AHMADIYYA

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SEPTEMBER 2010 | WWW.AHMADIYYAGAZETTE.CA

In the name of Allah, the Gracious, the Merciful.

Surely, We sent it down on the Night of Destiny.
And what should make thee know what the Night of Destiny is?
The Night of Destiny is better than a thousand months.
Therein descend angels and the Spirit by the command of their Lord with every matter.
It is all peace till the rising of the dawn.
(The Holy Quran - Chapter 97 - Al-Qadr)

Ahmadiyya Gazette Canada

An Educational and Spiritual Publication
Volume 39 - No. 9 - September 2010
Shawwal 1431 - Tabuk 1389

Pearls of Wisdom
Selection from the Holy Qurn and Ahadth

p.2

Writings of the Promised Messiahas

p.3

Guidance from Hadrat Khalfatul Mash Vaa

Summary of Friday Sermons

p.4

Articles

Amr Jam`at:

Lal Khan Malik
Chief Editor:

Prof. Hadi Ali Chaudhary
Editors:

Ansar Raza

S.H.Hadi
Assitant Editor:

Hana Malik

p.10

Manager:

Mubashir Khalid

Definition of Hadth

p.16

Graphics Layout:

Farhan A. Naseer

Can only the Muslim Places of Worship be called Mosques?

p.20

Printing:

Jamnik Graphics

The 19th National Talmul Qurn Class

p.22

Web Magazine:

Muzaffar Ahmad

Atfal ul Ahmadiyya Canada -23rd National Ijtima 2010 Report

p.25

Official Photographers:

Bashir Nasir

Muzaffar Ahmad

Ramadn Verses (2:184-186)

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The Holy Qurn

1. In the name of Allah, the Gracious, the
Merciful.

2. Surely, We sent it down on the Night of

Destiny.
3. And what should make thee know what the
Night of Destiny is?
4. The Night of Destiny is better than a thousand
months.
5. Therein descend angels and the Spirit by the
command of their Lord with every matter.
6. It is all peace till the rising of the dawn.
(Chapter 97 - Al-Qadr Verse 1-6)

Hadth of the Holy Prophet Muhammadsa

Narrated Ibn `Umar:
Some men amongst the companions of the
Prophetsa were shown in their dreams that the
night of Qadr was in the last seven nights of
Ramadn. Allahs Apostle said, It seems that
all your dreams agree that (the Night of Qadr)
is in the last seven nights, and whoever wants to
search for it (i.e. the Night of Qadr) should search
in the last seven (nights of Ramadn).
(Bukhar Book of Fasting)

Pearls of Wisdom

So Said the Promised Messiahas

Do you know what the night of power is? The Night of Power is a time when terrible darkness envelopes
the world. That time - so dark it is - demands light, light to dispel darkness. It is a metaphorical
expression. It is a dark time, called a dark night. It is not a night literally. It is a time, which because of
its darkness is described as a night. It begins to settle down 1,000 months after a prophet or his spiritual
successor has come and gone. One thousand months is equal to an individual life span. At the end of
this period, human senses also come to an end. When so much time has elapsed, heaven sows the seed
for the birth of one or more reformers to appear at the head of the new century. We have a further hint
in the words of God,

The night of power is better than one thousands months. - Holy Qurn, 97:4

This means that those who are able to see the heavenly light descend during the night of power are
better than the 80 year olds who were not present at the time of the descent of this light. One moment
of light received during this night is better than a thousand months before the night. And why? Because
during this night, angels of God and the Holy Spirit descend with the permission of the God of Majesty
along with the reformer of the time. Not for anything, but in order that they may move willing hearts
and show them the many paths to spiritual security. They - the angels and the Holy Spirit - open the
new paths and draw the curtains. Then the darkness of indifference and ignorance disappears. And
instead appears the dawn of spiritual life and light.
(Victory of Islam, pg. 20)

Pearls of Wisdom

Guidance from Hadrat Khalfatul Masih Vaa

Biography of the Martyrs of Lahore (Part IV)

Summary of Friday Sermon delivered on July 2nd, 2010

On July 2, 2010, Hadrat Khalfatul
Mash Vaa delivered the Friday
Sermon at Baitul Futh Mosque,
London. In this Sermon, Hudraa
mentioned some more Ahmad
martyrs of Lahore and spoke
about their family backgrounds,
their services, their devotion to the
Jamat and their personal qualities.
The following is a very brief
synopsis of Hudrsaa sermon.
67. Abdur Rahman Sahib
(21) was a new Ahmad. He
was doing his MBBS and was
martyred in Drul Zikr.
68. Nisar Ahmad Sahib (46)
was martyred in Drul Zikr
as he tried to save Ashraf Bilal
Sahib. His family belonged to
Narowal.
69. Dr. Asghar Yaqb Khan
Sahib (60) was martyred in
Drul Zikr. He was the grandson
of Hadrat Sheikh Abdur Rashid
Khan Sahib, a Companion of
the Promised Messiahas. As a
doctor, he served the rich and
the poor without distinction.
70. Ghulm Muhammad Saeed
Dard Sahib (80) was martyred
in Baitun Nur. His family
4

belonged to Gujrat. His father

Hadrat
Mian
Muhammad
Yusuf Sahib and his grandfather
Hadrat Hidayatullah Sahib were
Companions of the Promised
Messiahas. He was employed in
the National Bank and had the
honour of performing the Hajj
six times as well as numerous
umras.

accounts officer of the 17th

grade. He had the honour to
serve as Qaid and then Amr of
District Muzaffargarh.

71. Muhammad Yahya Khan

Sahib (77) was martyred in
Baitun Nur. His father Hadrat
Malik Muhammad Abdullah
Sahib
and
grandfather
Hadrat Barkat Ali Sahib were
Companions of the Promised
Messiahas. He was a very kind
and modest person.

75. Mansoor Ahmad Sahib (36)

of Shahdarah, Lahore, was
martyred in Drul Zikr. He was
employed in an import and
export company and had great
zeal for serving humanity.

72. Dr. Umar Ahmad Sahib (31)

was seriously injured in Drul
Zikr and died in the hospital on
4th June 2010. He was among the
descendants of Hadrat Munshi
Abdul Aziz Sahib, a Companion
of the Promised Messiahas. He
was a veterinary doctor.
73. Laal Khan Nsir Sahib (52)
was martyred in Baitun Nur. He
belonged to Adrahma, District
Sargodha. He was a budget

74. Zafar Iqbal Sahib (59) of

Arifwala, Distirct Layyah, was
martyred in Drul Zikr. He
performed the Hajj five times
and many umras. He ran a
transport business.

76. Mubarak Ali Awan Sahib

(59) was from Qasur. He was
martyred in Drul Zikr. His
grandfather Mian Nizam Din
Sahib and his great grandfather
were the first in the family to
accept Ahmadyyat despite
strong opposition. He was the
maternal grandson of Hadrat
Maulana Muhammad Ishaq
Sahib, a Companion of the
Promised Messiahas. He was
employed in the Education
Department.
77. Atiq-ur-Rahman Zafar Sahib
Guidance from Hadrat Khalfatul Mash Vaa

(55) of Saidanwali Gharbi,

District Sialkot was martyred
in Drul Zikr. He accepted
Ahmadyyat in 1988 and his
wife also joined the Jam`at a
year later. He ran a personal
business and was an excellent
preacher of Ahmadyyat.
78. Mahmood Ahmad Sahib (53)
was martyred in Drul Zikr. His
grandfather Umar Din Sahib

Vaince and great grandfather

Hadrat Karim Baksh Sahib were
Companions of the Promised
Messiahas. For fifteen years he
had been serving as a security
guard in Drul Zikr.
Hudraa said he would continue
with the remembrance of the
martyrs in the next sermon. Hudraa
also informed the Jamat of the sad
demise of Sarwar Sultana Sahiba,

wife of the late Maulana Abdul

Malik Khan Sahib and spoke about
her steadfastness and services for
the Jamat. Hudraa prayed that
Allh may grant her a lofty station
in heaven and announced that
he would lead her Namaz Janazah
Ghaib after the Jumua.

Tribute to the Martyrs of Lahore (Part V)

Summary of Friday Sermon delivered on July 9th, 2010

On July 9, 2010, Hadrat Khalfatul
Mash Vaa delivered the Friday
Sermon at Baitul Futh Mosque,
London. In this Sermon, Hudraa
spoke about some more Ahmad
martyrs of Lahore, shedding light
on their family backgrounds, their
services and devotion to the Jam
at and their personal qualities. The
following is a very brief synopsis of
Hudraas sermon.
79. Ihsan Ahmad Khan Sahib
(26) was martyred in Drul Zikr.
His great grandfather, Hadrat
Munshi Diyanat Khan Sahib was
a Companion of the Promised
Messiahas. His ancestors came
from Kangra and he belonged
to the Yusufzai clan. He was
employed in the Shezan factory.
80. Munawar Ahmad Qaisar
(57) was martyred in Drul
Zikr. His family hailed from
Qdin and he was among the
descendants of Hadrat Abdul
Aziz Sahib, a Companion of the
Promised Messiahas. He was a
photographer by profession
and was on duty on the main
gate of Drul Zikr at the time of
his martyrdom.
81. Hasan Khursheed Awan
Guidance from Hadrat Khalfatul Mash Vaa

Sahib (24) came from Dulmial,

District Chakwal. He was
martyred in Drul Zikr.
82.
Mahmood
Ahmad
Shad Sahib, an Ahmadiyya
missionary, was martyred in
Baitun Nur at the age of 48.
He belonged to Gujrat and
had served in various places
within Pakistan and for 11
years he served as missionary
in Tanzania. He had been
appointed as missionary in
Model Town about three months
before his martyrdom.
83. Wasim Ahmad Sahib (38),
son of Abdul Quddus Sahib
of Puran Nagar was martyred
in Drul Zikr. He was related
to Hadrat Mian Nizam Din
Sahib and Hadrat Babu Qasim
Din Sahib, Companion of
the Promised Messiahas. He
was working as manager in a
software firm.
84. Wasim Ahmad Sahib, son of
Ashraf Sahib was martyred in
Drul Zikr at the age of 54. He
belonged to Ratoocha, District
Chakwal, and had previously
served in the army. Since 2009
he had been working as security

guard in Drul Zikr.

