“Does
Islam belong to Germany?” It’s hard to believe, but this question has indeed
dominated the public debate about Islam in Germany for years.
While a few historians and Germanists
would point out the cultural heritage of the Muslims, which affected German
literature, philosophy and science, some leading politicians have held the
opinion that Islam does not belong in Germany.
However, something changed. In 2013,
nearly all prominent nationwide German newspapers headlined, “Islam officially
belongs to Germany” So what happened?
The Ahmadiyya Muslim Jamaat was
acknowledged as the first Muslim association accepted as a corporation under
public law. Since then, the Jamaat is equated to the Christian church. Many
other Muslim associations have attempted to receive the status of a corporate
body for decades because the status is connected to the opportunity to build
Islamic kindergartens and graveyards or to teach Islam as
confession-oriented religious education in schools but to no avail. Why
were all applications of other Muslim associations neglected? Why was the
application of the Ahmadiyya Muslim Jamaat accepted alone?
In Germany, it is important to have a
consistent teaching and organisation for the legal equalisation of Muslim
communities with churches. Other Muslim communities have not been able to
ensure this to date.
Through the beneficial institution of
Khilafat-e-Ahmadiyya, the Ahmadiyya Muslim Jamaat is a unit worldwide, its
teachings are consistent, its structure and organisation is consistent and it
is independent from the funds of foreign states. It is because of the system of
Khilafat that as a consequence, the Jamaat in Germany – although it is seen as
minority with its 45,000 members compared to 5 million Muslims in Germany –
could achieve something that other Muslim communities couldn’t. Alhamdolillah.
As a result, Ahmadi teachers are now
teaching faith-oriented Islamic education in German schools since 2013.
May
Allah enable Jamaat-e-Ahmadiyya Germany to achieve great success by constant
attachment with Khilafat and to reach the hearts of the German people. Amin.
After reciting the Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
From
today, I will resume relating accounts of the lives of the Badri companions,
i.e. those companions who took part in the Battle of Badr.
The name of the first of the companions
that I will mention today is Hazrat Abdullahra bin Tariq. According
to Allamah Zuhri, Hazrat Abdullahra bin Tariq Zafari participated in
the Battle of Badr. Urwah has reported his name as Abdullah bin Tariq Balawi,
who was a confederate of the Ansar. According to some, Hazrat Abdullahra
bin Tariq Balawi was a confederate of the Banu Zafar tribe of the Ansar.
According to Ibn Hisham, he belonged to the tribe of Balee and was a
confederate of the tribe of Banu Abd bin Rizaah. Hazrat Muattibra
bin Ubaid was the stepbrother of Hazrat Abdullahra bin Tariq, born
to the same mother. The mother of Hazrat Abdullahra bin Tariq
belonged to the Banu Kahil branch of the tribe of Banu Uzra. Hazrat Abdullahra
bin Tariq and Hazrat Muattibra bin Ubaid participated in the battles
of Badr and Uhud.
Both of the brothers were martyred during
the incident at Raji. Hazrat Abdullahra bin Tariq was among the six
companions (according to some narrations, which also includes a narration from Bukhari,
it is reported as ten companions), whom the Holy Prophetsa sent to
some of the people belonging to the tribes of Adal and Qarah towards the end of
3 AH so that they may introduce them to Islam and teach them about the Holy
Quran and the Islamic Shariah. When these people arrived at the place called
Raji, which is a fountain in Hijaz that was under the possession of the Huzail
tribe, the people of the Huzail tribe transgressed, besieged these companions
and waged war against them. The names of seven of those companions are as
follows; Hazrat Asimra bin Thabit, Hazrat Marsadra bin
Abu Marsad, Hazrat Khubaibra bin Adi, Hazrat Khalidra bin
Bukair, Hazrat Zaidra bin Dathinah, Hazrat Abdullahra bin
Tariq and Hazrat Muattibra bin Ubaid. From among these, Hazrat
Marsadra, Hazrat Khalidra, Hazrat Asimra and
Hazrat Muattibra bin Ubaid were martyred immediately. However, when
Hazrat Khubaib, Hazrat Abdullah bin Tariq and Hazrat Zaid surrendered, the
disbelievers captured them and started to walk them towards Mecca. When they
arrived at Zahran, a valley located five miles from Mecca, Hazrat Abdullah bin
Tariq managed to get his hand free from the rope and took out his sword. Upon
seeing this, the mushrikeen [idolaters] stepped back from him and
started to pelt him with stones until he was martyred. His grave is situated in
Zahran.
The incident at Raji took place in the
36th month after the Hijrah, during the month of Safar. (Sirat ibn Hisham,
p. 464, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Usdul Ghaba, Vol. 3,
pp. 284-285, Abdullah bin Tariqra, Dar-ul-Kutub al-Ilmiyyah, Beirut,
2003) (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol.
3, p. 347, Abdullah bin Tariqra
wa Ikhwatul Ummah Muattib bin Ubaid, Dar-ul-Kutub al-Ilmiyyah, Beirut,
1990) (Sahih Bukhari, Kitabul Jihad, Hal yasta’siru al-Rajulu…, Hadith
3045) (Mu’jamul Buldan, Vol. 4, p. 247, Dar Ihyaa al-Turath al-Arabi,
Beirut)
Hazrat Hassaanra, while
mentioning these companions in one of his poetic works, states:
وَابْنُ الدَّثِنَةِ وَابْنُ طَارِقٍ مِنْهُمْ
وَافَاهُ ثَمَّ حِمَامُهُ الْمَكْتُوْبُ
The
opening couplet of this poem is:
صَلَّى الْإِلٰهُ عَلَى الَّذِيْنَ تَتَابَعُوْا
يَوْمَ الرَّجِيْعِ فَأُكْرِمُوْا وَأُثِيْبُوْا
The meaning of the first couplet that I
quoted is, “Hazrat Ibn Dathinah and Hazrat Ibn Tariq were from among them – who
died at the very location where death was destined for them.” The translation
of the opening couplet of his poem is, “God blessed those who were martyred one
after the other during the expedition of Raji. Thus, they were bestowed with
honour and granted reward.” (Al-Istiab, Vol. 3, pp. 928-929, Abdullah
bin Tariq, Dar-ul-Jeel, Beirut, 1992)
I have previously already mentioned the
incident of Raji in relation to other companions. I will mention it briefly
again from the detailed account mentioned by Hazrat Mirza Bashir Ahmad Sahibra:
“These were days of
grave danger for the Muslims and the Holy Prophetsa was
receiving horrific news from all four ends. However, the greatest danger posed
to the Holy Prophetsa was from the Quraish of Mecca, who had grown
very bold and daring due to the battle of Uhud.
“Perceiving this threat, in the month of
Safar4 AH, the Holy Prophetsa assembled a party of ten
Companions, appointed Asim bin Thabitra as their Amirand
ordered them to secretly go towards Mecca and obtain intelligence with regards
to the Quraish, and then inform him about their plans and motives. However,
this party had not yet departed, when a few people from the tribes of Adal and
Qarah presented themselves before the Holy Prophetsa, and said that
many people from among their tribes were inclined towards Islam and that the
Holy Prophetsa should send a few men with them, who could convert
them to Islam and educate them. The Holy Prophetsa was happy to hear
their request and the same party which had been assembled for the
reconnaissance mission was sent off with them instead. However, in actuality,
as was later discovered, these people were liars and had come to Medina upon
the incitement of the Banu Lahyan, who sought revenge for the execution of
their chief, Sufyan bin Khalid, and had thus contrived the plan that when the
Muslims come out of Medina on this pretence, they would attack them.
“In lieu of this service, the Banu Lahyan
promised the people of Adal and Qarah a hefty reward of many camels. When the
treacherous people of Adal and Qarah reached between Asfan and Mecca, they
secretly sent word to the Banu Lahyan that the Muslims were accompanying them
and that they should come as well. Upon this, 200 young men from the Banu
Lahyan, 100 of whom were archers, set forth in pursuit of the Muslims, and
subdued them at a place known as Raji. But how could 10 men (whilst according
to some narrations were only 7 companions) compete against 200 warriors, who
were equipped with weapons? The Muslims, however, owing to the strength and
passion of their faith by the grace of God Almighty, had not been taught to
throw in their arms.
“The Companions immediately ascended to a
nearby hillock and prepared for battle. The disbelievers, who did not consider
deception as being reprehensible, called out to them and said, ‘Come down from
the mountain, we give you a firm promise that we shall not kill you.’ Asimra
responded, ‘We have no confidence whatsoever in your treaties and agreements.
We cannot descend on your guarantee.’ Then, he raised his head towards the
heaven and said, ‘O God! You are witnessing our state. Do convey knowledge of
our condition to Your Messenger.’ Hence, Asimra and his Companions
stood and fought and were finally martyred in battle.
“When seven Companions had been put to
death, and only Khubaib bin Adiyyra, Zaid bin Dathinahra,
and one other Companion were left, the disbelievers whose actual desire was to
capture these people alive, called out again and said, ‘There is still time.
Come down and we promise not to cause you any harm.’ This time, these innocent
Muslims fell into their trap and descended. However, as soon as they stepped
down, the disbelievers tied them with the strings of their arrow bows.
“Upon this, the Companion of Khubaibra
and Zaidra, whose name has been recorded in history as being
Abdullah bin Tariqra, could not restrain himself and called out,
‘This is your first breach of agreement and who knows what you shall do
hereafter,’ and Abdullahra refused to continue along with them. For
some distance, the disbelievers dragged Abdullahra along, beating
and assaulting him, and then killed him and left him for dead.” Abdullah here
is the companion, Abdullah bin Tariqra.
In this narration it stated that the
disbelievers took them to Mecca. However, in another narration it states that
Abdullah bin Tariq managed to free himself from the rope he was tied to and was
ready to fight but was attacked with a stone and martyred. In any case, he was martyred
and his body was left there.
“Moreover, now that their revenge had been
sought, in order to please the Quraish, and also in the greed of money, they
took Khubaibra and Zaidra and made way to Mecca; upon
reaching there, they sold both of them to the Quraish. As such, Khubaibra
was purchased by the sons of Harith bin Amir bin Naufal, because Khubaibra
had slain Harith in the Battle of Badr and Zaidra was purchased by
Safwan bin Umayyah.”
It is regarding Hazrat Khubaibra
that it is stated that while he was held captive, one of the children of the
disbelievers, whose house he was held in, ran towards him whilst playing.
Hazrat Khubaibra placed him on his lap upon which the child’s mother
became extremely anxious as Hazrat Khubaibra had a razor blade in
his hand at the time. However, Hazrat Khubaibra told her not worry
and that he would not harm the child. Thus, this was the account of how Hazrat
Abdullahra bin Tariq was martyred during the incident of Raji in
that he refused to go along with the disbelievers and fought against them. (Sirat
Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp.
513-515)
The second companion to be mentioned is
Hazrat Aqilra bin Bukair. Hazrat Aqilra bin Bukair
belonged to the tribe of Banu Saad bin Laith. (Sirat ibn Hisham, pp.
462-463, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)
Hazrat Aqilra was previously
named Ghafil. However, when he accepted Islam, the Holy Prophetsa
changed it to Aqil. The name of his father has predominantly been mentioned as
Bukair in most books of history. However, it has also been mentioned as Abu
Bukair. During the era of ignorance [i.e. prior to the advent of Islam], his
father, Bukair, was a confederate of Nufail bin Abd-il-Uzza, who was one of the
elders of Hazrat Umarra. Similarly, Bukair and all of his sons were
confederates of Banu Nufail. Hazrat Aqilra, Hazrat Amirra,
Hazrat Ayyasra and Hazrat Khalidra, all four brothers
were the sons of Bukair, all of them accepted Islam in Dar-e-Arqam together and
all of them were the first ones to have accepted Islam in Dar-e-Arqam. When
Hazrat Aqilra, Hazrat Khalidra, Hazrat Amirra
and Hazrat Ayyasra migrated from Mecca to Medina, they gathered all
of their men and women and migrated together. In this manner, no one from their
households remained behind in Mecca, and their houses were completely sealed.
In Medina, all of them stayed with Hazrat Rafa‘ahra bin
Abd-il-Munzir. The Holy Prophetsa formed a bond of brotherhood
between Hazrat Aqilra and Hazrat Mubashirra bin
Abd-il-Munzir and made them as brothers. Both of them were martyred during the
Battle of Badr.
According to one tradition, the Holy
Prophetsa formed a bond of brotherhood between Hazrat Aqilra
and Hazrat Mujazzirra bin Ziad. Hazrat Aqilra was
martyred on the day of the Battle of Badr at the age of 34 and was martyred by
Malik bin Zuhair Joshami. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p.
208, Aqil bin Abi al-Bukairra, Dar Ihyaa al-Turath al-Arabi, 1996) (Usdul
Ghaba, Vol. 3, p. 113, Aqil bin al-Bukairra, Dar-ul-Kutub
al-Ilmiyyah, Beirut, 2008) (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 4, p.
466, Aqil bin al-Bukairra Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)
Ibn Ishaq says that apart from these four
brothers, i.e. Hazrat Ayyasra, Hazrat Aqilra, Hazrat
Khalidra and Hazrat Amirra, all of whom who participated
in the Battle of Badr, it is not known whether there is any other example of
where four brothers participated in the Battle of Badr. (Al-Isaba Fi Tamyeez
Al-Sahaba, Vol. 1, p. 310, Ayyas bin al-Bukairra Dar-ul-Kutub
al-Ilmiyyah, Beirut, 2005)
Zaid bin Aslam narrates that the sons of
Abu Bukair presented themselves before the Holy Prophetsa and said,
“O Prophetsa of Allah! Please marry our sister to such and such
person.” The Holy Prophetsa replied, “What is your opinion about
Bilal?” In other words, either all four brothers or perhaps some of them
presented themselves before the Holy Prophetsa with regard to the
marriage of their sister. The Holy Prophetsa then asked about their
opinion regarding Hazrat Bilalra. Since they were not content with
this, they left and presented themselves before the Holy Prophetsa a
second time and said, “O Prophetsa of Allah! Please marry our sister
to such and such person.” The Holy Prophetsa once again asked them,
“What is your opinion about Bilal?” Hearing this, they left again. They
presented themselves before the Holy Prophetsa a third time and
said, “Please marry our sister to such and such person”. The Holy Prophetsa
asked, “What is your opinion about Bilal?” The Holy Prophetsa
further stated, “What is your opinion about a person, who is among the dwellers
of paradise?” Upon this, they agreed to marry their sister to Hazrat Bilalra.
