the review of religions november 2011 ka’bah is the cube shaped building towards which all muslim...

‘Eid ul Adha 54

Book Review 32

The Philosophy of the Teachings of Islam12

Life & Character of the Seal of Prophets20

vol. 106 - issue elevennovember 2011

HAjjPILgRImAgE To THE

HouSE of god

The Holy Prophet

Muhammad(saw) prophesied

that the Promised Messiah(as)

would be raised near a

white minaret, east of

Damascus. This prophecy

was fulfilled with the advent

of the Promised Messiah(as)

from Qadian, India, a city

directly east of Damascus.

The Promised Messiahand imam mahdi and founder of

the review of religions

Hadhrat Mirza Ghulam Ahmad(as), the Promised Messiah and Mahdi was born to a noble family in Qadian, India. From an early age he had a keen inter-est in religion and developed a love for the Holy Prophet Muhammad(saw). He was also known for his honesty, friendliness and resolve. Over time his knowledge and understanding of religion and its application to society deepened. Being a Muslim it was his firm belief that all religions were true at their source but with the passage of time had drifted away from their original teachings; he upheld the dignity of religion and demonstrated its relevance to everyone.

His earnest defence of religion was ultimately blessed when he started to receive direct revelation from Allah

– a blessing that he continued for the rest of his life.

His mission was to revitalise the truth that all religions held within them and to revive the teachings of Islam. It was through this that he would bring mankind together and establish everlasting peace.

In 1889, under Divine Guidance, Hadhrat Ahmad(as) founded the Ahmadiyya Muslim Community – a community that has since grown in its stature and strength and has remained active in conveying the message of Islam to the ends of the earth.

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

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

From 1889 until the time of his demise in 1908 tens of thousands of people accepted him. This blessing has continued and will continue through his Khalifas (successors).

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

© m

akhz

an-e

-tas

awee

r

Their flesh reaches not Allah, nor does their blood, but it is your righteousness that reaches Him…ISLAm, THE HoLy QuR’An, CH.22.V.38

Narrated Anas bin Malik: the Prophet(saw) said, “Whoever slaughtered the sacrifice before the prayer, he just slaughtered it for himself, and whoever slaughtered it after the prayer, he slaughtered it at the right time and followed the tradition of the Muslims.”ISLAm, THE HoLy PRoPHET(SAw ), SAHIH BukHARI, VoLumE 7, Book 68, numBER 454

You can partake of these blessings only when there remains no difference and distance between you and Him, when all wishes, hopes and desires merge into His Will…ISLAm, THE PRomISEd mESSIAH And ImAm mAHdI(AS), OuR TeachIng

But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD.CHRISTIAnITy, ExoduS 5:16-18

Whether we bring much or little, it matters not, if only we fix our heart upon our Father in heaven.judAISm. TALmud, BERAkT 17A

“Make your offering,” said the Master. “As you make it be pleased in mind. Make your mind completely calm and contented....From this secure position you can be free from ill will.”BuddHISm, SuTTA nIPATA, 506

Sacrifice

world faiths

november 2011

6 EditorialUltimate UnityAmer SAfir, UK

8 notes & Comments Pakistan’s Blasphemy Laws

mAleehA AhmAd, rAbwAh, PAKiStAn

12 The Philosophy of the Teachings of Islam — Part 11

Continuing the serialisation of the acclaimed and profound essay based solely on the Holy Qur’an. This section looks at the Second Question posed at the Conference of Great Religions: what happens after a person dies?hAdhrAt mirzA GhUlAm AhmAd(AS),

the PromiSed meSSiAh And mAhdi

20 The Life & Character of the Seal of the Prophets(saw) — Part 12

The Quraish offered the Prophet Muhammad(saw) power, beautiful women and immense wealth in return for renouncing his faith. For the most Perfect Man, however, material items were of no value.hAdhrAt mirzA bAShir AhmAd(rA)

32 Book ReviewUnderstanding Each Other After 9-11 – What Everyone Should Know About the Religions of the WorldfAzAl AhmAd, UK

12 20

contentS

Cover photo: AHMAD FAIZAL YAHYA /

Shutterstock.com

36 Hajj – Pilgrimage to the House of god

Millions of Muslims from all countries, all races and of all ages gather once a year in Makkah for the ultimate Pilgrimage. A comprehensive guide to the Pilgrimage including the philosophy behind the rituals pilgrims performmAliK JAmil r. rAfiq, rAbwAh, PAKiStAn

54 from the Archives: ‘Eid-ul’-AdhaOne of the most important days for Muslims, ‘Eid-ul’-Adha is the Muslim festival of sacrifice commemorating Abraham(as) offering his son Ishmael(as) for sacrifice. What is the real significance of this day for the faithful?

64 Calendar of Religious Events and festivals

November 2011

mAnAgEmEnT BoARdMunir-ud-din Shams (Chairman)Syed Amer Safir (Secretary)Ataul Mujeeb RashedNaseer Ahmad QamarMubarak Ahmad ZafarAziz Ahmad BilalAbid Waheed Ahmad KhanAbdul Baqi Arshad

CHIEf EdIToR & mAnAgERSyed Amer Safir

EdIToRIAL BoARdBockarie Tommy Kallon, Fazal Ahmad,Hibba Turrauf, Mansoor Saqi, Munazza Khan, Nakasha Ahmad,Sarah Waseem

PRoofREAdERSAbdul Ghany Jahangeer Khan, Farhana Dar, Munavara Ghauri

dISTRIBuTIonMuhammad Hanif

dESIgn And LAyouTAhsan Khan

SPECIAL ConTRIBuToRSArif Khan, Maleeha Ahmad, Khullat Munir, Mansoor Clarke, Sami Ullah, Shehzad Ahmad

PuBLISHERAl Shirkatul Islamiyyah Ltd.

Views expressed in this publication are not necessarily the beliefs of the Ahmadiyya Muslim community.

All correspondence should be forwarded to the Editor at:

The Review of ReligionsTahir House, 22 Deer Park RoadLondon, SW19 3TL, United KingdomTelephone: + 44 20 8544 7614Fax: + 44 20 3044 [email protected]

36

54

The Ka’bah is the Cube Shaped Building towards which all Muslim face in their formal prayers. Millions of Muslims around the world, at least five times a day bow down in the direction of Makkah where the Ka’bah is found. Islam professes belief in a Single Omnipotent Being. There is such great emphasis on the Unity of God in Islam that idol worship is considered the only unforgivable sin. Then why, some may wonder, does it appear that Muslims pray towards a stone object?

Muslims do not worship the Ka’bah itself. Nor does any Muslim hold the Ka’bah in view during his or her prayers. The Ka’bah is a focal point for all Muslims globally. Black, white rich, poor, Asians, Africans, Europeans and people from the Americas; all point towards a single direction as a symbol of

the Unity of God unique in all world faiths. Islam is a religion that aims at bringing about a society of peace, love and unity. The Unity of God and also the unity of man are pre-eminently stressed. God being One also desires for mankind to be united as one in worship to Him. Unity, peace and love are elements that are demonstrated at every level of Islamic society. Five times a day Muslims display this unity where Muslims are enjoined to line up together in prayers. Whether rich, poor, of high status or one deprived, all stand together equal, shoulder to shoulder regardless of colour, caste or creed in Prayer towards Makkah. By gathering five times a day for the same purpose, it gives the opportunity for people from all walks of life to become acquainted with one another and thus unite as a society. However, as it is

editorial

Ultimate Unity

Amer Safir, UK

6 THE REVIEW OF RELIGIONS | NOVEMBER 2011

difficult for all Muslims in a town or city to gather together five times a day in the same mosque, Islam enjoins that Muslims are enjoined to attend the Friday Prayers once every week and to come into contact with a wider scope of people.

But as even in the Friday Prayers, not everyone within the city or near-by areas can gather, Islam has appointed two days in the year, ‘Eid ul Fitr and ‘Eid ul Adha, for people in the country to gather together and perform prayers, normally in an open area, to allow a greater amount of Muslims to unite. Finally, Islam has ordained that once in their lives, Muslims from everywhere in the world should gather at Makkah for Hajj, the Pilgrimage to meet their brothers and sisters from every country, tribe, nation and race in a

demonstration of global equality, that they may foster mutual goodwill, peace and love. Hadhrat Abdur Raheem Dard(ra)’s brilliant article, ‘eid ul Fitr, re-published in our September 2009 Edition explains this concept in detail. Our feature article in this edition, hajj, Pilgrimage to the house of god, provides a fascinating insight to the Great Pilgrimage to Makkah, through which Muslims display the Ultimate Unity of mankind.

God being One also desires for mankind to be united as one in worship to Him.

NOVEMBER 2011 | THE REVIEW OF RELIGIONS 7

The blasphemy laws in Pakistan have been the subject of an on-going controversial debate. The religious fundamentalists exercise their influence and power over the Pakistani society in ensuring that no review takes place for the abolishment of these barbaric laws. Under Section 295C of the Pakistan Penal Code, any comments made against the Holy Prophet(saw), which are considered to be derogatory, carry the death penalty. The specifics of the law are vague, and fail to distinguish between the punishment for deliberate and unintended actions. As a result, it is often used as a means of settling personal scores against the vulnerable minorities of Pakistan. Government statistics show that around 1000 people have been charged with blasphemy in Pakistan since the laws were introduced in 1986. Of these, around 32 were killed by angry

mobs whilst awaiting trial.1

The need for reform draws worldwide concerns for the basic human rights of Pakistani citizens. Pope Benedict XVI recently urged Pakistan to repeal its blasphemy laws, as they serve “a pretext for acts of injustice and violence against religious minorities.”2 The Pope’s comments came after the killing of Salman Taseer, the Governor of Pakistan’s Punjab province. Taseer had been voicing his concerns over what he called ‘a black law’, when campaigning for the acquittal of a Christian farm worker in Pakistan – Aasiya Bibi. She was accused of blasphemy after an argument with her fellow workers over the ‘cleanliness’ of water she had fetched, due to her non-Muslim faith. They claimed she had defamed the Holy Prophet(saw). Taseer provided support

notes & comments

The Blasphemy Laws of PakistanMaleeha Ahmad, Rabwah, Pakistan


for Aasiya, urging the government to combat the growing problem of religious intolerance in the country. On January 4th 2011, Salman Taseer’s bodyguard, Malik Mumtaz Hussein Qadri, shot him dead, claiming that the government minister was an apostate, and therefore his killing was justified.3

Religious fundamentalism is rampant in Pakistan, and its increasing followers threaten further destruction and disharmony to an already fragile country. The root of these problems date back to the ‘Islamisation of Pakistan’ by General Zia-ul-Haq in the 1980s. He enforced legislation on the pretext of ‘Islamic Law’, although in truth much of the legislation was entirely un-Islamic and had nothing relevant to the real Islamic Law. This resulted in the terrorism of the people of Pakistan as a means of

political gain to achieve mass popularity after overthrowing Bhutto’s regime. The death of Salman Taseer directly relates to Pakistan’s inability to now control the influence of religious law with the affairs of the state. The results of this can be devastating.