85. Nadhir Ahmad Sahib (72)
was martyred in Drul Zikr.
He was the only Ahmad in
his family but he remained
steadfast to the end despite
severe opposition.
86. Muhammad Hussain Sahib
(80) was martyred in Drul Zikr.
His family belonged to District
Gurdaspur. He worked for
some time as a carpenter and as
Labour Supervisor in Military
Engineering Service. He also
had the honour of serving in
Furqan Force.
Hudraa gave further details
about the life and qualities of Dr.
Umar Ahmad who was among
the martyrs of Lahore. With this
Hudraa concluded the mention of
the Lahore martyrs and said: All
of them possessed great qualities
such as their love for the Jam`at,
their obedience to Nizm-e-Jam
`at, their willingness to sacrifice
their time for the Jam`at, their love
and obedience to Khilfat, their
keenness for offering the obligatory
prayers as well as Tahajjud, their
desire for martyrdom and their
passion for financial sacrifices
5

and Dawat Ilallh. They helped

Khilfat through prayers and good
deeds and set the highest standards
in this regard. In their own spheres
they safeguarded and strengthened
Khilfat. They were the Sultan-eNasir or the devoted helpers the
Khalfa desires and prays for. May
Allh grant them lofty stations in
heaven close to those whom they
loved.

Hudraa said: All these martyrs

attained what they desired, but
through their sacrifice they have
reminded us that we too should
fulfil our pledge of Baiat and keep
alive their virtue and their good
deeds. What these sacrifices require
from us is that we bring about a
positive change in ourselves. While
the Jamat should look after their
families and children, all individual
Ahmads should pray for them

that Allh may protect them from

every adversity. May Allh protect
all Ahmads against mischief and
grant them perseverance. mn.
At the end Hudraa informed
the Jam`at of the sad demise of
Nadhir Shafiq Al-Muradi Sahib, expresident of Jam`at Ahmadiyya,
Syria. Hudraa led his Namaz Janazah
Ghaib after the Juma prayer.

Faith Inspiring Incidents from the Lives

of the Companions of the Promised Messiahas

Summary of Friday Sermon delivered on July 16, 2010

On the July 16, 2010, Hadrat
Khalfatul Vaa delivered the Friday
Sermon at Baitul Futh Mosque
London. Hudraa said that the
Promised Messiahas drew purehearted and pious people around
him and established a Jam`at that
continued to advance in virtues
and
spiritual
transformation.
In this regard, Hudraa quoted
certain incidents narrated by the
Companions of the Promised
Messiahas who had pledged
allegiance of bait at his hand,
remained in his company and
personally experienced his grace
and benevolence. Such narratives
not only reveal the pure nature of
the seekers after truth but also throw
light on the grace, beneficence,
spiritual power and exalted
station of the Promised Messiahas.
Furthermore, they illustrate what
the Promised Messiahas really
expected of his Jam`at.
Hudraa said that the Promised
Messiahas, through his spiritual
power,
brought
about
such
transformation
among
his
companions that they trusted in
God alone and never resorted
6

to falsehood out of fear. They

never hesitated to speak the truth,
shunned bad morals and adopted
high moral qualities. They were very
proud of their Lord Who always
stood by them and disgraced their
enemies. Therefore, the Promised
Messiahass companions were ever
grateful to their Lord and their
hearts were brimming with His
love. All their actions and deeds
were purely for the sake of God and
they abhorred ostentatiousness, for
the Promised Messiahas declared it

to be a dangerous evil that led one

to hypocrisy.
Hudraa said that the Promised
Messiahas was never seen with his
eyes wide open, his eyelids would
usually cover his eyes, but whenever
he spoke of the Holy Prophetsa his
eyes were fully opened. Normally,
his eyes remained half-closed out of
modesty and humility. He had great
love for the Holy Prophetsa and
would often remark that if the Holy
Prophetsa had not come into the

Companions of The Promised Messiahas

with Hadrat Khalfatul Mash IVrh
Guidance from Hadrat Khalfatul Mash Vaa

world, there would be no guidance

left in it, and the world would have
gone astray.
Hudraa said that the Promised
Messiahas always urged his Jam`at
to shun bad morals and exhorted
them to adopt high moral qualities
so that they may come to reflect
Divine attributes and thus become
His beloved. He would often say
that he found his God more Loving
than a mother. The morals of the
Promised Messiahas were so lofty
that whoever closely observed
them fell in deep love with him and
fell at his threshold and would not
part with him even in the face of
appalling hardships.
Hudraa said that the Promised
Messiahas exhorted his Jam`at not
to think ill of others. He would say
that one who thought ill of others
would never be illumined by the
light of faith, for such suspicions
also makes one despair of God.
Our Jam`at, therefore, ought to
eschew this evil. It is the hallmark

The Promised Messiahas always urged his

Jamat to shun bad morals and exhorted
them to adopt high moral qualities so
that they may come to reflect Divine
attributes and thus become His beloved.
He would often say that he found his
God more Loving than a mother.
of the Holy Jam`at of God that
no such persons can be a part of
it. Our Jam`at should believe the
Holy Qurn to be the only source
of Divine knowledge and of good
deeds, for the Holy Qurn alone
teaches such actions as would
benefit man in this world and
the hereafter. Hence, our Jam`at
should regard this Holy Book as the
sole code of their lives.
Hudraa said that may Allh exalt
the station of the Companions of

the Promised Messiahas, who have

reported such faith-enhancing
events and episodes. May He also
enable us to be prepared every
minute of our lives for any sacrifice
in the cause of Islm. We must
transform our lives according to
the real teachings of Islm as is
expected of us by the Promised
Messiahas and as was exemplified
by his companions. May Allh
enable us to do that. Amn.

Hospitality at Jalsa Salana

Summary of Friday Sermon delivered on July 23, 2010

On July 23, 2010, Hadrat Khalfatul
Mash Vaa delivered the Friday
Sermon at Baitul Futh Mosque,
London.
Hudraa said that with the help
and grace of Allh, Jalsa Slna UK
will be starting from next Friday.
Ahmads should put more and
more efforts in their prayers and
Sadaqat for the success of this Jalsa.
Reminding the volunteers of their
duties and obligations, Hudraa
said that the duty of Jalsa Slna is
not an ordinary duty. You have been
given the opportunity to serve the
guests who come here in answer to
Guidance from Hadrat Khalfatul Mash Vaa

the call of the Promised Messiahas in

order to quench their spiritual thirst.
Volunteers in every department
should exhibit the highest moral
standards. They should hold their
responsibilities above everything
else and should bear even harsh
words from the guests with
equanimity. They should care for
the sentiments of the guests and
serve them with kindness. In this
context, Hudraa gave detailed
instructions to volunteers of every
department.
Hudraa said that the residents of
UK should also show hospitality to

their relatives who may be coming

for the Jalsa from abroad. Hudraa
said that Non-Ahmads and nonreligious people who come to our
Jalsa take great note of the conduct
of our volunteers and, for the
most part, take away a favourable
impression. In this way these
volunteers are also silently fulfilling
the duty of Dawat Il-Allh. They
win double rewards by serving the
guests of the Promised Messiahas
and demonstrating the beautiful
model of Islm for the benefit of
outsiders who, if they are fortunate,
are able to recognize the true faith.
In this manner, all the volunteers,
7

men and women, are able to win

Allhs pleasure.
Referring to security issues,
Hudraa said that we should not
overlook even the slightest flaw in
our system. The security checking
should be thorough as was done
in Jalsa Slna Germany. Young
volunteers on security should be
accompanied by at least member of
a mature disposition. At the same
time we must remember that our
real trust lies in Allh and we must
keep praying to Him all the time.
Hudraa also gave instructions
regarding the safeguarding of
provisions such as food and water.

