony. A person should not be governed by his own personal desires, as this leads to bias and prejudice and takes a person away from what is fair and what is right. This enlightened principle is the means to solve the problems of the world and to transform all forms of hatred into peace, tolerance and mutual respect.” (“Muslim leader says justice is a pre-requisite to conflict resolution”, www.pressahmadiyya.com, 25 October 2016)
Ultimately, the outcome of the upcoming Trump administration can depend on our prayers and actions. In due time, we will see whether it will learn from the previous administration or repeat its shortcomings.
An old illustration of the kaaba from 1862 | Image: Library
Studies in Islamic history can be riddled with multiple reports from multiple sources muddling up the details of a certain event and, more so, a series of events. With geographical descriptions, this challenge is even more enhanced, thanks to the names of places and locations having changed not once but multiple times over the course of many centuries.
Trying to track the journey of the Holy Prophetsa for the Conquest of Mecca has put the author through the same challenge. Why this attempt was even undertaken is down to the presence of one location in the Holy Prophet’ssa entire journey during this historic conquest, and that too at the very end when he made his final descent into Mecca – a mountain called Jabal Hindi.
While the motive can simply be put down as the author belonging to the Indian Subcontinent, which was broadly named al-Hind in the time of the Holy Prophetsa, the details that emerged during this personal vocation can be of interest for researchers in the geographical imagination of early Islam, and its tributaries that run into Islamic eschatology.
Al-Hind in pre-Islamic Arabia
Sanaa, Yemen 1926
In the 1930s, some rock inscriptions were discovered near Jabal al-‘Uqla in the Sanaa region of Yemen, dating back to around 270-280 CE. Written in Sabaic language, the texts refer to a royal ceremony apparently held in honour of a Hadramite king.
The texts mention the presence of Qrshtn, deciphered by Albert Jamme to mean Qurayshite women, along with representatives of Tadmar, Kashd, and Hind.1 While the objectives of this meeting in Hadramawt remain unclear, it is generally assumed that the meeting must have been about matters of trade.
Despite Patricia Crone’s sceptical views, it is a well-established fact that there were, from prehistoric times, strong trade links between Hind and Arabia – or the Indus Valley and the Mesopotamian Civilisations to start with.2 However, we will limit this piece to focus only on late antiquity – 250 to 750 CE3 – and hence keep this study restricted to the eve of Islam and its advent.
This trade route, commonly known as the Levant trade route, had developed and evolved over centuries, having flown east to west, both on land and through the sea. Ibn Khurdadbeh, the 9th-century Persian geographer, lists the products traded from India to the Arab lands:
Oud, sandalwood, camphor, clove, nutmeg, tamarind, pepper, cotton, bamboo sticks (for spears and arrows), and, most importantly, the Indian sword known in the Arab world as Saif Hindi (also called muhannad and hindwani).4
The Incense Route
Merchants faring the Indian Ocean, 1891 | Image: Library
The greatest consumer market for the above was around the Mediterranean basin, more so in Syria, where Byzantine traders purchased the goods to take them further into European lands. In the absence of a direct route for Indian merchants to reach the Mediterranean basin, they had to have intermediaries, and they found them in Southern Arabia (now Yemen and Oman) and along the western coast of the Arabian/Persian Gulf.
The western coast of India is linked by sea to the eastern coast of Arabia through a straight line. However, history has it that Indian ships would stick close to the coastal land all along to avoid the dangers posed by rough seas. In doing so, they would safely land on the coast of Oman.
Travelling further on, along the coast of modern-day Yemen, through the ports of Aden and Hadarmawt, they would be met by Arab merchants who would buy the Indian produce/products. It was from here that the Arabs, through the Arabian mainland trade route, would transport the merchandise to Syrian commercial centres. The most feasible, hence popular, trade route remained the route through the Hijaz – along Arabia’s west coast and the Siwar mountain range. The presence of oases and vegetation along the route earned it popularity. Along this route were situated the towns of Mecca and Medina – both to later become centres of Islam.
Indian merchants arriving by sea would not always travel straight on, but navigate northwards into the Arabian/Persian Gulf, stopping briefly at various ports before reaching the final destination of Uballah (modern-day Basra) – also known in the early days of Islam as “the marches of India”.5 Having traded all along this route at the various ports, they would finally trade their merchandise to the Byzantine conduits in Syria. This was along the east coast of Arabia.
Between the eastern and western coasts, the Arabian Peninsula was an epitome of barren land and harsh climatic conditions. The traders from al-Hind were neither accustomed to such harsh weather nor did the monopoly of the Arab intermediaries allow them any further advance.
It was this centuries-old trade route of Indian frankincense and spices, from southern Arabia to Syria, via the Hijaz, that earned it the name of the Incense Route.
Settlers of Indian origin in pre-Islamic Arabia
Map of the Indian Ocean | Image: Library
Centuries of interaction between Arabs and Indians through trade led to more ways for the two nations to mingle. Between the two fell the vast Sassanid Empire with its sophisticated control over land and sea trade routes.
Moreover, the expanse of the empire on each side, east and west, bordered with al-Hind and Arabia, respectively. The borders to the east met the Indian Subcontinent at what we today know as Sind and Baluchistan. This, for the mediaeval Arab, was al-Sind.
Ibn Manzur, in Lisan al-Arab, describes the Zutt as an Arabicised name for those known as “Jatt in the Indian language” and are “dark-skinned” and of “Indian origin”.6 Other social historians have given the same/similar descriptions,7 while Abul Fida, in Taqwim al-Buldan, brackets the Baluch as Zutt.8
They were clearly known as people originating from al-Sind and al-Hind and spread across both expanses of lands – from Makran to Mansura,9 from Sind to Multan.10
While the two could be interchangeably used, some Arab geographers from later mediaeval times identified al-Sind as the gateway into al-Hind – the latter being the vast land that lay beyond the former, all the way up to al-Sin, or what we know as China.
Interaction with the people of al-Hind had attracted them into the Sassanid lands in various roles. Some were recruited into the military, famously known as the Elephant Corps. Hired from India, the Elephant Corps of the Sassanid army held a very prominent position by being foremost in the four major ranks; the elephants, the horses, the archers, and the ordinary footmen, respectively.11
As the elephants and their riders came from India, the chief of the Elephant Corps was known as Zend-kapet, meaning commander of the Indians.12
The Arabian/Persian Gulf had Arabian land as its western shore, while the east was entirely the Sassanid coast, guarded by Sassanid armies of which the Indians were an important part. Where Indian traders had inhabited the east coast of the Arabian Gulf, Indian soldiers, as part of the Sassanid army, had settlements on the west.
Major conflicts between the Sassanid and South Arabian rulers, and the dominance and control of the former over South Arabian lands, led to Indian troops settling in the south of the Arabian peninsula – the fountainhead of the Arab-Syrian trade.
These Sassanid troops were Zutt, which is the Arabicised form of Jatt (also spelt Jaat) – a well-known Indian caste. Known to have come from the South of the Indus Valley civilisation, they were also known as Rejal al-Sind or the people of Sind. As discussed above, al-Sind and al-Hind were interchangeably used in the pre- and early-Islamic Arabia.
Other peoples from al-Sind and al-Hind are known to have inhabited Mediaeval Arabia, but from many centuries before. The Med were a people from the Baluchistan coastal region of Makran. They were known to the early Arabs, through sea trade, as pirates of the Indian seacoast.13
However, some factions of the Meds had travelled across the sea and settled along the Arabian coasts. Other peoples, like the Bayasira, Ahamira (Himyarites) and the Siyabija, were also of Indian origin who, like the Zutts and the Meds, gradually settled along the Arabian coasts, especially towards the south (modern-day Oman and Yemen), and assimilated into the Arab lands and their respective indigenous societies.
Baladhuri, in Futuh al-Baldan, describes the Siyabija as having inhabited “the coastal lands of the Arabian Gulf before Islam”.14 He goes on to state that “same is the case with the Zutt […]”15
Jahiz, in his book Kitab al-Hayawan, quotes a pre-Islamic poet who used the Zutt song as a simile for the whining of a mosquito – proof that people of Indian origin were so much a part of the pre-Islamic society that such similes could make certain concepts easier to comprehend.
Having seen how well-integrated immigrants from al-Hind were in the pre-Islamic Arabian society, and primarily through trade, it will be helpful to see what goods they traded in and around Arabia.
Swords, spices and scents
An ancient trade route in southern Arabia for transporting spices. | Image Library
Although known more commonly as the incense route, an eponym derived from Indian scents and spices, the south-north trade route through mainland Arabia was better known for trading Indian swords.
Briefly touched upon above, incenses like musk, oud, camphor and myrrh all were exported from their habitats in India to Arabia. That these incenses were commodities for the pre-Islamic Arabs is confirmed from, alongside other sources, the poetry of the jahiliyyah. Imr’ul Qais, praising the temptation of two women, wrote:
اذا قامتا تصنوع المسک منھما
نسیم الصبا جاءت بریا القرنفل
“When they both stand, from them emanates the fragrance of musk; as the morning breeze laden with the fragrance of clove”.
Nabigha al-Ja’di, a poet from jahiliyyah days but later converted to Islam, wrote:
أُلْقِيَ فِيهَا فِلْجَانِ مِنْ مِسْكِ دَا
رِينَ ، وَفِلْجٌ مِنْ فُلْفُلٍ ضَرِمِ
Saif Hindi, muhannad and qala’i, as the Indian swords were known, were accepted to be the best weapons for the war-obsessed natives of Arabia.
The pre-Islamic poet Zuhayr ibn abi Sulma said of the Saif Hindi:
کالھند وانی لا یخزیک مشھدہ
وسط السیوف اذا ما تضرب البھم
“The Hindi sword will not let you down; even if fighting an armed battalion.”
Tarafa ibn al-Abd, one of the seven poets celebrated through their mu’allaqat (the pre-Islamic hanging poetry at the Kaaba), praised the muhannad for its thrusting cut in his mu‘allaqah:
وظلم ذوی القربیٰ اشد مضاضۃً
علی المرٔ من وقع الحسام المھند
“A wound inflicted by someone close to us is way deeper and hurtful than one sustained through muhannad [Indian sword].”
Muhammad al-Idrisi, the renowned geographer, wrote about the Hindi swords in his work Nuzhat al-Mushtaq. The iron ore, wrote al-Idrisi, mined in Sifala and Zanj in the south of Hind, is taken to bladesmith foundries in other parts of al-Hind. He writes how Hindiyin (plural for Indian) were well versed in mixing chemicals (most probably oxidising and reducing agents), and then smelt the iron ore. The end product is then termed Indian iron, to turn it into swords and other forms of arms and armour. The best swords are manufactured in Hind, and, he states quite emphatically: “There is no sharper and better-slashing iron than that of India, and there is no doubt about it.”16
This emphasis on the quality and historicity of Indian iron and steel is justified by the fact that Alexander the Great, about 400 years BCE, brought back Indian steel, having used swords forged out of it.