Pakistan’s minorities form 3% of the approximate 170 million population. These numbers consist of Hindus, Christians, and Ahmadis, all of which are subjected to ill-treatment through the misuse of the blasphemy laws in Pakistan. Hadhrat Mirza Tahir Ahmad(ra) (1928-2003) Khalifatul Masih IV, was the Fourth Head of the Ahmadiyya Muslim Community during Zia’s reign. At the time, he warned against the political relations with so-called ‘ulema (Muslim clerics), and himself was forced to migrate from Pakistan due to the state-sanctioned

Religious fundamentalism is rampant in Pakistan, and its increasing followers threaten further destruction and disharmony to an already fragile country.


persecution against Ahmadis. In his Friday sermon, dating 22nd March, 1985, he mentioned the background to the Holy Prophet’s(saw) prophesy of the disintegration and discord that would occur from the ‘ulema: “Discord will rise from them and will come back to them. [That is, these ulema will be the source of all evils]’.4 An example of this occurred during the passing of the 1974 laws, declaring Ahmadis as non-Muslim. The government, under the influence of the so-called Muslim clerics, claimed that seventy-two sects had united in the decision of this law. Yet, Hadhrat Abdullah bin Amr relates the Hadith where the Holy Prophet(saw)

said: ‘My ummah [the Muslims] will face the same conditions as the Children of Israel have faced…The Children of Israel were divided into seventy-two sects, by my ummah will be divided into

seventy-three. All will be hell bound except one’5. This is the reverse of what the government claimed when passing the heinous law. Surely the words of the Holy Prophet(saw) should be above their self-interested interpretations of Islamic law.

Hadhrat Mirza Tahir Ahmad(ra)’s warnings came at the time when the foundation for ‘Islamisation’ (legislation based on the guise of ‘Islamic Law’, but which actually was un-Islamic) was laid, and blasphemy laws were being put into place. Now, when the persecution as a result of the blasphemy laws have intensified out of all proportions, Hadhrat Mirza Masroor Ahmad(aba), Khalifatul Masih V, the current Head of the Ahmadiyya Muslim Community, has called upon all Ahmadi Muslims to supplicate intensely in their prayers for

The death of Salman Taseer directly relates to Pakistan’s inability to now control the influence of religious law with the affairs of the state.


the protection and resolution against the onslaught of zealots: “Enemies are intensifying in their efforts, and our efforts in prayers and in supplication should be equally proportionate, in fact even greater, so that we witness the Divine blessings in our favour.”6 Ahmadis continue to pray patiently for reform and, along with the rest of the world, await the day when Pakistan is able to achieve an intrinsic spiritual revolution.

It is only the complete abolishment of these nefarious laws that will solve this abuse of human rights. In order for this revolution to take place, the fundamentalists and government both need to recognise their errors according to the rule of law. The Holy Qur’an teaches: and when he is in authority, he runs about in the land to create disorder in it and destroy the crops and the progeny

of man; and allah loves not disorder (Ch.2:V.206). The government of Pakistan is responsible for its people and needs to exercise its political power to form a pluralistic and tolerant society.

endnotes

1. http://www.newslinemagazine.com/2010/12/chilling-statistics-on-blasphemy-and-the-law/2. http://www.guardian.co.uk/world/2011/jan/10/pope-pakistan-repeal-blasphemy-law3. http://indiareloaded.tv/node/694. Their Ulema: A Moment for Reflection for All the Muslims, Hadhrat Mirza Tahir Ahmad(ra), Khalifatul Masih IV, p. 36.5. Ibid, p.35.6. http://www.alislam.org/friday-sermon/20111007.html#summary-tab

Surely the words of the Holy Prophet(saw) should be above their self-interested interpretations of Islamic law.


The Philosophy of the teachings of Islam

part 11

Hadhrat mirza ghulam Ahmad(as), the Promised messiah and mahdi

translated from urdu by sir muhammad zafrulla khan

SECond QuESTIon

The State of man after deathThe state of man after death is not a new state, only his condition in this life is made manifest more clearly in the next life. Whatever is the true condition of a person with respect to his beliefs and actions, righteous or otherwise, in this life, remains hidden inside him and its poison or its antidote affects his being covertly. In the life after death it will not be so; everything will manifest itself openly. One experiences a specimen of it in a dream. The prevailing condition of the body of the sleeper makes itself manifest in his dream. When he is head-ing towards high fever he is apt to see fire and flames in his dream, and if he is sick-ening due to influenza or a severe cold he is apt to find himself floating about in water. Thus, whatever the body is heading for becomes visible in a dream. So one can understand that the same is the way of God with regard to the afterlife. As a dream transmutes our spiritual condi-tion into a physical form, the same will happen in the next life. Our actions and their consequences will be manifested physically in the next life, and whatever we carry hidden within us from this life will all be displayed openly on our countenances in the next life. As a person

observes diverse types of manifestations in his dreams but is not conscious that they are only manifestations, and deems them as realities, the same will happen in the next life. Through such manifes-tations, God will display a new power, a power which is perfect, complete and absolute as He is All Powerful. If we were not to call the conditions of the next life manifestations and were to say that they would be a new creation by Divine power, that would be perfectly correct.

God has said that no virtuous one knows what bliss is kept hidden from him, as a reward for that which he used to do.1 Thus God has described all those boun-ties as hidden, the like of which is not to be found in this world. It is obvious that the bounties of this world are not hidden from us and we are familiar with milk, pomegranates and grapes etc. which we

As a dream transmutes our spiritual condition into a physical form, the same will happen in the next life.

The Holy Qur’an, upon which The Philosophy

of the Teachings of Islam was based.


eat here. This shows that the bounties of the next life are something else and have nothing in common with the bounties of this life, except the name. He who con-ceives of the conditions of paradise in the terms of the conditions of this life has not the least understanding of the Holy Qur’an.

In interpreting the verse that we have just cited, our lord and master, the Holy Prophet(saw), has said that heaven and its bounties are such as no eye has seen, nor has any ear heard, nor have they been conceived by the mind of man; whereas we see the bounties of this world and hear of them and their thought also passes through our minds. Now when God and His Messenger describe them as something strange, we would depart altogether from the Holy Qur’an if we were to imagine that in heaven we shall be given the same milk which is obtained

in this life from cows and buffaloes, as if herds of milch cattle would be kept in heaven and there will be numerous bee-hives in the trees of heaven from which angels will procure honey and pour it into streams. Have these concepts any relationship with the teaching that says that those bounties have never been witnessed in this world, and that they illumine the souls and foster our under-standing of God and provide spiritual nourishment? They are described in physical terms but we are told that their source is the soul and its righteousness.

Let no one imagine that the verse of the Holy Qur’an cited below indicates that the dwellers of paradise, on observing these bounties, will recognise them that they had been bestowed these bounties a foretime also, as Allah, the Glorious has said to give glad tidings to those who believe and work perfect righteousness that they will inherit Gardens beneath which rivers flow. Whenever they are provided with fruits therefrom, which they will have already tasted in the life of the world, they will exclaim: ‘This is what we were given before’, because they will find that those fruits resemble the fruits which they have already tasted.2 It is not to be supposed from the word-ing of this verse that on beholding the

the philosophy of the teachings of islam

Thus God has described all those bounties as hidden, the like of which is not to be found in this world.


bounties of paradise the dwellers of para-dise will discover that they are the same bounties which had been bestowed upon them in their previous life. This would be a great mistake and would be contrary to the true meaning of the verse. What God Almighty has said here is that those who believe and work righteousness, build a paradise with their own hands, the trees of which are their faith and the streams of which are their righteous actions. In the hereafter also they will eat of the fruits of this paradise, only those fruits will be sweeter and more manifest. As they will have eaten those fruits spiri-tually in this world, they will recognise them in the other world and will exclaim: ‘These appear to be the same fruits that we have already eaten’; and they will find that those fruits resemble the fruits that they had eaten before in this world. This verse clearly proclaims that those people who were nurtured in this life on the love of God will be given the same nurture in physical shape in the hereafter. As they will have tasted the delight of love already in this life and would be aware of it, their souls would recall the time when they used to remember their True Beloved in corners, in solitude and in the darkness of night and used to experience its delight.

In short, there is no mention in this verse of material food. If it should strike any-one that as the righteous would have been given this spiritual nourishment in their life in this world it could not be said that it was a bounty that no one had seen or heard of in the world, nor had it been conceived by the mind of man; the answer would be that there is no contradiction here, as this verse does not mean that the dwellers of paradise would be bestowed the bounties of this world. Whatever they are bestowed by way of comprehension of the Divine are the bounties of the hereafter, a specimen of which is given to them in advance to stimulate their eagerness.