Hudraa said that the Holy Prophetsa

himself presented the best example
of hospitality and he said that a
believer is known by three things:
(1) He always says what is good; (2)
he always respects his neighbour;
(3) and he always honours his guest.
In other words, hospitality is also a
means of strengthening our faith
and drawing us closer to Allh.
Hudraa said that the Holy
Prophetsa was also very generous
and consistent in his hospitality.
According to the account related
by the Companions, he was very
pleased at the arrival of guests and
instructed the Langar Khna to cater
for the needs of visitors and provide

The Holy Prophetsa himself presented

the best example of hospitality and he
said that a believer is known by three
things: (1) He always says what is good;
(2) he always respects his neighbour; (3)
and he always honours his guest.

them with food according to their

custom. The Promised Messiahas
would make personal sacrifices for
the guests and would accord them
honour them according to their
status. In serving the guests, the
Promised Messiahas had also before
him the aim of Dawat Ilallh and
this is something all the departments
of Jalsa Slna should bear in mind.
The Promised Messiahas did not
differentiate between friend or foe
when serving his guests. Even if
opponents came to him as guests, he
would order his followers to serve
them to their best ability. May Allh
enable us to emulate the example
of the Promised Messiahas and fulfil
our duties to our guests to the best
of our ability.
At the end of the sermon, Hudraa
informed the Jama`at of the sad
demise of Mubarka Begum Sahiba,
wife of Sufi Nadhir Ahmad Sahib
and mother of Muhammad Jalal
Shams Sahib, Incharge of the
Turkish desk, and Munir Javed
Sahib, Private Secretary, London.
Hudraa led her Namaz Janazah
Ghaib after the Jumua prayer.

Counsel to Guests and the Duty Holders at Jalsa

Summary of Friday Sermon delivered on July 30th, 2010

On July 30, 2010, Hadrat Khalfatul
Mash Vaa delivered the Friday
Sermon
at
Hadiqatul-Mahd,
Hampshire, UK. Hudraa recited
verse 112 of Srah Al-Taubah, which
is translated as follows:

They are the ones who turn to

God in repentance, who worship
Him, who praise Him, who go
about in the land serving Him,
who bow down to God, who
prostrate themselves in prayer,
who enjoin good and forbid
evil, and who watch the limits
set by Allh. And give gladtidings to those who believe.
(9:112)
Hudraa said that this verse contains
the attributes of a believer. Those

who have come to this Jalsa enduring

hardships and undertaking long
journeys in order to become guests
of the Promised Messiahas should
not be content with being honoured
and served but should strive to
acquire the qualities mentioned in
this verse. Addressing the visitors
to the Jalsa, Hudraa said that one
of the aims of the Jalsa mentioned
by the Promised Messiahas was to
strengthen the bonds of love and
brotherhood between members of
Guidance from Hadrat Khalfatul Mash Vaa

the Jam`at. But a believer should

also be conscious about the proper
use of his time. Therefore, while
the Jalsa is in progress you should
attend to its programs and leave
your meetings with friends for
afterwards. Hudraa said that in
such a large gathering there is
always fear of unsavoury incidents
and unpleasantness, but a believer
has the quality of being able to keep
his emotions in check. Participants
should always bear in mind the
sanctity of the Jalsa and practice
patience and forbearance.
Hudr said that young people
on security duty should be
accompanied by mature members
so that there may be no occasion
for complaints. The visitors
should also allow themselves to
be searched with patience and
should not feel offended. Try to
attain the purpose for which you
are gathered here. The hosts and
the guests should all try to set lofty
examples of love and brotherhood
aa

Guidance from Hadrat Khalfatul Mash Vaa

according to the wishes of the

Promised Messiahas.
Hudraa said that visitors from
abroad, particularly from Pakistan,
India, Bangladesh and African
countries, should not avail the
hospitality of the UK Jamaat for
more than two or three weeks, as
this poses problems for the hosts.
If they wish to stay longer, they
should arrange to stay with friends
or relatives. The Holy Prophetsa has
forbidden the guest to stay for so
long as to inconvenience the host.
Hudraa said that when you meet
one another you should do so with
the greetings of Salm or peace.
It is a prayer that draws blessings
from Allh and this is the kind of
environment that Allh wants to
promote. The Holy Prophetsa also
says that you should offer Salm to
everyone regardless of whether you
are acquainted with them or not.
If you acquire the habit of saying
Salm during these days, it will
stay with you and help to foster

love and brotherhood. How good it

would be if people who are not on
speaking terms with one another
were to come together today with
greetings of peace and forgive
and embrace one another. Let the
believers become one so as to reap
the blessings of this holy journey.
Hudraa said that we should follow
the example of the Promised
Messiahas and show patience and
forbearance and gratitude. If there
has been any shortcoming on part
of the hosts, you should overlook
it. May Allh enable us all to fully
benefit from the Jalsa.
At the end, Hudraa again stressed
the need for vigilance, cleanliness,
abiding by the detailed instructions
given in the program and spending
maximum time in prayer.

RAMADN VERSES (2:184-186)

From the Five Volume Commentary

Chapter 2 Al-Baqarah - Verse 184

O ye who believe! Fasting is

prescribed for you, as it was
prescribed for those before
you, so that you may become
righteous. (2:184)
Important Words
(Fasting) is derived from
meaning, he kept back or refrained
from doing something; or he
refrained from eating or drinking
or talking or walking, etc. The
i.e., the wind
Arabs say,
became calm or motionless.
Means, a horse from which food has
been withheld, or a horse which is
confined to its manger and not made
means: (1)
to walk or race. Thus
keeping back or refraining from
something; (2) refraining from
eating and drinking, etc.; and (3)
formally refraining from eating,
drinking, going in unto wives, etc.
i.e. fasting from dawn till sunset
is one
as ordained by Islam.
who so refrains from food, etc. i.e.,
one who keeps a fast (Aqrab &
Mufradt).
10

An interesting feature of the Arabic

language is revealed when we
though
notice that the word
derived from a different root,
yet, owing to its having two root
, gives a
letters common with
somewhat similar meaning, for,
means refraining from
whereas
means:
food, drink or speech,
(1) refraining from speech; and (2)
intensity of thirst, the latter state
being the direct result of refraining
from drink (Aqrab).
COMMENTARY
As the preceding verses contain
a reference to patience in trials
and sacrifices as well as refraining
from disputes and temptations,
the Qurn here fittingly turns
to the subject of fasting, which is
the most effective means of selfdiscipline. The command to fast,
whatever its details, is to be found
in most religions in one form or
another. The early devotions and
fasting of Buddha (see Lalitavistara
& Buddhacharita), the fasting
of Moses, prior to his receiving
the Ten Commandments (Exod.
34:28; Deut. 9:9), the fasts of Jesus
before his receiving the heavenly
Call (Matt. 4:2), all testify to the
importance of this institution. In
fact, fasting is a form of devotion
and self-discipline which has a

natural appeal to man. By the

greater number of religions, says
the
Encyclopaedia
Britannica,
in the lower, middle and higher
cultures alike, fasting is largely
prescribed: and when it is not
required, it is nevertheless practised
to some extent by individuals in
response to the promptings of
nature. The verse under comment,
however, does not mean that
fasting has been prescribed for the
Muslims in the same form in which
it was prescribed for the people
of earlier faiths. Islam has greatly
spiritualized this institution by
attaching to it a number of highly
useful regulations and restrictions.
The clause, so that you may
become righteous, explains the
deep philosophy underlying the
commandment relating to fasting.
It is a special characteristic of the
Qurn that, whenever it gives
an important commandment, it
does not give it arbitrarily but also
explains its usefulness so that the
addressee may be convinced of,
and satisfied about, the wisdom
underlying it. The object of
or fasting has been stated in this
verse as the attainment of i.e.,
righteousness.
As explained in 2:3 the word or
from which the word used in
Commentary on Ramadn Verses

the present verse is derived means,

to guard oneself against (1) harm
and suffering, and (2) evil and sin.
Thus, the verse points out that the
real object of fasting is, first, to be
saved from harm and suffering,
and secondly, to be saved from sin
and evil. The first object is attained
through fasting in two ways: (1)
when a man commits evil deeds
and becomes deserving of Gods
punishment on account of those
deeds, but later feels ashamed
of them and turns to God in
repentance, then fasting serves as
atonement for his sins. (2) Fasting
not only makes a man fit and able to
bear hardships but also makes him

on the basis of personal experience,

that a certain degree of severance
from physical relations and
worldly connections is essential
for spiritual advancement and this
severance has a powerful purifying
effect on the mind. On the other
hand, it cannot be denied that to
carry such severance too far is
sure to weaken the body to such
an undesirable extent as to render
a person unfit not only to fulfil his
social and religious obligations
but also withstand temptations
which require a certain amount of
strength. Islam, therefore, follows
the path of the golden mean. While
it does prescribe a certain degree of

complete sacrifice. One who fasts

not only abstains from food and
drink, which are the chief means of
sustenance and without which one
cannot live, but also from going in
unto ones own wife which is the
means of assuring ones future race.
Thus he who fasts really expresses
his readiness, if need be, to sacrifice
his life for the sake of truth. Fasting
indeed affords a wonderful training
ground for man.
It must be noted here that this verse
does not actually contain a command
to fast, which follows in the verse
coming after the succeeding verse.
It only prepares Muslims for the
coming commandment by saying

The verse under comment, however, does not mean that fasting
has been prescribed for the Muslims in the same form in which
it was prescribed for the people of earlier faiths. Islam has
greatly spiritualized this institution by attaching to it a number
of highly useful regulations and restrictions.
realize the sufferings of his brethren
in distress and feel sympathy for
them. Thus, fasting goes a long way
to remove and minimize the pain
and suffering of humanity.
The second object, viz., that of
being saved from sin and evil, is
attained through fasting because,
while fasting, a person has not only
to abandon eating and drinking but
also, to a certain extent, keep himself
aloof from worldly connections
and to abstain from indulging in
his desires with the result that his
thoughts naturally tend towards
spiritual things. Spiritual men of
all religions unanimously testify,
Commentary on Ramadn Verses

abstention from material pleasures,

it does not permit such a weakening
of the body as should incapacitate it
for performing its normal functions.
This is why the Holy Prophetsa
has forbidden continuous fasting,
saying, Your self has a claim upon
you and your family has a claim
upon you and your guests have a
claim upon you. (Tirmidh) On
another occasion, he is reported to
have said, Verily, I am the most
righteous of you all, yet sometimes
I fast and sometimes I abstain
from fasting, and so must you do.
(Bukhr)

that (1) the fasting which is going

to be prescribed for them is not a
new thing but was also prescribed
for the people that had gone before,
and that (2) it is a most useful
thing which is sure to benefit them
greatly. It will be seen that very
often the Qurn does not give a
commandment all of a sudden but
first prepares the ground for it by
making some general remarks. In
this connection see also 2:143-145
where a similar process has been
adopted.