Other arms and armour known for being of Indian origin, and extensively used in pre-Islamic Arabia, were spears and arrows made with bamboo sticks imported from Sind, Gujrat and Bharuch areas of west India.
Thus, India and people of Indian origin were an important faction of pre-Islamic society, best known for the defence weapons that they manufactured and supplied throughout the Arabian Peninsula, and beyond.
Religion in pre-Islamic Arabia
An inscription addressed to the moon-god Almaqah, mentioning five South Arabian gods, two reigning sovereigns and two governors, 7th century BCE | Image: Wiki Commons
The existence of Jewish and Christian communities in pre-Islamic Arabia is an established fact and historians have extensively looked into their origins, settlements and integration into Arabian society.
But more than both, the presence of Paganism is even more emphasised when it comes to the emergence of Islam in both Islamic and Western histories of Arabia. The Holy Quran repeatedly mentions all three – the former two as Ahl al-Kitab (People of the Book), and the latter as idolaters and polytheists.
Despite this heavy presence of Pagans in the pre- and early-Islamic Arabia, Paganism remains a loose, blanket term to cover a variety of polytheist belief systems.
Since this part of our study focuses on the presence of Indians on and around the eve of Islam, it is this most mentioned and least studied category that we turn our attention to.
Paganism is often used to indicate religious practices and beliefs with no meaningful mutual connection, yet made to appear as one big community, especially when it comes to the opposition and persecution of nascent Islam.
We find mention of certain Pagans who worshipped a certain god, yet they are also seen as polytheists who, as the term suggests, worshipped more than one or a variety of gods. Whatever the case may have been, little attention is given to what the belief in any such god, or set of gods, entailed. One is bound to imagine that these groups must have had a strong set of beliefs, the strength of which is reflected in the intensity of the opposition to Islam.
If it were only a case of worshipping a certain god, as is conveniently portrayed by most, especially Muslim historians, then what kept them so firmly attached to their own god(s). To justify this strong affiliation, tribal bonds that ensured economic sustenance are brought into the picture, thus once again putting aside their faith and beliefs as unimportant.
With the ancient stone inscriptions found in southern, northern and coastal parts of Arabia, we are left with no choice but to believe that pagan beliefs were of significant faith value for their adherents.
Pagan stone inscriptions, deciphered painstakingly by Western archaeologists and historians, speak of animal sacrifice to gods, seeking their refuge, beseeching them for rain and blessings, etc. They are found praying for the well-being of the deceased, who, to their belief, are now with the gods that they beseech.
Since next to no archaeological evidence of pre-Islamic times (or even early-Islamic times) is available from the mainland Arabian Peninsula – the birthplace of Islam – one can only rely on the evidence available on the fringes of it. This evidence , especially of beseeching idols for the well-being of the deceased dear ones, strongly suggests that, in their eyes, idols carried a metaphysical status and not merely a physical one.
This means that the idols/gods placed in and around the Kaaba belonged to more than one religious group, and each one of them had a belief system attached.
It remains an uncontested fact that Paganism, in its loose and prevalent sense, had existed before the monotheist religions of Judaism, Christianity and Islam.
Clues in the Sabean riddle
Another less-mentioned existence in pre-Islamic Arabia is of a people called Sabeans (alt. Sabians, Sabaians). The Quran mentions them (al-Sabein, al-Sabiun) on three occasions and classes them among the Ahl al-Kitab or the People of the Book.17 Of the three occurrences, the first places them after Muslims (alla-zina Aamanu), Jews (alla-zina Haadu) and Christians (al-Nasara); the second places them between Jews and Christians, and the last places them between the two major faiths, but also adds another group named the Magians (al-Majus) and lastly the polytheists who associate other gods with Allah (alla-zina Ashraku).
To surmise, we can say that the Holy Quran identifies five major religious belief systems that preceded Islam: Jews, Christians, Sabeans, Magians and those who associated other gods with God.18 This clearly suggests that the last group (Mushrikun) too believed in God but associated other gods with the Supreme God – the God of Abrahamas.
That the Holy Quran mentions Sabeans alongside major world religions of its time leaves no reason for the Sabeans to be brushed away as a negligible religious community. The Holy Quran acknowledges the diversity of religions by stating, “wa li kulli qaumin haad”.19 When mentioning major Prophets and messengers, the Holy Quran chooses, as a set, Noahas, Abrahamas, Mosesas, Jesusas and the Holy Prophetsa of Islam:
“He [Allah] has ordained for you the way which He decreed for Noah, and what We [Allah] have revealed to you, and what We decreed for Abrahamas, Mosesas and Jesusas; commanding: ‘Uphold the faith, and make no divisions in it […]”20
Now here we have two sets: a set of major faiths, and another of major Prophets, namely Noahas, Abrahamas, Mosesas and Jesusas. It is hence quite logical to think that the ahl al-kitab mentioned in the aforementioned verses of the Holy Quran – the Muminun, the Yahud, the Nasara and the Sabe’in – have to have origins in the religions founded by the four champion Prophets.
Having remained a contestant religious group with, in reverse order, the Muslims, Christians, and Jews, the Sabeans predate all three, and have to have origins in Abrahamic teachings or that of Noah for that matter.
Since the Holy Quran does not provide any details about the Sabeans, commentators of the Holy Quran have only relied on conjecture and have thus only been able to formulate opinions. However, historical evidence suggests, and most commentators of the Holy Quran seem to agree, that the origin of the Sabeans could be traced back to Iraq – the historical region of Mesopotamia, and the birthplace of Abrahamas.
Historical and archaeological evidence also leaves no room to deny the economic, and the subsequent social intercourse, of the Mesopotamian and the Indus Valley civilisations. Historians have been able to see how deeply Mesopotamian religious beliefs affected Indic belief systems in the Indus Valley. Indologists like Stephan H Levitt have concluded that “Indic religion is in large part a religion of Ancient Mesopotamian type […]” 21
A rare Indus Valley civilization cylinder seal composed of two animals with a tree or bush in front. Such cylinder seals are indicative of contacts with Mesopotamia. | Wiki Commons
This export of the Mesopotamian belief system is said to have taken place in the last two millennia BCE, the latter part of which was termed the Axial Age by the German philosopher Karl Jaspers – when the pre-Islamic religious theatre was being set for Islam.22
This was an era when prominent religious figures appeared and when previous religious texts were being compiled – the works of Lao-Tzu, Buddha, Greek philosophers, Hebrew Prophets and the Hindu Upanishads.[23]
This Abrahamic faith, albeit in its altered form, underwent further distortion to take a completely new shape of the Vedic tributaries of Hinduism. Gravitated towards their spiritual source, or that of Abrahamas, the Barahmans from this morphed faith are said to have travelled to Mecca to worship their idols in the vicinity of the shrine of the Kaaba. 23
Why the Abrahamic faith so easily gave way to idol worship could have multiple reasons. One of many could be the fact that Abraham’sas faith had sprung up in Mesopotamia at a time when idol worship was part of the common belief systems of his time. He was born, as the Holy Quran attests, not only to an idol-worshipping family, but also one that sculpted them as a means of living. His initial revolt, which marks his proclamation of his newfound monotheistic faith, was against this idol-making, idol-worshipping family and community. 24
Thus, his faith, the genesis of which had been in the midst of idol worship, seems to have reached the Indus Valley along with idols having made their way into it. In addition, the Indus Valley, or al-Hind, which was already imbued in idol worship from ancient times, welcomed it with open arms – only that they now had a Supreme God, or Abraham’sas God, at the centre of their polytheistic practices. Indo-Islamic enthusiasts have drawn parallels between Brahma of the Hindu faith, and Abrahamas, being deeper than merely being an apparent namesake.
Such studies point to Brahma in the Rigveda being “father of all”25, while Biblical Abraham is “father of many nations.”26 Brahma’s wife is Sarasvati and of extraordinary beauty,27 and so is Abraham’s wife, Sara.28 Similarly, the Vedic couple has their first son at the age of a hundred, and so do Abrahamas and his wife.29 More strikingly, Brahma’s son (or grandson) is offered as a sacrifice, but is resurrected with the head of a ram;30 Abraham’sas son is almost slaughtered as a sacrifice but is rescued by a ram, which is killed in lieu of his son.31
With these stark indicators in favour of Vedic origins in the Abrahamic faith, it intrigued the earliest of Indo-Islamic scholars, like al-Biruni, to understand how idol worship seeped through a strictly monotheistic faith.
Idol-worship in religions of al-Hind
Al-Biruni, in his Tahqiq ma lil Hind maintains that the uneducated commoners, or al-aami/al-awaam as he calls them, had been accustomed to worshipping concrete (mahsus) objects for many centuries and, hence, required physical, tangible symbols to aid their worship of the abstract (ma‘qul) Supreme God that they were being introduced to. The educated class, and those with a deeper understanding, worshipped, and still worship, the One God.32
While al-Biruni’s study was a sociological and not a polemic one, Abu Fath al-Shahrastani (d. 1153) delved into the theological understanding of Hindu idol worship. In his magnum opus, Kitab al-milal wa al-nihal, al-Shahrastani traces the Sabean origins of the Hindu faith, acknowledging the prophetic status of Visnu and Siva – two spiritual figures (ruhaniyat) sent to the people of al-Hind.33
Between al-Biruni and al-Shahrastani falls another prominent scholar, al-Gardizi (d. 1061), who traced monotheistic traits in Hindu Brahmans (al-muwahhida al-barahima) through, as they believed, “an angel sent to them in human form,” i.e., a Prophet.34
These unique insights, from the 11th and 12th-century scholars, into Hinduism’s monotheistic origins were not too keenly welcomed by Muslim scholars for a long span of centuries. However, prominent mystic (sufi), Muslim figures kept the intrigue alive.