(Al-Tabaqat-ul-Kubra li ibn Saad, Vol. 3, p. 126, Bilal bin Rabahra,
Dar Ihyaa al-Turath al-Arabi, 1996)
The name of the next companion to be
mentioned is Hazrat Zaidra bin Haritha. Hazrat Zaid’sra
father’s name has been mentioned as Haritha bin Sharaheel as well as Haritha
bin Shurahbeel. The name of his mother was Sauda bint Tha‘laba. Hazrat Zaidra
belonged to the tribe of Banu Quza‘ah, which was a most respected tribe in
Yemen. Hazrat Zaidra was young when his mother took him to her
village. There, some riders from the tribe of Banu Qain were passing by. They
set up their camp during the journey and picked up Zaid, who at the time was
still a child, from their camp. They made him their slave and sold him in the
market of Ukaaz to Hakim bin Hizam for 400 dirhams. Subsequently, Hakim bin
Hizam presented Hazrat Zaidra to his maternal aunt, Hazrat Khadijahra
bint Khuwailid. Following this, Hazrat Khadijahra gave Hazrat Zaidra
to the Holy Prophetsa along with all of her other slaves. (Al-Sirat
al-Nabawiyyah li Ibn Hisham, p. 188, Dhikrul Islam Zaid Thaniyan,
Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Siyar al-Sahabah, Vol. 2, p.
165, Hazrat Zaid bin Harithah, Dar Ishaat, Karachi)
According to one narration, when Hazrat
Zaidra was purchased and brought to Mecca, he was only eight years
old. (Umdatul Qari Sharh Sahih al-Bukhari, Kitabul Jana’iz, Bab man
Jalsa indal musibah yu’rafu fil Huzn, Vol. 8, p. 94, Darul Fikr, Beirut)
The father of Hazrat Zaidra,
Haritha, was extremely upset over losing him. A short while later, some men
from the Banu Kalb tribe came to Mecca in order to perform Hajj. There, they
recognised Hazrat Zaidra. Hazrat Zaidra asked them to
tell his family that he was living with a respected family of Banu Muad near
the Holy Ka‘bah. Therefore, they did not need to worry. The people of Banu Kalb
went to his father and informed him about this. He responded by saying, “I
swear by the Lord of the Ka‘bah! Was that my son?” When people shared the
details of his appearance with Harithah (Hazrat Zaid’sra father), he
left for Mecca with Hazrat Zaid’sra paternal Uncle. In Mecca, they
arrived before the Holy Prophetsa and offered Fidya (expiation) in
order to acquire the freedom of Hazrat Zaidra. The Holy Prophetsa
called for Hazrat Zaidra and sought his opinion regarding this
matter. Hazrat Zaidra refused to return home with his father and
paternal uncle. (Sair al-Sahabah, Vol. 2, pp. 165-168, Hazrat Zaid bin
Harithah, Dar Isha’at, Karachi)
Hazrat Musleh-e-Maudra has
detailed this incident in the following manner:
“When Hazrat Khadijahra married
the Holy Prophetsa, she realised in the future when the Holy Prophetsa
might need something, he will have to ask her for it as she was very well off
and he was not. She thought that perhaps the Holy Prophetsa will be
reluctant in asking. Hazrat Khadijahra was an extremely wise woman
and knew that it would make things very difficult. Since she was a very
intelligent and wise woman, she decided that if she offered her entire wealth
to the Holy Prophetsa, this will resolve the issue and the Holy
Prophetsa would be able to spend from it as he wished. Hence, only a
few days had passed after their marriage that Hazrat Khadijahra said
to the Holy Prophetsa, ‘I would like to humbly submit a proposal
before you with your permission.’ The Holy Prophetsa stated, ‘What is
your proposal?’ Hazrat Khadijahra responded, ‘I have decided to
present you with all my wealth and slaves so that everything becomes yours. I
would be delighted and fortunate if you would accept this.’ Upon hearing this,
the Holy Prophetsa stated, ‘Khadijah, have you carefully reflected
upon this idea before making this decision? If you give me all your wealth,
then it will become mine and will no longer be in your possession.’ Hazrat
Khadijahra stated, ‘I have given this idea much thought before
presenting it to you and I have decided that this is the best manner to live a
peaceful life.’ The Holy Prophetsa stated, ‘Think about this once
more.’ Hazrat Khadijahra responded, ‘Indeed! I have given this much
thought.’ The Holy Prophetsa stated, ‘If this is your final decision
and you have presented me with all your wealth and slaves, then know that I do
not take pleasure in calling another human being like myself, my slave.
Firstly, I would like to free all the slaves.’ Hazrat Khadijahra
stated, ‘All this wealth is now yours. You may spend it as you wish.’ The Holy
Prophetsa was delighted to hear this. He went outside towards the
Ka‘bah and announced, ‘Khadijah has presented me with all her wealth and her
slaves. I now free all her slaves.’”
Hazrat Musleh-e-Maudra further
writes that nowadays, if someone receives wealth, they might consider
purchasing a car, constructing a large house, or travelling across Europe.
In fact, these days I have noticed that in
certain cases even if the wife decides to give all her wealth to her husband
then not only does he spend it on fulfilling his personal desires, in fact, he
also refuses to fulfil the due rights of his wife. Women in such cases feel
helpless and the men think that now that they have acquired her wealth, they
can treat her like a slave. However, the status and lofty vision of the Holy
Prophetsa was such that the wealth ought to be spent in the way of
God Almighty and for the propagation of faith and that the slavery of human
beings should be completely abolished. In any case, his desire to free slaves
was embedded in the question that why should those human beings like him who
possess intellect and sense just like him should live their lives in bondage?
This notion of the Holy Prophetsa at the time was not only
considered strange in Arabia but the entire world. However, the Holy Prophetsa
openly announced this and displayed incredible generosity upon receiving the
wealth.
When the Holy Prophetsa made
the announcement that he had freed all the slaves and they all went their ways,
it was only Zaid bin Harithara – who was later known as his son –
who approached him and said, “You have freed me, but I do not wish to be freed.
My only desire is to remain with you.” The Holy Prophetsa insisted
that he return to his homeland and meet his relatives as he was now free.
However, Hazrat Zaidra replied to the Holy Prophetsa,
“You are dearest to me due to the love and sincerity I have witnessed in you.”
Zaidra belonged to a wealthy family but was abducted at a young age
and sold off. In this way, he was taken from place to place until he eventually
ended up at the house of Hazrat Khadijahra. His father and uncle
were very worried for him and went out in search of him.
When they discovered that he was in Rome,
they travelled there. When they reached there, they found out that he was now
in Arabia. When they reached Arabia, they learnt that he was in Mecca. When
they came to Mecca, they found out that he was with the Holy Prophetsa.
They went to the Holy Prophetsa
and said, “We have come to you having heard of your nobility and generosity.
Our son is a slave of yours and we are ready to meet whatever price you ask in
order to free him. His mother is elderly and has lost her sight as a result of
the constant weeping caused by this affliction. It will be much appreciated if
you accept the asked price and free him.” The Holy Prophetsa said,
“Your son is no longer my slave, I have already freed him.” He then called Zaidra
telling him that his father and uncle had come to take him, that his mother was
old and had become blind from all the crying and that since he had already
freed him, he was now no longer his slave and could go.
Hazrat Zaidra answered, “You
may have freed me, but I do not want to be freed and consider myself your
slave.” The Holy Prophetsa again said that his mother was suffering
and his father and uncle have journeyed so far and been through many
tribulations to retrieve him, therefore he must go with them. Zaid’s father and
uncle also tried their best to convince him, yet Hazrat Zaidra
refused to leave with them, saying, “You may be my father and uncle and you may
hold me dear to you, however the relationship I have developed with the Holy
Prophetsa cannot now be broken. It pains me to hear that my mother
is in great agony, but I cannot live away from him (i.e. the Holy Prophetsa).”
On the one hand was the pain his mother
was feeling, but this pain would be far beyond that. When Zaid had said all
this to the Holy Prophetsa, the Holy Prophetsa went to
the Ka’bah and announced, “Due to the love and affection Zaid has expressed,
from today Zaid shall be [known as] my son”. Having heard this, Zaid’s father
and uncle were overjoyed and left jubilantly as they had seen him living his
life in great ease and comfort. Thus, proof of Muhammad’ssa perfect
morals is that when Zaidra expressed his loyalty [to him], the Holy
Prophetsa demonstrated extraordinary kindness. (Tafsir-e-Kabir,
Vol. 10, pp. 334-335)
The details of this particular incident
are mentioned in Sirat Khatamun Nabiyyin. It states that when Zaid’s
father and uncle came to take him, the Holy Prophetsa said to him:
“‘If you wish to leave with them, I gladly
give you permission to do so.’ ‘I shall not leave you on any account,’ answered
Zaid; ‘To me, you are far dearer than my own uncle or father.’ Zaid’s father
responded with great anger and grief, ‘What? Do you give preference to a life
of slavery over that of freedom?’ ‘Yes,’ responded Zaid, ‘For I have witnessed
such virtues in him as now, I can give preference to none above him.’
When the Holy Prophetsa heard
this response he immediately stood up and took Zaid to the Ka‘bah and announced
in a loud voice, ‘O People! Remain witness that as of this day I free Zaid and
make him my son. He shall be my heir and I shall be his.’When Zaid’s
uncle and father observed this sight, they were astounded. They happily left
Zaid with Muhammadsa. Since then, Zaid bin Harithah became known as
Zaid bin Muhammad. However, after the Hijrah, God revealed a commandment that
it is unlawful to take an adopted child as an actual son. Upon this, Zaid was
once again given his original name, Zaid bin Harithah. Nonetheless, the loving
conduct of the ever-loyal Muhammadsa remained unaltered with this
ever-sincere servant, rather, it increased day after day. After the demise of
Zaid, the Holy Prophetsa extended the same graciousness and love to
his son Usama bin Zaidra who was born of Ummi Aimanra, a
servant of the Prophetsa. In addition to the honourable distinctions
of Zaidra, one is that among all the companions of the Prophetsa,
only his name is specifically mentioned in the Holy Quran.” (Sirat
Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp.
110-111)
In another narration, Hazrat Jablahra
– the elder brother of Hazrat Zaidra – is reported to have said, “I
went to the Holy Prophetsa and requested him to send Zaid with me.”
Perhaps this incident took place afterwards or is a repetition of the previous
incident. “The Holy Prophetsa replied, ‘Your brother stands before
you, if he wishes to leave I will not stop him from doing so.’ At this Zaidra
said, ‘O Messengersa of Allah! I will never give anyone preference
over you.’ Hazrat Jablahra stated that in hindsight, Hazrat Zaid’s
judgment was more accurate than his own.” (Kanzul Ummal, Vol. 13, p.
397, Bab Fada’il al-Sahabah, Zaid bin Harithah, Hadith 37065, Muassisah
al-Risalah, Beirut, 1985)
With regard to Hazrat Jablahra
there is another narration. Hazrat Jablahra – who was older than
Zaid – was once asked who from among the two brothers was older. Hazrat Jablahra
replied, “Zaid is older than me, but I was born before him.” He meant that
since Hazrat Zaidra had accepted Islam before him, therefore he held
a greater rank. (Al-Raud al-Anf Fi Sharh al-Sirat al-Nabawiyyah Li ibn
Hisham, Vol. 3, p. 19, Islam Zaid, Dar-ul-Kutub al-Hadithah)
Hazrat Abdullah bin Umarra
narrates, “We would call Zaid bin Harithah, the freed slave of the Holy Prophetsa,
‘Zaid bin Muhammad’, until the following verse was revealed:
“Call them by the names of their
fathers. That is more equitable in the sight of Allah” (Surah al-Ahzab, Ch.33:
V.6) (Sahih Bukhari, Kitab al-Tafsir, Bab Ud’uhum lu abaa’ihim huwa
aqsatu ‘indAllah, Hadith 4782)
Hazrat Barara narrates that the
Holy Prophetsa said to Zaid:
اَنْتَ اَخُوْنَا وَ مَوْلَانَا
Meaning, “You are our brother and friend.”
(Sahih Bukhari, Vol. 7, Kitab Fadail Ashab al-Nabi, Bab Manaqib Zaid bin
Harithah Maula al-Nabi, Nazarat Ishaat)
In another narration, the Holy Prophetsa
is reported to have said the following words:
“O Zaid! My friend, you and I are like one
of the same persons. You are dearer to me than all other people.” (Al-Isaba
Fi Tamyeez Al-Sahaba, Vol. 2, p. 497, Dar-ul-Kutub al-Ilmiyyah, Beirut,
1995)
Hazrat Ibn-e-Umarra narrates:
“Hazrat Umarra set an allowance
for Hazrat Usamara bin Zaid which was more than what I
received.” Hazrat Umar’s son is
narrating this incident that Usama, who was the son of Zaid was given an
allowance which was more than his own. “I asked the reason for why his
allowance was more. Hazrat Umarra replied, ‘Usama, the son of Zaid,
was dearer to the Holy Prophetsa than you and your father.’” In
other words, Hazrat Umarra is referring to himself that Hazrat Zaidra
was dearer to the Holy Prophetsa than himself. (Al-Isaba Fi
Tamyeez Al-Sahaba, Vol. 2, p. 497, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)
Hazrat Alira narrates,
“Hazrat Zaidra bin Harithah,
who was the freed slave of the Holy Prophetsa, was the first from
among the men to accept the Holy Prophetsa and offered prayers.” (Kanzul
Ummal, Vol. 13, p. 397, Bab Fada’il al-Sahabah, Zaid bin Harithah, Hadith
37063, Mu’assisah al-Risalah, Beirut, 1985)
Elaborating on this, Hazrat Musleh-e-Maudra
says:
“The Holy Prophetsa was granted
followers from all backgrounds. Usman, Talha and Zubair were from the elite
families of Mecca. If someone was to raise the allegation that only lowly and
people from modest backgrounds had accepted the Holy Prophetsa, then
Usman, Talha and Zubair were ready to answer such an allegation as they
belonged to noble families. In contrast, if one was to raise the allegation
that the Holy Prophetsa had gathered a few noble men around him and
not many had accepted him from among the poor – who numbered more than the
upper class – then Zaid and Bilal etc. would arise in response to this. If then
one was to claim that only youths had accepted him and they are naïve, people
could respond by saying that Hazrat Abu Bakrra was not a youth nor
was he naïve or inexperienced; how did he manage to accept the Holy Prophetsa?
In short, they would raise every sort of allegation against the Holy Prophetsa,
however, each one of his companions was a living proof to reply to those
allegations. This was a great blessing from God Almighty that was granted to
the Holy Prophetsa. Whilst mentioning this God Almighty states:
meaning,
‘O Muhammad! Can the world not see that the provisions that the world relies
upon to succeed have been granted to you. If the world succeeds through the
sacrifice offered by youths, then you have been granted youths with the same
temperament. If the world succeeds due to the intellect of mature individuals,
then they have also been granted to you. If it is affluent and those belonging
to influential families that are needed to defeat the world, then they are
already with you. If success is achieved in the world through sacrifice and
devotion of the ordinary people then these servants of yours devotedly follow
you everywhere. Thus, how can it be possible then for you to fail and the
Meccans triumph over you.’