It should be remembered that a godly person does not belong to the world, that is why the world hates him. He belongs to heaven and is bestowed heavenly bounties. A man of the world is given worldly bounties, and a man of heaven

They are described in physical terms but we are told that their source is the soul and its righteousness.


is bestowed heavenly bounties. Thus it is true that those bounties are hidden from the ears and hearts and eyes of the worldly; but he whose worldly life suf-fers death and who is given a drink of the spiritual cup which he will drink in a physical form in the hereafter, will then recall having partaken of it in his previ-ous life. It is true, however, that he will consider the eyes and ears of the world as unaware of it. As he was in the world, though he was not of the world, he will also testify that the bounties of heaven are not of the world and that he did not see such a bounty in the world nor did his ear hear of it, nor did his mind conceive it. He saw a specimen of those bounties of the hereafter which were not of this world. They were a presage of the world to come to which he was related and had no connection with the life of this world.

Three Qur’anic Insights Concerning the HereafterIt should be kept in mind that the Holy Qur’an has set forth three insights with regard to the conditions of the life after death which we now proceed to expound.

first InsightThe Holy Qur’an has repeatedly affirmed that the life after death is not a new phe-nomenon and all its manifestations are reflections of this life. For instance, it is said that every person’s deeds have We fastened firmly to his neck; and on the Day of Judgement We shall make them manifest and shall place them before him in the form of a book which he will find wide open.3 In this verse the expression

“bird” has been metaphorically employed for actions, because every action, good or bad, flies away like a bird as soon as it is performed and its labour or enjoyment comes to an end; only its heavy or light impress is left on the heart.

The Qur’an sets forth the principle that every human action leaves its hidden impress upon its author and attracts an appropriate Divine reaction which pre-serves the evil or the virtue of that action. Its impress is inscribed on the heart and face and eyes and ears and hands and


A man of the world is given worldly bounties, and a man of heaven is bestowed heavenly bounties.


feet of its performer. This is the hidden record which will become manifest in the hereafter.

Concerning the dwellers of heaven, it is said that on that day thou wilt see the light of the believing men and the believ-ing women, which is hidden in this world, running before them and on their right hands manifestly.4

At another place addressing the wrong-doers it is said that the desire of increase in worldly possessions beguiles you till you reach the graves. Do not set your hearts upon the world. You will soon come to know the vanity of your pur-suits; again, you will soon come to know how mistaken you are in pursuing the world. If you had possessed the certainty of knowledge you would surely see hell in this very life. But you will see it with the certainty of sight in your middle state (Barzakh), then you shall be called to account on the Day of Judgement and the torment will be imposed on you and you will know hell through your experience.5

Three Types of knowledgeIn these verses God Almighty has clearly set forth that for the wicked the life of hell begins in a covert way in this very

world, and if they would reflect they would observe hell in this very life. Here God Almighty has indicated three types of knowledge, namely knowledge by cer-tainty of reason, knowledge by certainty of sight, and knowledge by certainty of experience. This might be illustrated thus. When a person perceives smoke from a distance his mind conceives that smoke and fire are inseparable, and therefore where there is smoke there must be fire also. This would be knowledge by the certainty of reason. Then on a nearer approach he sees the flames of the fire and that is knowledge by the certainty of sight. Should he enter into the fire, that would be knowledge by the certainty of experience. In these verses God Almighty says that knowledge of the existence of hell as a certainty can be acquired in this life through reason, its knowledge through the certainty of sight will be acquired in Barzakh, the intermediate state between death and judgement, and

Do not set your hearts upon the world. You will soon come to know the vanity of your pursuits.


on the Day of Judgement that knowledge would become a certainty by experience.

continues in the next edition

endnotes

1. and no soul knows what joy of the eyes is kept hidden for them, as a reward for their good works. (Ch.32:V.18)

2. and give glad tidings to those who believe and do good works, that for them are garden beneath which flow streams. Whenever they are given a por-tion of fruit therefrom, they will say: ‘This is what was given us before,’ and gifts mutually resembling shall be brought to them. (Ch.2:V.26)

3. and every man’s works have We fastened to his neck, and on the Day of Resurrection We shall bring out for him a book which we will find wide open. (Ch.17:V.14)

4. and think of the day when you will see the believing men and the believing women, their light running before them and on their right hands. (Ch.57:V.13)

5. Mutual rivalry in seeking worldly increase diverts you from God. Till you reach the graves. nay! You will soon come to know. nay again! You

will soon come to know. nay! If you only knew with certain knowledge, You will surely see hell in this very life. aye, you will surely see it with the eye of certainty. Then, on that day you shall be called to account about the worldly favours. (Ch.102:Vs.2-9)



The staff at The Review of Religions extends ‘Eid Mubarak (Prosperous ‘Eid Greetings)

to all our readers.

The Life and characterof the Seal

of the Prophets(saw)

part 12Hadhrat mirza Bashir Ahmad(ra)

cHAPteR VII – Days of Struggle

A meeting of the Holy Prophet(saw) with a delegation of the QuraishWhen the Quraish noticed powerful people such as Hadhrat Hamzah(ra) and Hadhrat ‘Umar(ra) entering the fold of Islam, they became quite worried. After mutual consultation, at first, they sent ‘Utbah bin Rabi‘ah to the Holy Prophet(saw), that in one way or another, he might convince the Prophet(saw) to stop the propagation of Islam. But when ‘Utbah was unsuccessful in this mission, rather, when the Quraish saw that, quite the contrary, ‘Utbah returned impressed and awe-inspired by the Holy Prophet(saw),1 they gathered near the Ka‘bah one day, and deliberated. It was proposed that a few Chieftains collectively speak to the Holy Prophet(saw). Therefore, in accordance with this proposal, Walid bin Mughirah, ‘As bin Wa’il, Abu Jahl, Umaiyyah bin Khalaf, ‘Utbah, Shaibah, Abu Sufyan, Aswad bin Muttalib, Nadr bin Harith and Abul-Bakhtari etc., assembled near

the Ka‘bah, and one man was sent to the Holy Prophet(saw) with the message that: “The Chieftains of your people wish to

speak to you. Come to the courtyard of the Ka‘bah and listen to what they have to say.” The Holy Prophet(saw) would himself remain in search of such opportunities so he set off immediately. After their traditional greetings, the Quraish began their discourse saying:

“O Muhammad(saw)! Look at how you have created dissention and division

Continued serialisation of the English rendering of Hadhrat Mirza Bashir Ahmad(ra)’s outstanding biography, Seerat Khatamun nabiyyin, on the life and character of the Holy Prophet Muhammad(saw). Seerat Khatamun nabiyyin has been translated into English for the first time, and is being serialised in The Review of Religions. This sec-tion of the series looks at the time when the Quraish, the leading tribe of Makkah, offered to give anything the Prophet Muhammad(saw) wished for, if only he would renounce his faith.

“The Chieftains of your people wish to speak to you. Come to the courtyard of the Ka‘bah and listen to what they have to say.”

translated from the urdu by ayyaz mahmood khan


amongst your people. Betraying the religion of your forefathers, you have slandered the great men of our nation. You have cursed at their honourable gods and labelled their respected men as those who think not. What greater defamation and humiliation can a people face than what you have done and continue to do. But in your case, we are bewildered as to what we should do and what we should not do. If your endeavour is with the purpose that you might gather riches and become wealthy, then we shall give you such wealth as you may be deemed the wealthiest of us all. If you seek power and respect, we are prepared to make you our leader and chieftain. If you desire authority, we are not even reluctant in declaring you as our king. If your uproar and disturbance is due to an illness or you have been possessed, we can arrange for your

cure at our own expense. If marrying a beautiful girl shall make you content, we can find you the most beautiful girl in all of Arabia.”

The Holy Prophet(saw) listened to this address by the chieftains of the Quraish quietly, and when they finished, he said:

“O Party of the Quraish! I do not desire any one of these things, nor have I been possessed or fallen victim to an ailment. I am a messenger from God and have brought the message of God to you. My heart is satiated in sympathy for you. If you take heed and believe, you shall acquire the good of this world and the next. But if you reject it, I shall wait upon the verdict of my Lord with patience and forbearance.”

The Quraish responded:

“O Muhammad(saw)! Thus, you accept none of our proposals. If it is thy prophethood you wish us to accept, then come and let us decide. You see how barren and dry this country is. Nothing can be seen except dry rocks and stones, and infinite mounds of sand. If you are truly the messenger of God, then pray to your God that he might bring forth streams the like of Syria and Iraq. Wipe

the life & character of the seal of the prophets

“If marrying a beautiful girl shall make you content, we can find you the most beautiful girl in all of Arabia.”


The Ka’bah in Makkah

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out these mountains and replace it with fertile land. Then we shall indeed be convinced of your prophethood.”

The Holy Prophet(saw) said:

“I am only a messenger from God and my task is merely to show you the paths of truth and falsehood, and expound what is in your benefit and loss. However, I do say that if you accept the voice of Allah, then at the appointed time, God shall make you the inheritors of the treasures of this world and the next.”

The Quraish said: “All right, if not this, then, O that we

would see an Angel of God descend with you, or would that you resided in castles, and in your hands were heaps of gold and silver, but none of these things are available to you. As a matter of fact, like us, we see that you walk about in the marketplace in search of provisions. Then by which characteristic shall we accept you as one sent from God.”

The Holy Prophet(saw) said:

“I am not a claimant in the manner that you desire. But yes, I have said, and I say again that if you believe in me, then according to the custom of Allah, you shall indeed acquire a portion of the goodness of religion and the world.”

The Quraish sarcastically said:

“If not this then bring forth the chastisement you warn us about, may a piece of the sky fall upon us, or may an army of God’s angels fall before us under the banner of God. By God, all we see now, is that either we shall remain alive or you.”

Upon saying this, suppressing their anger they were silenced, and the Holy Prophet(saw) left with a grieved heart. When the Holy Prophet(saw) had left,


“I am not a claimant in the manner that you desire. But yes, I have said, and I say again that if you believe in me, then according to the custom of Allah, you shall indeed acquire a portion of the goodness of religion and the world.”


Abu Jahl furiously said:

“O Party of the Quraish! See how Muhammad(saw) has rejected all of your proposals? He shall never stop from causing this disorder. I swear by God that I shall not rest until I annihilate Muhammad(saw) and then the Banu ‘Abdi Manaf can do away with me as they wish.”