Chishti sufi Amir Khusraw (d. 1325), in his famous poetical work Nur Sipihr, described them as
معترفِ وحدت و ہستی و قدام
قدرتِ ایجادِ ہمہ بعدِ عدام
“Believers in unity and existence since eternity, into eternity after the doomsday”
Moving towards more modern times, a great Mughal figure, Dara Shukoh (d. 1659), a staunch adherent of the Qadiri order, and the son of emperor Shahjehan, spent a great part of his life investigating the monotheistic origins of Hinduism. His translations of the Upanishads into the Persian language are clear proof of his obsession with uncovering these hidden tracks. He sees Vedas as heavenly books, and that all heavenly books constitute commentary to each other.35
Taking this legacy forward, another Mughal figure and a Naqshbandisufi, Mirza Mazhar Jan-i-Janan (d. 1781), also strove to prove the divine origin of the Vedas, revealed to the angel/Prophet Brahma. He went on to debate that all Hindu sects, in their original form, believed in One God. Idol worship does not violate their original monotheist belief but is rather a physical representation of God’s attributes.36
Jan-i-Janan understands the status of Krishna and Ram, referred to as Avtars in Hinduism, translatable in Muslim tradition as a saint of the highest order, i.e., Prophet or Messenger.37
In more recent times, Hazrat Mirza Ghulam Ahmadas of Qadian, Founder of the Ahmadiyya Movement in Islam, quite categorically gave Krishna the status of a Prophet of God. “The Holy Quran has it that و ان من امۃ الا خلا فیھا نذیر. And Hazrat Krishn was one of such messengers that God Almighty appointed for guiding the creation of Allah and to uphold the Oneness of Allah the Almighty […]”38
That Hazrat Mirza Ghulam Ahmad’sas claims were met with bitter opposition, as if no Muslim scholar had ever seen Krishna as a Prophet, could be down to the two-tiered nature of his understanding about Krishna. Unlike his predecessors in this realm of enquiry, he did not merely hold his Krishna-notion as opinion but sealed it with divine assent by basing it on revelation. He took it even further and ascribed to himself as the second manifestation of Krishna. Kenneth Cragg notes:
“Ahmad’s claims were linked with the thought of the Mahdi or guide. Later still, he associated his vocation with the ideas of messiahship and with the name of Krishna. This eclecticism may have been an inverted form of concern about the multiplicity of religions […]”39
Hazrat Ahmadas, alongside the revealed status of his Krishna-notion, relied on a tradition of the Holy Prophetsa where he speaks of a Prophet in al-Hind, dark-skinned and named Kahen – the Arabicised version of Krishna’s sobriquet Kanhaiya.
کان فی الھند نبیاً اسود اللون اسمہ کاھنا
The “black Prophet” has been a cause of intrigue among Muslim scholars of all ages, but what made Hazrat Mirza Ghulam Ahmad’sas interpretation stand out (and invited a huge outcry) was his assertiveness based on revelation, and his claim to be Krishna’s second advent. His Krishna-notion not only invited opposition from certain Hindu circles, but from his own coreligionists too.
Despite this vehement opposition of Mirza Ghulam Ahmad, prominent Muslims continued to venerate Krishna as a saintly figure if not a Prophet. One noteworthy example from the post-Mirza Ghulam Ahmad period is Sayyid Fazl al-Hasan Hasrat Mohani, more commonly known as Maulana Hasrat Mohani in India’s independence history, and Urdu literature for his significant contribution to both.
Aside from his aforementioned claim to fame, Mohani was a devout follower of, first, the Qadiri order, then the Chishti-Sabri order, and then of both. He progressed in his affiliation with both the Sufi orders, becoming eligible to initiate people into both orders.
In his poetical collections (diwan), he opens the seventh Diwan with the following introduction:
“[…] I have occasionally mentioned in these verses the names of saintly elders [buzurg] from whom I have received spiritual boon [faiz]. In addition to the Islamic personages, I have also mentioned Sri Krishna. Concerning Hazrat Sri Krishna ‘aliahi r-rahmah [may blessings be on him], this faqir [mendicant; referring to one’s own self with humility] follows the path of his pir [spiritual mentor] and the path of pir of all pirs, Hazrat Sayyad Abdur Razzaq Bansawi, may Allah sanctify his innermost heart.”40
In these Bhasha/Krishna verses, we find devotional love expressed by Mohani for Krishna:
من تو سے پریت لگائی کنھائی
کاہو اور کی صورت اب کاہے کو آئی
“My heart has fallen in love with Kanhaiya; why should it think of anyone else”41
Almost all poems, what Mohani named “Bhasha/Krishna” poems and spread over diwans 7,8 and 9, carry passionate devotional expression of love for Krishna. Biographers of Hasrat Mohani take him to have believed in Krishna as a Prophet (rasul) of Allah.
Krishna’s romance continued to fascinate many a Muslim Sufi, thinkers and literati, the last example I refer to here being of Hafeez Jalandhari, more known as an activist of the Pakistan movement and the poet of Pakistan’s national anthem. He was a Hafiz-i-Quran (learnt Quran by heart) and is still classed as one of the orthodox Muslim poets of India and later Pakistan.
What is kept obscure from the general public is his devotional love for Krishna. His poem, Krishan Kanhaiya, speaks volumes of how he saw divine agency in the character of Krishna. I present here only the opening lines:
اے دیکھنے والو؛ اس حُسن کو دیکھو؛اس راز کو سمجھو؛یہ نقشِ خیالی؛یہ فکرتِ عالی؛یہ پیکر تنویر؛یہ کرشن کی تصویر؛معنی ہے کہ صورت؛صنعت ہے کہ فطرت؛ظاہر ہے کہ مستور؛نزدیک ہے یا دور؛
یہ نار ہے یا نور؛دنیا سے نرالا؛یہ بانسری والا؛ہے سحر کہ اعجاز؛کھلتا ہی نہیں راز؛کیا شان ہے واللہ؛کیا آن ہے واللہ؛حیراں ہوں کہ کیا ہے؛اک شانِ خدا ہے
“O viewers, look at this beauty and understand the secret, this imaginative art and the high thought behind it. This image of Krishna is light embodied. It is form and meaning imbued in craft of nature like an open secret. Mysteriously distant yet near, like fire and its light, this flute player is a strange being, like from some other world. His magic, his mystique, remains obscure; Praise be to God.”
Pakistan’s hardliner right wing could, of course, not tolerate the creator of Pakistan’s national anthem to have seen Krishna, a Hindu deity, worthy of veneration as a divinely appointed messenger; hence slipping it under the rug. We conclude this part with a few more lines that summarise the Krishna devotion of Muslim saints and thinkers:
بت خانے کے اندر
خود حُسن کا بت گر
بت بن گیا آکر
“Inside the temple; the sculptor of beauty himself; entered and became an idol.”
Jalandhari sums it all up here by stating that the one sent to introduce people to the beauty of God, was turned into a god through the devotional love of his followers. Sharjeel Imam and Saquib Salim, analysing Jalandhari’s poem, see him as reiterating “the age-old belief of a section of Islamic scholars, that Krishna was a righteous Prophet, sent to the people of the Subcontinent”.42
A poetic verse of Muhammad Iqbal, the Indian Muslim poet/thinker, must be mentioned here before moving on:
یہ آیۂ نو جیل سے نازل ہوئی مجھ پر
گیتا میں ہے قرآن، تو قرآن میں گیتا
“It has been revealed to me that Quran and Gita are one and the same”43
Polytheism in pre-Islamic Mecca
Before the dawn of Islam, we clearly know of the existence of four major religions in Arabia: Judaism, Christianity, Paganism, and Sabeanism. While the Holy Quran refers to the first three, the fourth is only sporadically touched upon.
The Quranic reference to Paganism too is not very defining of their belief, save their polytheistic practices and tendencies. What needs closer attention is where these kuffar (disbelievers) are mentioned as mushrikun – those who believe in other deities alongside God. The term mushrikun intrinsically indicates belief in God, alongside other gods; the mushrikun are recorded in the Holy Quran as saying:
“And if you ask them, ‘who has created the heavens and the earth and pressed into service the sun and the moon?’, they will surely say, ‘Allah’; How then are they turned away from truth?”45
This verse, and quite a few more, indicate to a belief in a “high God”, but a belief in other gods as well. The mushrikun call for help to this Supreme God, Allah, in times of distress and, once relieved, turn back to His rivals (andaad).
As discussed, the monotheistic origins of Hinduism remained an intriguing domain for Muslims across the centuries to follow, more so in the latter part of the 19th and early parts of the 20th century.
Hinduism, even in its modern forms, maintains a belief in a Supreme God, Brahman, termed in Sanskrit terminology as Svayam-Bhagvan or “God Itself”; or Para-Brahman, meaning “Supreme Being”.
We have already spoken of the possible origins of Hinduism in one of the early Monotheistic laws (sharias) mentioned in the Holy Quran – that of Noahas or Abrahamas – and as being one of the many tributaries of Sabeanism. The idolatry that made its way into this originally monotheistic belief is what turned it into, as Max Muller would call it, Henotheism. Verses of the Rigveda, for instance, mention multiple deities, but consolidate them into the One God46 – ekam to remain literal in Sanskrit, and Tawhid in Arabic.
We can imply from the Quranic description of Arab pagans as being somewhere in the middle of strict monotheism and polytheism. This, as we have discussed above, was and is the case with Hinduism. And it is this form of polytheism that is quite expressly addressed in the Holy Quran:
“And they have assigned Allah a portion of the crops and cattle which He has produced, and they say, ‘This is for Allah,” as they imagine, ‘and this is for idols [that we associate with Allah]’; But that which is for their idols reaches not Allah, while that which is for Allah reaches their idols […]”47
Hindu traits of associating gods with The God can be identified in the Quranic subliminal description of paganism:
“And they hold the jinn to be partners with Allah, although He created them; and they falsely ascibe to Him sons and daughters without any knowledge […]”49
Best known of such deities are named in the Holy Quran as al-Lat, al-Uzza and al-Manaat – asking the pagans how they associate these deities with God, and that too as His daughters.50
Further strengthening the Hindu influence on Arab paganism are the depictions of al-Lat, al-Uzza and al-Manat. Discovered from the 5th temple at Hatra (Ninawa Governorate, Iraq) dating back to 1st – 3rd centuries CE, all three are seen together, dressed like Indian goddesses; also quite similarly, with their right hands raised to their shoulders with the palm showing.
Rashid al-Din Hamdani, the Ilkhanid vizier and historian, noted in his book Tarikh-i-Hind (History of India) that Indian religions had great influence on Arab pagans and that “people of Mecca and Medina and some Arabs and Persians followed the religion of Shakyamuni before Islam”; and that “there were idols in the idol house [Kaaba] in the shape of Shakyamuni in front of which they bowed down.”51
The teachings of Sakyamuni, or Gautama Buddha, had thus reached Arabia in their non-monotheist form and had found compatibility with the pagans. The Buddha too is believed by a number of Muslim scholars to have been a Prophet. Hazrat Mirza Tahir Ahmad (1928-2003), the fourth Caliph of the Ahmadiyya Muslim community, is not alone in stating that Buddha is listed among Prophets in the Holy Quran by the name of Dhul-Kifl – Kifl being the Arabicised name of his birthplace, Kapeel.52 Historian WH Siddiqi, tracing Indian influence on Arabia, asserts the same.53
Another 11th-century historian, Abu Said al-Gardizi, describing the temple of Somnath, wrote that “it contained […] the idol of Manat, which had been transported from the Ka’ba by way of Aden in the time of the Lord of the World [Prophet Muhammadsa].”54
The traders and merchants from al-Hind, who were adherents of the Hindu faith or its derivatives, must have brought along their own idols to place in and around the Kaaba. They were travelling merchants and would stay away from their homes and temples for months or even years on end. The presence of Hindu idols and their influence on Arabian paganism is quite a plausible fact.