Means, “And we removed from thee thy
burden. Which had well-nigh broken thy back.”
In other words, when the Holy Prophetsa
looked at the task ahead, he was anxious as to how it would be possible to
fulfil the task. However, in just a matter of a single day, God Almighty
granted him five helpers. He granted him Abu Bakrra, Khadijahra,
Alira, Zaidra and Waraqa bin Naufal to serve as a strong
pillar to support the religion of Islam. Thus, they all helped to shoulder the
burden which was on the Holy Prophetsa. (Tafsir-e-Kabir, Vol.
9, p. 140)
Hazrat Musleh-e-Maudra states:
“Four people who had a strong relation
with the Holy Prophetsa accepted him, i.e. his wife, Khadijahra,
his paternal cousin, Alira, his freed slave, Zaidra and
his friend, Abu Bakrra. At the time, the only proof they had for
their faith was that all those close to him affirmed that Holy Prophetsa
always spoke the truth.” (Daura-e-Europe, Anwarul Ulum, Vol. 8, p. 543)
In relation to Hazrat Zaid’s acceptance of
Islam, Hazrat Mirza Bashir Ahmad Sahibra writes:
“When the Holy Prophetsa began
the propagation of his mission, the first to believe was Hazrat Khadijahra,
who did not hesitate, even for a moment. There is a discord among historians in
reference to who the first convert among the men was after Hazrat Khadijahra.
Some name Hazrat Abu Bakr Abdullah bin Abi Qahafahra while others
say Hazrat Alira, whose age, at that time, was only ten years.
Others assert that the freed slave of the Holy Prophetsa, Hazrat Zaid
bin Harithahra was the first one to embrace Islam. However, to us,
this argument is useless. Hazrat Alira and Zaid bin Harithahra
were among the house-folk of the Holy Prophetsa and lived with him
as his own children. They were to follow whatever was said by the Holy Prophetsa,
as a matter of fact, no verbal declaration was necessary. Thus, their names
need not be included. Among the rest, Hazrat Abu Bakrra is
unanimously accepted as the first and foremost in his acceptance of Islam.” (Sirat
Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 121)
In other words, he was the first to accept
Islam amongst those who were of a mature age. In fact, the standard of
considering one intellectual and wise which is generally perceived today, even
the children of those days were of this level, Masha-Allah. However,
Hazrat Abu Bakrra was the first to accept Islam amongst those of a
more experienced and mature age. Thus, these were the four individuals, three
men and one woman, who accepted the Holy Prophetsa and hold a lofty
rank. In this regard, Hazrat Musleh-e-Maudra states:
“Hazrat Zaidra accompanied the
Holy Prophetsa during the journey to Ta‘if. Ta‘if is a city situated
approximately 36 miles south east of Mecca. It is an area extremely rich and
lush in its vegetation and raisins of a very high-quality grow in that area and
the people of the Thaqif tribe lived there.” (Mu’jamul Buldan, Vol. 3,
p. 241, Lughaat al-Hadith, Vol. 3, p. 46, Kitab Faa)
After the demise of Hazrat Abu Talib, the
Quraish once again began to perpetrate cruelties against the Holy Prophetsa.
The Holy Prophetsa travelled to the area of Ta‘if and was
accompanied by Hazrat Zaidra bin Harithahra. This took
place in 10 Nabawi towards the end of the month of Shawal. The Holy Prophetsa
stayed in Ta‘if for up to ten days and during this time, he met all the leaders
of Ta‘if, but no one accepted his message. However, when the elders feared that
perhaps the youth and the general public may accept the Holy Prophet’s message,
they said, ‘O Muhammad[sa]! Leave our town and live in the area
where your message has been accepted.’ Thereafter, they incited some of the
mischievous youth of the area to go after and attack the Holy Prophetsa,
who began to pelt stones at the Holy Prophet and both his feet began to bleed
profusely. Hazrat Zaidra bin Harithah would try and put himself in
front of the stones that were aimed at the Holy Prophetsa and
sustained several wounds to his head.” (Al-Tabaqaat-ul-Kubra li ibn Sa‘d,
Vol. 1, p. 165, Dhikr Sabab Khuruj Rasulillahsa ilaa Ta’if,Dar-ul-Kutub
al-Ilmiyyah, Beirut, 1990)
Further details from the life account of
Hazrat Zaidra shall continue to be narrated in the next sermon, Insha-Allah.
(Translated by The Review of Religions.Originally
published in Al Fazl International 28 June 2019, pp. 5-8)
Al Hakam spoke to Haider Ali Zafar Sahib, missionary and Naib Amir of Germany, who recalled the following regarding the history of Jalsa Salana Germany:
Haider Ali Zafar, Naib Amir Germany
In 1975,
Ahmadis were mostly populated in and around the Hamburg region and were
scattered into small Jamaats.
Other than the Jumuah prayer, they would
also have frequent get-togethers so that they could meet each other and find
opportunities to share and exchange information about their efforts in tabligh
and love with fellow Ahmadis.
These small gatherings evolved into formal
events and as the missionary of that area, I tried to organise and arrange
these gatherings in accordance with the Jamaat’s traditions.
A sort of administrative committee was
formed and chaired by me and the event became known as Jalsa Hamburg, which was
automatically renamed Jalsa Salana Germany.
Speech being delivered at Jalsa Hamburg, automatically renamed Jalsa Salana Germany
Although there was no formal title of
Afsar Jalsa Salana or Afsar Jalsa Gah, but team members worked like nazimeen
and I assumed a role similar to that of Afsar Jalsa Salana. All these
developments took place in the following two to three years and after the mid
80s, when members of the Jamaat clustered in Frankfurt and its surrounding
areas, the Jalsa moved to a hall in Frankfurt and then to Nasir Baach,
Gross-Gerau.
Speech being delivered at Jalsa Hamburg, automatically renamed Jalsa Salana Germany
In the days of Maulana Fazal Ilahi Anwari
Sahib and then Nawab Mansoor Ahmad Khan Sahib, there were no more than two
missionaries posted in Germany and they trained the members of Jamaat to
deliver their duties, which they had already done in Pakistan. It was, and it
is even today, the same baton passed on to next generation under the blessed
guidelines and instructions of Hazrat Khalifatul Masih.
Like human evolution, Jalsa Salana has
evolved and developed branches and mechanisms with the passage of time, but its
basic structure can be identified and traced back to the time of the Promised
Messiah, Hazrat Mirza Ghulam Ahmadas.
Speech being delivered at Jalsa Hamburg, automatically renamed Jalsa Salana Germany
During the days of Jalsa Hamburg, there
were a few newly converted Ahmadi Muslims in Denmark and Sweden, and they would
be invited for delivering speeches to the congregation and as guest speakers.
Even in late 80s, the total number of
participants could be accommodated in the Nasir Baach premises, but soon after
the attendance began to swiftly grow and it began to overflow with the
blessings of Allah the Almighty. Jalsa Salana Germany was then moved to
Mannheim, where it continued for a long period of time.
Here came that blessed occasion when Jalsa
Salana UK was merged with Jalsa Salana Germany in 2001 due to the outbreak of
foot-and-mouth disease in the UK.
During the Mannheim Jalsa days, Jalsa
Salana developed almost all of its branches and administrative faculties.
But according to the continuous glad
tiding of èÓñÙ åãÇæã “Expand
your house”, we had another venue waiting for Jalsa Salana Germany, namely the
DM Arena in Karlsruhe.
Here, Jalsa Salana Germany accommodates
around 40,000 guests each year, and around 3,500 volunteers are honoured to
host the guests of the Promised Messiahas at Jalsa Salana.
The sessions and speeches, along with
various details to do with the Jalsa Gah, are separately organised under the
supervision of Afsar Jalsa Gah. All other administrative departments fall under
the supervision of Afsar Jalsa Salana.
I would like to mention here the greatest
blessing of Allah in all Jalsa Salanas around the world.
The spirit and drive of all these
arrangements, duties, enormous volunteer services and enthusiasm is the
presence of Hazrat Khalifatul Masihaa.
At anytime or anywhere, you will find the
faces of participants beaming with happiness, with the hope to catch a glimpse
of their beloved Imam and for their Imam to see them as they perform their
duties. They enjoy the Jalsa as it is their own home; they eat, drink, sleep
and pray as they are sitting right in their homes.
The sole reason behind all the peace and
tranquillity felt by all duty-holders and guests during Jalsa is the holy and
blessed presence of Hazrat Amirul Momineenaa, whose sight, wave or smile
is a reward for each and every participant.
(Prepared by Tahir Ahmed Bhatti, Al
Hakam’s Germany Correspondent)
Karlsruhe, 4 July: The tradition of Jalsa Salana facilities being inspected by Hazrat Khalifatul Masihaa was upheld once again earlier this evening.
Amirul Momineen, Hazrat Mirza Masroor Ahmadaa graciously examined the entire Jalsa Germany facilities, guiding the organisers in various matters.
Huzooraa arrived at the Messe Karlsruhe – the German Jalsa Gah – a few minutes past 8pm. A short while after his arrival, Huzooraa was received by Amir Sahib Germany, Afsar Jalsa Salana, Afsar Jalsa Gah and other officials of the 44th Jalsa Salana Germany to inspect the entire Jalsa site.
Huzooraa and his entourage walked through part of the Jalsa site’s main corridor – the corridor that works as the main vein of the Germany Jalsa Gah and who many of us are now familiar with – after which the entourage headed towards the Langar Khana area via cars.
Hazrat Amirul Momineenaa thoroughly inspected the kitchen and met with the cooks, enquiring about the quality of meat, vegetables and food in general. Thereafter, Huzooraa examined the kitchen stores.
Adjacent to the Langar area are private tents where families have temporarily settled to reside for the duration of the 3-day event. Here, Huzooraa passed through the crowd of dwellers who were buzzing with excitement. Huzooraa ensured that they were being looked after and were being provided with the best facilities possible in a makeshift arrangement like Jalsa Salana. One fortunate family was that of Muhammad Bashir Sahib of Darmstadt whose tent Huzooraa blessed with his footsteps and thorough examination.
After visiting the Lajna side of the Jalsa site, which has an equal amount of preparation and effort behind it as the men’s side, Hazrat Amirul Momineenaa visited MTA International’s Germany Studios, which had just about finished setting up their makeshift Jalsa studios. Next to the studios, this year, is a marquee housing MTA offices, editing suites and graphics studios – a makeshift facility where all material to be shown on MTA during the course of the three days is being prepared. Huzooraa visited the part allocated for MTA operations and inspected the facilities where MTA staff will be working day and night to bring viewers as close to the Jalsa atmosphere as possible. This marquee was also blessed by the footsteps of Huzooraa.
During Huzoor’saa short stay in the MTA compound, the workers of MTA could be seen energised with the presence of their blessed Imamaa; the energy that every Jalsa worker thrives upon for the days and nights that demand an energetic drive to sail through.
From the MTA compound, Huzooraa walked to the adjacent plot where marquees have been set up for exhibitions, book stalls and other hubs of various Jamaat departments, for example, Jamia Ahmadiyya, Khuddam-ul-Ahmadiyya, Al Fazl International, Rishta Nata, Waqf-e-Arzi, IAAAE and Humanity First. At the Humanity First exhibition, Huzoor’saa keen interest in charitable activities was evident from the amount of time he spent at their marquee. It is, after all, under Huzoor’saa guidance that all humanitarian projects take place through Humanity First.
As Huzooraa walked throughout the Jalsa site, scores of devoted Ahmadis flocked on either side to catch a glimpse of their beloved Imamaa and raised slogans of “Allahu-Akbar”, invigorating the entire atmosphere.
Hazrat Khalifatul Masih Vaa donating money at the Humanity First stand
This inspection of the Jalsa site was followed by Hazrat Amirul Momineen’saa address which he delivered in the main Jalsa Gah to those on duty.
After the recitation of Surah al-Baqarah, verses 149-151 and its Deutsch and Urdu translations, Hazrat Khalifatul Masih Vaa addressed the duty holders.
After tashahud and ta’awuz, Huzooraa said that many weeks, or months rather, prior to the Jalsa Salana, work commences on this convention. The larger Jamaats are fortunate that in a short period of time, it is possible through their efforts to achieve huge tasks. Huzooraa said that within 36 hours the Jalsa Gah was prepared – something that had initially worried Afsar Jalsa Gah. Huzooraa said that this was achieved very successfully and this was a result of our Ahmadis having exceptional qualities like jinns.
Another blessing upon Ahmadi volunteers is that Allah blesses them and He enables them out of His sheer grace to overcome all hurdles.
Huzooraa prayed that Allah helped all workers and volunteers in the Jalsa period and thereafter, during the wind-up phase.
During these days, Huzooraa said, it is incumbent to remember that duties should not be taken to compensate for prayers. All prayers should be said on time.
Aside from this, Huzooraa reminded everyone to treat others in a decent fashion and display an excellent conduct, no matter the department; this is for both men and women. Irrespective of the fatigue that workers may experience, everyone should display the best conduct towards others.
After these words, Huzooraa led the congregation in silent prayer, before heading back to his residence in preparation for Maghrib and Isha prayers.
We remind our readers that this inspection by Hazrat Khalifatul Masihaa formally inaugurates the Jalsa duties. All those blessed with the honour of serving in any capacity at this year’s Jalsa were present to listen to the address.
Photos courtesy of MTA International, Germany Studios
2 July, Frankfurt: Jalsa Salana Germany is only a couple of days away, but the air of Germany filled with the thrill and excitement of Jalsa Salana following the arrival of Hazrat Amirul Momineen, Khalifatul Masih Vaa in Frankfurt earlier this evening.
Huzooraa arrived at Baitus Subuh, Frankfurt at around 22:30 local time. Insha-Allah later during the week Huzooraa will be gracing the 44th Jalsa Salana of Jamaat-e-Ahmadiyya Germany.
Scores of Ahmadis had gathered at Baitus Subuh, Frankfurt
Huzooraa departed by road from Islamabad, Tilford earlier this morning at around 10am BST.
Crossing the English channel, along with his entourage, Huzooraa stayed for a short period at the German city of Aachen before continuing his onward journey to Frankfurt.
Hundreds of men, women and children had gathered at the Baitus Subuh complex in Frankfurt from the early evening, eagerly waiting to welcome their beloved Imamaa and catch a glimpse of him through the throngs of people. Children sang choral poems in love of their Imam and to praise Allah for the blessed occasion that has dawned upon the German Jamaat with the arrival of Hazrat Amirul Momineenaa.
Jalsa Salana Germany is due to commence on Friday, 5 July with Huzoor’saa Friday Sermon at 12:00 GMT.