Fasting also stands as a symbol for

11

Chapter 2 Al-Baqarah - Verse 185

The prescribed fasting is for a

fixed number of days, but
whoso among you is sick or
is on a journey shall fast the
same number of other days;
and for those who are able to
fast only with great difficulty
is an expiation the feeding
of a poor man. And whoso
performs a good work with
willing obedience, it is better
for him. And fasting is good for
you, if you only knew. (2:185)
IMPORTANT WORDS
(are able to fast only with great
They
difficulty) is derived from
or
meaning, he
say
was able or fit to do it; or he had the
strength and power to do it (Aqrab).
is not used of
But the word
strength generally but of such
strength only as, so to speak, lies
on the border i.e., just the strength
with which a thing may be done
and no morea strength required
to do a thing only with difficulty
and trouble (Mufradt & Lane).
is never
This is why the word
used to express the power of God
and
for which words like
are used; for whereas the latter two
words express the sense of vastness
of power, the former expresses only
that of its narrowness. The Qurn
only twice and
uses the word
12

at both these places it uses it in a

negative sense, i.e.,
viz, we
do not even possess the requisite
strength to do that. (2:250 & 287)
Thus, the correct rendering of the
would be, for
clause
those who are able to fast but can
fast only with great difficulty.
(Tawwaqah) which is from the
same root means, he put a collar
or a neck-ring round his neck,
i.e., he imposed on him a thing
that was difficult, troublesome or
also means, a
inconvenient.
single strand which after combining
with others goes to make a rope
(Lane), i.e., the weak part of a rope
which cannot stand tension alone.
(an expiation) is
The word
. They say
derived from
meaning, the man secured his
release from captivity, etc. by paying
means, such
his ransom. Thus
payment as is made for obtaining
release of a person or such
expenditure as is made in expiation
of some sin or shortcoming, etc.
(Aqrab).
COMMENTARY
This verse again refrains from
giving the actual commandment

regarding fasting but prepares

further ground by pointing out that
the fasting about to be prescribed
is not meant for all days but only
for a limited number of days.
Again, the commandment to come
is not meant to be observed in all
circumstances; for those suffering
from disease or those on a journey
will be exempt from it. In fact,
Islam is a practical religion. It does
not give any commandment which
is impossible of compliance. Hence,
while referring to its injunctions
about fasting, the Qurn makes it
clear that whosoever is ill or is on a
journey should not fast but should
redeem the omission by fasting an
equal number of days at some other
time when the sickness is gone or
the journey is over.
(those) in the
The pronoun
clause, those who are able, refers to
believers in general, the words
meaning, those who are
able to fast but can fast only with
great difficulty. This interpretation
is supported by another reading
of the verse in which the word
(yutawwaqnah) has been
(yutiqnah)
substituted for
(Jarr), the former word meaning,

The verse mentions three classes of

believers to whom concession is allowed
with respect to fasting: (1) the sick; (2)
those on a journey; and (3) those neither on
a journey nor actually sick but otherwise
too weak to fast except with real risk to
their health.
Commentary on Ramadn Verses

those to whom fasting is like a tight

collar, i.e., those who are not actually
sick but whose physical condition
or general health is such that they
are unable to fast without running
the risk of injuring their health.
Such people, who include old men
and raw youth and the weak and
pregnant women and mothers
giving suck to their children, may
not fast but should make amends
for their non-observance of each
days fast by feeding a poor man
according to their standard of food.
Another reading of the word
(yutayyaqnah) (Jarr)
is
meaning, they can do it only with
great difficulty, which also bears out
the above meaning. Thus, the verse
mentions three classes of believers
to whom concession is allowed
with respect to fasting: (1) the sick;
(2) those on a journey; and (3) those
neither on a journey nor actually
sick but otherwise too weak to fast
except with real risk to their health.
Some commentators do not
recognize
the
last-mentioned
class as being separate from, and
independent of the first two, but
take it as being an exception from
them. In this case the verse would
mean that such of the sick and of
those on a journey as can afford to
feed poor men should also do so,
besides fasting the same number of
days after the sickness or the state
of journey is over.

Commentary on Ramadn Verses

Chapter 2 Al-Baqarah - Verse 186

The month of Ramadan is

that in which the Qurn was
sent down as a guidance for
mankind with clear proofs of
guidance and discrimination.
Therefore, whosoever of you is
present at home in this month,
let him fast therein. But whoso
is sick or is on a journey, shall
fast the same number of other
days. Allah desires to give you
facility and He desires not
hardship for you, and that you
may complete the number, and
that you may exalt Allah for His
having guided you and that
you may be grateful. (2:186)
IMPORTANT WORDS
is the name given to
Ramadn
the ninth month of the lunar year.
The word is derived from the verb
and can be said
i.e.,
the day became intensely hot. The
means, the man had
word
his feet burnt by the earth which
had become intensely heated by
means, his inside
the sun.
became very hot with thirst owing
means, he
to fasting.
began to burn, i.e., he was greatly

distressed, with grief and sorrow.

means, the first rain of
autumn which finds the earth hot
and burning (Aqrab & Lane). The
is so named because
month of
(1) fasting in this month causes
heat and burning due to thirst;
(2) worship and devotion Holy
Prophetsa (`Asakir and Merdawaih
as quoted by Fath al-Qadr); and
(3) its devotions produce in the
heart of man the necessary warmth
of love for his Creator and his
is of
fellow-beings. The name
Islamic origin, the former name
(Muht and
of the month being
Mward, as quoted by Fath alQadr).
(the Qurn) is the name
given by God Himself to the Book
revealed to the Holy Prophet of
Islam, containing the final law for
mankind. The word is derived from
They say
meaning: (1)
he read the book, i.e., he read it to
himself; or (2) he recited the book
i.e., he read it aloud so that others
also means, he
might hear it;
conveyed or delivered a message,
meaning,
etc., as they say
convey or deliver my salm to
means, he collected
him; (3)
or drew together the thing; (4)
means, the woman became
pregnant and brought forth a child
Qurn
(Aqrab and Lane). Thus
means: (1) a book which is meant to
read. The Qurn is indeed the most
widely read book in the world (Enc.
Brit. 11th edition, article on Koran
by Nldeke); (2) a book or message
which is meant to be conveyed
and delivered to other people. The
Qurn is indeed the only revealed
book whose delivery or message
is absolutely unrestricted; for
whereas all other books are meant
for specific times and specific
13

peoples, the Qurn is meant for

all times and all peoples (34:29;
also Bukhr); (3) a Book which
comprises and has collected in itself
all truth; the Qurn is indeed a
storehouse of knowledge which not
only comprises all eternal truths
revealed in previous Books (98:4)
but also all such truths as mankind
may stand in need of at any time
and in any circumstances (18:50);
(4) a Book which contains not only
visible truth which may be seen
and felt by all but, like a pregnant
woman big with a child, it contains
truth that lie hidden from the eyes
of most men and, like a new born
child, come to light only as and
when time ripens (15:22). All these
meanings are not only expressive of
an existing state of affairs but also
serve as mighty prophecies of the
truth which has been established in
all ages.
COMMENTARY
The ground having been suitably
prepared in the preceding two
verses, this verse gives the
awaited commandment about
fasting. But even here the actual
commandment is preceded by a
suitable description of the month
of Ramadn in which fasts were to
be observed. The month was not
chosen arbitrarily but was selected
for the purpose of fasting because
it was a sacred month in which
the Qurn was revealed. And the
Qurn is not an ordinary book. It is
a Book full of right guidance and of
bright signs and of things that help
to differentiate between truth and
falsehood. This sublime forward
placed before the commandment
about fasting contains an implied
question to the effect: will you not
now fast when fasting is a tried
14

thing, when it is so useful, when

it is to be observed only for a few
days, when even in these few
days suitable facilities have been
provided, and lastly when these
few days correspond with a month
which is full of blessings?
As hinted above, this verse
mentions the reason for which the
month of Ramadn was selected
for the purpose of fasting. It was
in this month that the Qurn was
revealed. The revelation of Qurn
in the month of Ramadn may mean
two things: (1) that the revelation
of the Holy Book commenced in
the month of Ramadn, for it is on
record that it was on 24th of Ramadn
that the Holy Prophetsa received
his first revelation (Musnad &
Jarr); (2) that the revelation of the
Qurn was repeated to the Holy
Prophetsa every year in the month
of Ramadn, for it is also on record
that the angel Gabriel rehearsed
every year to the Holy Prophetsa the
whole of the revealed portion of the
Qurn during this month and this
he continued to do till the very year
of the Prophetssa death (Bukhar,
ch. On Manqib). Thus in a way
even the whole of the Qurn may
be said to have been sent down in
Ramadn.
The words, clear proofs of guidance
and discrimination, point out that
the Qurn is a Book which is
not content with making mere
assertions. It supports every
assertion it makes with necessary
reasons and arguments which are
both clear and convincing, and it
also adduces heavenly Signs which
go to discriminate right from wrong
with such clearness that they leave
no room for doubt. This excellence
belongs exclusively to the Qurn.