Those who were present from the Banu ‘Abdi Manaf (excluding the Banu Hashim and Banu Muttalib), proclaimed in unison, “We have no objections. Do with Muhammad(saw) as you wish.” The next day, Abu Jahl stood to one side in the courtyard of the Ka‘bah with a large rock, and began to wait for the Holy Prophet(saw). But when the Holy Prophet(saw) arrived, his heart was overtaken by such awe that he simply stood there like an idol, and was unable to move forward to attack.

god-given Awe of the Holy Prophet(saw)

There is also another narration regarding Abu Jahl falling in awe of the Holy Prophet(saw)

, by which we find that it is the custom of God to especially impress the awe of His messengers upon those who act rudely towards

them. As such, it is written that on one occasion, a man named Urashah came to Makkah to sell some camels, and Abu Jahl purchased these camels from him. After taking hold of these camels he began to defraud him and made excuses in offering payment. Upon this, Urashah, who was a foreigner without any relations or support, became very troubled. After a few days of earnest requesting and begging before Abu Jahl, he finally approached an assembly of the Chieftains of the Quraish who had gathered near the Ka‘batullah, and said, “O Honoured ones of the Quraish! A man from among you, Abul-Hakam, has seized the value of my camels. Please have mercy and have my payment given to me.” The Quraish mischievously said:

“There is a man named Muhammad bin ‘Abdullah(saw) who lives here. Go to him and he will have your payment given to you.” Their motivation was that

There is also another narration regarding Abu Jahl falling in awe of the Holy Prophet(saw).


the Holy Prophet(saw) would definitely refuse, and in this way the foreigner would disgrace and laugh at the Holy Prophet(saw). When Urashah set off from there, the Quraish sent a man behind him to see the spectacle. Therefore, in his simplicity, Urashah came to the Holy Prophet(saw) and said, “I am but a wayfarer and a Chieftain of thy city, Abul-Hakam, has withheld my money. I have been told that you are one who can get me my payment. Please have mercy and acquire me my payment.” The Holy Prophet(saw) immediately stood up and said, “Come, I shall go with you.” Therefore, the Holy Prophet(saw) brought him to Abu Jahl’s home and knocked on the door. When Abu Jahl came out, upon seeing the Holy Prophet(saw) he

was flabbergasted, and without a word, began to stare at the Holy Prophet(saw). The Holy Prophet(saw) said, “This man says that you are indebted to him. He is a wayfarer, why do you deprive him of his due right?” At the time, Abu Jahl turned pale. He said, “Muhammad(saw) hold on, I shall fetch the money right away.” Therefore, he went inside and immediately gave Urashah his money. Urashah expressed immense gratitude to the Holy Prophet(saw)

, and then returned to the very assembly of the Quraish and thanked them as well, saying, “You sent me to a good man. May Allah reward him. He immediately had my money given to me.” The Chieftains of the Quraish were speechless, and looked at each other in astonishment. When Urashah left, they inquired of the man that followed Urashah to Abu Jahl’s home, as to what had happened. He said:

“By Allah, I witnessed a strange sight. When Muhammad(saw) knocked at Abul- Hakam’s door and Abul-Hakam came out and saw Muhammad(saw), his state was as if of a lifeless being. As soon as Muhammad(saw) said, ‘Pay him his money’, he immediately went inside and paid every penny.”


Considering the doctrinal differences between Islam and Christianity and the academic level of Jabar himself, this was an extremely futile and vain allegation.


After some time, Abu Jahl also joined that gathering. Upon seeing him, everyone swarmed him saying, “O Abul-Hakam, what happened to you that you became so frightened of Muhammad(saw)” He said:

“I swear by God! When I saw Muhammad(saw) at my door, it appeared to me as if a furious and enraged camel was standing by him. It seemed to me that if I moaned or complained even a little, it would devour me.” 2

Allegation of Acquiring Education from a Christian SlaveAmong the allegations that were levelled against the Holy Prophet(saw) by the Quraish, one is that the Holy Prophet(saw) would learn things from certain Christians, give them his own twist, and present them as his own teachings. In this context, a Christian by the name of Jabar is often mentioned, who was the slave of a Makkan Chieftain named Ibni Hadrami. Since this individual was a Christian, and the teachings of Christianity are far nearer to Islam than idolatry, and Jabar could see nothing but polytheism and idolatry in Makkah, thus, in his religious passion, he would meet the Holy Prophet(saw) at times. Acknowledging his passion, the

Holy Prophet(saw) would also visit him, and preach the message of Islam to him. When the Quraish noticed this, in order to defame the Holy Prophet(saw), they began to say that “Muhammad(saw) acquires knowledge from Jabar.”3 Considering the doctrinal differences between Islam and Christianity and the academic level of Jabar himself, this was an extremely futile and vain allegation. The Quraish merely needed an accusation, irrespective of whether it was logical or illogical. For this reason, they eagerly publicised this allegation. The Holy Qur’an rebutted this allegation wonderfully, saying,

“The individual to whom you attribute the teachings of Muhammad(saw) the Messenger of Allah is himself speechless both apparently and in the

In other words, on account of this man being a non-Arab, how could he possibly be considered the tutor of such pure and eloquent speech as found in the Holy Qur’an?


spiritual sense. How, then, can he be a tutor to Muhammad(saw), the Messenger of Allah in a book like the Qur’an?”4

In other words, on account of this man being a non-Arab, how could he possibly be considered the tutor of such pure and eloquent speech as found in the Holy Qur’an? On the other hand, in reference to the spiritual connotation, how can the ignorance of this man be declared the fountainhead of Qur’anic wisdom?

The word ‘ajami used in these Qur’anic verses could also insinuate that since the Gospels had not been translated in to Arabic in the era of the Holy

Prophet(saw)5, for this reason, if Jabar did in fact recite any portion of the Gospels to the Holy Prophet(saw), they must have been either in Hebrew or Greek. How, then, would the Holy Prophet(saw) understand them, and how, then, would he mould them into Arabic?

In various narrations, in addition to Jabar, other names have also been mentioned about whom the Quraish used to object that they would tutor the Holy Prophet(saw). However, the humorous point to note is that all these people were slaves.6 In any case, the Quraish of Makkah publicized this objection for some time, in an attempt to cool their hearts, but how could the fire that was not meant to be extinguished be put out?

Allegation of being ChildlessDuring these days, among the Quraish there were some who attempted to console their hearts with the idea that Muhammad(saw) was without heir and without progeny, and in a few days’ time his succession would finish by itself. Upon this it was revealed that:

“O Muhammad(saw)! We have made thy progeny, and thy blessings and thy munificence long lasting. Therefore,


The glory in which this revelation was fulfilled in favour of the Holy Prophet(saw), and the horror in which it was fulfilled for his enemies, is like an open page of history which requires no elaboration.


spend freely, the powers of thy being, and thy progeny, and thy wealth, for these treasures shall not come to an end. However, the progenies of thy ill-wishing enemies shall be erased.”7

The glory in which this revelation was fulfilled in favour of the Holy Prophet(saw), and the horror in which it was fulfilled for his enemies, is like an open page of history which requires no elaboration. The children of this very opposition entered the fold of Islam, and put a seal on the fact that not only the Quraish, rather, among all the tribes of Arabia, if there was anyone whose progeny remained, it was that of Muhammad(saw) the Messenger of Allah.

Proposal of Compromise by the QuraishAs mentioned above, during these days, the Quraish were greatly distressed and everyone was contemplating how to combat the religion brought by the Holy Prophet(saw). In this tension, one day among the chieftains of the Quraish, Walid bin Mughirah, ‘As bin Wa’il, Umaiyyah bin Khalaf, etc., after consulting one another went to the Holy Prophet(saw) and said, “O Muhammad(saw), this disaccord is beginning to grow excessively and our

national unity is falling apart. Can there be no design for a mutual compromise?” The Holy Prophet(saw) inquired, “How so?” They responded:

“We can make our worship mutual. In other words, along with your God, you worship our idols as well. And in the worship of our idols, we shall include your God as well. In this way, through a compromise, the party who is upon virtue and truth shall also benefit the other as an additional advantage.”

The Holy Prophet(saw) smiled and said, “Think closely, how is this possible? How can I worship your idols with my belief in God and how can you worship my God whilst remaining Idolaters? Both these things are at such odds and contradictory to one another that they

During these days, the Quraish were greatly distressed and everyone was contemplating how to combat the religion brought by the Holy Prophet(saw).


can never be brought together at one place.”8 Therefore, during those days, verses of the Holy Qur’an were revealed:

“O ye party of disbelievers! I do not find worthy of worship the idols which you worship. Nor can you worship my God, whilst worshipping your idols. It is impossible that I worship your idols, just as it is impossible for you to worship my God, who is one and without partner, whilst worshipping your idols. My religion is one thing while your religion is quite the other, and both of these cannot be merged together.”9 By this response, the Quraish understood that their vain fortress was baseless.

continues in the next edition

endnotes

1. * as-Siratun-nabawiyyah, by Abu Muhammad ‘Abdul-Malik bin Hisham, p. 220, Babu Qauli ‘Utbah bin Rabi‘ah fi Amri Rasulillah, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

* Tarikhut-Tabari, by Abu Ja‘far Muhammad bin Al-Jarir Tabari, Darul-

Fikr, Beirut, Lebanon, Second Edition (2002)

2. * as-Siratun-nabawiyyah, by Abu Muhammad ‘Abdul-Malik bin Hisham, pp. 220-223, Babu Ma Dara baina Rasulillahisa wa baina Ru’usa’i Quraish, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

* Tarikhut-Tabari, by Abu Ja‘far Muhammad bin Al-Jarir Tabari, Volume 2, pp. 234-235, Babu Dhikril-Khabri ‘amma kana min Amri Nabiyyillahi(sa) ‘inda Ibtida’illahi Ta‘ala..., Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

* Sharhul-‘allamatiz-Zarqani ‘alal-Mawahibil-Ladunniyyah, by Muhammad bin ‘Abdul-Baqi Az- Zarqani, Volume 1, pp. 479-481, Babu Islami Hamzah(ra), Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)