The rest of Friday and the following two days will be brought to you through MTA International with live coverage of the event.
Al Hakam will keep you posted regularly throughout the course of the three days by updates on our website.
Follow @alhakamweekly on Twitter for regular updates and subscribe to the app for notifications.
Hazrat Khalifatul Masih Vaa addresses dignitaries and local residents at the inauguration reception of Masjid Mubarak
29 June, Islamabad
An inaugural reception was held this afternoon in the multipurpose hall at the newly built Islamabad facilities.
Before the main event, Hazrat Amirul Momineenaa met some dignitaries and members of the local authorities from the Tilford and Waverley Borough Council. The attendees took this chance of asking Huzooraa various questions.
Dominic Grieves MP congratulated Hazrat Khalifatul
Masih Vaa on the new Markaz and the inauguration of the Mubarak
Mosque. He extended his good wishes regarding Huzoor’saa move.
A senior official of the Surrey Police appreciated the fact that the Ahmadiyya Muslim Community has all along been a valuable asset to the local area. Huzooraa, in response, said that as Ahmadis, we are required to be law-abiding citizens wherever we live.
Local councillors were keen to know how Huzooraa found it moving from a buzzing and thriving metropolis to a quiet countryside. Huzooraa expressed that it had been a pleasant experience as it is not as congested as the city of London. Huzooraa said that the infrastructure might improve in Islamabad too and that as Ahmadis, we want to be useful for the area as much as we possibly can.
Many of the attendees appreciated the beauty and marvel of the Mubarak Mosque.
A representative of the House of Lords took this opportunity to commend Huzoor’saa efforts towards global peace-building and his relentless endeavours in introducing the peaceable teachings of Islam.
Huzooraa thanked the attendees of this meeting before proceeding to the main hall for the inaugural reception of Mubarak Mosque.
After Hazrat Amirul Momineen’saa arrival in the hall of Mubarak Mosque, Islamabad, Tilford at around 18:37 local time, the inaugural reception of the Mubarak Mosque commenced with the recitation of the Holy Quran and its translation.
Before the keynote address of Hazrat Amirul Momineenaa, Amir Jamaat UK Rafiq Hayat Sahib welcomed the audience and gave the background and introduction of the Mubarak Mosque. Thereafter, guest speakers shared their views.
The first speaker was Dominic Grieve MP, who expressed that it was a great pleasure for him to be the part of the occasion. He said that the Ahmadiyya community had found a home for themselves and it was an occasion of great happiness, one to be proud of. He further said that the work of the Ahmadiyya Muslim Community is much appreciated, and thanked the whole community for their part in the society.
The next speaker was Councillor Keith who stated that the sight of the mosque had been a pleasure for him. Moreover, he said that the message of “Love for all; hatred for none” is very strong and that he looks forward to working with the Ahmadiyya Muslim Community. Then the rest of the guests were introduced, namely Major General Kask, Councillor David Harmar, Mr Phil Simpson, Councillor Stevan Ambretes, Councillor David Atfield and MP Semal Hotra, MP Sara Jones, Lord Sheikh, David Manrou and Muhammad Asghar, Deborah Lee, Rev Neil Feland and a local priest.
A message from the British Prime Minister, Theresa May was read out in which she congratulated the Ahmadiyya Community for the new mosque and its teaching of tolerance and peace.
Thereafter, Huzooraa took to the podium and
addressed the gathering.
After reciting Tashahud
and Ta‘awuz, Hazrat Khalifatul Masih Vaa thanked all the guests for
accepting the invitation for the event.
Huzooraa said that the association of the Ahmadiyya Community with this locality began 35 years ago when this land was purchased and named Islamabad. The buildings remained unchanged. A local residential colony was built along with some offices.
Huzooraa said that for around 20 years the community’s annual convention was held here. In 2005 the convention was moved to another site as more room was required. Now we hold the annual convention in Alton.
Huzooraa thanked the local residents and council who permitted the Ahmadiyya Muslim Community to hold the convention and allowed 30 families to live here. Moreover, Huzooraa appologised for any distress to the locals as it is the teaching of Islam not cause any harm to others. The locals have proved that they are openminded and thus, Huzooraa said, the mosque was built and the area was redeveloped to cater for the needs of the Jamaat.
Huzooraa said that though the annual convention would not be held here, but on Fridays, for prayer, there would be increased traffic, as would be the case when people would come to meet him. As the roads are very narrow, therefore he apologised in advance if the locals are affected by traffic related issues. Huzooraa advised the members of the Ahmadiyya Muslim Community to follow the rules as well and said that he could not assure that there would be no difficulties relating to traffic, but that we would try to make all efforts to cause no disturbances.
Huzooraa said that Islam repeatedly emphasises the rights of neighbours as it is stated in chapter 4, verse 37 of the Holy Quran and imposes a code of moral values; how to abide by the rules, to worship none other than Allah, to be kind to parents and to be sincere to relatives and friends. The verse further states that we should be ever ready to help neighbours in times of grief and distress. The definition of neighbourhood is far reaching. The Holy Prophetsa includes 40 nearby houses to be neighbours. The Holy Quran states that neighbours include work colleagues and travel companions.
Huzooraa advised members of the Ahmadiyya Community who reside in Islamabad or those outside of it that they must abide by the rules and regulation of the country.
Huzooraa further said that it is great blessing that we can join together to worship God Almighty and serve humanity more than ever before. Huzooraa said that we can only fulfill the rights of this mosque if we fulfill the rights of mankind. Our faith demands of us to follow the best morals. Chapter 2, verse 84 of the Holy Quran says that one must open their hearts to others. If anyone falls short of this then he or she is not fulfilling the duties of faith. Allah the Almighty has commanded Muslims not only to worship but to strive to serve and help those who are in need. Allah the Almighty states that the prayers of those who fail to do their duties to mankind are worthless.
Huzooraa said that it is our religious duty to join together and fulfil the rights of the local community and to serve God’s creation. We consider it a great blessing that we have been able to establish a wide range of humanitarian projects across the globe, particularly those which are in remote regions of the world. We seek to feed the hungry and free medical treatment for those who have no access to health care, i.e. in Africa and other disadvantaged parts of the world. We have established primary and secondary schools in the developing world for giving knowledge to those communities. Water pumps or wells are installed to provide clean drinking water.
Huzooraa stated that he has personally lived in Africa and witnessed intense levels of poverty first hand and that he has seen school aged children walking for miles on a daily basis with large vessels on their backs in search of water. Some are unable to go to school because of the grueling journeys outside of school hours. Huzooraa said that one cannot imagine the abject poverty and the delight for when they see water running through taps.
Huzooraa clarified that the aim the Ahmadiyya community provides is irrespective of faiths; whether the needy are Hindus, Christians or Atheists etc. Our only aspiration and motivation is to eradicate the suffering of innocent and defenceless people and to enable them to live with dignity. It does not matter who is suffering; we consider it our duty to comfort all those who are in need.
Huzooraa stated that it is a command of Allah the Almighty, as He instructs all Muslims in chapter 90 of the Holy Quran to free all those who are shackled by the bonds of slavery and servitude. The Holy Quran states that those who fail to show sympathy or to aid those in need will plunge from the path of righteousness and descend on the dark path which would take them away from the refuge of God.
Huzooraa said that now that we have this new mosque and centre, we are determined to further elevate efforts to fulfil the needs of mankind. Our humanitarian efforts are not limited to the developing world. For instance, in the UK, we regularly hold charity events. If there are certain areas where we cannot reach independently, we assist by partnering with charities or relief organisations. Huzooraa clarified that we serve humanity, irrespective of class, colour and creed; this our mission; this is who we are and this is the true Islam.
At the end, Huzooraa stated that some of the audience members knew our beliefs but for those who did not, he wished to briefly mention that the Ahmadiyya Muslim Community was established 130 years ago in accordance with the prophecy of the founder of Islam, the Holy Prophetsa who foretold that after a period of around 1400 years, the Promised Messiahas, a guided one would be sent from among his followers to revive the true and peaceful teachings of Islam.
Huzooraa said that we Ahmadi Muslims believe that the founder of our community was sent by God Almighty in fulfilment of that prophecy and he founded the community in 1889 in a small and remote village of India. Now, with grace of God Almighty, the Ahmadiyya Muslim Community has spread to 212 nations across the world. No matter where the members of the Ahmadiyya Muslim Community are based, they seek to serve mankind. Huzooraa went on to describe very briefly the humanitarian services of the Jamaat around the world.
At the end, Huzooraa expressed his wish and desire that the new mosque and centre at Islamabad proves to be a beacon of light illuminating the skies above, with the spirit of love and mutual compassion. Huzooraa thanked the audience again for joining the Ahmadiyya Muslim Community on this blissful occasion.
Thereafter, the event concluded when Huzooraa led the gathering in silent prayer.
A UN human rights report on Tuesday highlighted the “Climate apartheid” the world is headed towards, where the rich escape the disastrous effects of climate change while the poor bite the bullet.
Philip Aston, the special rapporteur on extreme poverty to the UN Human Rights Council, panned out the failures of governments in effectively coping with climate change despite warnings from scientists since the 1970s, referring to “thirty years of [climate change] conventions” as having little effect and “an over-reliance on the private sector” conceivably leading to an apartheid of suffering between the rich and the poor.
The wealthy could “pay to escape overheating, hunger, and conflict, whilst the rest of the world is left to suffer”, he wrote. If governments neglect effective measures and rely solely on the private sector to contend with global warming, then, according to Aston, we could almost guarantee “massive human rights violations” where “hundreds of millions will face food insecurity, forced migration, disease and death.”
The reality is harsh. Climate change is only a mere brick within the colossal mansion of global tragedies constructed by humanity. Rifts between the rich and the poor are growing and climate change is another category that is aiding this gap in the society.
The Head of the Ahmadiyya Muslim Jamaat, Hazrat Mirza Masroor Ahmadaa has pinpointed the upsetting consequences of disparity between rich and poor nations before the Standing Committee on Foreign Affairs at the Netherlands National Parliament in 2015 saying:
“In terms of international relations, a major source of conflict may well be the discrepancy between the rich and poor nations of the world.” However, addressing the solution, Hazrat Amirul Momineenaa has, and continues to, underline the cause of these destructive “discrepancies” – the absence of justice.
An underlying theme throughout the UN report was the vital role and responsibility of governments in acting, consequently reducing suffering of the underprivileged.
Much of the current fiasco of global issues boils down to the responsibility of those in authority – wars, poverty, national health issues and economic downfalls can wholly or partly be side-stepped if those in power not merely act, but rather do so with absolute justice.
The importance of unqualified justice and freeing ourselves from the shackles of vested interests is the Quranic antidote to global unrest Huzooraa has stressed for years on end.
Global warming will continue to destroy the bridge between the rich and poor and as Hazrat Mirza Masroor Ahmadaa has expressed, advocacy for taking care of our planet is “an extremely precious and noble cause”.
Going “green” will most definitely aid in reducing the burden on poor nations, however, the same global cry we hear for climate change is needed for more critical issues at hand; addressing poverty head on, the global arms race, the chaos of wars and conflicts, the rise of nationalism, terrorism and the injustices by governments upon their populace.
A mere scan of the world’s news unearths the suffering, pain and destruction wars have caused throughout the world, especially in the Middle East. Yet the same cries and anguish in response to issues like climate change cannot be heard at a similar scale. Thus, as Hazrat Mirza Masroor Ahmadaa has said, “On the one hand, we are trying to save the planet, yet with our other hand, we are senselessly destroying it.”
Global warming is another ingredient added to the cauldron of global unrest. Nevertheless, for lasting peace we cannot turn a blind eye to the problems that deserve our prime attention and as Hazrat Mirza Masroor Ahmadaa has stressed, “If we are to leave behind a legacy of hope for our children, and bequeath a peaceful world to our future generations, we, irrespective of our religion or beliefs, need to urgently change our priorities.”
“He it is Who has sent His Messenger with the guidance
and the Religion of truth, that He may cause it to prevail over all religions, even
if those who associate partners with God hate it”. (Surah al-Saff, Ch.61: V.10)
Technology in the modern age has evolved in leaps and
bounds providing mankind with platforms as were never thought of before.
This revolution in civilisation that started from the
basic invention of the telephone allowing for the communication of humans
across long distances has become increasingly expanded to the point where, at
the click of a button, whole messages can be transmitted across the entire
world in a matter of seconds.
With such an advancement, one wonders concerning the
reason for such rapid technological evolution in the past few years. What
purpose does this technology maintain in the modern day and age?
Islam explains the role of technology in the current age
as a medium through which it will be propagated and prevail over all other
religions of the world.
The Holy Prophet Muhammadsa was entrusted with
two important tasks: the perfection of the guidance and the completion of the
propagation of that guidance.
Hazrat Mirza Ghulam Ahmad, the Promised Messiahas
declared that the second task was to be fulfilled in his time and after him,
through his community. He said:
“It should be borne in mind … The perfection of guidance
from every aspect took place through [the Holy Prophet’ssa] first
advent, and the completion of the propagation of guidance was accomplished
through his second advent … This makes it clear that he will have a second
advent … [that] is now taking place. Thus, this is the time of the completion
of the propagation of guidance … Therefore, these advancements are in fact the
advancements of the Holy Prophetsa because through them, the second
part of the excellence of his perfect guidance is being completed.” (Malfuzat,
Vol. 4, p. 10)
In the years leading up to the appearance of the Promised
Messiahas, the Industrial Revolution was well underway. It was a
period of great technological development which began in the middle of the 18th
century and stretched as far as the mid-1800s.
This industrial revolution took place at such a rapid
pace, with such inexplicable and unimaginable technological creations that it
seems to have been done in quick preparation for a great transformation of the
world. Within a century, the living standards of the masses had undergone a
complete change to a level as had never been attained before.
The connection between the age of technological
advancement and the advent of the Promised Messiahas is staggering
and cannot be ignored. The Promised Messiahas once commented, “It is
a matter of principle that whenever a messenger appears in the world, all great
world events and revolutions that take place in his time are attributed to his
advent.” (Malfuzat, Vol. 9, p. 366)
These innovations were put in place by God Almighty so
that the prophecies of the Holy Prophetsa would attain fulfilment as
he had declared:
“The Hour [i.e. Judgment Day] will not come until time
draws near and a year becomes like a month, a month like a week, a week like a
day, a day like an hour, and an hour like a burning piece of wood” (Jami‘
al-Tirmidhi, Kitab al-Zuhd an Rasulillahsa)
Indeed, by way of trains, airplanes, cars, telegraphs,
postal services and printing presses, the world has become a global village,
making it possible to spread the teachings of Islam throughout the world with
unprecedented ease.