Indeed, other scriptures, too have

been spoken of as a light and
guidance but about none of them
it has been said that they supply
reasons, arguments and Sign in
support of their assertions.
Although former Prophets also
were given Signs that people might
accept them as divine Messengers,
yet the scriptures they brought
contained nothing that might bear
testimony to their truth. It is only
the Qurn that contains all kinds
of evidencerational, scriptural
and heavenlyto demonstrate the
truth of its teachings so that it might
itself furnish necessary evidence
of its truth, and that, unlike other
scriptures, tales and stories of the
past might not form its sole support.
This clause, let him fast therein,
signifies that it is necessary to
fast all the days of the month of
Ramadn; it will not do to fast only
for a few days. Thus out of every
twelve months in the year one at
leastthat of Ramadnmust be
so devoted to the worship of God.
The clause, whoso is sick or is on a
journey, he shall fast the same number
of other days, at first appears to be
unnecessary repetition of what has
already been said in the preceding
verse in identical words, but really it
is not so; for whereas in the previous
verse this clause formed part of a
verse that was meant to prepare
the ground for the commandment
to fast, in this verse it forms part
of the actual commandment. The
clause signifies that if in the month
of Ramadn one happens to be sick
or is on a journey, one should not
fast, owing to the extra hardship
entailed, but should fast the same
number of other days when one
has recovered from sickness or
Commentary on Ramadn Verses

when the journey is over. The

Qurn, however, wisely refrains
from defining the terms sickness
and journey, leaving them to be
defined by the common usage of
the people.
The clause, He desires not hardship
for you, points to the very
important principle that divine
commandments are not meant to
cause trouble or inconvenience but
to afford ease and facility. In this
connection, it may well be noted
that St. Paul looks upon the Law
as an entanglement with yoke of
bondage if not as an actual curse
(Gal. chs. 3 and 5). But he forgets that
true freedom, and for that matter,
true happiness lie only in willing
obedience to a good and righteous
legislation. The Islamic law, even
in meats and drinks and divers
washings, and carnal ordinances,
is a real help and guidance rather
than a hindrance and bondage. The
clause, so that you may complete the
number, indicate that Gods purpose
in prescribing a fixed of days is that
believers may be able to complete
the number which in His sight, is
essential for their spiritual welfare.
A fixed number was essential; for,
otherwise, some people might have
failed to fast even the minimum
number, while others would have
unduly suffered for doubt as to their
having completed the necessary
number even after they had long
exceeded it.
The clause, that you may exalt Allh
for His having guided you, points
to yet another object underlying
the commandment. All such
expressions in which the offering
of a particular praise to God is
enjoined signify two things: (1)
that man being Gods creation
Commentary on Ramadn Verses

should continuously offer praise

to Him, invoking the particular
divine attribute that may suit the
occasion; (2) that he should also
try to reflect in his person the selfsame attribute of God. Exalting
God would therefore mean not
only Gods glorification but the
uplift and exaltation of the devotee
himself. In fact, God stands in
need of no praise. He is what He
is whether we praise Him or not.
So truly speaking, everything is
for the benefit of man himself, and
the benefit underlying fasting is
the exaltation of man, morally and
spiritually and in a sense physically
as well.
The final clause, that you may be
grateful, is also full of deep meaning.
God is not cruel or unkind; He has
due regard for our weaknesses and
He does not put us to unnecessary
trouble; and whatever seeming
trouble He puts us to is for our own
good. This kind and loving attitude
of God towards us ought to give
rise to a corresponding feeling of
love for Him in our hearts and we
ought to feel grateful to Him for
His love and kindness.
To a superficial observer, the
language of the Qurn as used in
this verse might appear to be rather
unconnected, forming independent
clauses. But a closer study reveals
a beautiful arrangement between
them. In fact the four clauses in
the concluding portion of this
verse furnishes reasons for the
four commandments contained in
the first portion of the verse, the
succeeding reasons following the
reversed order of the preceding
commandments in a most natural
manner. The first reason given by
the verse is contained in the clause,

Allh desires to give you facility and He

desires not hardship for you. Though
the apparent wording of this clause
is different from the wordings of the
succeeding clauses, actually it is also
one of those that supply a reason,
for in reality the clause stands like
this, that you be afforded facility,
etc. Corresponding to this clause
we have the last commandment
of the verse, i.e., whoso is sick or
is on a journey, etc. The second
clause supplying a reason is,
that you may complete the number,
corresponding to which we have
the commandment, whosoever of
you is present at home in this month,
let him fast therein, hinting that
God means the Muslims to fast
the whole month. The third clause
supplying the reason is, that you
may exalt Allh for His having guided
you. Corresponding to this we have
the words, a guidance for mankind,
etc. Finally comes the clause, that
you may be grateful, corresponding
to which we have the clause, the
month of Ramadn is that in which the
Qurn was sent down, hinting that
the wise God has chosen the most
sacred and the most blessed part
of the year for fasting so that you
may be doubly benefited by it. Such
figure of speech in which parts of
a sentence correspond with others
occurring in the same sentence in a
reverse order, the first clause of the
former group corresponding with
the last clause of the latter, is known
in Arabic rhetoric as
(Muawwal).

15

Definition of Hadth
Hadrat Mirza Bashir Ahmad Sahibra

Taken From, Forty Gems of Beauty

by Hadrat Mirza Bashir Ahmad
Sahibra
Hadth (plural Ahdth) is an
Arabic word, its root meaning is a
statement which may either be an
entirely novel one or may have been
put in a novel way. Since the speech
of the Holy Prophetsa is filled with
novel and priceless truths, it has
been terminologically described as
Hadth. Hadth thus stands for the
holy words that our Master, the
Noble Prophetsa actually uttered
or which relate some incident of
his holy life, in terms of ocular
evidence, and were committed to
writing after the lapse of some time
through his companions and the
Muslim narrators of a later date.
Arabs were gifted with an
extraordinarily excellent memory,
as is acknowledged even by the
Christian historians. Whatever
they would hear or see, they could
remember distinctly and with the
utmost sense of responsibility and
since Hadth is a holy and religious
discipline and an important branch
of learning, greatest care was
especially exercised in dealing
with it with a scrupulous regard
for truth and veracity. The Ahdth
of the Holy Prophetsa were thus
transmitted to the succeeding
16

generations with more than usual

caution. There is no doubt that some
narrators were not so reliable in
respect of memory or intelligence,
or, for that matter, even in point
of integrity, that their reports may
not be relied on fully. But the early
scholars of Ahdth, who collected
the whole body of the sayings and
Ahdth of the Holy Prophetsa,
have laid down such inviolable
cannons and criteria as to make a
discrimination of the stable from
the unstable Hadth an easy task,
through proper scrutiny.
The Method of Narration
The method of narrating Ahdth
consisted, on the part of a
companion, who had personally
heard the Holy Prophetsa make
a statement or seen him do a
particular thing, in communicating
it, for the purpose of disseminating
knowledge, to such others as had
not so heard or seen the Holy
Prophet or had not seen the blessed
period of the Holy Prophetsa. The
statement, narrating the Hadth,
would ordinarily run like this, I
heard it from so and so that he heard
from such and such companion of
the Holy Prophetsa that he heard
the Holy Prophetsa say on such and
such occasion or saw him do such
and such a thing. They would

thus convey the report to the other

with a view to refreshing faith or
spreading knowledge. Thus, it
was that the Ahdth of the Holy
Prophetsa were preserved for the
succeeding generations, through
a regularly linked and unbroken
chain of narrators.
Categories of Narrators
Narrators of Hadth are divided
into several categories. The highest
of them is the Muslim narrator who
heard or saw personally the Holy
Prophetsa say or do a particular
thing. He is called companion.
To the second category belongs
the narrator who heard from a
companion and transmitted it
further. He is called Tbi` and
the one in the lower category is
called Tab`a Tbi`. Thence forward
runs the whole chain of ordinary
narrators. Similarly the narrators
have been classified according
to their respective memory,
intelligence and integrity.
Standard Works of Hadth
The Ahdth were collected and
compiled in book form, roughly
speaking, from the middle of the
second century of the Hijra, to the
end of the third century. There are
a large number of books on Hadth,
but six of them are considered to
Definition of Hadth