3. as-Siratun-nabawiyyah, by Abu Muhammad ‘Abdul-Malik bin Hisham, p. 284, Babu Amri Wafdin- Naaralladhina Aslamu, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

4. an-nahl (16:104)

5. The Text and canon of the new Testament,



by Alexandar Souter, Chapter 6, Secondary Versions, p.74, Printed in New York (1913)

6. Tafsirul-Bahril-Muhit, by Abu ‘Abdillah Muhammad bin Yusuf, Volume 5, Tafsiru Suratin-Nahl, Under verse 104 - Wa laqad Na‘lamu annahum Yaquluna......, Maktabatu wa Matabi‘un-Nasril- Hadithiyyah, Riyadh, Saudi Arabia* Life of ‘Mahomet’, by Sir William Muir p. 65, Reprint of the 1894 Ed., Published by Voice of India New Delhi

7. as-Siratun-nabawiyyah, by Abu Muhammad ‘Abdul-Malik bin Hisham, pp. 284-285, Babu Nuzuli Suratil-Kauthar, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) * Al-Kauthar (108:2-4)

8. Tarikhut-Tabari, by Abu Ja‘far Muhammad bin Al-Jarir Tabari, Volume 2, p. 237, Babu Dhikril- Khabri ‘amma kana min Amri Nabiyyillahisa ‘inda Ibtida’illahi Ta‘ala......, Darul-Fikr, Beirut, Lebanon, Second Edition (2002)

9. * al-Kafirun (109:2-7)* as-Siratun-nabawiyyah, by Abu Muhammad ‘Abdul-Malik bin Hisham, p. 264, Babu Dhikri ma Laqiya Rasulullahi min Qaumihi minal-Adha, Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)

noTE ABouT REfEREnCES

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

This book, although timed for the decade anniversary of the 9-11 attacks in the USA, also has global significance. Those attacks unearthed a deep-seated ignorance of other faiths and cultures in the USA which Heriot seeks to address. Here, he tries to reconcile the teachings of various religions of the world to show that we have more in common than the differences which cause distrust. He starts by saying: ‘Out of one, many. We have slowly and painfully learned that we are vastly more alike than different, and that the differences we see in others are far less than we had initially thought.’

Heriot then leads us on a tour of different faiths including the beliefs of, Hinduism, Jainism, Buddhism, Sikhism, Chinese religions, Judaism, Christianity, Islam and Baha’ism, and also the faith of indigenous peoples. He points out many strengths of each, such as the emphasis on the coexistence with nature amongst the indigenous beliefs, the focus on non-violence among many Indian faiths, and the understanding of a person’s roles and responsibilities in the context of society enshrined in Chinese faiths. He believes Judaism played a major role in establishing monotheism and an ethical

book review

Understanding each other After 9-11

What Everyone Should Know About the Religions of the World

Kirk Heriot

Lost Coast Press, USA, 2011ISBN: 978-1-882897-98-8

review by fazal ahmad


code that would later form the basis of the other Abrahamic faiths. This view runs contrary to the Islamic viewpoint, however, which expounds that since the advent of the first Apostle commissioned to mankind by God, Adam(as), there have been sent no less than 124,000 messengers to every nation and people in the world, all of whom, without exception, preached a monotheistic message.

Heriot then outlines his view on the unique contributions of each faith. For example, from Hinduism we can gain the

insight that all things are a manifestation of God. Buddhism has enlightened us with the Four Noble Truths. Sikhism’s rejection of the caste system also teaches us about the equality of humans, while Confucius taught us about the value of constancy. Judaism, meanwhile, focused on ethical behaviour, Christianity focused on the eventual triumph of the meek, and Islam teaches about the inherent goodness of people. In addition to providing a good overview of various faiths, Heriot also demonstrates the difference between eastern and western perspectives on the purpose of life. In this respect, he’s sympathetic to religion. But he also claims that all faiths began as a “belief in multiple deities” and suggests that religions were shaped more by human interaction and intellect than divine intervention; a view that most people of faith would strongly disagree with, since most believe that their religion came directly from God and contains wisdom beyond the capabilities of mankind. He often describes similarities between faiths to justify the notion that people must have copied ideas and teachings from each other. He uses indigenous faiths based on oral tradition to justify his conclusion that these faiths were man-made.


A person of faith might conclude that if religions emanate from the same Creator, then it is not surprising that they would contain common morality and common history, since there would only be one source. Indeed, in the Qur’an, it says: and We did raise among every people a Messenger (Ch.16:V.37). Moreover, although we would believe that all communities had contact with God, the fact that most did not have a written codified form of their beliefs makes it less surprising that these beliefs were modified over time through oral transmission between so many generations, and became the mythological beliefs that many cultures cling to in the modern age.

Heriot makes some unreferenced claims that followers of these faiths may not accept. For example, he claims that Jews do not have as strong a concept of the afterlife as Christians, or that Muslims only changed the direction of their prayers from Jerusalem to Makkah because Jews would not convert to Islam. To make such claims without any referenced evidence almost defeats the objective of eradicating ignorance. In actuality, the Muslims did not adopt the Temple of Bolomon at Jerusalem as their Qibla (direction for prayers), to appease the Jewish population, for

the Qibla was towards Jerusalem even in Makkah whilst the Muslims were already in Makkah where there existed no Jewish or Christian peoples, before their migration to Madinah. The Qur’an clearly points out that God is the Lord of the “East and the West”, meaning the direction of prayer only has a symbolic meaning of unity as God is everywhere. The changing of the direction of prayer was meant as a trial for the believers to distinguish between those who were true and those who were not.1

However, the author does also attempt to clarify misunderstandings about topics such as jihad in Islam, and also the perceived antagonism between Jews and Muslims. After 9-11, Islam has understandably been under the microscope in Europe and North America, but many of the perceptions have been caused by ignorance. Heriot differentiates between culture and practice of people in this current age, and tries to refer back to the original teachings of the faith. He describes the egalitarian beliefs of Islam fourteen centuries ago towards the rights of women and orphans as being centuries ahead of their time.

Heriot makes very valid observations


linking the reactions and perspectives of other nations to American and European colonisation. He sees the rise of fundamentalism in all faiths as a reaction to a sustained loss of control to foreign political domination. He also points to the wisdom and insight available in all faiths which people in the modern age should open their hearts to. Addressing the US audience, he advocates a more conciliatory attitude to other faiths and nations, as he says: ‘We have much to learn from the East, for we lack the inner peace, harmony, and reverence for life that the East has achieved.’

In general, although Heriot occasionally brings in his own interpretation of the history of religions without justification or references, the bulk of the book is a useful attempt to encourage Americans to view other cultures and faiths with a little more respect, and not to use 9-11 as a springboard for ignorance, and in that context, it serves a useful function for us all.

endnotes

1. For more information consult Five Volume commentary of the holy Qur’an by Hadhrat Mirza Bashir-Ud-Din Mahmud Ahmad(ra), commentary on Surah al-Baqrah, Verses 143-146

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malik jamil r. rafiq, rabwah, pakistan

Hajj Pilgrimage to the House

of God

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Pilgrimage to the Ka‘bah in Makkah is the Fifth Pillar of Islam. The Pilgrimage aims at creating in the human mind a sense of importance for a common goal of uniting mankind, of shunning worldly base desires and, ultimately, being absorbed in love of the Creator. The task of Pilgrimage is found in all religions of the world, but their places of Pilgrimage are dispersed in various countries. Islam is unique amongst world faiths in that there is a single location, Makkah, where Muslims from across the globe are required to congregate

for the sake of God. Millions gather each year from all nations, cultures and races in a phenomenal demonstration of universality not witnessed in any other religion.1

The Ka‘bah, the House of God in Makkah, was, in fact, built in prehistoric times; Abraham(as) rebuilt it on the original old foundations as it appears from the Holy Qur’an where he prayed: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred house—our Lord that they may observe


Prayer. So make men’s hearts incline towards them and provide them with fruits, that they may be thankful (Ch.14:V.38). Another verse of the Qur’an relates: abraham and Ishmael raised the foundations of the house, praying, ‘Our Lord, accept this from us; for Thou art the all-hearing, the all-Knowing’ (Ch.2:V.128).

People had been performing the Pilgrimage right from the time of Abraham(as) until the inception of

Islam. Islam endorsed this practice, but reformed it by eliminating some unbecoming rituals that had crept in with the passage of time. For example, only the Qureishites, the dominating tribe, could circumambulate the Ka‘bah in pilgrim robes, others were made to perform this ritual while naked. The Holy Prophet(saw) abolished this disgraceful practice.

The Pilgrimage is a worship which is obligatory only once in life for a believer who can find a way to make the journey to the Ka‘bah: and Pilgrimage to the house is a duty which men—those

hajj - pilgrimage to the house of god

Diagram of the Ka’bah showing

dimension and elements


who can find a way thither—owe to allah (Ch.3:V.98). ‘Those who can find a way thither’ imposes a necessary condition which is to be satisfied for the Hajj to be obligatory for a person. This condition has several aspects. One, for example, is that there should be peace on the way to Makkah. We know that the Holy Prophet(saw) left Madinah for performing Umrah (the Lesser Pilgrimage), but from Hudaibiyah he returned, for, it was not peaceful to continue journey due to the infidels’ objection. Likewise, the Founder of the Ahmadiyya Community could not go for Hajj, for, the Makkan

‘ulema (Muslim clergy) had made pronouncements to excommunicate him from Islam. Even within India, he travelled taking precautions, as several opponents intended to assassinate him. Later on, Hadhrat Hafiz Ahmadullah performed Hajj on the Promised Messiah’s behalf, called hajj-e-Badal in Islamic terminology.

Hajj is performed on fixed dates, commencing from the 8th of Dhul-hijjah,

Muslims wearing the Ihram, the unsewn

white sheets, in a mosque in Makkah

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the 12th month in the Islamic lunar calendar, until the 12th or 13th of the same month. There are several rituals performed during the Pilgrimage; these should all be understood and appreciated, which are symbolic and have deep spiritual significance.