The Promised Messiahas wrote:
“O ye who yearn and thirst for truth, listen! … God has
Himself provided the means for fulfilling His prophecy that the message of the
Messiah will spread in the world like lightening and will encompass all four
corners of the earth like the light from a tower. The railways, telegraph,
steamships, excellent postal services, easy modes of travel and tourism and
other such means have been established to fulfill the prophecy that the message
of the Messiah will illuminate every corner like lightening. The true nature of
the tower of the Messiah that is mentioned in the Ahadith is that the Messiah’s
invitation and message will spread on this earth very quickly just as light or
sound from a tower reaches far.” (The British Government and Jihad, p.
18)
The Promised Messiahas was in constant
interaction with technology and considered all new innovations to be stepping
stones through which he could convey the message of God to mankind.
One of the greatest technological advancements was the
invention of the printing press which made the production and spreading of
books more efficient and easy, since scribes were no longer required to
meticulously handwrite every book.
Another invention of great significance of the Promised
Messiah’sas era was the camera that, according to Hazrat Ahmadas,
allowed people of Western origin to “… estimate the level of one’s spiritual
prowess … The reason I had my picture taken was to benefit from this medium in
calling others towards Islam”. (Malfuzat, Vol. 2, pp. 364-365)
The phonograph was a device which recorded and reproduced
sounds. This machine quickly gained fame and when it arrived in India, the
Promised Messiahas was highly enthusiastic about this invention,
remarking :
“Up until now, this phonograph has only been used for
fun, but in actuality, God has kept this invention for us and great tasks will
be carried out through it.” (Al Hakam, 10 November 1901, p. 4)
The advancement of technology has provided us such tools
and gadgets that we can watch MTA according to our own convenience, wherever we
want, whenever we want.
In his Friday Sermon of 11 November 2016, Hazrat
Khalifatul Masih Vaa stated:
“MTA is a medium to connect the Jamaat with Khilafat”
And, in our age, technology has become even more advanced
in the abundance of resources available for the propagation of Islam. Platforms
such as Facebook, WhatsApp, Instagram and Twitter allow for the spread of Islam
by merely liking or sharing a certain saying of the Promised Messiahas
or his Khulafa. Through resources such as the Al Islam, Al Hakam and the
Review of Religions websites, answers to allegations against the Islamic
philosophy may be found in as simple an act as typing the question into the search
bars.
Hence, technology has become very easy to garner our
interests. This era of technological advancement provides the Promised Messiahas
and his community with the necessary tools by which to propagate the message of
Islam to the corners of the world.
May Allah enable us all to understand the importance and
means of the proper use of modern day technology in order to bring about the
victory of Islam. Amin.
The
topic of iqamatus-salat – the observance of Salat – is based on just two
words, yet its subject matter entails a diverse ocean of wisdom and
understanding. These two words encompass a fundamental commandment of Allah the
Exalted; in fact, they entail the purpose for mankind’s creation and the means
of acquiring this purpose.
The first injunction for mankind mentioned
in the Holy Quran is to worship Allah. Islam has made it compulsory for Muslims
to observe a specified form of worship called Salat, one of the five pillars of
Islam and a fundamental requirement of faith.
The topic of iqamatus-salat
possesses a major significance in the life of a Muslim. It has been made the
responsibility of every Muslim that they firmly act upon this commandment,
enlightening themselves with its true understanding and fulfilling this purpose
of their life, when they hear the call:
“Thou, O soul at peace! Return to thy Lord
well pleased with Him and He well pleased with thee. So enter thou among my
chosen servants, and enter thou My garden.” (Surah al-Fajr, Ch.89:
V.28-31)
Significance of observing prayer
The observance of prayer is a fundamental
pillar of Islam, the fulfilment of which is obligatory upon every Muslim. In
the beginning of the Holy Quran, Allah says that true believing and virtuous
people are those who “yuqimunas-salat” – observe prayer. (Surah
al-Baqarah, Ch.2: V.4)
Later on
in the Holy Quran, Allah emphatically states:
“… observe prayer, and be not of those who
associate partners with God.” (Surah al-Rum, Ch.30: V.32)
On the day of resurrection, when the
wrongdoers will be asked what led them to Hell, their answer shall be:
لَمْ نَكُ مِنَ الْمُصَلِّيْنَ
“…We were not of those who offered prayers.”
(Surah al-Mudathir, Ch.74: V.44)
In the sight of Allah the Exalted, beloved
and accepted worshippers are those:
الَّذِيْنَ هُمْ عَلَى صَلَاتِهِمْ دَائِمُوْنَ
“…who are constant in their prayer.”
(Surah al-Ma‘arij, Ch.70: V.24)
الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ
“Who are humble in their prayers.” (Surah
al-Muminun, Ch.23: V.3)
وَالَّذِينَ هُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ
“And those who are strict in their
observance of prayer.” (Surah al-Ma‘arij, Ch.70: V.35)
Consistency in prayer, humility in prayer
and the safeguarding of prayers are the fundamental pillars of iqamatus-salat.
Similarly, the offering of prayer in congregation and its timely observance,
and the fulfilment of all the conditions with firm assiduousness are essential
for the fulfilment of iqamatus-salat.
Regarding the consideration of time, the
Quran states:
“Watch over prayers, and the middle
prayer, and stand before Allah submissively.” (Surah al-Baqarah, Ch.2: V.239)
In other words, the more engagements to
which one is tied, the greater the significance becomes of observing prayers on
time. Abandoning all other engagements, granting precedence to the prayer and
assembling for its observance on time is in actuality the true meaning of iqamatus-salat.
This shall be the apparent expression of the oath which every Ahmadi Muslim, by
the grace of Allah, undertakes; namely that “I shall give precedence to my
faith over all worldly affairs.”
It is mentioned in a Hadith, “One who does
not offer his prayers intentionally has committed infidelity” (Majma
al-Zawaid, Kitab al-Salat) and in another Hadith, “On the day of
resurrection, the first thing one shall be called to account for is the prayer”
(Sunan al-Nisai, Kitab al-Salat). Elsewhere in the Hadith, it is
mentioned that the thing which separates a believer from an infidel is the
observance of prayer. Furthermore, it is stated, “Salat is the pillar of
religion.” (Shuab-ul-Iman, Al-Salat)
In other words, Salat is the foundation of
Islam, without which the edifice of faith cannot remain erect.
The books of the Promised Messiahas
are replete with resounding instructions pertinent to the observance of prayer.
For entrance into the Jamaat, in the ten conditions of Bai‘at (initiation)
formulated by the Promised Messiahas, the third condition states
that every individual who does Bai‘at:
“Shall regularly offer the five daily
Prayers in accordance with the commandments of God and the Holy Prophet
Muhammadsa.”
Then the
Promised Messiahas writes:
“Whosoever does not observe the five daily
prayers, is not of my community.” (Noah’s Ark, p. 31)
The
Promised Messiahas further states:
“Prayer is the Right of Allah; fulfil it
well … Even if the entire house is destroyed, let it be, but do not discard the
prayer. The Holy Quran speaks of two paradises, one of which is the paradise of
this world, which is the prayer”. (Malfuzat, Vol. 6, p. 370)
Significance of prayer
The
entire Holy Quran is full of the emphatic mention of prayer. Prayer possesses
central significance in the prophetic traditions, the Sunnah and there is
abundant mention of prayer in the Hadith of the Holy Prophetsa as
well. Benefitting from all three of these means of guidance, and becoming
saturated by that fountain of knowledge and understanding, the beautiful manner
in which the Promised Messiahas, the Imam of the Age, has mentioned
prayer is a faith-inspiring exposition and one that should be pondered
upon.
The Promised Messiahas has
stated:
“In reality, Salat is but a name for
plunging into a fire, and after plunging into a fire of Divine love and fear of
Allah, to burn one’s being and burn everything except Allah; and it is but a
name for such a state wherein God, and only God remains in sight; and man
progresses to such a state wherein he speaks when God wishes, and walks when
God wishes; the whole of his moving or remaining still, his performing an
action or abandoning an action begins to conform to Allah’s will and the ego is
annihilated.” (Malfuzat, Vol. 10, p. 314)
The Promised Messiahasstates
on another occasion:
“Prayer does not imply that prayer which is observed by the common people as a mere tradition, rather, prayer is that by which the heart of a person is tendered and falls before the Divine threshold becoming so immersed that it begins to melt”. (Malfuzat, Vol. 5, p. 402 [new edition])
Then he states:
“What is
meant by prayer? It is a supplication that is humbly entreated by extolling His
holiness [tasbih], praise [tahmid] and sanctity [taqdis],
and seeking his forgiveness [istighfar], and by invoking salutations
upon the Holy Prophet [Durood].” (Noah’s Ark, p. 110)
Furthermore,
the Promised Messiahas writes:
“What is prayer? It is to present one’s
humility and supplications and weaknesses before God and to desire the
fulfilment of needs from Him; at times, to stand before Him respectfully, to
pay homage to His magnificence and fulfil his commandments; at times, to fall
before him in prostration with complete humility and modesty, to implore one’s
needs from Him – this is Prayer. Just like a beggar, to praise Allah saying,
‘You are like so and you are like such and such.’ To express His magnificence
and majesty and inducing His mercy, then imploring of Him.” (Al Hakam,
31 March 1903, pp. 7-8)
He then
states:
“A prayer in which there is no humility,
no attraction towards God the Exalted, no weeping supplication before God the
Exalted, is in itself a deficient prayer. Prayer is that in which one feels
pleasure in supplication. Stand before God the Exalted with such attention that
a state of emotion overcomes you, as if an individual is detained in a dreadful
lawsuit and a verdict of imprisonment or hanging is to be announced. What is
his state before the judge? Similarly, one should stand before Allah with a
fearful heart. A prayer in which the heart is at one place, while the thoughts
are somewhere else, and the mouth says something, is a curse, which is thrown
back in the face of man, and is not accepted. Allah the Almighty says:
‘So woe
to those who pray but are unmindful of their prayer [Surah al-Ma‘un, Ch.107:
V.5-6].’ True prayer is that which feels pleasurable. It is this very prayer,
in the description of which, it has been said that prayer is the spiritual apex
– Mi‘raj – of a believer. Prayer is the means of spiritual progress for
a believer.” (Malfuzat, Vol. 5, pp. 44-45 [new edition])
True meaning of iqamatus-salat
The
phrase used in the Holy Quran for the observance of prayer is iqamatus-salat.
This phraseology has not been used in the Holy Quran merely once or twice;
rather, it has been used 47 times, by which one can fathom its significance and
greatness. The word “iqamah” is a complete and eloquent word that houses
a world of meanings.
In Tafsir-e-Kabir,
Hazrat Mirza Bashiruddin Mahmud Ahmadra, the Second Khalifa of the
Ahmadiyya Muslim Jamaat, has mentioned various meanings of Iqamatus-Salah:
1. Regular observance of prayer
“The
meaning of iqamatus-salat is to observe prayer regularly because the
meaning of Qama ‘alal amri means to remain constant in something.
Therefore, the meaning of yuqimunas-salat would be that ‘they do not
desist in offering their prayers’. A prayer wherein there is a discontinuation
is not considered true prayer in Islam, because prayer is not of temporary
deeds, rather, it is considered a complete deed if there is no cessation from
the first prayer after repentance or after reaching an age of maturity, until
the last prayer before one’s demise. All the prayers of those people who tend
to miss their prayers in between are rejected. Therefore, it is the obligation
of every Muslim that when they reach an age of maturity, or when Allah enables
them to do so, from that time until their demise, they should not miss a single
prayer, because prayer is equivalent to meeting Allah, and he who refrains from
meeting his beloved, passes a judgement contrary to his so-called claim of love
by himself.” (Tafsir-e-Kabir, Vol. 1, p. 104)
2. Observance along with the fulfilment of
all requirements
“The
second meaning of iqamah is of equilibrium and rectitude, i.e., the
virtuous offer their prayers according to its apparent conditions, and do not
break the rules set for it. For example, in a state of health or in the
availability of water, they offer their prayers after performing ablution, and
even then, they perform their ablution properly according to the conditions set
by the Shariah. Similarly, they offer their prayers at the appointed time, and
perform the actions of qiyam, ruku, sajdah and qa‘dah
correctly. They recite the appointed passages and prayers upon their proper
place properly and correctly. Therefore, they pay consideration to all the
apparent conditions and fulfil them properly.
“At this place, it should be
remembered that although the Shariah states that the prayer should be offered
with its set conditions, this does not mean that when the fulfilment of these
conditions is not possible in extreme circumstances, one should abandon the
prayer altogether. The prayer itself is in any case precedent to the conditions.
If someone does not have clean clothes, they may offer their prayers in dirty
clothes, and especially, to abandon the prayer on the basis of suspicion is
completely illogical … Until the fulfilment of the conditions is possible, to
disregard them is a sin. However, when it is impossible to fulfil the
conditions, to abandon prayer due to their unavailability is a sin, and such a
person shall not be considered excused, rather they shall be considered those
who abandon the prayer.” (Tafsir-e-Kabir, Vol. 1, p. 104)
3. To erect a falling prayer
“The third meaning of iqamah is to
keep something upright, i.e. the worshipper does not let their prayer fall.
They remain forever adamant in offering their prayer correctly and as per the
stipulated conditions. If in one’s prayer, someone … is assailed by thoughts of
difficulty, they should not be dismayed and should not consider their prayers
useless, because Allah the Exalted only expects sacrifice from His servant to
the extent of their capacity. Therefore, those worshippers whose thoughts
remain dispersed, if they continue to try and beautify their prayers and remain
attentive, they will be striving to keep their prayer upright whenever it
stumbles. Allah the Exalted shall not waste their prayers, rather He shall accept
them and shall include one who endeavours to erect their prayer among the
virtuous.” (Tafsir-e-Kabir, Vol.1, p. 105)
4. To encourage and motivate others for
prayer
“Another meaning of ‘yuqimunas-salat’
is that the virtuous encourage others to pray, because one manner in which to
erect something is to make it common and to encourage others to it. Therefore,
the virtuous who act upon yuqimunas-salat are those who, in addition to
praying themselves, keep instructing others to pray as well, and make those who
are negligent prompt and vigilant.” (Tafsir-e-Kabir, Vol.1, p. 105)
5. Prayer in congregation
“Wherever
the Holy Quran has enjoined prayer, it has instructed for prayer to be offered
in congregation. Nowhere is it ordered that one simply offers prayers alone. It
is evident therefore that prayer in congregation is a significant principle of
faith, rather the Holy Quran … states that prayer is only observed correctly if
offered in congregation, unless there is an uncontrollable restraint. As such,
an individual who abandons prayer in congregation, except in the case that they
are ill, out of town or other Muslims are not present, even if they offer their
prayer at home, it shall not be accepted, and they shall be considered as one
who abandons the prayer.