be of great reliability and treated

as standard works. They are,
therefore, known as ihH Sittah,
i.e., six authentic books of Hadth.
Their names are as under:
1. HAHH BUKHR: Compiled
by Imm Muhammad bin
Ism`l Al-Bukhr (A.H. 194
to A.H. 256). This work of
Imm Bukhr is authentic
book on Hadth and Imm
Bukhr is regarded as the most
outstanding figure among the
compiler-scholars of AHdth.
The ahh Bukhr has therefore
been termed as the most
genuinely correct book after the
Qurn, the Book of Allh.
2. SAHH MUSLIM: Compiled
by Imm Muslim bin Al- Hajjj
An-Nshpr (A.H. 204 to A.H.
261) His work is considered to
be the second best among the
six standard books of Ahdth
and is regarded an excellent
and reliable collection. Most
of the scholars of Hadth have
named the
ahh Bukhr and the ahh Muslim
as the two correct works. (ahhain)
3. JMI TIRMIDH: Compiled
by Imm Ab s Muhammad
bin s al-Tirmidh (A.H. 209 to
A.H. 279) He was a disciple of
Imm Bukhr. His collection of
Ahdth has been held in high
estimation.
4. SUNAN AB DWD:
Compiled by Imm Ab Dwd
Sulaimn bin al-Ashath asSijistn (A.H. 202 to A.H. 275)
In the collection and collation
of legalistic material he holds
a high place. But scholars are
divided on the question of
assigning priority of merit of
Definition of Hadth

Jmi` Tirmidh and Sunan Ab

Dwd.
5.
SUNAN
ANNAS:
Compiled by Imm Ahmad bin
Shuaib an-Nas (A.H. 215 to
A.H. 306) Imm Nas is one of
the leading scholars of Ahdth
and his work is generally
accorded fifth place among
the six standard books (ihh
Sittah).
6. SUNAN IBN MJAH:
Compiled by Imm Muhammad
bin Yazd bin Mjah al-Qizvain
(A.H. 209 to A.H. 273). This
book is placed sixth among the
standard ihh Sittah (the sixth
correct works). It is a really good
book. All these Muhaddiththin
(compiler-scholars or editors
of Hadth) spent the whole of
their lives in search of Ahdth
and compiled their collections
out of a vast store of hundreds
of thousands of Ahdth. The
entire Muslim world owes
these savants a heavy debt of
gratitude. May Allh give them
the choicest reward.
In addition to the above listed six
books the under-mentioned two
works on Hadth are also very wellknown.
1. MUATT: Compiled by
Imm Mlik Ibni Anas AlMadan (A.H. 95 to A.H. 179)
Imm Mlik, in addition to
holding a leading position
among the scholar-compilers
of Hadth, is regarded as a
leading jurist and is one of the
four celebrities of jurisprudence
whom the vast majority of
Muslims seek to follow in all
questions pertaining to Fiqh,
(jurisprudence). The followers
of Imm Mlik are called

Mliks. Having been born at a

time nearest to the period of the
Holy Prophetsa and for receiving
early training in Medina,
Imm Mlik holds a position
of great eminence. Harat
Shah Waliyyullh Muhaddith
Dehlav, Mujaddid of the 12th
century Hijra regarded his
work, on account of his personal
predilection, superior to ahh
Bukhr. But there is little doubt
that the Mua is a great book
indeed.
2. Musnad Imm Ahmad bin
Hanbal Al-Baghdd. (A.H.
164 to A.H. 242). Imm Ahmad
bin Hanbal is also regarded as
a leading scholar of Hadth as
well as a celebrated doctor of
jurisprudence like Imm Mlik.
The Muslims who follow his
school of jurisprudence are
called Hanbals. His collection
is definitely of a high standard.
Due to lack of vigilance on the
part of his son, some weak
Ahdth found their way into
his great work. The other two
Imms of Fiqh (jurisprudence)
are the Imm Ab Hanfah
(A.H. 80 to A.H. 150) and Imm
Shfi` (A.H. 105 to A.H. 204).
Imm Ab Hanfah, popularly
known as the Imm Aam, has
the largest following. He has
been recognized as the leading
figure among the Imms of
jurisprudence. He devoted
most of his time to questions of
Fiqh. (Imm Shfi`s collection
of Adth entitled KitbulImm is also a work of repute.)

17

Categories of Hadth
Scholars have divided Ahdth into
several categories. Of these, the
following are well-known:
1. HADTH QAUL: This type
of Hadth quotes the words of
the Holy Prophetsa as actually
uttered by him, as for example,
a companion narrates that the
Holy Prophetsa made such and
such speech on a particular
occasion or conversed in
such and such word with a
particular person or gave such
and such command to so and
so companion and so on and so
forth.
2. HADTH FIL: This Hadth
does not quote any word or
statement of the Holy Prophetsa
but narrates some act of his, as,
for instance, it says the Holy
Prophetsa did such and such
thing on such and such occasion
or performed such and such
religious duty in such and such
manner.
3. HADTH TAQRR: This type
of Hadth relates neither a
statement nor an act of the Holy
Prophetsa. Instead it records
what a particular person did
or said in the presence of the
Holy Prophetsa and that he did
not forbid him to do or say it.
In fact, the word taqrr in the
Arabic language does not mean
speech. Instead it means to
keep up or uphold something.
Hadth Taqrr would therefore
stand for a Hadth which
confirms, as correct a statement,
or, an act of a companion made
or done in the presence of the
Holy Prophetsa and to which he
did not object.

4. HADTH QUDS: In this

Hadth, the Holy Prophetsa
ascribes a word or act to God
the Excellent, saying that God
had commanded him thus.
Such a statement is other than
the Qurnic revelation.
5. HADTH MARF:
Hadth traces a statemen

This

t direct to the Holy Prophetsa

without any break in the chain
of reporters.
6. HADTH MAUQF: The
Hadth cannot be traced to the
Holy Prophetsa but stops short
and does not proceed beyond
a particular reporter. But the
nature of the Hadth and the
tenor and tone of the testimony
should warrant the conclusion
that the Holy Prophetsa must
have been heard making the
statement.
7. HADTH MUTTAHIL: The
reporters of this Hadth are
known and mentioned and are
known and placed in a serial
order and none of them is found
missing or left unidentified.
8. HADTH MUNQAHI: All
narrators of this Hadth are
reliable in point of (a) memory,
(b) intelligence and (c) integrity.
A little reflection will show that
these three criteria suffice to test
the reliability of a narrator.
10. HADTH HAF: The Hadth
with an unreliable narrator,
either in respect of memory
or intelligence or integrity, so
much so that even if one of
the narrators is unreliable, in
spite of the rest of them being
reliable, the Hadth will be
treated as weak (af).
11. HADTH MAUHU: A hadth

18

which is proved to have been

invented by a lying narrator.
12. ATHAR. (plural thr): It
is nothing more than a report
consisting of a statement
made by a companion. It does
not ascribe any statement to
the Holy Prophetsa. It is clear
that athar has no place in the
classification of Hadth but is
something apart from it. As
the books of Hadth happen
generally to embody athar
as well, the common people
sometime fail to make any
distinction between the two.
Difference between
Hadth and Sunnah
An important point which should
be borne in mind is that, though
the general mass of people make
no distinction between Hadth and
Sunnah, the two are, in fact, quite
distinct. Hadth consists of the actual
words or details of the deeds of the
Holy Prophetsa as reported down
the line of successive narrators.
But these Ahdth or reports were
committed to memory, jealously
safeguarded and treasured in the
hearts of the reporters and were
communicated verbally at first.
They were later collected and
edited with great care in the form
of books at different times, varying
from hundred to two hundred and
fifty years after Hijra. However,
the Sunnah is not the name of a
recorded report but stands for
the actual practice of the Holy
Prophetsa in respect of a religious
matter and which his companions,
adopted in his own lifetime and
under his own supervision. Each
generation held fast to this actual
form in which the Holy Prophetsa
practiced religion, and in its turn
Definition of Hadth

was passed on to the succeeding

generations. For example, when
the Qurnic command about
Prayers was revealed to the Holy
Prophetsa, it did not contain, in an
explicit manner, full details such
as the number of times a Muslim
must pray during the course of the
day and night, respective timings
of different Prayers, the number
of raka`t in each, and the manner
in which each rak`ah was to be
performed, etc. In this regard, he
set to his companions a practical
example of compliance with these
commands, guided as he was by
the implicit inspiration from God
and which again was a divine gift;
and established the companions
firm in keeping with this example.
And the companions in their turn,
carried this practical form to the
Tbi`n and the Tbi`n passed it on,
through their own example, to the
Tab`a Tbi`n. Thus was established
a mode of practiced religion that
was immutable in form and that
was passed on from generation to
generation.
The Sunnah is evidently, therefore,
distinct and apart from Hadth
and carries much greater weight

Definition of Hadth

and stability than Hadth. We,

therefore, hold that the Islmic
Shar`at is based originally on the
Holy Qurn and the Sunnah. For,
the Qurn is the word of God
and the Sunnah is the practical
explanation of this word, which
the Prophet of Godsa established
through his personal example and
then, through the personal example
of the companions, it reached the
succeeding generation, and thus
was one torch lighted from the
other torch. But, as against this,
the Hadth is, in fact, a collection
of verbal reports (so much so that
even the Fi`l and Taqrr AHdth
have come down to us through
verbal reports), and has the status
of a supporting witness. No doubt,

it is a forceful supporting witness

which cannot be ignored. In any
case, it is not as basic as the Qurn
and the Sunnah. Nevertheless,
there is no doubt that the Hadth is
the most precious treasure-house of
historical, intellectual and spiritual
wealth. So long as a Hadth is not
found contrary to a Qurnic verse
or a more reliable Hadth, it is the
duty of every Muslim to accept
it, in obedience to the Qurnic
command, Obey Allh and the
Prophet and make it for life a
source of divine guidance. It is
a matter of regret, however, that
some of the so-called Muslims of
our day seem bent on minimizing
the importance of this priceless
treasure of wisdom.