IHRAm: The pilgrims have to wear two seamless white sheets, one to cover

the upper part of the body and the other to cover the lower part. Men should not cover their heads. Women wear their normal clothes; they cover their heads, but leave uncovered their faces. The pilgrims go in to the state of the Ihram after taking a bath or at least performing ablution.

When in the state of Ihram, pilgrims are prohibited from shaving or trimming their hair, clipping their nails, wearing perfumes, hunting, conjugal relations,

Yalamlam, about 130 kilometres South of

Makkah, is one of the designated Miqats

for pilgrims coming for the Pilgrimage



covering the head (for men) and covering the face for women if there be men who are not related around.

The unsewn ‘shroud-like’ white sheets are symbolic of causing death to ones worldly base desires. Thus, with a pure intention the faithful proceed to perform the Pilgrimage. The identical state of Ihram of the entire multitude displays the equality of high order among human beings.

The pilgrims proceed into the state of Ihram prior to entering the Sacred Sanctuary stretched around Makkah up to a distance varying from 7.5 kilometres to 22 kilometres at different places, from the Ka‘bah. One is not allowed to harm anybody within that area. Even hunting is not permissible, and cutting down trees is also prohibited. Makkah is the Town of Security (Ch.95:V.4). It is the Place of Security (Ch.2:V.126). This Sanctuary

is called Haram in Islamic terms. This is a must so that people may flock to the Ka‘bah without fear, enjoying total peace.

Well before the radius of the Sanctuary, there are some particular locations wherefrom the pilgrims are required to wear the Ihram and without which the pilgrims should not enter the Sanctuary. These locations are situated on all sides around the Sanctuary. There are five in all: (1) Dhatu Irq, some 90 kilometres from Makkah towards North East. (2) Qarnul-Manazil, 80 kilometres East of Makkah. (3) Yalamlam, about 130 kilometres South of Makkah. (4) al-Juhfah, 182 kilometres North West of Makkah and (5) Dhul-hulaifah, 410 kilometres North of Makkah. These locations are termed Miqats. Those residing within the boundary of the Sanctuary may go into the state of Ihram from their residence. The inhabitants of Makkah, likewise, may wear the Ihram in Makkah with the intention of performing Hajj (Pilgrimage), but if they intend to perform Umrah (the Lesser Hajj), they have to proceed to the Miqat to wear the Ihram. For them, the nearest Miqat is Tan‘im, which is 7.5 kilometres from the Ka‘bah. The above-mentioned five Miqats are meant for the pilgrims coming from longer distances.

Well before the radius of the Sanctuary, there are some particular locations wherefrom the pilgrims are required to wear the Ihram.


In Umrah, pilgrims have to perform the rituals within Makkah, while in Hajj (the Pilgrimage), in addition to the Umrah rituals, they have to proceed out of Makkah to some places for performing other rituals. These are described further on.

After going into the state of Ihram, the pilgrims recite the following words called Talbiyah:

“Here am I, at your service, O God. All praise belongs to Thee, all beneficence is from Thee. Thine is Kingdom; Thou Hast no partner.”

The Talbiyah is recited frequently throughout the first leg of the Pilgrimage, which terminates with the slaughter of the sacrificial animal on 10th Dhul-hijjah.

Having worn the Ihram, the pilgrims say two Rak‘ats (units) of Prayers, then proceed to Makkah. After entering Makkah, they go to their pre-booked lodging, store their luggage, perform ablution and then proceed to the Ka‘bah for its circumambulation (Tawaf). This is called Tawaf-e-Qudum, Tawaf of Arrival.

In Tawaf, the pilgrims start from the Black Stone (hajr-e-aswad), an unshaped stone built in southeast corner of Ka‘bah at the height of about four feet from the ground. The Pilgrims first face the Black Stone and say, “In the name of Allah, Allah is Great, all praise belongs to Allah,” then keeping the Ka‘bah on their left they go around it counter-clockwise and perform seven circuits. Every circuit starts from the Black Stone and ends at the same location. During the circuits, the Pilgrims earnestly recite Talbiyah, glorify God, supplicates and ask

Muslims surge forward to try

and touch the black stone



for forgiveness of sins. In every circuit when they reach the Black Stone, they kiss it, if possible, or just face towards it. In the first three circuits, the pilgrims run with short steps, if they are able to run; in the remaining four circuits they walk at normal pace.

Abraham(as) and his son Ishmael(as) built the Ka‘bah with stones. After them, the Ka‘bah has been rebuilt several times. This Black Stone is the only stone left out

of those original stones. This is precious and historical stone. In olden times, an unshaped stone was a symbol of the belief in Oneness of God, as the idols were the stones cut into shapes. Muslims do not attach any supernatural powers with this Black Stone. Being unshaped, it is a symbol of Unity of God, so the faithful kiss it to express their love, and their belief in the Unity of God.

Performing circuits is symbolic of love in

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the very purpose of building the Ka‘bah, that is, the Unity of mankind and the propagation of the belief in One God.

The number 7 in the Arabic language means completion, and hence seven circuits of the Ka‘bah. The entire universe has seven heavens (Ch.2:V.30). The First Chapter of the Holy Qur’an is a complete gist of the Holy Qur’an; it has seven verses. A complete week has seven days. Hell has seven gates (Ch.15:V.45). Every circuit of the Ka‘bah, if performed with pure intention, closes a gate of the Hell. Seven circuits close all seven gates of Hell for the faithful.

The seven ‘gates’ of Hell may mean seven exteroceptive senses by which one receives impression from the outer world; namely, vision, hearing, smell, taste, touch, pain and temperature.

Keeping the Ka‘bah on your left during circumambulation, metaphorically,

means to follow the purpose of building the Ka‘bah, for, the Imam is kept on left during the congregational prayer when there are only two worshippers.

mAQAm-E-ABRAHAm: After going around the Ka‘bah seven times, the pilgrim goes to the Maqam-e-abraham (the place of Abraham(as)) on the eastern side of the Ka‘bah, prays there two Rak‘ats (units), then drinks to his fill of the water of Zamzam.

RunnIng BETwEEn SAfA And mARwAH: After circumambulating and drinking Zamzam water, the pilgrims proceed to running between two hillocks, Safa and Marwah, situated near the Ka‘bah to its Southeast and Northeast

The pilgrims proceed to running between two hillocks, Safa and Marwah, situated near the Ka‘bah.

Pilgrims running between Safa and Marwah



respectively. This running is called Sa‘yi in Islamic terminology.

These two are historical hillocks where Hadhrat Abraham(as)’s wife Hagar(ra) (Hajirah) ran to and fro supplicating in search of water for her infant Ishmael(as), which resulted in the sudden appearance of a fountain near the infant. Water was gushing with a sound, ‘zam, zam, zam’, and hence it was named Zamzam Fountain. This is a clear manifestation of how God helps His servants.

So, the pilgrims, starting from Safa, proceed to Marwah with rapid strides, and then they return to Safa. Going back and then forth between the hillocks is counted as two rounds. In this way, seven

rounds are completed. The seventh round will end at Marwah. In between Safa and Marwah, there is a valley where Hadhrat Hajirah(ra) ran, for, she could not see her child from there, so she hurried to reach quickly up the hill that she might look at her son. Therefore, the pilgrims also cover that part running which is marked with green posts to direct the faithful. During this ritual, the faithful glorify God and earnestly supplicate.

The acts of going around the Ka‘bah up to the running between Safa and Marwah are performed before the 8th of Dhul hijjah. These are the only rituals performed for the lesser Pilgrimage (Umrah)

At this juncture, its seems proper to say a few words about the types of Hajj.

1. Tamattu‘: This means ‘to get benefit’. In fact, Hajj (Pilgrimage) and Umrah

After going around the Ka‘bah seven times, the pilgrim goes to the Maqam-e-Abraham.

Maqam-e-Ibrahim (Place of Abraham(as))

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(lesser Pilgrimage) are two separate worships. Umrah can be performed at any time during the year, except from 8th Dhul hijjah up to 13th Dhul hijjah, as these are the days of performing Pilgrimage (Hajj). Hajj can only be performed in this specific period.

hajj-e-Tamattu‘ means to get the benefit of combining both Umrah and Hajj. In this case, after completing the rituals of Umrah, one shaves one’s head or trims the hair and removes the Ihram and wears one’s usual clothes. Then on 8th Dhul hijjah, the first day of Hajj, the pilgrim goes into the state of Ihram afresh and performs the acts of Hajj.

2. hajj-e-Qiran: Qiran means ‘to join’. In this case, the pilgrim should not remove the Ihram after Umrah nor should he shave or trim the hair. Wearing the same Ihram, he starts performing the rituals of

Hajj on 8th Dhul hijjah.

3. hajj-e-Ifrad: It means ‘only Hajj’ without Umrah. In this case, rituals of Umrah are excluded. The pilgrim starts the rituals of Hajj starting from the 8th

In the state of Ihram, the pilgrims proceed to Mina, some 7 kilometres from the Ka‘bah.

Photo from the mountainside of tents

used during the Pilgrimage spread out

over the plain of Mina in Makkah



Dhul hijjah.

fIRST dAy of HAjj: It is 8th Dhul hijjah. In the state of Ihram, the pilgrims proceed to Mina, some 7 kilometres from the Ka‘bah. In Mina, they camp until the next morning. They pray there five prayers, i.e. Zuhr (early afternoon Prayer), ‘asr (mid-afternoon Prayer), Maghrib

(evening Prayer), Isha (night Prayer) and the next morning Fajr (early morning Prayer). While at Mina, they spend most of the night praying and supplicating.