“In the
Holy Quran … the actual instruction is that the compulsory prayers be offered
in congregation, and prayer in solitude is permitted only under extreme
circumstances. If one cannot offer the prayers standing, they are permitted to
do so whilst sitting. However, just as if someone who possesses the ability to
stand and pray but does so whilst sitting, they shall be considered a sinner,
similarly, one who can offer the prayer in congregation, but does not offer
their prayer in congregation, they too shall be considered a sinner.” (Tafsir-e-Kabir,
Vol. 1, pp. 105-106)
6. To offer prayer with complete
attention, togetherness and vigilance
“Another meaning of ‘yuqimunas-salat’ is also that the prayer be offered in a lively manner and with vigilance, because thoughts are dispersed as a result of laziness and negligence, and the essence of prayer is lost.” (Tafsir-e-Kabir, Vol.1, p. 106)
An important matter
With
regard to iqamatus-salat, it should be remembered that for a Muslim to
observe prayer on their own is not sufficient, rather prayer must be
established as a communal worship, and this system should continue generation
after generation.
This
issue is so important that Allah the Exalted especially instructed his beloved
Holy Messengersa:
“And enjoin prayer on thy people, and be
constant therein.” (Surah Taha, Ch.20: V.133)
It
should be remembered that every individual who attributes himself to the Holy
Prophetsa and makes a claim of love and devotion to him, is included
in this injunction. To continually instruct members of the household to offer
prayer is a responsibility and a quality which is greatly liked by Allah the
Exalted. Whilst alluding to Hazrat Ishmaelas, Allah the Almighty
states:
“He used to enjoin Prayer and almsgiving
on his people, and he was well-pleasing to his Lord.” (Surah Maryam, Ch.19:
V.56)
It is necessary to keep this aspect of iqamatus-salat
in consideration, for it is the means of securing a good family and good
children.
A beautiful prayer
Iqamatus-salat is such
an excellent quality and so very necessary for a true Muslim, that the prayer
which Hazrat Abrahamas offered for this purpose was so liked by
Allah the Blessed and Exalted that He made it a part of the Holy Quran, thus
preserving it for all eternity. In this manner a message has been given to
every individual of the Muslim Ummah (Community) that if we wish to acquire maqam-e-Ibrahim
(the lofty status of Abrahamas) in our worship, if we wish to attain
maqam-e-mahmud (the highly commended status), then it is incumbent that
we fasten this Abrahamic prayer to our soul. Not only should a Muslim adopt iqamatus-salat
in their own life, but wish and pray for the same in the lives of one’s future
generations as well.
What a beautiful prayer it is, which has
been taught to us:
“My Lord make me observe Prayer, and my
children too. Our Lord! Do accept my prayer. Our Lord, grant forgiveness to me
and to my parents and the believers on the day when the reckoning will take
place.” (Surah Ibrahim, Ch.14: V.41-42)
A few points of wisdom
I
present two points of profound wisdom from the Promised Messiahas
that shed further light on the topic under discussion. Firstly, in order for a
Muslim to establish their prayer, sacrifice is necessary. The strictness and
discipline inflicted upon the soul also becomes a means of reward and
blessings. The Promised Messiahas states:
“Opposing the self is also a form of
worship. When man is sleeping, he desires to sleep more, but he opposes the
self, and goes to the mosque. This opposition is also worthy of reward.” (Malfuzat,
Vol.2, p. 552 [new edition])
Secondly,
in a youthful age, when one’s health is good and the body is strong, one should
especially pay attention to worship. The Promised Messiahas
states:
“If he spent this period [i.e., the period
of his youth] in the worship of Allah, the reformation of the self and
obedience to God, the fruit which he shall reap is that in his old age, when he
shall be unable to perform any worship, and inactivity and tardiness shall
overcome him, the angels shall continue to record the same prayer, fasting,
Tahajjud [pre-dawn prayer], etc. which he used to offer in his youth. And this
is the grace of Allah, that despite the fact that he is unable to perform
deeds, God considers him exempt and the same deeds are recorded in his
account.” (Malfuzat, Vol. 4, p. 199 [new edition])
Seven stages in the spiritual journey of the
observance of prayer
There
are seven stages in the spiritual journey of the observance of prayer. The
right of the establishment of prayer can fully be offered only after one passes
through these stages. Hazrat Mirza Bashiruddin Mahmud Ahmadra has
elaborated upon this exquisite topic in a remarkable manner. He states:
“The first stage, below which there is no
stage whatsoever, is that man offers his five daily prayers regularly. A Muslim
who offers his five daily prayers and does not break in between acquires the
lowest level of faith.
“The second stage in prayer is that all
five prayers are offered at the stipulated time. When one offers his five daily
prayers on time, he steps to the second ladder of faith.
“The third stage is that the prayer be
offered in congregation. By the congregational observance of prayer, man steps
to the third ladder of faith.
“The fourth stage is that man observes the
prayer whilst understanding its meaning. An individual who does not know the
translation of prayer should learn the translation and observe prayers.
Moreover, one who does know the translation should offer the prayer slowly,
until he understands that he has done justice to the prayer.
“Then, the fifth stage is that man becomes
fully engrossed in the prayer. Just as one plunges into water, man should
plunge into his prayer, until he acquires one of the two ranks: either that he
is seeing God, or if not, he firmly believes that God the Exalted is seeing
him.
“After this, the sixth stage of belief is
that an individual offers the nawafil (voluntary prayers). One who
offers the nawafil expresses to God the Exalted that he has offered his
obligation but he has not yet become satisfied by them, and he says, ‘O God, it
is my desire to remain in Your royal court beyond the times of
obligation.’
“The seventh stage of belief is that man
not only offers his five daily prayers and observes the nawafil, but
also prays Tahajud (Late night/pre-dawn prayer) during the night. These are the
seven stages by which prayer is deemed complete.
“Hence, it is necessary for an individual
to attain these seven stages. It is the responsibility of every individual that
he observes prayer on time. It is the responsibility of every individual that
he observes the prayer in congregation. It is the responsibility of every
individual that he observes the prayer whilst understanding it, after learning
its translation. It is the responsibility of every individual that in addition
to the obligatory prayer timings, he offers the nawafil during the night
and day … Then every individual should offer his obligatory and supererogatory
[nawafil] prayers with such assiduousness that even his nights become
days.
“Similarly, one should try to acquire the
greatest possible advantage from the supplications of Tahajud. Until and unless
one does not safeguard his prayers in this manner, for one to think that one
can please God is nothing more than a fallacy.” (Tafsir-e-Kabir, Vol. 6,
pp. 135-136)
Curing insipidity in prayer
When
alluding to the topic of iqamatus salat, the question can arise that if
one finds no pleasure in offering prayer, how can one familiarise oneself with
it? The answer has been provided most beautifully by the Promised Messiahas:
“Whenever such a state persists that the
love and pleasure which was once felt in prayer no longer remains, one should
not tire, and should not be dismayed and lose strength but should be concerned
as to how this lost wealth can be reacquired, and the cure is taubah, istighfar
(repentance) and supplication. One should not abandon prayer due to insipidity,
rather they should increase prayer even further. Just as when an alcoholic is
not intoxicated, they do not abandon drinking, but drinks more and more, until
finally, they experience pleasure and satisfaction; likewise, someone who feels
insipidity in prayer, should offer prayer in further abundance, and it is not
appropriate to tire. Ultimately a state of pleasure shall come about through
that very insipidity.
“Look at how deep one must dig into the
earth to acquire water; those who tire are left deprived, while those who do
not ultimately acquire it. Therefore, in order to attain that pleasure, istighfar,
an abundance of prayer and supplication, readiness and steadfastness is
necessary.” (Malfuzat, Vol. 5, p. 432 [new edition])
The
Promised Messiahas has not only prescribed supplication in order to
acquire pleasure and attention in prayer, but has also taught the specified
words which are to be prayed:
“One should supplicate before Allah the
Exalted in extreme emotion and passion, saying, ‘Just as You have endowed us
with the various pleasures of fruits and other things, let me once taste the
pleasure of prayer and worship as well.’” (Malfuzat, Vol. 1, p. 163 [new
edition])
In other words, one should supplicate in
the following words:
“O God, I receive the pleasures of this
world every day; grant me the pleasurable taste of worship once as well.”
Then one
should stand in every rak‘ah of the prayer and supplicate in the
following words:
“O Allah the Exalted, the Omnipotent, the
Possessor of Majesty, I am a sinner and the poison of sin has affected my veins
to such an extent that I am devoid of emotion and attention in prayer. Forgive
me my sins with Thy blessing and grace, and forgive me my lapses, and soften my
heart, and place Your greatness and Your fear, and Your love in my heart, so
that my hard-heartedness may be dispelled, and I am granted attention in my
prayer.”(Fatwa Hazrat Masih-e-Maudas, p. 37. [1935])
Then the
Promised Messiahas states that one should pray in the following
words:
“O Allah, you see how blind I am, lacking
sight, and at this time I am in a complete state of death. I am aware that soon
hereafter, I shall receive my calling and will return to you. At that time,
there shall be none who will be able to stop me. My heart is blind and
ignorant. Send down such a flame of light upon it, as Your love and attraction
are developed in it. Bless me in such a way that I am not raised without sight
and do not become amongst the blind.
The Promised Messiah went on to state:
“When one supplicates in such a way with continuity, they shall see that such a time will come when something of heaven will descend upon their insipid prayer, which shall produce emotions.” (Malfuzat, Vol. 2, p. 616 [new edition])
Ever since the initial stages of his appointment to the exalted status of Khilafat, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa has repeatedly laid stress on supplication, worship and especially iqamatus-salat. I present two of these instructions as a reminder:
“Worship Allah the Exalted and worship Him
as is His right. Do not associate anyone with Him. During the timings of prayer,
as is His instruction, keep your full attention towards the prayers. Your
engagements or other excuses should not become a hindrance in your offering
prayers. Do not leave your prayers because of your work; rather, leave your
work for prayers. This is also a form of hidden Shirk [associating
partners with God] because if you leave your prayers for your work, this means
that your worldly engagements are dearer to you than the worship of your
God.” (Friday Sermon, Baitul Futuh Mosque, 21 January 2011)
Then, Huzooraa states:
“Every individual who wishes to become a
worshipping servant of Allah the Exalted, wishes to acquire His nearness,
wishes to purify himself and his future generations, wishes to save himself
from the onslaughts of Satan, there is only one method, and that is, pay
attention to worship, and the most important aspect of this is the
congregational prayer.” (Al FazlInternational, 28 January 2005)
Till now,
a brief explanation on the details of iqamatus-salat has been
provided. Now let us see the actual examples of iqamatus-salat in the
real world. The personality, which the Creator of the universe, Allah, has
presented as a perfect model is that of the Holy Prophet Muhammadsa.
The Holy Prophetsa fulfilled the right of iqamatus-salat so beautifully
that Allah testified that his prayers, his worship, his living and dying were
all for His sake, the Lord of all the worlds, and even the enemies of the Holy
Prophetsa publicly announced “Ashiqa Muhammadun Rabbahu”,
that Muhammadsa has fallen in love with his Lord. The Holy Prophetsa
stated, “O People! I like three things from this world, but I tell you that qurratu
aini fis-salat [the delight and pleasure of my eyes is in the observance of
prayer].” (Sunan al-Nasai, Kitab Ishrat al-Nisa)
In iqamatus-salat, the perfect
example of the Holy Prophetsa is spread throughout his life. The
system of congregational prayer began since the inception of Islam, after
which, throughout the whole of his life, the Holy Prophetsa did not
let any lapse interfere in this obligation, whether in a state of travel or
residence, health or illness, or in a state of war or peace. In a state of
travel, the Prophetsa would stop the travelling caravan and shorten
or combine the prayers. In the case of rain, he would also offer his prayers
upon his ride, and would not let any excuse interfere with observing
prayer.
On one occasion the Holy Prophetsa
was severely wounded after falling off a horse. It was impossible for him to
offer his prayers while standing, but the Holy Prophetsa did not
like that he should miss the congregational prayer and led the prayer while
sitting (Sahih al-Bukhari, Kitab as-Salat). At the Battle of Badr, the
supplications which the Holy Prophetsa made in a small pavilion, to
this day, warm the hearts. The state of his engrossment was such that his
mantle would fall off his back again and again, but this worshipper of the One
God was above all that and remained engaged in his invocations. In the Battle
of Uhud, the Holy Prophetsa was weakened by severe wounds. He was
also grieved by the martyrdom of seventy of his Companions, yet the Holy
Prophetsa offered his prayers in congregation even on that day, as
per his custom.
Due to the engagements of war during the Battle of Ahzab, when the Zuhr and Asr
prayers could not be offered on time and the sun declined, due to his exceeding
love for iqamatus-salat, the expression which spontaneously came to the
blessed lips of the Holy Prophetsa was that Allah destroy this
enemy, due to whom a delay had occurred in their prayers.
Another aspect of iqamatus-salat is
fear and humility. This magnificence was at its peak in the prayers of the Holy
Prophetsa. With eyes of perception, just observe the young man who
would abandon the attractions, beauty and pleasure of this world, and retire to
the cave of Hira in complete solitude to find pleasure of heart in worship. In
the darkness of the night, he would enlighten the rays of spirituality with his
worship and would strain his soul.
Someone asked Hazrat Aishara,
the blessed wife of the Holy Prophetsa, to narrate the state of the
Holy Prophet’ssa prayer. She responded, “Where shall I find the
words to describe the beauty and length of those prayers?” (Sahih
al-Bukhari, Kitab as-Saum). The Holy Prophetsa would
stand in prayer for so long that his blessed feet would become swollen. When
someone suggested that he should take rest, he responded by saying, “Shall I
not be a thankful servant to my Lord?” (Sahih al-Bukhari, Kitab
al-Tahajjud)
The state of his prostrations to Allah
were also something to behold. The narrator relates that the state of the Holy
Prophetsa in prostration was like a pot fervently boiling upon the
stove, or like two millstones in a grinder hitting each other. To think of this
causes the body to tremble and the following supplication comes from the heart,
“The emotion that existed in the supplications of Muhammadsa, if
only a glitter of it were granted to my prostrations as well.”
Hazrat Aishara was the dearest
and most beloved wife of the Holy Prophetsa. She narrates:
“One night, when I woke up, I noticed the
Holy Prophetsa was not in bed. I thought, perhaps he had gone to the
house of another wife. As I looked here and there, I found the Holy Prophetsa
had left his comfort and bed, and was on the ground, prostrating at some
distance and was engaged in supplications. When I saw this, I was very
disappointed at myself and I said to myself, ‘O Aisha, what thoughts are you
preoccupied with, whereas look at the state in which the Messenger of Allah is
in.’” (Al- Nisai)
In another narration it is mentioned that
she found the Prophetsa prostrating in a nearby graveyard in the
darkness of the night.