An important point which should be

borne in mind is that, though the general
mass of people make no distinction
between Hadth and Sunnah, the two
are, in fact, quite distinct.

19

Can Only the Muslim Places of Worship be

called Mosques?
by Ansar Raza

According to the law of Pakistan,

Ahmad Muslims cannot call their
places of worship mosques. The
reason given that only Muslim
worship places are entitled to be
called mosques. Let us see whether
this concept is found in the Holy
Qurn and Hadth.

proves that any place of worship

can be called a mosque.
Worship Place of
Hypocrites of Medina is
called Mosque

The
hypocrites
of
Medina
constructed a mosque wherein
they plotted against Islm and the
Muslims. They invited the Holy
Prophetsa to come to their mosque
and pray there, but Allh strictly
prohibited the Holy Prophetsa not
to go there and pray in it. In spite of
this strict prohibition and declaring
the building harmful, it was called
mosque like the other mosque
which was declared by Allh to be
founded on righteousness from day
one.

All Worship Places of

Children of Adam are
Mosques

O children of Adam! Look to

your adornment at every time
and place of worship, and eat
and drink but exceed not the
bounds; surely, He does not
love those who exceed the
bounds. (7:32)
In this verse Allh advises all the
Children of Adam, which includes
Muslims and non-Muslims alike,
to look to their adornment at every
mosque. Obviously, neither nonMuslims go to a mosque for their
prayers nor do they call their places
of worship mosque. Even then,
Allh asks them to look to their
adornment at every mosque. This
20

to pray therein. A mosque which

was founded upon piety from
the very first day is surely more
worthy that thou shouldst stand
to pray therein. In it are men
who love to become purified,
and Allah loves those who
purify themselves. (9:107, 108)

And among the hypocrites are

those who have built a mosque
in order to injure Islm and help
disbelief and cause a division
among the believers, and
prepare an ambush for him
who warred against Allah and
His Messenger before this. And
they will surely swear: We
meant nothing but good; but
Allah bears witness that they
are certainly liars. Never stand

Shrine of the People

of The Cave is called
Mosque
The Holy Qurn calls the shrine
built for the people of the cave,
many centuries before Islm, as
mosque.

Can Only the Muslim Places of Worship Be Called Mosques?

And thus did We disclose them

to the people that they might
know that the promise of Allah
was true, and that, as to the
Hour, there was no doubt about
it. And remember the time
when people disputed among
themselves concerning them,
and said, Build over them a
building. Their Lord knew
them best. Those who won their
point said, We will, surely,
build a place of worship over
them. (18:22)
Shrines of Prophets and
Saints of the Jews and
the Christians are called
Mosques
Likewise, the shrines and tombs
built by the Jews and the Christians
over the graves of their Prophets
and Saints have been mentioned in
ahadth as mosques.
Um Salama told Allahs Apostle

about a church which she had

seen in Ethiopia which was called
Mariya. She told him about the
pictures which she had seen in
it. Allahs Apostle said, If any
righteous man dies amongst them,
they would build a place of worship
at his grave and make these pictures
in it; they are the worst creatures in
the sight of Allah.
May Allah curse the Jews and
Christians for they built the places
of worship at the graves of their
Prophets.
The Whole Earth
is made Mosque for the
Holy Prophetsa
Narrated by Jabir bin Abdullah:
The Prophet said, I have been
given five things which were not
given to anyone else before me. 1.
Allah made me victorious by awe,
(by Him frightening my enemies)
for a distance of one months
journey. 2. The earth has been
made mosque for me (and for my
followers) and a thing to perform
Tayammum, therefore anyone of
my followers can pray wherever
the time of a prayer is due. 3. The
booty has been made Halal (lawful)

Can Only the Muslim Places of Worship Be Called Mosques?

for me yet it was not lawful for

anyone else before me. 4. I have
been given the right of intercession
(on the Day of Resurrection). 5.
Every Prophet used to be sent to his
nation only but I have been sent to
all of mankind.
The Holy Prophetsa declares it as
his distinctive mark that the whole
earth has been made a mosque its
dust pure for him so that Muslims
do tayammam if they dont find water
and pray wherever and whenever
it is prayer time. Ironically, the law
of Pakistan insists to cut down this
distinction of the Holy Prophetsa
and adamantly claim that those
parts of earth upon which the
Ahmadyya places of worship are
built cannot be called mosques.
Now, if anyone prohibits the
Ahmadyya Muslim Jam`at to
call its place of worship mosque
and deem this prohibition as part
of their religion, notwithstanding
the above explicit statements from
the Qurn and Hadth, then it is
quite obvious that his religion is not
based on the Qurn and Hadth
but on the dogmas and fabrications
of mullahs.
21

The 19th National Talmul Qurn Class

Report by: Sheikh Abdul Hadi, National Secretary Ta`lmul Qurn and Waqf-e-`Ardi)

Concluded on July 25, 2010 in Baitul

Islm Mosque in a Faith-Inspiring
Environment of Love for the Holy
Qurn
Alhamdu lillh, the 19th National
Ta`lmul Qurn Class, inaugurated on
July 23 with Friday Sermon, concluded
on July 25, 2010 with its traditional
faith-inspiring environment at Baitul
Islm Mosque. At its peak, more than
1800 participants attended the class
and the regular daily attendance varied
from 750 to 1500 men, women and
children of all ages above seven years.
They showed great love, fervor and
enthusiasm to learn the Holy Qurn
and general religious knowledge in
a fascinating and well-disciplined
spiritual environment. Moreover,
many Jam`ats of Eastern and Western
Canada, held similar Ta`lmul Qurn
Classes at local Jam`at level. This year,
the two main themes of the Class were:
the Mission of the Promised Messiahas
and the Holy Qurn, and the High
Status of Martyrdom according to the
Holy Qurn.
Background of the
National Ta`lmul Qurn
Classes in Canada:
It was in August 1992, when
Muhtaram
Maulna
Naseem
Mahdi, the then Amr Jam`at
Canada advised the National
22

Department of Ta`lim to hold the

First National Ta`lmul Qurn
Class in Canada in line with the
instructions of Hadrat Khalfatul
Accordingly,
an
Mash-IVrh.
exceptionally successful Class was
held for ten days at Fairwind Public
School, Mississauga from August 7
to August 16, 1992 with an amazing
participation of 450 to 750 men,
women and children. Since then,
by the grace of Almighty Allh,
we have been holding Canadawide National Ta`lmul Qurn
Classes every year in Spring and
in summer with increasing success.
Al-hamdulillh, these Classes have
been very popular among Ahmadis
and highly commended by Hadrat
Khalfatul MashIVrh and Hadrat
Khalfatul MashVaa.
The Class Strategy,
Program and Syllabus:
All the participants were advised
to attend various Classes according
to their Age Groups such as: AG1(13 years and above), AG-2 (10-12
years), AG-3 (7-9 years). Each group
was further divided into male and
female groups. When the number of
children exceeded a limit, the Class
was further divided in sub Groups.
Thus, there were about 10 to 12
Classes being run simultaneously
and taught by about 30 women and

20 men teachers.
The National Department of
Ta`lmul Qurn prepared the Class
Program and Syllabus Outline that
was reviewed and approved by
Muhtaram Lal Khan Malik, Amr
Jam`at Canada. It was circulated
to all Canada Jam`ats a few weeks
prior to the Class. The Class at
Baitul Islm was organized for all
the GTA Jam`ats, and a concise
Syllabus Booklet was prepared
based on the approved Syllabus
Outline. During the Classes in the
Mosque, the education material was
also displayed on the big screen for
convenient teaching and learning
by the participants.
Inaguration with Friday
Sermon on July 23:
As instructed by Muhtaram
Lal Khan Malik, Amr Jam`at
Ahmadiyya Canada, who had to
be present in Calgary for the Jalsa
Salana Western Canada, the Class
was inaugurated with Friday
sermon delivered by Sheikh Abdul
Hadi, National Secretary Ta`lmul
Qurn. He invited attention of
the audience to the importance of
learning and teaching the Holy
Qurn with special reference
to the Mission of the Promised
Messiahas as foretold by the Holy
The 19th National Talmul Qurn Class