The Quranic term Ahl al-Kitab, or people of the Book, has thus to be understood in a broader sense that encompasses all major religions that existed in Arabia, in whatsoever distorted shape or form, at the eve of Islam. The Kaaba had gained the status of a multi-faith sanctuary that hosted all types of idols and symbols of a variety of faiths. Hindu idolatry had hence left a deep mark on pagan beliefs, and it was this atmosphere that faced the dawn of Islam in Arabia.
We close this part by quoting al-Shahrastani on the similarities between the pagans and Hindus:
“The Arabs [pagans] and Indians converge on one doctrine. Their greatest inclination is towards determining the properties of things, judging by rulings, the essence of facts and practising spirituality.”55
Thus, the immediate audience of the Holy Prophetsa, when commissioned with prophecy, were the Jews, Christians and a great variety of pagans who had gone astray from their monotheistic beliefs of one time and now worshipped gods alongside the One God.
The Holy Prophetsa and al-Hind
An old illustration of Madina from 1862 | Image: Library
It is reported in Hadith that the Holy Prophetsa would say, “I feel a cool breeze coming from Hind.”56
While this hadith may be put through scrutiny in the midst of the current political conflict between India and Pakistan, there is a lot more to suggest that al-Hind had a special place in the imagination of the Holy Prophetsa. To avoid any misgivings, it must be clear that al-Hind does not refer to modern-day India alone, but the entire Indian Subcontinent as it existed in the time of the Holy Prophetsa.
Whatever the case, we know with as much certainty as possible from hadith and sirah literature, that al-Hind was known to the Prophet through its incense trade – that kept the heart of Meccan trade beating – and also through the weaponry manufactured there and sold in Arabia.
There are only a few geographical areas mentioned in the hadith literature, al-Hind being one from among bilad Arab, bilad Rum, al-Maghrib, al-Mashriq, and al-Habsha. Out of all, al-Hind seems to find the most mention, with a sense of mystique and intrigue, owing to a great deal of myth attached to it.
We know that at the time of the Holy Prophet’ssa birth, Mecca was an established mercantile town where Indian swords were a precious commodity. Born in a family that managed all this trade, he must have been acquainted with the Saif Hindi – the Indian sword – from early childhood. Not forgetting that the family remained occupied with war and defence at all given times.
Ibn Hisham reports that the Jurhum, as they fled Mecca upon defeat by Khuza, buried their treasures in the Zamzam well. The well remained concealed for centuries before Abd al-Muttalib, the grandfather of the Holy Prophetsa, traced it and dug it up. Initially done to reinstate the well as a water source, he discovered the treasures therein which, as Ibn Hisham’s report goes, had to be distributed among other leaders of the clan. Abd al-Muttalib is said to have received swords and other items of armour (ووجد فیھا اسیفا قلعیۃ و ادرعاً). 57Qala’i, we have discussed above, was a name for the Indian swords.
As for day-to-day life in Mecca, Indian spices were a common commodity and comprised Arabic culinary, as we have already discussed, so much so that they are mentioned by their Sanskrit names, albeit in Arabicised form: Zanjabil (ginger), kafur (camphor, kapur), and mushka (musk).58
The Holy Prophetsa mentioned these products of Indian origin in several traditions. Musk for him is the best fragrance,59 the fragrance of a martyr’s blood and that of a fasting person’s breath, and as good as the company of a righteous person. His Companions and family have reported on his fondness for using musk.
Oud Hindi (aloes- and agarwood) appears as one of his favourite incenses, which he burnt along with kafur (camphor).60 Abdullah ibn Umarra perfumed himself with oud on its own, and sometimes used kafur on top of it, saying that the Holy Prophetsa perfumed himself thus.61 He prescribed the use of Oud-Hindi as medicine for various ailments.62
Abu Said al-Khudrira narrates that a raja from al-Hind sent zanjabil (ginger) as a gift to the Holy Prophetsa, which he distributed among his Companions and consumed some himself.63
We have already seen how people from al-Hind and al-Sind had settled in various parts of Arabia, especially along the coastal regions. It is established from various Hadith and sirah literature that the Holy Prophetsa was well acquainted with these people.
The Holy Prophetsa sent Khalidra ibn al-Walid to invite the people of Najran to Islam. Ibn Hisham reports that upon his success, Khalidra returned to Medina with a group of these people. Upon seeing them, the Holy Prophetsa enquired, “Who are these people that resemble the people of al-Hind?”64
While this shows that the Holy Prophetsa was very much aware of the people of al-Hind, it also goes to prove the presence of such people in the southern parts of Arabia.
Upon his experience of Mi‘raj, the Holy Prophetsa described Mosesas as having features of the Zutt people, who, we have discussed earlier, were people from the lands of al-Hind. 65
Abdullah ibn Masudra narrated in a long report that on the night the Holy Prophetsa met the jinns, he had accompanied the Holy Prophetsa. He was told to remain confined in an area and not leave it whatsoever happens. While the Holy Prophetsa was away, the jinns came quite close to Abdullah ibn Masudra who identified them as Zutt.66
In Medina, Aishara fell ill and is said to have been treated by a physician who was from the Zutt. Although this incident is from after the demise of the Holy Prophetsa, it still shows the presence of people from al-Hind in Medina.67
Now we have three elements of al-Hind around the Holy Prophetsa: Indian swords, Indian incense, and people of Indian origin. All these find a fair share in the Holy Prophet’ssa description of the apocalypse, or, as the genre is called, Islamic eschatology.
Al-Hind in the latter-day imagination of the Holy Prophetsa
It appears that al-Hind in the imagination of the Holy Prophetsa, as with other Arabs of his times, was a very peculiar place. He associated with it incense and warfare, both. He is reported to have said:
“I feel a cool breeze coming from al-Hind.”68
While this tradition always carried a romance in it for Muslims, the current geopolitical tensions in the region of al-Hind – Pakistan and India – have led to Pakistani scholars most vehemently rejecting the authenticity of this hadith.
It is as sad as interesting to note how hadith literature is kept fluid so as to serve desired political purposes in any given time and circumstances. Sir Muhammad Iqbal, generally and almost unanimously accepted by South Asian Muslims as a great Muslim thinker, found this hadith sound enough to allude to it in his verse:
میرِ عرب کو آئی ٹھنڈی ہوا جہاں سے
میرا وطن وہی ہے، میرا وطن وہی ہے
“From where reached cool breeze to the lord of Arabia; that is my homeland, indeed it is.”69
Was this cool breeze from a land that the Holy Prophetsa believed to be the homeland of Adam, or was he referring to the signs of a breeze that was yet to blow from al-Hind towards Arabia? No one can say with certainty, but one can further investigate, although by way of speculation.
Another tradition has it that the Holy Prophetsa stated, “I am an Arab, but Arabia is not in me; I am not from al-Hind but al-Hind is in me.”70
Stalwarts of South Asian Islam like Shah Waliullah Muhadith Dehlvi, found this very tradition to be sound enough that he applied it in his revivalist polemics.
Thus far, we see hope and anticipation in the Holy Prophet’ssa imagination of al-Hind. This element of hope is disturbed by a great war, yet only to be revived in the aftermath.
Ghazwa-e-Hind, or the Indian war, makes up part of eschatological Hadith literature. This war is mentioned primarily in Sunan al-Nisa’i, later to be quoted and alluded to through Hadith literature that emerged through the centuries to follow. While al-Nisa’i notes only three variants of transmissions, he dedicates a chapter titled exclusively as “Bab Ghazwa-t al-Hind”. It is best to first see the wording of the tradition, and its variant, before moving on:
There are two groups of my Ummah whom Allah will free from the Fire: The group that invades al-Hind, and the group that will be with Isa ibn Maryam.71
We will invade India. If I live to see that, I will sacrifice myself and my wealth. If I am killed, I will be one of the best of the martyrs, and if I come back, I will be Abu Hurayrah and free of fire.72
Having remained acceptable to the likes of Imam Ahmad ibn Hanbal and Ibn Kathir, the latter seeing it as already manifest in the conquest of India through Muhammad ibn Qasim in 712 CE, the tradition got to be either vigorously rejected or mercilessly misconstrued in the current India-Pakistan political tensions.
Radical Muslim circles in Pakistan jumped on to any such material, be it a hadith or any form of its interpretation, to justify their war (and militant struggles in Kashmir) against India. Indian Muslims have generally rejected not only the status of this hadith, but also any interpretation of it aimed at Islamising the current conflict.
The author is of the opinion, based on what has been presented above, that this hadith has absolutely no connection, in word or spirit, to any geopolitical tensions between India and Pakistan. However, the author is also inclined not to justify any outright rejection of the hadith itself, as the Isa ibn Maryam version is classed as hasan, i.e., one with the probability of being factual.
To gain a better understanding, we continue to look into the hadith further, placing the tradition against the aforementioned information and other historical facts that are yet to follow.
The Conquest of Mecca and Jabal Hindi
The Holy Kaaba with Jabal Hindi in the background. | Image: Library
Coming back to where this study all started, we understand from various books of Islamic history that the Holy Prophetsa entered Mecca through the northern part of the town, through a passage called Kada‘ – the point where al-Akhshabayn meet. Al-Akhshabayn are the two sets of mountains that surround Mecca – Jabal Abu Qubays to the east and Jabal Qaiqaan (alt. Qayqa’an) to the west of the Kaaba.
Both ranges of mountains bracket the Kaaba and meet at the northern and the southern part of Mecca, forming a ravine at both ends – the northern one called Kada‘, the southern Kudai. The Holy Prophetsa, along with his army of around 10,000 men entered through Kada‘ and marched along the Qaiqaan range through Al-Zakhir (alt. Az-Zakhir, Azzakhir, Thakhar) all the way to the foot of Jannat al-Maala where he stationed himself at Jabal Hajun – overlooking the graves of his wife Khadijara, and uncle Abu Talib.
He split his army into four battalions led by his Companions, to enter Mecca from all four sides. He himself remained at the topmost mount of Qaiqaan, called Jabal Hindi; with the instruction that all battalions were to join him before the final descent into Mecca.