Hazrat Aishara mentions another
incident:
“One night the Holy Prophetsa
came to my house. That night, the Holy Prophetsa was to spend the
night with me. When the Holy Prophetsa entered the quilt in the cold
winter night, he said, ‘O Aisha. Do you permit me to spend this night in the
worship of Allah?’ I responded, ‘I desire your happiness; I happily grant you
permission.’ Therefore, the Holy Prophetsa immediately stood up,
performed his wuzu and began to offer prayer, and he spent the whole
night in worship and invocations, until his place of prostration became damp
with tears.” (Suyuti)
With regard to prayer, the attachment and interest of the Holy Prophetsa was such as even in his final illness, he was suffering from a severe temperature, and was drifting in and out of a state consciousness. In anxiety, he would ask again and again, “Is it time for prayer?” He was told that the companions were waiting for him in the mosque. To decrease the severity of his temperature, he asked that cold water be poured on his body, and as he got up to go to the mosque, he fell into a state of unconsciousness again. Upon regaining consciousness, he once again asked about the prayer. He was told that the companions were waiting in the mosque. He had cold water put on his body again. The temperature fell to some extent, but he became unconscious again. Afterwards, when his physical state improved, he placed both hands on two Companions and went to the mosque in such a state that his feet were being dragged behind him. The Holy Prophetsa led the prayers sitting beside Hazrat Abu Bakrra [later to become the first Khalifa of Islam] and thus set such an example of iqamatus-salat that it shall remain unparalleled till the end of time.
Let us
study the state of iqamatus-salat (observance of Salat) in the blessed
life of the Promised Messiahas in light of only a few examples.
The most luminous aspect of the life of the Promised Messiahas was his love for Allah. His whole life was absorbed in this very love and observance of worship, and prayer was his spiritual food. His observance of prayer (5 times a day) in congregation was unparalleled. In the days of his youth, he was referred to by some family members as a masitar, i.e. the one whose time is primarily spent in the mosque engaged in worship. Hazrat Pir Siraj-ul-Haq Numanira writes:
“I presented myself before the Promised
Messiahas in 1882 and remained in his presence until a few months
prior to his demise. I always found the Promised Messiahas compliant
to the observance of congregational prayer. (Tadhkiratul Mahdi, p. 70)
It is narrated by Hazrat Mufti Muhammad Sadiqrathat two or three years prior to the demise of the Promised Messiahas, whenever the Promised Messiahas could not come out for the salat al-Maghrib and salat al-Isha prayer, he would gather the women and children in the home and offer the prayers in congregation. (Speech at Jalsa Salana, 1930)
In his early days, the Promised Messiahas
would keep Hafiz Muinuddin with him for the sole purpose that in this way, he
would receive the opportunity to offer prayer in congregation. During the
lawsuits that he faced, the Promised Messiahas never missed a
prayer. He would seek permission from the court and offer his prayers on
time.
The Companionsra of the
Promised Messiahas have painted a wonderful image of the prayers of
the Promised Messiahas. There is a narration of Hazrat Hafiz Hamid
Alira that the Promised Messiahas would offer his prayers
with great preoccupation and interest. He would repeat the words “Ihdinas-siratal-mustaqim”
(Guide us in the straight path) very often and would repeat the words “Ya
Hayyu ya Qayyumu birahmatika astagheeth” (O Living and Self Sustaining
Allah, I beseech Thy Mercy). He would repeat these words again and again with
great emotion and passion as someone asks for something of his superior, whilst
weeping, asking for his desired item again and again. Generally, his
prostrations before Allah in prayer were very lengthy and at times it seemed
that he would melt and flow away in his emotions.
Another description of the prayer and
supplication of the Promised Messiahas is found in a narration of
Hazrat Maulvi Abdul Karim Sialkotira. He narrates that it was the
days when the plague was rampant in Punjab and people were falling prey to this
disease. This was the plague which had been manifested as a sign of the
Promised Messiah’s truthfulness, but due to his love for mankind, he was
engaged in prayer for them. The way the Promised Messiahas was
praying astounded Maulvi Sahibra and he said:
“There was such grief and emotion in this
prayer of the Promised Messiahas that the heart of the listener
melted, and the Promised Messiahas was weeping at the Divine
threshold in such pain just as a woman in childbirth. Upon listening more
attentively, I noticed that the Promised Messiahas was praying for
the salvation of mankind from the punishment of the plague. The Promised
Messiahas was saying, ‘If these people are destroyed in this
chastisement, who shall worship you?’” (Sirat Masih-e-Maud, Vol. 3, p.
395)
In addition to Tahajud, the Promised
Messiahas would sit in complete seclusion for the worship of Allah
during a part of the day. In his last years, when he had Baitul-Dua built, he
would shut the door and sit inside for about two hours and engage himself in
the worship of Allah. Many a time, in search of seclusion, he would go out and
would sit and worship his Lord in seclusion.
Another aspect of salat is that when the time for prayer arrives, it should be given precedence over all other engagements. I present a beautiful example of this from the life of the Promised Messiahas. Hazrat Syeda Nusrat Jehan Begum Sahibara, the blessed wife of the Promised Messiahas, states that the Promised Messiahas said to her:
“Once, I travelled for a lawsuit. Other
cases were being dealt with while I waited under a tree outside. Since it was
time for prayer, I began to offer my prayer right there. However, during my
prayer, I began to hear my name being summoned by the court, but I continued
praying. When I completed my prayer, I noticed an attendant of the court
standing next to me. As soon as I completed it, he said, ‘Mirza Sahib!
Congratulations, you have won the case.” (Sirat-ul-Mahdi, Vol. 1,
p. 14)
Despite being in severe pain and illness, the Promised Messiahas always paid due regard to salat. I present one example of this.
The Promised Messiahas was authoring a book called Nurul-Haqin response to a book written by a Christian. Only four or five pages had been written when the Promised Messiahas was struck with a severe headache. The pain increased so much that the Promised Messiahas could not come to the mosque for three days. On the fourth day, after feeling slightly better, he came for the salat al-Fajr prayer and offered the congregational prayer with great difficulty whilst sitting. The state of his illness was such that the Promised Messiahas was heavily perspiring, and he was so weak that after the prayer, he could not even sit any longer and lay down in the mosque. (Tadhkiratul Mahdi, pp.48-49)
Hazrat Sardar Begumra, wife of
Hazrat Sardar Imam Bakhsh Qaisaranira, narrated an inspiring
anecdote. She stated:
“One day, Huzooras [the Promised Messiahas] developed renal colic. Among other treatments, he himself or his wife, Hazrat Amma Janra, fomented the painful spot with pieces of clay, heated on fire. He was very restless because of the pain; he would lie down on the bed and then sit up. Just at that moment, the Azan for salat al-Asr prayer was called. Huzooras, the chosen one by God, tied up a heated piece of clay on to the painful spot and offered Salat. Thus, he demonstrated that although disease is inevitable, Salat is obligatory.” (Al Hakam, 21 September 1934)
The great care of the Promised Messiahas
regarding the issue of iqamatus-salat reminds us of the perfect example
of the Holy Prophetsa at every step. The soul is entranced to see
how this true servant followed his Master, the Holy Prophetsa at
every step. Furthermore, his state is such that after fulfilling his
responsibility of worship to the maximum limits of his capacity, he still felt
embarrassment and shame.
There is an incident in the era of the
Promised Messiahas when a dancer, who was invited to a non-Muslim’s
home for a wedding, sang and danced all night long. When the Promised Messiahas
was informed of this, he enquired, “Why don’t you find out how much this poor
lady earned for the night?” It was discovered that she earned five rupees. When
the Promised Messiahas came to his companions the next morning, he
said:
“I was embarrassed all night long that
this lady worked so hard for a mere five rupees. We receive thousands and
thousands, nay, countless gifts and rewards from our benefactor and protector,
Allah the Exalted and we still do not work as hard. Similarly, when I hear the
security guard at night, I become embarrassed that he watches guard all night
long for a mere four or five rupees a month. He does not even rest during the
shorter nights; he does not care about the cold or rain. On the other hand,
some of us sleep so negligently in comparison to him. Man should do justice to
himself in his own heart.”(Al Fazl, 16 August 1998)
The final action of this blessed
individual was prayer. In his last moments the Promised Messiahas
became very weak. Hazrat Mirza Bashir Ahmadra, his son, describes
these last few moments:
“When the time for morning prayer arrived [the Promised Messiahas] asked in a faint voice, ‘Is it time for prayer?’ A servant responded, ‘Yes Huzooras, it is time.’ Upon hearing this, the Promised Messiahas touched the sides of his bed, to perform tayamum [an alternative for ablution when water is unavailable] and intended for prayer whilst laying on the bed, but fell unconscious. When he regained consciousness, Huzooras enquired again, ‘Is it time for prayer?’ It was said that, ‘Yes Huzooras, it is time.’ Then he intended for prayer again and offered his prayer whilst lying there.”(Silsila-e-Ahmadiyya, Vol. 1, p. 177)
This point is especially worthy of
remembrance, that there is a very close relationship between iqamatus-salat
and the institution of Khilafat. In Ayat-ul-Istikhlaf, by stating “ya‘budunani
la yushrikuna bi shay‘a” (They will worship Me, and they will not associate
anything with Me. [Surah al-Nur, Ch.24: V.56]), Allah has promised the
believers that through the blessings of Khilafat, they shall observe their
worship merely for the pleasure of Allah the Exalted. The community of
believers, under the shade of Khilafat shall become a community of worshippers,
and every individual of this community shall be an exemplary model of the
divine injunction of iqamatus salat. Therefore they shall receive a
reward for standing firm upon the wholehearted unity of Allah the
Exalted.
Today, God has placed the crown of Khilafat-e-Ahmadiyya upon this community; we have been granted this great reward. Therefore, O lovers and devotees of Khilafat! Come, let us express our gratitude for this divine blessing and let us express our attachment, loyalty and obedience to Khilafat-e-Ahmadiyya by making a resolute intention that we shall apply the divine order of iqamatus salat upon ourselves in such a manner that every aspect of this topic holds true to our personalities. May prayer become our soul food. May prayer become the delight of our eyes and may our hearts find pleasure in prayer. May Allah make it so that we stand firm on this oath with a true heart, firm determination and true loyalty such as every one of our prayers falls true to every level of iqamatus-salat. May we remain alive with lively and life-giving prayers, and may we hand over our lives to our Lord whilst offering such acceptable prayers.