Prophet Muhammadsa. He referred

to the Commentary on Surah
Yunas (10:58-59), by the Promised
Messiahas in Izala Auham:
this is the wealth of Qurnic
knowledge concerning which it had
been prophesied in AHadth that
the Messiah would distribute it so
much that people will have their fill
of it.
It is also stated clearly in AHadth
that the Promised Messiah would
come to this world when knowledge
of the Holy Qurn would be lost and
ignorance will prevail. That is the time
which is referred to in the Hadth:
Even if Faith ascended to the Pleiades,
there would be some one from Persian
descent who would restore Faith back
to the earth.
Concluding the Friday sermon, he
urged all Ahmadis to always keep
in view the important Mission of
the Promised Messiahas and pay
special attention to acquire the
wealth of Qurnic knowledge and
distribute it among all the nations
of the world. Keeping this blessed
goal in mind, we are holding the
Canada-wide National Ta`lmul
Qurn Classes and all Ahmadis
are urged to derive maximum
benefit from them and also hold
similar Classes in their Jama`ars
throughout the year.
Daily Proceedings of the
Classes: Friday, July 23:
After the Friday Prayer and the
Lunch break, the regular classes
started from 3:30 p.m., when
Hafiz Ataul Wahab taught Tartilul
Qurn. First, he beautifully recited
the selected portions from the Holy
Qurn and then all the participants
recited with him. This was followed
by recitations by a few from among
the participants. One could see
The 19th National Talmul Qurn Class

the eagerness of the participants

to get their recitation corrected,
out of their love for the Holy
Qurn. Then, Ansar Raza sahib
taught the Qurnic vocabulary
with basic Arabic Lessons, and
Maulna Muhammad Afzal taught
translation of the selections. In
the end, Kaleem Ahmad Malik
made an impressive presentation
on, Importance and Etiquette of
Observance of Salt, and the Class
concluded at 7:30 p.m. with silent
prayer.

based on the Holy Qurn and the

Science. Then Maulna Ghulam
Misbah taught the Qurnic Prayers
with short commentary.

Saturday, July 24:

Groups of Majlis Ansrullh, Lajna

Imaillh and from the Audience. In
this Quiz competition, which was
led by Abdul Wadood Sheikh, the
Lajna Imaillah Group stood first. In
the end, an interesting power point
presentation was made by Kaleem
Ahmad Malik sahib on Love of Allh
and the Word of Allh. The Session
concluded with silent prayer at 6:30
p.m.

The class started at 10:45a.m., when

Hafiz Ataul Wahab continued
teaching selections from the Holy
Qurn. It was followed by the
period of Translation by Maulna
Asif Ahmad Khan sahib, and
the Commentary by Maulna
Muhammad Afzal. After Zuhr
and Asr prayers, it was fascinating
to see everyone including the
children
saying
Tasbih-Tahmid
silently in a discipline manner.
After the lunch break, at 3:00 p.m.,
there was an interesting power
point presentation by Dr. Hameed
Ahmad Mirza on Alteration of the
Night and the Day- the Signs of Allh

At 4:15 p.m., the special Session

was presided by Abdul Aziz Khalif
sahib, Naib Amr Jam`at Canada.
After recitation from the Holy
Qurn by Syed Mubashar Ahmed
and poem from Durr-e- Samin
by Tariq Rashidud Din, a very
interesting Quiz competition on
the Holy Qurn was held between

Sunday, July 25, Morning Session:

On Sunday, Hafiz Ataul Wahab,
continued teaching Tartilul Qurn
at starting from 10:45 a.m. Then,
Dr. Saleem Rahman made his
traditionally excellent and well
23

prepared power point presentation

on the famous book, Tazkira-tush
Shahdatain. During this very
interesting
presentation,
the
Mosque was full to its maximum
capacity and everyone listened to
him with utmost attention. It was
followed by a multiple-choice test
on the book, written by about 700
participants. These papers were
graded during the lunch break
and 5 participants (4 women and
one man) were declared in the first
position with 100% marks.
Sunday Afternoon, the
Concluding Session:
After lunch break and Zuhr and
Asr prayers, the concluding session
started at 3:30 p.m., that was
presided by Abdul Aziz Khalifa
sahib, Naib Amr Jam`at Canada.
After recitation from the Holy
Qurn by Hafiz Ataul Wahab and
poem from Durr-e-e Samin by Farhan
Qureshi, Maulan Asif Ahmed Khan
presented Dars-e-e Hadth and
Maulna Muhammad Afzal made
his excellent presentation on The
Mission of the Promised Messiah and

24

the Holy Qurn. It was followed by

an impressive presentation of Prizes
Distribution by Abdul Aziz Khalifa,
Naib Amr Jam`at Canada.
After the prize distribution, Sheikh
Abdul Hadi, Nazim-e- `Ala Ta`lmul
Qurn Class, presented a short
report on the 19th National Ta`lmul
Qurn Class and said that by the
grace of God Almighty, since 1992,
the Department of Ta`lmul Qurn
has been holding 18 most successful
and very popular Annual Ta`lmul
Qurn Classes. Al-hamdu-lillah,
this year also, the 19th Ta`lmul
Qurn Class at Baitul Islm is
ending very successfully, in a well
organized and well disciplined
manner. He emphasized that
during these Classes, we can teach
only a few selections from the
Holy Qurn. Now it is up to the
participants to make a pledge to
continue learning and teaching of
the Holy Qurn throughout the
year in line with the Mission of the
Promised Messiahaa as prophesized
by the Holy Prophet Muhammadsa.
He thanked Muhtaram Lal Khan

Malik, Amr Jam`at Canada and

his Naib Amrs for their guidance
and to all the organizers and
teachers for their dedication and
hard work. In this regard, he
specially mentioned Khalid Iqbal
Qureshi, Abdul Wadood Sheikh
and Nasir Ahmad Khan, National
Secretaries Ish`at, Waqf Nau and
Ziafat respectively along with
their teams. He also thanked Col.
(retired) Dildar Ahmed sahib,
Mian Muhammad Saleem with
his Audio/Video team, and the
Heads of Auxiliary organizations,
especially Sadr Lajna Imaillah with
her large team headed by Amatul
Salam Malik sahiba.
In
his
concluding
remarks,
Muhtaram Abdul Aziz Khalifa
sahib, expressed his appreciation
to all the organizer and teachers
headed by the Nazim `Ala to make
this Class a great success. Thus,
this grand 19th National Ta`lmul
Qurn Class concluded at 6:00
p.m. in a spiritual environment
of satisfaction and thankfulness
to Allh, with silent prayer led by
Muhtaram Khalifa Aziz Sahib.

The 19th National Talmul Qurn Class

Majlis Atfalul Ahmadiyya Canada

23rd Annual National Ijtima` Report - July 17-18, 2010

By the grace of Allah Almighty Majlis Atfalul Ahmadiyya

Canada held its 23rd Annual National Ijtima`, a total of 807
Atfal attended from 8 Izla across Canada. The following is a
Zila by Zila Breakdown of the Attendance
Zila
Total Tajnid Attendance
Central East
134
92
Central West
200
159
Central South
175
161
Central North
292
254
Peel South
146
101
Eastern Canada
72
32
Prairie
2
Calgary
6
British Columbia
0
Total Tajnid without 1019
807
Western Canada
Total Tajnid of
1334
807
Canada
Majalis breakdown of those who traveled far distances is
as follows; 2 from Saskatoon, 4 from Calgary North West, 2
from Calgary North,, Similarly, out of the 32 Atfal from
Eastern Canada, 8 are from Montreal East, 13 from Montreal
West, and 11 from Ottawa.
Opening session was presided by Respected Sadr Majlis
Khuddamul Ahmadiyya Canada Shahid Mansoor Sahib.
After the Tilawat and Translation pledge was read followed
by beautiful poem presented by group of Atfal.

competition was held at this years Ijtima`. For the Mayare-Kabeer Atfal, Volleyball and Kabaddi exhibition matches
were held, as well as Soccer Exhibition Match was held for
7-8 year olds. Special prizes were also awarded to Atfal who
memorized full Qaseeda or one full part of Holy Quran or
at least 40 sayings of the Holy Prophetsa
By the Grace of Allah Almighty, the total numbers of Majalis
with 100 % Attendance at this Ijtima` were 17. This year
an exhibition was held along with the Ijtima in which 104
projects were submitted from Atfal. Also, Zila Central West
Majalis Brampton Springdale, Brampton Heart Lake and
Brampton Center came to Ijtima on bicycles leaving after
Fajr and reaching the Ijtima Gah at around 8 AM. Closing
Session was presided by Respected Naid Ameer Jammat
Canada Abdul Aziz Khalifa Sahib. Prize ceremony was
held for the Atfal and Majalis who has held positions in
competitions. After the Dua Ijtima was concluded.
Finally, I would like to mention that this year by the grace of
Allah Majlis Atfalul Ahmadiyya broadcasted its Ijtima live
via internet for the first time in Atfalul Ahmadiyya History.
May Allah Almighty bless the efforts of all the organizers
of the Ijtima` and also enable the Atfal to benefit positively
from this experience. Ameen!

At this years Ijtima`, 10 different educational competitions

were held. While Atfal had to qualify in their Zila to
participate in the competitions at the National Level, 5
educational competitions were open to all Atfal. Similarly
two presentations were also given to Atfal on educational
and tarbiyati topics. Question Answer session were also
held separately for Mayar-e-Sagheer and Mayar-e-Kabeer.
A total of 4 team sports competitions and 1 individual sport
Majlis Atfalul Ahmadiyya Canada 23rd Annual National Ijtima Report

25