The primary motive behind my intrigue into this entire matter, that is, how Jabal Hindi got its name, was a puzzle to solve in its own right. For this, we have to go a long way back into history.
The Jurhum had attacked and taken control of Mecca from the Bani Ismael (the children of Ismaelas). They stationed themselves on Jabal Hindi in the Qaiqaan stretch of mountains. As a means of defence against contesting tribes like Qatura and Khuzaa, the Jurhum built a strong artillery of swords and arrows, both, as we know, imported from al-Hind.
Some think that the Himyarite King Tubba stored his Indian swords, or hindawiyyah, in this mountain and hence the name Jabal Hindi.
Located just beside the Kaaba, it made a perfect garrison as well as an artillery for the Hindi weapons to be stored, and hence got its name, Jabal Hindi. The clanking of these swords when the Jurhum and the Qatura had a decisive war that lent the name Qaiqaan to the entire range of hills that stretches from the west through the northwest of Mecca. The lowest point of Jabal Hindi is Jabal Marwa and is just beside the Kaaba.
The Holy Prophetsa made his victorious and triumphant descent into Mecca from Jabal Hindi, and approached the holy Kaaba from the nearest point, which is thus called Bab al-Fath (the victory gate).
Jabal Hindi was, much later, to gain great historic importance by housing a citadel known as Qil‘a Hindi, in Ottoman times. This fortress served the purpose of defending Mecca from any foreign attacks, which it was much prone to.
The topmost building in the photograph is the castle on Jabal Hindi. | Image: Library
After the Ottomans were driven out of Mecca, the fortress was turned into The Sharia College in 1949, which later evolved into what is now Umm al-Qura University in 1981 – the first university to be established in the Holy Prophet’ssa hometown.
The same Qil‘a Hindi was used to broadcast radio signals in Saudi Arabia for the first time ever through the radio station named Huna Macca-t al-Mukarramah, or “This is the Noble Mecca.”73 This historic event, where the verses of the Holy Quran were broadcast through radio for the first time in Mecca, happened on the day of Arafat, 9 Dhul Hajjah, 1368 H (1948 CE).74
So it was this mountain, Jabal Hindi, that the Holy Prophetsa chose to step into Mecca as a victorious general of the triumphant army of Islam.
He must have had the history of Jabal Hindi in mind – and the swords from al-Hind that lent it its name. He and his army were carrying these Hindi swords themselves for this most magnificent victory of his prophetic mission – it was, after all, the House of Allah coming into the fold of Islam. His first task here was to cleanse the Kaaba of all idols, which he carried out before performing its tawaf.
He must have had the future of Islam in mind too – the ghazwa-t al-Hind. The idols that he cleansed the Kaaba of had arrived from al-Hind over centuries and had the potential to make their way back into the heart of Islam, from all various tracks and in all various shapes and forms. We know from his traditions that he had envisaged his Ummah coming under attack by various religions. He foretold how his Ummah would split into many sects like the Jews, come under the influence of Christianity, and also warned the Ummah to abstain from idolatry creeping back into their faith.
Was this the backdrop against which he mentioned the ghazwa-t al-Hind – the great war of India? The Indian Subcontinent had developed into a melting pot of most religions alongside being the home of the idol-worshipping majority population.
In a time when religious wars had shifted to battlefields of discourse and debate, was al-Hind again going to provide the sword of argument? Was al-Hind once again going to house the fort for the defence of Islam? Of the two groups that were promised protection from fire, one was to fight this war, and one was to be with Isaas ibn Maryam, the Promised Messiah. Was the Messiah of the latter days to have such a close connection to al-Hind? Just like his earliest predecessor, Adamas, was the Promised Messiahas of the Latter Days to descend in al-Hind and defend the heartland of Islam? Technically speaking, a ghazwah is a war in which the Holy Prophetsa participated personally. For the ghazwa-t al-Hind, was it to be a second manifestation of the Holy Prophetsa, or was the Messiah to represent him?
Without forcing any conclusion on my reader, I wish to conclude with these questions for them to ponder, reflect on, and reach conclusions of their own.
1 W. F. A. Jamme, The Al-‘Uqlah Texts (Documentation Sud-Arabe, III), Washington, D.C.: The Catholic University of America Press, 1963, as quoted in:Patricia Crone, Meccan Trade and the Rise of Islam, Princeton: Princeton University Press, 1987, p. 169
2 For detailed information on this period, see L. A. Waddell, The Indo-Sumerian Seals Deciphered: Discovering Sumerians of Indus Valley as Phoenicians, Barats, Goths & famous Vedic Aryans 3100-2300 BC, Luzac & Co, London, 1925
3 As defined by the Oxford Centre for Late Antiquity
4 Ibn Khordadbeh, Al-Masalik wa al-Mamalik
5 “Indian Migration to the Gulf Countries: Past and Present”, Prakash C. Jain, India Quarterly, Vol. 61, No. 2 (April-June, 2005), pp. 50-81
6 Ibn Manzur, “زط”, Lisan al-Arab, Beirut: Dar Sad, Vol. 7, p. 308
7 Muhammad Tahir, Majma‘ Bihar al-Anwar fi Ghara’ib al-Tanzil wa Lata’if al-Akhbar, Vol. 2, Hyderabad: Majlis Da’irat al-Ma‘arif al-‘Uthmaniyya, 1967 CE, p. 424; Fakhr al-Din Muhammad ibn ʿAli al-Turayhi al-Najafi, Majmaʿ al-Bahrayn wa Matlaʿ al-Nayyirayn, Vol. 2, p. 276
8Abu al-Fida, Taqwim al-Buldan, 355, Dar Sadir, Beirut,
9Al-Masalik wa al-Mamalik, p. 35; Ibid., p. 56
10Ibid.
11 George Rawlinson, The Seven Great Monarchies of the Ancient Eastern World: The History, Geography, and Antiquities of Chaldaea, Assyria, Babylon, Media, Persia, Parthia, and Sassanian or New Persian Empire, Worthington Co, New York
12Ibid.
13 Sabir Badalkhan, “Coastal Makran as Corridor to the Indian Ocean World,” Eurasian Studies, Vol. 1, No. 2 (2002), pp. 237–262; André Wink, Al-Hind: The Making of the Indo-Islamic World, Volume I: Early Medieval India and the Expansion of Islam, 7th–11th Centuries, Brill, 1990, Chapter IV: “The Frontier of al-Hind,” pp. 109–218
18 I have intentionally avoided the term “polytheists” for the mushrikun, as it does not strictly mean associating gods with God, but worshipping multiple gods.
19 Surah ar-Ra‘d, Ch.13: V.8
20Ibid.; Surah ash-Shura, Ch.42: V.14; similar classification of the four Prophets is found in Surah al-Ahzab, Ch.33: V.8
21 Stephen Hillyer Levitt, “Vedic–Ancient Mesopotamian Interconnections and the Dating of the Indian Tradition,” Annals of the Bhandarkar Oriental Research Institute, Vol. 93 (2012), pp. 137–192.
22 Marshall G. S. Hodgson, The Venture of Islam: Conscience and History in a World Civilization, 3 volumes, University of Chicago Press, 1974
23Tarikh Ferishta, Vol. 2, p. 604
24 Surah al-An‘am, Ch.6: V.75
25 Rigveda, 7.97b
26 Genesis, 17:5
27 Sama Veda, 96.2
28 Genesis, 20:14
29Ibid., 21:5
30 RV, 3.23.1; AV, 19.42.2
31 Genesis, 22:1-13
32 Abu Rayhan Al-Biruni, Alberuni’s India: An Account of the Religion, Philosophy, Literature, Geography, Chronology, Astronomy, Customs, Laws and Astrology of India about A.D. 1030, Translated by Edward C. Sachau, Kegan Paul, Trench, Trübner & Co., London, 1910
33 Abu al-Fath al-Shahrastani, Kitab al-Milal wa al-Nihal, Part 2, tr. W Cureton, London, 1842
34 Al-Gardizi, p. 98
35 Surah al-Waqi‘ah, Ch.56: V.78-80; Dara Shukoh, Sirr-i-Akbar, edited by Tara Chand and Sayyid Muhammad Riza Jalali Naini, Taban Printing Press, Tehran, 1957
36 Naimullah Bahraichi, Basharat-i Mazhariyya dar Fazail-i Hazarat-i Tariqiya-i Mujaddidiyya, compiled letters of Mirza Mazhar Jan-i-Janan, Ms. IOR/4431
39 Kenneth Cragg, Counsels in Contemporary Islam, Islamic Surveys No. 3, Edinburgh University Press, Edinburgh, 1965, p. 156
40Kulliyat-i-Hasrat Mohani, Sheikh Ghulam Ali Publishers, Lahore, 1964
41Ibid., Diwan, p. 8
42 Sharjeel Imam and Saquib Salim, “In pre-partition India, Muslims too celebrated Janmashtami: A look back at the reverence for Krishna in works of Urdu poets,” Firstpost, published 14 August 2017, accessed 9 January 2025
43 Muhammad Iqbal, Bang-e-Dara (The Call of the Marching Bell), 1924
44 Surah an-Nahl, Ch. 16: V.36 (bold emphasis by author)
45 Surah al-‘Ankabut, Ch. 29: V.62
46 Rigveda, Book 5, Hymn 3, Verses 1-2
47 Surah al-An‘am, Ch.6: V.137
48 Surah al-Ikhlas, Ch.112: V.4-5
49 Surah al-An’am, Ch.6: V.101
50 Surah an-Najm Ch.53: V.20-21
51Tarikh-I Hind, Chapter 20
52 Hazrat Mirza Tahir Ahmadrh, An Elementary Study of Islam, Islam International Publications Ltd., 1997, p. 24
53 W. H. Siddiqi, “India’s Contribution to Arab Civilization,” in India’s Contribution to World Thought and Culture, edited by Lokesh Chandra, Madras: Vivekananda Rock Memorial Committee, 1970, p. 586
54 Abu Sa‘id ‘Abd al-Hayy Gardizi, The Ornament of Histories: A History of the Eastern Islamic Lands AD 650–1041, Translated and edited by C. Edmund Bosworth, I.B. Tauris, 2011, p. 96.
Islamabad, Tilford, UK, 12 January 2025: A group of 22 khuddam from the South-West Region of the USA were graciously granted an in-person mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad, UK.
Introductions
Hazrat Amirul Momineenaa greeted the khuddam and first addressed the amir-e-qafila, who introduced the group as khuddam from the USA’s South-West Region, which included 20 khuddam from Los Angeles. Upon learning that the majority of the khuddam are from Los Angeles, Huzooraa enquired about the ongoing fire in Los Angeles and asked whether their homes were safe. The amir-e-qafila assured Huzooraa that, by the grace of Allah, their houses were safe.