SECond dAy: On 9th Dhul hijjah, after praying Fajr, the early morning Prayer, the pilgrims leave Mina and proceed to Arafat, a place towards northeast of Makkah, about 22 kilometres from the Ka‘bah. There lies the famous mount called Jabal-e-Rahmat, whereon the Holy Prophet(saw) delivered his sermon riding a she-camel. Thus, the Imam of Hajj delivers sermon there on 9th Dhul hijjah. Arafat is situated outside the Sanctuary. In pre-Islamic era, Qureishites thought it below their dignity to go beyond the radius of the Sanctuary, while non-Qareishites reached Arafat. The Holy Qur’an made mandatory for all pilgrims to reach Arafat: ‘…But when you pour forth from ‘arafat, remember allah at Mash’ar al-haram…’ (Ch.2:Vs.199-200). It is of supreme importance for a pilgrim to be there. This day (9th Dhul hijjah) is called Yaumul-hajj, the Pilgrimage Day. If the pilgrim does not reach Arafat on 9th Dhul hijjah, the Hajj is not counted; and the pilgrim would have to come the following year for the Pilgrimage.

Arafat literally means ‘awareness’. The


pilgrims get a tremendous awareness of God here and remain busy supplicating and seeking forgiveness of their sins and shortcomings. The whole day they remain there. They pray here Zuhr (early afternoon Prayers) and ‘asr (mid-afternoon Prayers). After sundown, before praying Maghrib (evening Prayer), they leave for Muzdalifah en route to Mina by a different route. Muzdalifah

is about eight kilometres from Makkah, between Arafat and Mina. At Muzdalifah there is a mound called al-Mash‘arul-haram. Here the Holy Prophet(saw) combined his Maghrib and Isha Prayers and supplicated the whole night. The pilgrim also prays here Maghrib and Isha Prayers, supplicate and meditate most of the night. Muzdalifah means ‘become near’. At this juncture, the pilgrim who has performed the rituals most fervently gets nearer to God. And al-Masharul-haram means ‘sacred consciousness’; a faithful gets sacred consciousness of God at this stage.

The pebbles, which are to be thrown at the three Jamarat (Posts) at Mina, are picked up from Muzdalifah. At least 49 pebbles should be picked. Those pilgrims who wish to stay an addtional day at Mina take 70 pebbles.

THIRd dAy: On 10th Dhul hijjah, after praying the early morning Prayer

If the pilgrim does not reach Arafat on 9th Dhul Hijjah, the Hajj is not counted.

Pilgrims at Arafat


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(Fajr) at Muzdalifah, the Pilgrims leave for Mina.

RAMYUL-JAMARAT (Throwing Pebbles): There is a narration that when Hadhrat Abraham(as) was going to sacrifice his first-born, Ishmael(as), he was tempted at Mina by Satan to abandon his intention, but Abraham(as) rejected him very firmly. After some time Satan tried again to tempt him but failed miserably.

After a while, he tried the third time to entice him not to sacrifice his son, but Abraham(as) rejected him outright. Three pillars have been erected there to mark these spots of Abraham(as)’s trial. All three are in one line on the road. Between first and the last pillar there is a distance of about 400 metres.

So, the pilgrims pelt these three posts, called Jamarat, with the pebbles. This is symbolic of rejecting any satanic temptation. While coming from Muzdalifah, the pilgrim will come across

Pilgrims on Mount Arafat

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Pilgrims on the Jamarat bridge in Mina,

where they pelt stones at the three Pillars.

the Post called the Jamrah ula, the First Post; after some distance comes the Jamrah Wusta, the Middle Post, and then the third one called Jamrah ‘aqabah, the post at difficult mountainous passage. These are usually called Minor Post, Middle Post, and the Big Post. This depicts that initially Satan’s inducements are of minor nature, and if the person does not yield, Satan’s inducements become more intense. If he fails again, he tries his maximum power of inducement.

On 10th Dhul hijjah, after arrival at

Mina, only Jamrah ‘aqabah, the Big Post, is pelted. Seven pebbles are thrown. This can be performed at any time from the morning until the declining of the sun.

The pilgrims pick these pebbles from the sands of Muzdahifah wherein they are found in abundance.

SACRIfICE: After pelting the Jamrah ‘aqabah (The Big Post), the pilgrims slaughter the sacrificial animal. A goat or a sheep suffices for a pilgrim, while a camel or a cow may be shared by seven pilgrims. This sacrifice is compulsory for those who are performing the Tamattu‘


Pilgrims throwing stones at one of the Pillars.

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or Qiran type of Hajj. For him who is performing hajj-e-Ifrad, the sacrifice is not compulsory, though it is desirable.

After slaughtering the sacrificial animal, the pilgrims shave their heads or trim the hair, and with that all the restrictions, save conjugal relations, are lifted. The pilgrims take bath and wear their usual dress. At this juncture, the recitation of Talbiyah comes to an end.

TAwAf-E-ZIyARAT: Ziyarat means ‘visitation’. The pilgrims proceed to Ka‘bah the same day, on the 10th Dhul hijjah, perform seven circuits of the Ka‘bah as they did in the Tawaf of Arrival and return to Mina the same day. The pilgrims supplicate, ask forgiveness of sins most of the time throughout their Pilgrimage.

fouRTH dAy: On 11th Dhul hijjah, the ritual of pelting is performed, but now all three Jamarat are targeted. The Jamarat are pelted in sequence, i.e., the pilgrim starts with the First Post, and then goes to the Central Post and pelts it and finally the third post, Jamrah ‘aqabah, is pelted.

fIfTH dAy: On 12th Dhul hijjah, after pelting the three Jamarat in the

manner mentioned above, the pilgrims leave for Makkah; there they perform Tawaf-e-Wada‘ or Tawaf-e-Ifadah (The Farewell Tawaf). With this, the only restriction that was not lifted after the sacrifice and shaving head, is lifted. The Hajj is complete. Now the pilgrims may proceed to Madinah, and then leave for their homelands. If the pilgrims want to stay at Mina even the sixth day, 13th Dhul hijjah, they must pelt all three posts that day also, then proceed to Makkah for Tawaf-e-Wada‘.

The Pilgrim, who performs all the rituals whole-heartedly with pure intention and full attention, is cleansed of all sins and acquires nearness to God, and hence achieves the very purpose of his life. He becomes a pious person, harmless, meek and helpful to humanity.

Malik Jamil R. Rafiq is the Principal of the Jamia ahmadiyya Rabwah, Pakistan

endnotes

1. Hadhrat Mirza Tahir Ahmad, an elementary Study of Islam, chapter on Hajj, Islam International Publications Ltd. (1996)



---

‘eid-ul-Adha

from the archivesThe Review of Religions 1925 edition


The tenth day of Dhul hijjah, the final month in the Islamic calendar, is celebrated all over the Muslim world. It is a sacred day of the sacred month. It is the con clusion of the great pilgrimage. Standing in ‘Arafat the day before, pilgrims from all quarters of the world cry, “Labbaik alllahuma Labbaik” (I am here at your service, O my Lord, I am here!) and spend the whole day together in the presence of their Lord and Master praying and worshipping Him to the best of their abilities. And this day, which is also called the “yaumun nahr,” they offer sacrifices at Mina (after Ramye Jimar), and then get their heads shaved to terminate the Ihram, and then proceed to Makkah for the performance of Tawaf (see feature article in this edition, ‘hajj – Pilgrimage to the house of allah,’ for a detailed overview of the Pilgrimage—Ed)

Those who cannot afford to go on the Pilgrimage, and those who have discharged this duty once, are required to celebrate this day at their respective places and thus demonstrate practi cally the oneness of their faith and devotion to the Creator of all of the worlds. Early in the morning alter sunrise, special ‘Eid prayers are offered in congregation and it is expected that the Muslims living in the

city and the neighbouring villages should all gather together at this occasion.

The ‘Eid prayers differ from the other daily prayers in so far as the greatness of God is emphasised even more. Instead of saying the usual one Takbir at the beginning of the Prayer, we say

“allahu akbar” (Allah is greatest) seven times in the first Rakat (unit of Prayer) and five times in the second. After the prayers those who can afford to should sacrifice an animal in the name of God. It should not be a lean or a lame one. The sacrifice may be divided among friends, neighbours, and the poor to eat. Whilst slaughtering it he must say, “Bismillahi allahu akbar”, i.e. in the name of God, God is great. This sacri fice commemorates the sacrifice of Ishmael(as), offered by his father Abraham(as), in obedience to the Will of God (Holy Quran, Ch.37:Vs.100-113).

The ‘Eid prayers differ from the other daily prayers in so far as the greatness of God is emphasised even more.


The idea of sacrifice is coeval with the human race. From the earliest times we read of people offering sacrifices. Herodo tus says that Cheops, the builder of the great Egyptian pyramid, B.C. 4000,

“overthrew their temples, and was the first to put a stop to the sacrifice.” Offerings

‘eid-ul-adha

Herodotus says that Cheops, the builder of the great Egyptian pyramid, B.C. 4000, “overthrew their temples, and was the first to put a stop to the sacrifice.”


are mentioned on Assyrian monuments. In the Vedas we read: “May our oblations please the gods and bring us blessings.”

In Genesis 4:3-4 we read of Cain and Abel, the first sons of Adam(as), brining offerings unto the Lord. Noah(as) offered burnt offerings on the altar after the flood (Gen. 8:20). Jacob offered sacrifice upon the mount (Gen. 31:54). The Jewish religion contained a complete system of sacrificial rites, and required their scrupulous observance. According to the law of Moses(as), sacrifices could not be offered upon the altar except by the priest, nor at any other place than in the court of God’s sanctuary (Deut. 12: 5-28). Animal sacrifices were of four general kinds, viz., burnt offerings; sin offerings, trespass offerings and peace-offerings. The Christian doctrine of Atone ment is essentially based upon the meaning and spirit of sacri fice. It is believed that

all the sacrifices mentioned in the Old Testament simply foreshadowed and painted to the great atoning sacrifice of the Son of God.

If there exists a Being, as we know there is, Who superintends the affairs of mortals, rewards the virtuous and chastises the vicious, it is man’s interest, as well as his duty, to endeavour, by every means in his power, to secure His favour and avert His displeasure. But how is such an effect to be secured? Is it not by the presentation of sacri fice? Or why has this rite farmed so prominent a part of every religion?