A brief selection of the blessed quotations of the Promised Messiah, Imam Mahdias and his Khulafa
Sayings of the Promised Messiah and Imam Mahdias
Regularity in prayers
“Offer prayers with commitment to regularity. Some people offer only one of the daily prayers. They should remember that there is no exemption from prayers.” (Malfuzat, Vol. 1, p. 172)
Essence of Salat
“Salat definitely and surely dispels evils. Salat is not just going through certain postures. The essence of Salat is the supplication that has pleasure and bliss in it.” (Malfuzat, Vol. 1, p. 103)
Fervency in prayer
“Fervency is essential in Salat. Unless the heart is lit with intense fervour, one does not get pleasure and bliss in Salat.” (Malfuzat, Vol. 1, p. 287)
Affirmation of unity of God
“Being inclined to someone other than Allah is to break away from Him … Salat is indeed the name of practical affirmation of the unity of God.” (Malfuzat, Vol. 1, p. 107)
Salat – The best educator
“Salat is the best educator and the most excellent means of teaching perfect servitude … Be dutiful to Salat in such a way that, not only your body or tongue, but also all the intentions and passions of your soul entirely become Salat.” (Malfuzat, Vol. 1, p. 108)
Man’s talisman
“Salat is man’s talisman. It provides opportunity to supplicate five times a day; one of those supplications may well be heard. Therefore, Salat should be offered in a very decent way, and that is what I like so much.” (Malfuzat, Vol. 2, p. 396)
Salat and peace
“The greatest criterion of man’s pious life is Salat. He, who keeps crying out to God in Salat, lives in peace.” (Malfuzat, Vol. 1, p. 402)
Offering Salat on time
“By nature, I like that Salat be offered at its prescribed time and this question of Salat on time is very dear to me. Even when it is raining heavily, I wish to off er Salat on time.” (Malfuzat, Vol. 2, p. 45)
Make your Salat decent
“Man can never achieve nearness to Allah without practicing iqamusslat (observance of salat). He ordered aqeemussalat (observe prayer) because salat tends to falter and those who comply with iqamusslat they benefit from its spiritual form.… I have admonished my Jama’at to offer salat decently and that too is supplication.” (Malfuzat, Vol. 2, p. 346)
A believer’s treasure trove
“Salat is a treasure trove of supplications granted to a believer … People do not value Salat these days and have thus distanced themselves from Allah. Salat is a pinnacle [mir‘aj] of the believer and from that does he get satisfaction of heart.” (Malfuzat, Vol. 2, p. 348)
Salat and life
“Salat, in fact, is a supplication to the Lord of Glory, without which one cannot survive nor get security and happiness.” (Malfuzat, Vol. 2, p. 615)
Salat dispels weakness
“Salat is the good deed which dispels satanic weakness and that is what we call prayer.” (Malfuzat, Vol. 2, p. 679)
Salat and love of God
“Perpetuate love for, and the grandeur of, God in your hearts; and there is nothing more effective for that than Salat.” (Malfuzat, Vol. 2, p. 681)
Salat and inheritance of heavenly blessings
“Salat is an instrument for security against sins. It is a characteristic feature of Salat that it drives one away from sin and evil deeds. Therefore, seek that sort of Salat and try to mould your Salats accordingly. Salat is the essence of blessings. Favours of Allah are attained through Salat. Therefore, perform it decently that you may inherit Allah’s blessings.” (Malfuzat, Vol. 3, p. 103)
Salat is a vehicle
“For the one who wants to meet Allah and desires to reach His court, Salat is the vehicle by which he can get there quicker. He who abandons Salat cannot reach there.” (Malfuzat, Vol. 3, p. 189)
Key to supplication
“Salat is the key to acceptance of supplication. When you offer Salat, supplicate during that and do not be unmindful.” (Malfuzat, Vol. 3, p. 222)
Best incantation
“There is no incantation better than Salat … It dispels all sorts of sorrows and worries and resolves difficulties … In my view, Salat is the best of all incantations; it should be performed properly and decently.” (Malfuzat, Vol. 3, pp. 310-311)
Blessings of Salat
“The Salat taught by the Holy Prophetsa is that when performing, one joins the abdal [saints], sins part with him, his prayers get accepted and he attains nearness to God.” (Malfuzat, Vol. 4, p. 43)
Congregational prayer and unity
“Congregational prayer … is for unity so that all those offering Salat be counted as one unit. The philosophy, underlying the instruction that all should stand together, is that those who are more enlightened may strengthen the lesser ones by infusing their light in them … Those from one ward should offer congregational prayers in the mosque of their locality five times a day. That will lead to mutual exchange of morals and intermixing of spiritual light, thereby removing all weaknesses. It will also create fellowship and mutual love … that being the basis for unity.” (Malfuzat, Vol. 4, p. 101)
Salat and advancements
“Some people achieve such degree of perfection that Salat becomes a kind of food for them … without which they feel severe anguish and restlessness. However, Salat gives them a special joy and comfort. A righteous believer gets pleasure in Salat. Therefore, Salat should be performed in a decent and orderly manner. Salat is the basis and ladder for all spiritual advancements. That is why it is said that Salat is a believer’s pinnacle [mi‘raj].” (Malfuzat, Vol. 4, p. 605)
Salat and truth
“Salat dispels evils; it has a spirit of truth in it and has an effect of beneficence.” (Malfuzat, Vol. 5, p. 45)
Recipe for overcoming difficulties
“A complete and unfailing recipe to overcome difficulties and hardships that has been tested by millions of righteous persons does exist. What is that? It is the recipe called salat.” (Malfuzat, Vol. 9, p. 20)
Salat, faith and worldly matters
“Salat is such that it puts everything in good shape – the worldly matters as well as faith … By performing Salat, one is saved from all kinds of wrongdoings and immodesty. Therefore, your day and your night, in fact any moment, should not be bereft of prayers.” (Malfuzat, Vol. 5, p. 403)
Each and every word of Salat is supplication
“Salat, in fact, is supplication. Each and every word that one utters during Salat aims at supplication. One who is not attached to Salat should prepare to face torment. One who does not supplicate brings himself to ruination. A sovereign is announcing repeatedly, ‘I relieve the distressed of their troubles; I resolve their problems; I am very merciful; I help the destitute.’ However, if a person who is in trouble passes by him, does not pay attention to his announcement, nor does he mention his problem to him to seek his help will ruin himself. That is how God is. He is prepared to provide comfort to man all the time only if one pleads for it. For the acceptance of prayer, it is essential that one avoids disobedience and supplicates enthusiastically, because fire is produced only when a flint strikes against another one forcefully.” (Malfuzat, Vol. 4, p. 54)
Short quotations
“The pleasure of Salat is superior to every worldly pleasure.” (Malfuzat, Vol. 3, p. 592)
“Salat dispels thousands of faults and is the means of nearness to God.” (Malfuzat, Vol. 4, p. 292)
“Salat is the basis and ladder for all [spiritual] advancements. That is why it is said that Salat is a believer’s pinnacle [mi‘raj].” (Malfuzat, Vol. 4, p. 605)
“Salat is the thing that relieves one of all hardships and dispels all misfortunes.” (Malfuzat, Vol. 5, p. 402)
“So, offer the five daily prayers in such fear and with such complete attention as though you were actually beholding God Almighty.” (Noah’s Ark, p. 25)
“Whosoever does not observe the five daily prayers is not of my community.” (Noah’s Ark, p. 31)
“For comfort and peace of mind, there is nothing better than Salat.” (Malfuzat, Vol. 5, p. 402)
“In my view, Salat is the best of all incantations.” (Malfuzat, Vol. 3, p. 311)
“The real purpose and essence of Salat is supplication.” (Malfuzat, Vol. 1, p. 234)
Sayings of Hazrat Khalifatul Masih Ira
Effect of Salat on practical life
“Offer Salat decently and let the effect of the pledge that you make during Salat be apparent on your practical life. Verbally, you say, ‘Iyyaka na‘budu’, (We are obedient to you), but are you steadfast in obedience? Supplicate and off er Salat; the two are not burdensome for the humble ones.” (Khutabat-e-Nur, pp. 365-366)
Etiquette of Salat
“Some people are lax in Salat in different ways:
1. They do not arrive on time
2. They do not pray in congregation
3. They are not mindful of Sunnah and Hadith
“Listen attentively! Nothing works well in this world for the one who is wasteful of Salat.” (Khutabat-e-Nur, pp. 365-366)
Salat – A remedy for sin
“Salat restrains from sin and is the remedy to abstain from sin only when offered decently. Wake up from your slumber, seeking salvation, and hasten when you hear the Azan.” (Khutabat-e-Nur, p. 166)
Salat – A magnificent thing
“After verbal affirmation, Salat is the most magnificent thing; if one wastes that, he has wasted his faith. Truly speaking, therein lies the difference between disbelief [kufr] and Islam.” (Khutabat-e-Nur, p. 281)
Sayings of Hazrat Khalifatul Masih IIra
Regularity in Salat
“Salat is the fountainhead of spirituality and a means of achieving nearness to God. Abstention from Salat is a poison that condemns man to an everlasting hell, thereby subjecting him to death after death. One should save oneself from that and be regular with Salat.” (Mashal-e-Rah, Vol. 1, p. 403)
Commitment to Salat
“It is our duty to make every member of our Jamaat committed to Salat and try so hard that not even a single member remains deprived of Salat.” (Mashal-e-Rah, Vol. 1, p. 220)
Iqamat (observance) of Salat
“Iqamat means offering salat in congregation, that is to say, merely offering Salat is not enough, rather it is essential to pray in congregation … Islam ordains observing Salat, not merely performing it [individually].” (Mashal-e-Rah, Vol. 1, p. 278)
Sayings of Hazrat Khalifatul Masih IIIrh
True Salat
“If one offering long Salat does not abstain from indecency and manifest evil, his Salat would not be true Salat because true Salat restrains one from indecency and manifest evil.” (Khutabat-e-Nasir, Vol. 1, p. 314)
Salat and real virtue
“Performing Salat, according to the conditions laid down by Allah, is real virtue.” (Khutabat-e-Nasir, Vol. 1, p. 273)
Sayings of Hazrat Khalifatul Masih IVrh
Salat and security of life
“Make it your habit to offer five daily prayers. That is essential for the security of a believer’s life … Try to offer such Salat that pleases Allah, and thereby endears you to Him.” (Khutabat-e-Tahir, Vol. 1, p. 115)
Salat and households
“I admonish all households that they try, with utmost courage and effort, to create members who offer Salat regularly … The grace of those households wherein prayers are offered regularly will reach the corners of the world. Visitors from far away who stay with them will see a good model to follow … Decorate your houses in this way that they are filled with the worship and remembrance of Allah.” (Khutabat-e-Tahir, Vol. 1, pp. 285-287)
Salat and delivering rights
“If Salat is observed, the rights of Allah as well as the rights of people will be delivered; otherwise nothing will remain.” (Khutabat-e-Tahir, Vol. 2, p. 191)
Salat and fortitude
“Those who perform real Salat have unparalleled qualities of fortitude. When they suffer, the suffering does not prevail on them. They do not lament or bewail.” (Khutabat-e-Tahir, Vol. 2, pp. 377-388)
Sayings of Hazrat Khalifatul Masih Vaa
Safeguarding Salat
“Only guarding and supervising prayers will guarantee to keep us and our future generations free of sins and wrongdoings … If you want to save your children from falling into [these] filthy and obscene practices, then the best way is try to make them regular with prayers.” (Khutabat-e-Masroor, Vol. 3, pp. 372-373)
Salat and introspection
“Each one of us should try to assess continuously that we are not falling short in any way concerning the Salat.” (Mashal-e-Rah, Vol. 5, Part III, p. 134)
Salat and reward
“Forcing oneself to get up from the bed and go to the mosque for congregational prayer, attending prayers at the cost of one’s business is what makes one deserving of reward.” (Khutabat-e-Masroor, Vol. 3, p.23)
Salat and work
“When it is time for Salat, focus your attention fully on prayer as commanded by Allah. Your engagements or other excuses should not stop you from offering prayers. Do not neglect salat for the sake of your work rather stop your work for the sake of salat. Otherwise that is also a kind of hidden shirk.” (Khutbat-e-Masroor, Vol. 3, p. 272)
The middle Salat (Salat-ul-Wusta)
“Be watchful over your prayers and ‘the middle one’ as well … Salat, the hour of which approaches when you are preoccupied with worldly engagements, requires special attention. Salat restrains one from indecency … By achieving excellence in Salat, one attains nearness to God and His love, without which he is like a tree that had its root cut off.” (Khutbat-e-Masroor, Vol.6, pp. 281-294)
The excellence of worship during youth
Hazrat Khalifatul Masih Vaa states that the Promised Messiahas says:
“‘If he spent this period [of his youth] in the worship of Allah, the reformation of the self and obedience to God, he will be so rewarded in his old age, that when he will be unable to perform any worship and indisposition and lethargy will overtake him, the angels will continue to record in his name the same Salat, fasting, Tahajud, etc. which he used to perform in his youth. This is the grace of Allah that considering his disability, despite his failure to do anything, such deeds are recorded in his account’ [Malfuzat, Vol. 4, p. 199]. Thus, every Ahmadi, in a state of health, should try to be regular with their prayers; not only be regular, but they should also pay attention to congregational prayers.” (Khutabat-e-Masroor, Vol. 3, p. 24)
Pray in congregation
“Every Ahmadi, who has accepted the Promised Messiahas, and thereby counts himself to be one of the believers, should pay special attention to these matters. Firstly, strive to offer prayers regularly. As far as possible, try to offer the prayer in congregation. Then, adorn these [obligatory] prayers with voluntary prayers. In the context of Salat, I would like to make another point. Always remember that worship has a great connection with the institution of Khilafat. And what is worship? It is Salat. The verse that follows the divine promise of comfort and Khilafat for the believers, enjoins ‘Aqeemus-Salat’ [observe Salat] as well. Therefore, the first condition to acquire an established position and benefit from the institution of Khilafat is observance of Salat, because it is worship and Salat that will absorb Allah’s grace.” (Khutabat-e-Masroor, Vol. 5, pp. 148-151)
Interest and zeal for Salat
“These high standards of morality and taqwa [righteousness] cannot be achieved without divine help and guidance. Therefore, we should always seek Allah’s help with prayers. For that, fill up the Salat centres and mosques [with worshippers] in your area. With congregational prayers, not only will you achieve spiritual advancement but will also set an example for others to follow. Convey his guideline to all the office-bearers who are not present so that they also act upon it.
“As for planning to gather the people nearby for prayers, keep this in mind that the plan should be easily practicable. Some office-bearers become so enthusiastic about carrying out their responsibilities that they ignore the ground realities … They should try to maintain interest and zeal for prayers amongst the people and should not be overbearing. The people should be made to realise the need for the virtuous changes to take place in them as Ahmadis that would distinguish them from others. To bring about such positive changes, always pray that they are granted steadfastness.” (Al Fazl International, 6 July 2007, p. 2)
Parents’ own example
“Another important matter, rather the most important matter, is to inculcate the habit of five daily prayers in the children because faith without worship is no faith. The parents’ own example is most important in this regard. If they are regular with Salat, their children will be regular as well. Otherwise, their hollow words of advice will have no effect on the children.” (Khutabat-e-Masroor, Vol. 1, p. 144)
Joy and comfort in prayers
“If we submit our tearful lamentations to our Lord, He will surely listen to our supplications as promised by Him. First of all, bowing down to Allah the Almighty, we will have to direct our Salat and supplications exclusively to Him; that is the basic thing. If you get joy and comfort in Salat, then you have achieved everything. During the Salat, particularly supplicate in the words that we have been taught by the Holy Prophetsa. According to the Hadith, he used to pray:
‘O Allah, grant my soul its taqwa, and cleanse it thoroughly, and Thou are the best of all who can cleanse it.’ (The heart can only get cleansed by the grace of Allah.) [Sahih Muslim, Kitab al-Dhikr].
May Allah grant us the ability to cleanse our hearts!” (Khutbat-e-Masroor, Vol. 2, p. 220)
Majlis-e-Sehat UK was able to host
yet another successful International Masroor T20 Cricket Tournament from 18 to
23 June 2019.
The
tournament started in 2009 and ever since, the tournament has been taking place
every year in London. Many of these tournaments have been blessed with the
presence of Hazrat Mirza Masroor Ahmad, may Allah be his Helper.
Teams began
to arrive on 16 June and the opening session took place on 18 June in Baitul
Futuh Mosque in London. The inauguration was chaired by Amir Jamaat UK, Rafiq
Ahmad Hayat Sahib. In his opening address, Amir Sahib spoke about the spirit of
true sportsmanship and how we should always be obedient to the Jamaat and
listen to and respect the management of the tournament.
This year,
22 teams participated in the tournament, with players travelling from many
different parts of the world. The teams this year were AMJ XI, Australia,
Australia A, Canada, Canada A, Belgium, Denmark, Finland, France, Germany,
Germany A, Holland, Ireland, Jamia UK, a team from the Middle East, Sweden,
Omair XI, USA, USA A, United Kingdom, United Kingdom A and PAAMA.
On 19 June,
the group stage matches commenced and in total, 19 out of the 20 matches were
played, with one match having to be cancelled due to heavy rainfall. The group
matches went on until Friday 21 June and in total, 47 group matches were
played.
On Saturday
morning, 8 quarter finals were played. In the evening, players partook in the
highlight of the tournament, which was the blessed opportunity for teams to
have their pictures taken with their beloved Imam, Hazrat Khalifatul Masih Vaa
and to have dinner in his presence. This was the climax and most anticipated
part of the tournament.
On this
day, the players also had the opportunity to pray Asr, Maghrib and Isha behind
Hazrat Amirul Momineenaa. This was the highlight this year for all
the players that took part in the tournament.
On Sunday,
23 June the semi-finals and final were played after which the prize
distribution ceremony took place. Amir Jamaat UK, Rafiq Hayat Sahib gave the
concluding remarks in which he reminded the players of the blessings of
Khilafat and the unity which is achieved through unity at the hand of
Khalifatul Masih.
Winners of the International Masroor T20 Cricket Tournament, Canada with Hazrat Khalifatul Masih Vaa
We hope and
pray that everyone who took part in this year’s tournament enjoyed the
experience of not only taking part in a friendly competition between Ahmadi
brothers but also gathering in the presence of Hazrat Khalifatul Masihaa
and offering prayers behind him.
We look forward to the next International Masroor T20 Cricket
Tournament. We request prayers for the management that we may be able to make
this tournament bigger and better, Insha-Allah.
Results from this
year’s tournament
Quarter Finals:
United Kingdom (176/8) V United Kingdom A (158/10)
USA A (126/10) V CANADA A (127/6)
Omair XI (130/8) V Germany (134/9)
Holland (153/9) V Australia A (134/10)
Germany A (220/5) V France (98/6)
Australia (131/8) V Canada (133/7)
Finland (0/0) V Jamia UK (0/0) – Jamia Ahmadiyya UK was
unable to attend due to exams