Following this, Huzooraa interacted individually with each khadim, enquiring about their family backgrounds, studies, and careers, etc. During these personal exchanges, Huzooraa again asked about the impact of the fire in Los Angeles and enquired about the location of the mosque in relation to the affected areas.
The khuddam then sought Huzoor’saa permission to ask questions, which he graciously granted.
Maintaining patience amidst false allegations against Jamaat
A khadim asked about how to remain patient and maintain dignity when hearing false allegations against the Jamaat.
Huzooraa highlighted that allegations against Divine communities are historically inevitable. He underscored the importance of knowledge-based responses and patient endurance, and reminded the khuddam that controlling anger reflects true bravery.
Huzooraa explained that the lives of the Prophets, as detailed in the Holy Quran, consistently illustrate that false accusations were a common practice among their opponents. Every Prophet mentioned in the Holy Quran, including the Holy Prophet Muhammadsa, faced baseless allegations. For instance, some accused the Holy Prophetsa of being a magician, while others labelled him an imposter, questioning the new traditions he introduced, which their forefathers had not practised. These accusations were evidence of their opposition’s longstanding behaviour. Huzooraa then said:
“So, if they level allegations against us, this is proof of our truthfulness, and the Promised Messiahas has said that the allegations that were raised against all other Prophets were also being levelled against him. He stated that this is significant proof of the fact that he is truthful and that he has been sent by Allah the Almighty. If the Promised Messiahas had been an imposter, he didn’t need allegations to be levelled against him to prove it; Allah the Almighty would have caused him to perish because Allah the Almighty states that He causes those people to perish who forge lies against Him. [Surah al-Haqqah, Ch.69: V.45-48]
“As far as your sentiments being wounded is concerned, remember that the sentiments of the followers of other Prophets were also wounded but they endured it. They used to get angry but they would control themselves. The Holy Prophetsa instructed them to be patient. He further said, as reported in a hadith, that it is not a sign of great bravery if one is able to fight someone, punch them, injure their face or break their teeth. A true sign of bravery is to be able to control your emotions and your anger. [Sahih al-Bukhari, Kitab al-adab, Hadith 6114] We should be happy that we are being treated in the way that the communities of Prophets are treated. You ought to be equipped with knowledgeable arguments in order to respond to the allegations that are raised against us and for this, you ought to read our religious literature. You ought to read Jamaat literature, prepare answers to allegations and provide them to your opponents. When the opponents do not have an answer [to your argumentation], they often resort to fighting and cursing. This has always been the practice of the opponents. And those who display forbearance; Allah the Almighty says to show patience and as a result of this, they will be rewarded. [Surah az-Zumar, Ch.39: V.11] Allah the Exalted has also taught us a prayer to remain steadfast with patience. [Surah al-Baqarah, Ch.2: V.252]”
How to protect against the ‘evil eye’ and jealousy
A khadim sought clarification on the Jamaat’s perspective regarding the concept of the “evil eye” and jealousy, asking how to safeguard oneself.
Huzooraa noted that real harm stems from active jealousy rather than a mere glance. He advised prayers and trust in Allah for protection and recommended transforming envy into constructive competition. He said:
“The fact of the matter is that those people who cast an evil eye, it’s not simply a case of such people looking at others and instantly something happens. In order to protect oneself from the evil eye or from those who harbour jealousy, one ought to pray to Allah the Almighty that may Allah the Exalted protect us from the evil of those who harbour jealousy against us. In actual fact, when a person becomes jealous of someone, they use certain means to cause harm to that person. They devise a plan in an attempt to cause that person harm. Simply casting an ‘evil eye’ [cannot harm anyone]. Indeed, the people who attempt to cast an evil eye are the ones who harbour jealousy for something within their hearts. You should recite istighfar [seek forgiveness] and recite:
“[‘There is no might or power save with Allah, the High, the Great.’]”
He reassured the khadim that fear of deformities, mental disturbances, or other harm solely due to an “evil eye” is unfounded. Instead, harm arises when jealousy leads to intentional efforts to cause damage.
Huzooraa also noted that some individuals may exert psychological influence over others, but strong faith in Allah and regular recitation of the above prayer act as safeguards. He advised against undue worry and instead urged reliance on Allah.
Regarding jealousy, Huzooraa highlighted the Quranic prayer:
مِنۡ شَرِّ حَاسِدٍ اِذَا حَسَدَ
[(Say, ‘I seek refuge in the Lord of the dawn,…) from the evil of the envier when he envies. (Surah al-Falaq)]
Huzooraa also explained that “jealousy” can sometimes be permissible when it is rooted in admiration for another’s good deeds, inspiring self-improvement. The Promised Messiahas described this as a positive form of competition, where one strives to emulate virtuous actions. This type of competition, aimed at excelling in goodness, is encouraged and distinct from harmful jealousy.
How to assess one’s spiritual progress
Another khadim enquired about identifying personal progress across the three spiritual states and determining whether spiritual development is on the rise or not.
Huzooraa explained how moving from nafs-e-ammarah to nafs-e-lawwamah to nafs-e-mutmainnah involves discarding evil inclinations, self-reproach, deepening one’s love for Allah, and consistently evaluating personal faith.
Huzooraa elaborated that nafs-e-ammarah represents the self that incites evil, as exemplified by Hazrat Yusufas, who prayed for Allah’s protection from this state. Without divine support, even the pure-hearted could succumb to wrongful desires. [Surah Yusuf, Ch.12: V.54] This state is characterised by the emergence of evil thoughts and intentions. Progress begins when an individual actively resists such inclinations, fighting against the pull of nafs-e-ammarah.
In the state of nafs-e-lawwamah, the self reproaches and feels remorse for past misdeeds. At this stage, an individual recognises their wrongdoings, develops a sense of self-disgust towards these acts, and resolves to abandon them. The Promised Messiahas advised that one should firmly resolve to avoid immoral acts, pray for steadfastness, and distance oneself from environments or friends that encourage wrongdoing. When an individual consistently acknowledges and strives to correct their errors, they are in the state of nafs-e-lawwamah.
The state of nafs-e-mutmainnah is attained when one’s heart is entirely devoted to Allah, devoid of fear of worldly matters. Huzooraa encouraged self-reflection, asking whether one’s prayers are motivated by genuine love and fear of Allah or merely by personal needs, such as seeking success in exams, work, or other material concerns. Attaining the love of Allah marks entry into nafs-e-mutmainnah. At this stage, an individual detaches from worldly desires, establishes a firm relationship with Allah, and achieves a tranquil heart that no longer inclines toward vices.
Huzooraa explained that the journey to nafs-e-mutmainnah involves constant self-assessment, as only the individual can judge their own spiritual state. Reaching the final stage is a challenging process, marked by fluctuations akin to the game of snakes and ladders. One may ascend to higher spiritual levels only to fall back again. Just as success in the game depends on favourable dice rolls, progressing spiritually requires perseverance, good fortune, and divine grace. True victory is achieved when one reaches the pinnacle, the state of nafs-e-mutmainnah. Huzooraa said:
“The final stage is very difficult to achieve. You go through ups and downs. You may reach a high level [of spirituality], then fall to a lower level, then rise again to a higher level, only to fall again to a lower level. There is that game of snakes and ladders where one goes up and down. An individual is playing the same game with [his soul]. If you win this game and you reach the top, then you have reached the state of nafs-e-mutmainnah. [It depends] on how many numbers you get [on the dice]. You may get a six, a nine or an eight when you roll the dice, and you continue to climb up based on the number that you get. If you land yourself in the mouth of a snake, then you come tumbling down. Thus, a person can only reach the top through good fortune and the top stage is the stage of nafs-e-mutmainnah.”
Nurturing young talent to ensure a strong future
A question arose on how younger Jamaat members could effectively serve when some elders deemed them too inexperienced for certain responsibilities.
Huzooraa advised:
“The fact is that the youth must also be trained [for the work]. Only then will the second line be formed. Why are they preventing you from working? You should tell them that you have come with the aim of establishing the second line [of workers]. Only that nation which organises its second line will succeed. And the second line will only form when young people are at the forefront of service.
“I believe that this is precisely why Hazrat Musleh-e-Maudra created the auxiliary organisations: Khuddam-ul-Ahmadiyya, Lajna, Ansar. Later on, within Khuddam-ul-Ahmadiyya, he established Atfal-ul-Ahmadiyya, and within Lajna, Nasirat, so that from a very young age, they may develop the habit of working.
“I recall that I was ten years old and serving in Atfal-ul-Ahmadiyya. Then, at the age of 12 or 13, I became the local Atfal-ul-Ahmadiyya secretary under the zaeem. After that, I became a zaeem. By progressing through these various stages of training, one eventually reaches a certain level.
“If, from a young age, you do not train and work, and if the elders do not encourage you, how will you learn? How will this second line be prepared? Tomorrow, the elders will depart, so how will the youth take over the work? This is why Hazrat Musleh-e-Maudra stated in a couplet:
ہم تو جس طرح بنے کام کیے جاتے ہیں
آپ کے وقت میں یہ سلسلہ بدنام نہ ہو
“[‘We steadfastly continue to perform our duties to the best of our abilities; Ensure that during your time, the Jamaat is not brought into disrepute.’ (Al Hakam, Vol. 22, 17 October 1920)]
“That is why we must work.
“Tell them: ‘I’m not young. I have a big heart, a great passion, and lofty aspirations. These are the ambitions I want to fulfil. I possess a zeal that I wish to realise.’ If you put it that way, the elders will fall silent.”
Responding to indirect allegations against the Jamaat
A khadim asked about the best way to respond to critics who make subtle or indirect accusations against the Jamaat.
Huzooraa advised addressing such opponents openly, differentiating personal grievances from Jamaat-wide issues, and maintaining unity through proper channels of resolution. He said:
“You should tell them that if they wish to oppose the Jamaat, they should do so openly. […] Some individuals have grievances against certain officials. It may be that someone was genuinely hurt by someone else. However, that does not mean you should defame the Jamaat or claim that the entire system is at fault. It is merely a personal flaw in one person, which has negatively affected another, and this needs to be reported to the system.
“The Holy Prophetsa stated that one must show obedience within the Jamaat and remain united as a single people. [Sahih Muslim, Kitab al-imarah, Hadith 1848] Allah the Almighty has mentioned in the Holy Quran that you must remain united. If you fall apart, you will be scattered, and nothing will remain of you. [Surah Al-e-‘Imran, Ch.3: V.104; Surah al-Anfal, Ch.8: V.47] That is why unity is a source of strength. Hence, we must stay united. If someone holds a personal grievance against another, he should try to resolve it with the relevant officials or simply minimise interaction with that person. However, it is wrong to speak against the Jamaat.