In short, the origin of sacrifice may be human or divine. There is no denying the fact that the practice is universal and

If there exists a Being, as we know there is, Who superintends the affairs of mortals…it is man’s interest, as well as his duty, to endeavour, by every means in his power, to secure His favour and avert His displeasure.


common to the whole human race. The idea of sacrifice in one form or another has played a prominent part in every state of society, savage or civilised. It has formed a basic principle of every system of ethics, religion, and philosophy. Self-sacrifice, self-denial, self-abnegation, self-control, and self-annihilation, the most difficult problems of human life, have always been looked upon as very worthy ideals. Salvation, success, happiness, or

summum bonum, nay self-satisfaction and self-knowledge, all depend for their realisation upon a right conception of this fundamental principle of sacrifice.

Islam is pre-eminently a religion of self-sacrifice. It means the sacrificing of oneself to God—perfect obedience. It also means peace, meaning thereby that perfect peace can be attained only by a true spirit of self-sacrifice and obedience. It is a practical proof of our love and devotion towards God. In emphasising the importance of form in sacrifice the Jews have, as should have been the natural result, lost sight of its spirit by restricting it to particular places and persons. They have got a very elaborate and complicated system of its ritual. And the Christians have gone to the other

6th century BC representation of an animal

sacrifice scene in Corinth, Greece. The

plaque represents a procession to an

altar to sacrifice a lamb. The name of the

painter, of which only the origin, Corinthian,

still remains. 540-530 BC, National

Archaeological Museum of Athens.

‘eid-ul-adha


extreme. In emphasising its spirit they have practically disconnected themselves from its formal expression and symbol by regarding Jesus Christ(as) as a great and final sacrifice altered on behalf of all mankind; a mere belief in Atonement is sufficient for the attainment of human salvation. But Islam, being the golden mean, keeps due regard of both form and spirit. A mere form is as lifeless as a body without a soul, and a mere spirit is too abstract to have any practical effect on the regulation of human life. So to preserve the form as a symbol and an index to the spirit of sacrifice, it has been laid down that everyone who can afford must offer a sacrifice on this historical day. But, as pointed out by the Holy Qur’an, it is not the outward act the mere form of which is the real object. It says:

There does not reach allah their flesh nor their blood, but to him is acceptable the guarding against evil on your part (Ch.22:V.37).

It signifies the one who sacrifices himself. Anything material is not needed by nor is acceptable to God. It is only a symbol of his readiness to lay down his life and all in the cause of truth. It is for this reason that the one who offers the sacrifice, while slaying the animal, is required to say: “In the name of Allah, Allah is Great.” Thus, it stands distinct from the old idea of appeasing an offended deity or of atoning sins. ‘Eid-ul-Adha, in fact, is the Muslim Good Friday, with the difference that here every Muslim is required to sacrifice himself completely and voluntarily for the sake of God.

Sacrifices are regarded as the riding beasts that drawn man near to God. They are said to resemble lightening in their speed and brightness. And it is for this reason that the animals to be sacrifices are called Qurbani, from Qurb, meaning nearness, as it has been said that all those who perform it sincerely and devotedly and faithfully see more of Allah and become nearer to him. And surely this is one of the greatest virtues (nusuk) of Islam, and that is why it has been

The idea of sacrifice in one form or another has played a prominent part in every state of society, savage or civilised.


called ‘nasikat’ (sacrifice). ‘nusuk’ in the Arabic language means obedience and worship, and this word is also used in the sense of slaughtering these animals. So, this commonness of meaning proves conclusively that the true worshipper is he who kills his self and his powers, all his beloved things, simply to please his Lord, the Creator and Sustainer. It points to the fact that the worship which saves one from eternal loss is the killing of the nafsi ammarah (the uncontrollable spirit or the spirit prone to evil). In short, the sacrifices and immolations in Islam are meant only to remind us of this purpose. The Holy Qur’an explains the reality which underlies them in these words:

Say, certainly my prayers and my sacrifices, and my life and my death are all for the sake of allah, the creator, the Sustainer of all the worlds (Ch.6:V.163).

The Holy Prophet(saw) describes sacrifices as follows: “Verily, the sacrifices are those riding beasts which carry one to the Lord of the Universe. They efface sins and keep off calamities.”

“But it is a matter of extreme sorrow and grief that most of the people are not aware of these hidden points, and they do not follow this exhortation. To them ‘Eid means no more than the taking of a bath and the putting on of new clothes. This day they eat voraciously, along with their family, friends, and servants. Then they get out in a decorous manner for ‘Eid prayer like great princes. And you will find that their greatest pleasure this day lies in the best food, and that their greatest need is very costly clothes or dresses for the purpose of ostentation. They do not know what sacrifice is, and for what real purpose the animals are slaughtered. From the dawn of the day until late in the night their ‘Eid lies in eating and drinking, in easy enjoyment and fine clothes, in a swift horse and fresh meat. They peck off their prayers like a hen without attending to them at all, and their minds are overrun by disquietude and distraction. Then they get loose towards the various kinds of victuals and eatables. They fall to wantonness, sport and brutality, and they

Anything material is not needed by nor is acceptable to God. It is only a symbol of his readiness to lay down his life and all in the cause of truth.

‘eid-ul-adha


pasture themselves freely in the meadows of passions. They send presents of roasted meet to one another to exult with pride at the flesh of cows and goats. And there are enjoyments and merriments, gratification, passions and foolhardiness. The hearts of men have died. Sins have increased. Sorrows have deepened. Is it not time for Allah to be merciful to His creatures? Should He not remove the evil? Is the flood of evil not at its highest? Is not the whole earth corrupted? Most certainly it is.

Be ye then grateful to Allah who has remembered you. He has sent down a timely rain. He has raised His Messiah for the removal of evil, and His Mahdi for the good of the people. Blessed is he who believes in him.

O brothers, our age resembles this month in all respects. Ours is the last age, and this month is the last of our year [according to the Islamic calendar]. And both are near their end. There are sacrifices in the one, and sacrifices in the other. Know, therefore, ye wise men, that the sacrifice of the soul is real and the sacrifices of goats and animals are like shadows and symbols.

Misfortunes are many and great, and

nothing but faith can save you. Blunders are egregious, and nothing can dissolve them but the melting of the heart. He who stands in awe of the majesty of his Creator shall have a twofold paradise. Sit ye not with the forgetful. Haste ye towards Allah. Cut off all ties that ye be granted nearness and union. And die, ye friends, that life be given unto you.”

To them ‘Eid means no more than the taking of a bath and the putting on of new clothes.

Each week on Friday, Muslims are required

to take a bath, dress in their best and clean

clothes, wear perfume and assemble in the

mosque for Jumu’ah, the Friday Prayer. The

Friday Prayer gives Muslims an opportunity

to meet together to discuss and solve their

individual as well as community problems.

Hadhrat Mirza Masroor Ahmad(aba), Khalifatul

Masih V, Head of the Ahmadiyya Muslim

Community, delivers the Friday Sermon each

week, broadcast live by Muslim Television

Ahmadiyya International (MTA). Through MTA

therefore, the Imam is able to address not just

the congregation, but also the entire world. It

gives the Imam a chance to advise all Muslims

at the same time on urgent matters that

face them.

The Friday Sermon

Every Friday live at 13:00 GMT on MTA International

Live Translations: English, French, Arabic, German, Bengali

Other Tanslations: Russian, Turkish, Swahili, Tamil, Malayalam

UK viewers:watch MTA on Sky channel 787

For info on viewing MTA in other countries, or for online stream, visit www.mta.tv

www.mta.tv Sky channel 787

Tuesday 1st novemberEvent: All Saints Day (All Hallows, Hallowmas)faith: Christianity

On May 13, 609/10, Pope Boniface IV declared November 1st to be all Saints Day to honour Catholic saints and martyrs. November 1st became known as all hollowmas and all hallows thus making October 31st all hallows eve, which in turn became known as Halloween. Around 1000 AD the Catholic Church expanded the holiday to 2nd November – all Souls Day, a day to honour all of the dead.

monday 7th novemberEvent: ‘Eid-ul-Adhafaith: Islam

‘Eid-ul-Adha is one of the most important Muslim festivals, occurring the day after Arafat, the most important day of Hajj. Muslims around the world commemorate the Prophet Abraham(as) who was instructed to offer his son Ishmael(as) in sacrifice through dreams. Hadhrat Abraham(as) in perfect obedience to God was about to carry out this injunction, when God prevented him saying that Abraham(as) had fulfilled God’s command. Hadhrat Abraham(as) received such blessings for this obedience, that he was made the forefather of the greatest of all prophets, the Prophet Muhammad(saw) (see article in this edition—‘eid-ul-adha.)

cALendAR oF ReLIGIoUSeVentS & FeStIVALS


Thursday 10th novemberEvent: Birthday of Guru Baba Nanak faith: Sikh

Guru Nanak (1469-1539) was the founder of the Sikh religion. The Sikh faith is based on Guru Nanak’s teachings and the nine Gurus who succeeded him. Guru Nanak’s teachings can be found in the Sikh scripture, guru granth Sahib, a vast collection of revelatory verses recorded in Gurumukhi. Sikhs celebrate Guru Nanak’s birthday by reading the guru granth Sahib from start to finish through a team of Sikh’s who take turns reading passages starting 2 days prior to the birthday, and culminating on the birthday itself. Gurdwaras are decorated with lights and flowers. Sikhs pray, sing and eat together to celebrate.

Saturday 26th novemberEvent: Al Hijrafaith Islam

Al Hijra is the first day of Muharram, the first month of the Islamic Year. Hence Al Hijra marks the heralding of a new year in the Islamic calendar. The Islamic calendar is based around the hijra, or migration of the Prophet Muhammad(saw) from Makkah to Madinah due to severe persecution. The suffix A.H. in the Islamic calendar therefore stands for ‘after hijra’, or after migration. There is no specific celebration ordained in Islam for this day, although the month of Muharram holds special significance for Muslims around the world (see article ‘Imam Hussain and the Tragedy of Karbala’ in the January 2011 Edition for further reading on importance of Muharram).

november 2011


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