“The Jamaat has a system, and it extends from the grassroots up to the Khalifa of the Time, then to the Promised Messiahas and continues. The Holy Prophetsa declared that you must remain as one Community, for there is a blessing in unity. Thus, you must help them understand that there is no benefit in such behaviour.
“If this individual is an opponent, a non-Ahmadi, then that is their work – they may continue to oppose. Our duty is to demonstrate that we are in the right. If our deeds are good, if we truly practise the correct Islamic teachings, if we offer our five daily prayers duly and properly, if we believe in Allah the Almighty, if we believe in the Holy Prophetsa, if we recite the Holy Quran and strive to uphold its commandments, and if we endeavour to understand the literature of the Promised Messiahas granted to us in this era, then we need not worry about anyone. We can simply respond to them.”
Cultivating resilience against rising atheistic trends in society
A khadim’s query focused on addressing the rise of atheistic tendencies in Western societies and how to guide youth towards a stronger connection with God.
Huzooraa stressed the influence of one’s environment, the necessity of good role models, holding interactive programmes to resolve doubts, and remembering the true purpose of worship. He advised:
“The environment in which they live certainly has an impact. Some attend school or university and have friends. I just mentioned that one should keep good friends among fellow students and avoid those who are bad. The same applies here. The Promised Messiahas also refers to this – and I have often recounted this incident: there was a Sikh who believed in Allah the Almighty. He came to see the Promised Messiahas for guidance and said, ‘I am drifting away from my thoughts of God the Almighty.’ The Promised Messiahas told him that the person seated next to him in class – whether at college or university – appeared to be an atheist, and that he should change seats. So he did just that, and when he returned after two or three months, he said, ‘I changed seats and indeed that person was an atheist. Now I feel much better.’
“This shows that we must instil in khuddam the importance of believing in God. Allah the Almighty has granted us so many blessings, so observe what favours He has bestowed upon us – how we once were and where He has brought us. What opportunities has He given us? Allah the Almighty states that when a person is born, he is nothing. It is Allah the Almighty Who inspired your mother’s heart to nurse you, to raise you, to look after you, to change your nappies and feed you. After that, you grew older, and your parents took care of your uniform, your clothes, your means of living and arranged your education. All these things are favours from Allah the Almighty. We should remember these things. Saying we arrived at this point by chance is incorrect. Allah the Almighty has created all these provisions for every individual, whether atheist or otherwise, so that they may realise there is a Power governing the entire system of the world.
“However, for a Muslim, a true Ahmadi, one who believes in God, Allah the Almighty says He will reward them in this world and in the hereafter. Therefore, we should not merely seek worldly attainments, because there is also the life to come, in which those [who do not believe] may be punished. They may reap the fruit of their efforts here, but Allah the Almighty can still punish them in the hereafter. Hence, to be safeguarded from that, we must draw nearer to Allah the Almighty. That is our objective, and that is why our parents, after much thought, accepted Islam and Ahmadiyyat, and why we should continue on this path.
“You must also set your own examples. If the office-bearers – qaids, nazims and muntazims – fail to be good role models, if they do not offer the five daily prayers or perform them in haste, if they do not pray for others, or if the missionaries themselves do not pray or offer two nawafil [to supplicate] for their people, then there is no example for anyone to follow. Once a good example is established, people will understand.
“Reach out to them, hold sessions and question-and-answer programmes. There should be opportunities for interaction and seminars where they can have their queries answered. If you simply say, ‘Come to the Jalsa. You must perform your prayers. Have you offered the five daily prayers? Have you recited the Holy Quran? How regular are you?’ nothing will be accomplished in this way. […] Rather than delivering speeches on what needs to be done, you should organise gatherings. Anyone can give a rousing speech – there are many such speeches at Jalsas that people listen to. Build a programme based on those speeches: Hold discussions with questions and answers, and let the missionary or Qaid Sahib respond. Then people will be satisfied regarding the existence of God, why He exists, why we should worship Him, and what benefit God gains from our worship.”
Huzooraa explained that while Allah has declared that the purpose of creation is to worship Him, such worship does not benefit Him in any way. Compared to God’s greatness, humans are completely insignificant. Worship is for humanity’s benefit, both in this world and the next. Addressing doubts in an interactive manner helps dispel misunderstandings and strengthens belief.
Guidance for strengthening faith and seeking spirituality
Finally, a khadim asked for advice on nurturing spirituality or overcoming doubts, expressing the desire to deepen one’s faith.
Huzooraa highlighted the Quranic principle that sincere effort draws divine guidance, emphasised the centrality of loving Allah, and urged righteous deeds done for God’s pleasure rather than fear. He said:
“‘And (as for) those who strive in Our path – We will surely guide them in Our ways.’ [Surah al-‘Ankabut, Ch.29: V.70]
“If you sincerely seek Allah the Almighty and spirituality, then Allah the Almighty guides such people. Hence, you must pray to Allah the Almighty. Beg Him in your prayers, in your prostrations, as I have mentioned before. Pray that you may find Allah the Almighty. Once you attain the love of Allah, your spirituality will also continue to increase. And you should not perform good deeds out of fear of Hell or [greed] for Heaven; you should do good deeds so that Allah the Almighty may be pleased and content with you. When one loves someone, one wishes to please their beloved. Allah the Almighty says that you must love Him, and thereby you will grow in spirituality.”
Conclusion
At the end of the meeting, the khuddam had the honour of having a photograph taken with Huzooraa and also received pens as gifts. Huzooraa also enquired about their food arrangements, including breakfast, and asked whether everything was satisfactory.
Huzooraa expressed his pleasure that the khuddam had a good standard of Urdu and noted that they would benefit further by striving to understand the original literature of the Promised Messiahas in Urdu. He added that they would then fully grasp its meaning; otherwise, when an English translation is rendered – which has become easier nowadays due to AI – it can sometimes be inaccurate. Only the previous day, a missionary told him that in one of our published works, ‘Sahih Bukhari’ had been translated as ‘correct Bukhari,’ which is incorrect.
Huzooraa again asked about the ongoing fires in Los Angeles and sought to know if any Ahmadis had been affected. He enquired whether they were maintaining contact with their relatives and whether their circumstances were stable. They reassured him that, by the grace of Allah, everything was fine. It was reported to him that some Ahmadis had been evacuated from the area.
Hazrat Amirul Momineenaa then said, “Allah Hafiz” [May Allah be your Protector] and took leave, bringing the mulaqat to an end.
The debate around “grooming gangs” and sexual exploitation often centres around culture and misogyny. A sexualised culture seeped with misogynistic attitudes is indeed a major cause for the prevailing issue of child sexual exploitation.
Nowadays though, Islam is being blamed for a string of child sexual abuse scandals that shocked Britain in the last few decades. But far from being a cause or a motivation, Islam is actually the antithesis to sexual impropriety, and, in fact, carries the antidote to such crimes.
Around 1 in 20 children in the United Kingdom has been sexually assaulted, according to the child protection charity, the NSPCC. Most of the abuse takes place by family members with girls as the primary victims. In the United States, 93% of victims know the perpetrator, while that figure is 90% in the UK. Abuse happens in a vast range of settings including institutions like schools and public buildings, family or relatives’ homes or sports facilities. This is a wide-ranging problem which exists in every strata of society.
The process of “grooming” takes place often on a systematic level, with institutions potentially complicit. Perpetrators attempt to “groom” victims to ensure their compliance and silence. This can be through rewards, favouritism and the normalisation of abuse.
There have been thousands of cases of sexual abuse in the UK over the decades involving gangs, public figures and ordinary people. In 2022, the police received 107,000 reports of sexual assault against children. This is quadruple of what it was a decade ago.
A Home Office report in 2020 said that such offenders come from “diverse cultures” and that this crime is not exclusive to any specific ethnicity or race.
The report said that “no one community or culture is uniquely predisposed to offending” and that any over-representation of Asian and Black offenders was relative to the population in that specific area, while most offenders were actually white.
Religious motives?
None of the studies recently published about group-based sexual abuse mentions religion either as a motivation for abuse nor does it use faith as a means of identification of the offenders. This is because there is literally no link to religion.
Much of the motivation was about money and sex. The aforementioned report said the primary motivation was sexual gratification, sometimes justified by “erroneous references to cultural norms”. It went so far as to condemn those who suggested that such crimes were linked to “South Asian” culture.
The Home Office report in 2020 quoted another report in 2013 which stated:
“A simplistic view that the mere fact of being ‘Asian’ is in itself explanatory of their behaviour, is dangerous not only because it is unjust and offensive to the wider community who share a South East Asian heritage. It is also dangerous because such simplistic presumptions represent a meaningless over-generalisation, that is positively unhelpful if we wish to understand why these men behaved in the way they did and therefore help to protect other potential victims. Such an approach fails to consider the combination of personal, cultural and opportunistic factors that are understood to create the conditions for sexual offending.” (Griffiths, S., 2013, The overview report of the serious case review in respect of Young People 1,2,3,4,5 and 6. Rochdale Borough Safeguarding Children Board)
The suggestion that religion was a factor in the perpetration of these crimes is so outlandish that it’s not even worthy of being taken seriously. It certainly wasn’t by independent investigators or the government.
But opportunists who seek to defame Islam see such scandals as a way of demonising Muslims and “proof” that Islam is “backwards” or “oppressive”. It’s a long and tired trope to paint Muslims as “barbaric” and “uncivilised”.
One of the cases which received the most attention in recent years was the Rotherham child sexual abuse scandal. Between 1997-2013, groups of Pakistani men systematically raped or sexually abused 1400 girls. It was a sickening and grotesque string of sexual crimes.
Islam on covering up crimes
There have been reports that some authorities were hesitant to pursue the case out of fear of being labelled as “racist”. Victims were also dissuaded from reporting their abuse for fear of “tarnishing” the reputation of the community or Islam.
The covering up of a crime is a disservice to the victims and Islam teaches one to pursue justice without fear or favour. The Holy Quran states:
“O ye who believe! be strict in observing justice, and be witnesses for Allah, even though it be against yourselves or against parents and kindred. Whether he be rich or poor, Allah is more regardful of them both than you are. Therefore follow not low desires so that you may be able to act equitably. And if you conceal the truth or evade it, then remember that Allah is well aware of what you do.” (Surah an-Nisa, Ch.4: V.136)
Besides, Muslims in the town themselves were outraged at the idea that this cover-up took place in the name of Islam. Muhbeen Hussain, founder of the Rotherham Muslim Group said: “There is nothing in the Pakistani or Muslim culture or Islamic faith that condones such actions […] we are asking for prosecutions […] it is disgusting that the social services and police services didn’t act […] if it was a drug dealer on the street, would the police services not arrest them because of racism or community cohesion? I think it is completely ludicrous.”
When Muslims in the town themselves condemned both the crime and the cover-up, then why is this question coming back to the surface? This case is only being highlighted now by far-right figures because it’s a convenient way to attack immigrants, Asians and even Islam.
A British Pakistani Muslim problem?
On Piers Morgan Uncensored, a commentator falsely claimed that “Islam is conducive to paedophilia.” Morgan described it as a problem of “British Pakistani Muslims.”
Andrew Neil even called on leaders from the British Pakistani Muslim community to condemn the Rotherham abuse scandal. What, a decade later? Convenient isn’t it? We’re still waiting for him to condemn the Catholic Church abuse, the KKK and the abuse of Iraqi prisoners by American soldiers.
It’s an absolutely absurd premise to expect an entire race, religion or community to condemn the actions of a few individuals. Tarring all Muslims with the same brush is such a tired and worn-out trope that one yawns at how it’s being trotted out again. You’d think 24 years after 9/11 when all Muslims were asked to distance themselves from the terrorists, our public discourse would have developed and progressed into a rational and civilised debate. One can only hope and pray.
The default reaction of any group when some of its members commit crimes is always shock, disbelief and disgust. Why is it assumed that all Muslims are either guilty of the same crime or at least sympathetic towards the perpetrators? If that’s the case, then more than 80% of sexual abuse in the UK is committed by white men. Does anyone ask the entire white population to condemn such acts? Or do we naturally assume they already do? That assumption should be greater for Muslims considering that their faith actively teaches against such evil crimes.
How Islam tackles the very root of the “grooming” problem
The perpetrators of sexual crimes often use drugs and alcohol to sexually exploit young girls. Those with the most basic understanding of Islam know that alcohol is forbidden in the religion as are intoxicants.
In Islam, the dignity, freedom and respect of women and girls is considered a fundamental God-given right that no human being can take away. Islam honours women like no other faith before it has. The Holy Prophet of Islam, Muhammadsa, told Muslims that their entry into Heaven is conditional on their good treatment of their mother. On raising their daughters with love and care. On keeping their hands, eyes and hearts pure from illicit thoughts and glances. “Allah knows full well what is in your hearts,” Muslims are told throughout the Holy Quran.
In Chapter 4, Verse 21 of the Holy Quran, it says: “Say to the believing men that they restrain their eyes and guard their private parts. That is purer for them. Surely, Allah is well aware of what they do.”
When Muslims refuse to shake hands with women, they are criticised and lambasted for such an “insult” – what kind of misogyny is this, it is asked. But the same people who would criticise Muslims for not shaking hands with women, are now attacking Islam for “advocating” child sexual abuse. They know Islam forbids any physical contact with unrelated members of the opposite sex, yet they claim sexual abuse is sanctioned by it. This is where Islam’s extreme caution when it comes to sexual matters is to be commended. Islam seeks to root out evil from its very inception, so it forbids men from looking at, let alone touching women.
Purification of the self is Islam’s purpose
The entire philosophy of Islam is built around purifying one’s heart and mind from illicit thoughts and feelings. “Allah loves those who purify themselves,” the Holy Quran says. (Surah at-Taubah, Ch.9: V.108) Carnal passions are antithetical to the spiritual life Islamic teachings prepare you for. The entire purpose of the Islamic faith is to free one from the shackles of worldly and carnal passions and desires and adopt the higher noble ideas of patience, faith, restraint and resolve. Muslims are commanded to go an entire month without food, drink and sexual relations during the daylight hours. A religion which teaches such restraint and discipline to its followers is not going to be sanctioning sexual abuse. For a devout Muslim, even looking at an unrelated woman would be a sin he would profusely seek forgiveness from God for.
Further, Islam views sexual relations outside of marriage as a major sin and a grave evil in society. It mandates the consent of both parties when contracting a marriage.
The Holy Quran says: “O ye who believe! It is not lawful for you to inherit women against their will”. (Surah an-Nisa, Ch.4: V.20) Another verse (Surah al-Ma‘idah, Ch.5: V.6) obligates Muslims to marry properly and not commit adultery or fornication.
Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said: “Let me make it categorically clear that any Muslim who violates the honour of a woman or abuses her in any way is acting entirely against Islam’s teachings. Islam considers such behaviour as evil and has mandated exceptionally strong punishments for those guilty of such immoral and reprehensible crimes.”
Severity of Islamic penal code on such issues
The Islamic penal code, mention of which can be found in verses such as Surah al-Ma’idah, Ch.5: V34, is especially severe in cases of highwaymen, bandits, rapists, terrorists or other group-based violence and abuse in which the law and order of the nation is at stake. The judge has the option of capital punishment, banishment or another exemplary punishment.
If those who accuse Islam of facilitating such abuse are so concerned about the suffering of innocent girls, why do they focus on their faith or ethnicity? Why not on the victims?
Faith and race are only brought in when far-right figures sense an opportunity to malign Islam and attack Muslims. Otherwise, why was Jimmy Saville, a man who systematically abused children in hospitals and studies, not labelled a “white Christian”? He described himself as a devout Catholic and was honoured with a papal knighthood. Is there anything more “Christian” than that? If Islam is blamed for such evils, then the Catholic Church’s sexual abuse scandal and the Orthodox Haredi Jewish community’s abuse in New York should be labelled as a “Jewish” or “Christian” problem. These double standards reveal a hatred towards Islam and prejudice towards Muslims.
More than anything, Islamic principles serve as an antidote to the scourge of sexual violence and abuse. Far from being the cause of such crimes, Islam is a cure to the sexualisation, disrespect and objectification of women which is rampant in societies in which such abuse takes place.
Jamaat-e-Ahmadiyya Ghana held its 92nd Jalsa Salana on 9-11 January 2025 at Bagh-e-Ahmad, Winneba. The Jalsa was attended by over 39,000 Ghanaian Ahmadi Muslims from all parts of the country as well as traditional leaders and high-ranking political leaders. Prominent among the dignitaries were Amir Jamaat Nigeria, Amir Jamaat Benin and delegates from various countries of Africa.
The newly-inducted President of the Republic of Ghana, H.E. John Dramani Mahama, also attended the Jalsa and during his address, he called on Ghanaians to emulate the Ahmadiyya Muslim Jamaat to be able to overcome the challenges of the country.
Describing it as timely and apt, the President said that the theme for the Jalsa did not only reflect but was also a profound reminder of the country’s core values; justice, peace and unity. He commended the remarkable ability of the Jamaat to convene such large gatherings with breathtaking harmony and discipline. These ideals and principles, he said, were in short supply, and therefore, called on the country to learn from the Jamaat.
President Mahama expressed profound gratitude to Ahmadi Muslims in Ghana for their prayers. He said:
“I was on these grounds last year, and I sought your prayers and support to be able to achieve the desire that we all had on our hands. Allah listened to our supplications, and today it has become a reality. So, I have come back to these grounds to say thank you to you and thank you to Allah for His blessings on us.”
Alhaji Maulvi Mohammed Bin Salih, Amir and Missionary-in-Charge of Jamaat-e-Ahmadiyya Ghana, expressed immense gratitude to the President for attending the Jalsa Salana as his first public engagement, 48 hours after being sworn in as the President of the Republic of Ghana. He earnestly appealed to the newly elected government to uphold principles of fairness and integrity, cautioning against political and economic nepotism or cronyism, which could undermine justice and endanger the nation’s peace and security.
Wafiiqah Bhugeloo-Hadi, General Secretary, Lajna Imaillah Perth, Australia
Lajna Imaillah Perth, Western Australia, held its second Peace Symposium on 16 November 2024 at the Nasir Mosque with 87 attendees. The symposium focused on the pivotal role women play in promoting peace and human rights whilst fostering unity, celebrating cultural diversity and addressing global challenges through a collaborative approach. The programme featured a variety of speakers who underlined the importance of supporting social justice initiatives, engaging with local cultural organisations, advocating for human rights and fulfilling civic responsibilities such as voting. Some of the speakers included Senator Fatima Payman, Senator for Western Australia; Dr Renae Barker, Law and Religion Expert, University of Western Australia; and Ms Sky Dawson, Buddhist Women’s Association, Western Australia. Samina Rashid Sahiba, Sadr Lajna Imaillah Perth and my humble self presented practical actions to foster peace and create justice in the world in the light of various addresses delivered by Hazrat Khalifatul Masih Vaa. An attractive exhibition on peace, justice and harmony left the attendees with profound reflections on their roles in contributing to a just society. The symposium concluded with silent prayer followed by dinner.
Jamaat-e-Ahmadiyya Niger held its 17th Jalsa Salana on 27-29 December 2024 at Mohamadabad (Guidan Rumji). Mahamane Bello Sahib served as the officer in charge of the Jalsa Salana. A core team was established to oversee preparations. Delegations began arriving on 26 December and were warmly welcomed.
The first day of Jalsa Salana began with the congregational Tahajjud prayer, followed by Fajr prayer and dars. After the Jumuah prayer, the participants listened to the live Friday sermon, delivered by Hazrat Khalifatul Masih Vaa, via MTA. This was followed by the flag-hoisting ceremony, led by Asad Majeeb Sahib, Amir Jamaat-e-Ahmadiyya Niger.
Each day began with Tahajjud prayer, followed by Fajr prayer, Dars-ul-Quran and insightful sessions. The Jalsa provided an opportunity for members to strengthen their connection with Khilafat and deepen their understanding of faith through speeches and question-and-answer sessions. The Jalsa also featured inspiring addresses on key topics such as human rights and the significance of Jalsa Salana.
Jamaat-e-Ahmadiyya Niger, being a relatively new Jamaat, achieved a significant milestone during this Jalsa through the historic privilege of sharing a live screen with Hazrat Amirul Momineenaa for the very first time in Niger’s history. Jamaat-e-Ahmadiyya Niger had the honour of attending the concluding session of the Jalsa Salana Qadian, featuring Huzoor’saa address. Niger was included in the live transmission alongside other African countries, making this event a source of great joy for the Jamaat members. It further strengthened their bond with the blessed institution of Khilafat. Hazrat Khalifatul Masih Vaa also granted permission to the khuddam of Niger to recite a poem.
The Jalsa Salana was covered by ORTN, the national TV channel, which presented a report about Jalsa Salana during prime time. In addition, Anfani and Sarounia extensively covered the Jalsa Salana, broadcasting detailed reports on their respective channels. The radios of these three channels, along with the Radio of Guidan Roumdji city, also provided extensive media coverage of Jalsa Salana.
