The Light 2018 06 June

ِ ی م الرَّحم 

ن 

ِ 

سب اہللِ‏ الرَّْحم ٰ 

ْ م ِ 

The Light 

International Organ of the Centre for the Worldwide 

Ahmadiyya Anjuman Ishaat Islam 

2018 

April 

2016 

June 

The only Islamic organisation upholding the finality of prophethood. 

Webcasting on the world’s first real-time Islamic service at 

www.virtualmosque.co.uk 

Germany 

Guyana 

India 

Sweden 

Suriname 

Editors 

- Amir Aziz 

- Abd ul Muqtadir Gordon 

- Gowsia Saleem & - Prof. Shahab 

Shabbir 

- Kaleem Ahmed 

- Robbert Bipat M.D, PhD 

South Africa-Ebrahim Mohamed 

UK 

USA 

- Shahid Aziz & - Mustaq Ali 

- Zainab Ahmad 

Contents 

The Call of the Messiah 2 

Sufism by Dr Ikram Jahangiri 4 

Are_Christians_and_Jews_Muslims_too 

Br Dr Ejaz Naqvi 11 

Riyad_Over the Moon over Ramadan show 13 

Prayers for Ramadan 14 

Broadcasts (UK time) 

1. Skype Urdu lecture: Sunday 09:00 

2. Live on www.virtualmosque.co.uk 

‣ Friday Sermon 13:00 

‣ First Sunday of month lecture 15:00. 

3. Radio Virtual Mosque 

Our Websites 

1. International HQ 

2. Research and History 

3. The Woking Mosque and Mission 

4. The Berlin Mosque and Mission 

5. Quran search 

6. Blog 

Broadcasts from and about us 

‣ www.virtualmosque.co.uk 

‣ Audio of the Holy Quran 

‣ .Daily dars of the Holy Quran in 

English. 

Interesting external links 

‣ What the British Muslims Need to do 

‣ Saudi Brothers turn to Moderate Islam. 

‣ 27 kar sevaks embraced islam to find forgiveness 

Babari Masjid. 

‣ Islam and Women's Rights. 

‣ Prayer in Different Religions. 

‣ Words and Deeds 

‣ Al Aqsa 

‣ Ibn Rushd Passed Away in 1198! 

‣ Do All Jews celebrate the Hanukkah? 

External Links 

The Light is not responsible for the content 

of external sites. The inclusion of a link to an external 

website should not be understood to be 

an endorsement of that website, the views it expresses 

or the site's owners (or their products/services). 

Some links may have research, which disagrees 

with our beliefs. It is for us to consider 

such material and provide a rebuttal. Ignoring it 

will not make it go away. 

We welcome all scholarly contributions to 

The Light. 

I Shall Love All Mankind.

June 2018 The 

Light 2 

The Call of the 

Messiah 

by Hazrat Mirza Ghulam 

Ahmad 

The Promised Messiah and Mahdi 

Correction 

I see that my name is mentioned as the writer 

of the article Fasting in summer and winter; 

a spiritual approach. This is incorrect. The 

writer is Mr. Riaz Ahmadali, and not me. 

Please set this straight. Reza Ghafoerkhan 

(Editor’s note: Any quotations from the Quran 

are translated from the author’s explanations 

and are not literal translations of the verse 

quoted. This extract is from the English translation 

of a lecture he delivered in the city of Sialkot, 

now in Pakistan, taken from the Lahore Ahmadiyya 

publication ‘Essence of Islam’.) 

Tansmigration of Souls analysed 

So far the error of the Arya Samaj is in connection 

with the recognition of God and His 

powers. The other part, regarding Law, is also 

full of errors. Firstly, there is the doctrine of 

transmigration according to which the soul assumes 

different bodies in different births. The 

point which strikes one most in this doctrine is 

that Almighty God is represented as a most 

cruel and hard-hearted being whose anger can 

never be appeased. In the Arya Samajic code of 

beliefs, God is first shorn of His glory and divested 

of the power of creation, and then in 

strange contradiction with it, He is invested 

with an arbitrary and tyrannical power over the 

souls to punish them for billions of years for disobedience 

of commandments to which He has 

no right to exact obedience. For, if He has not 

created the souls, He has no absolute right to require 

them to obey Him. Or assuming that He 

has acquired such a right, it must at all events 

be very limited in its scope like the right acquired 

by a ruler over his subjects. But the interminable 

series of punishments which every 

soul has to undergo according to the doctrine of 

transmigration in one body after another, is absolutely 

inconsistent with such an acquired 

right and the principles of justice. According to 

the Muslim doctrine, not only are soul and matter 

with their attributes and properties created 

by the hand of God, but even the punishment 

which they must receive for disobedience to 

their Master, does not last for ever. Thus, Almighty 

God says in the Holy Quran with regard 

I Shall Love All Mankind. 

to the eternity of the punishment of sinners: 

“Except in so far as thy Lord wills, for thy Lord 

does whatever He wills.” Here we are told that 

though the punishment of the sinners is spoken 

of as lasting eternally, yet it is not without an 

end in the sense in which God is without an end, 

but only because of its length, and the mercy of 

God will then overtake them, for He is powerful 

and does what He wills. This verse is further explained 

by a tradition according to which the 

Holy Prophet is reported to have said: “A time 

will come over hell when there will be no one in 

it and a cold breeze (of the mercy of God) will 

blow upon its gates.” The Arya Samaj teaching 

represents the Divine Being as a peevish and revengeful 

master whose anger can never be appeased. 

The Christians also entertain the belief 

that a man shall be condemned to eternal hell 

for every sin and that his tortures will know no 

end. But the wonder is that while proposing 

endless torture for other men, the son of God is 

made to bear punishment for three days only. 

This unrelenting cruelty to others and improper 

leniency to His own son, is absolutely inconsistent 

with the mercy and justice of God. Instead 

of God being let off with such a slight torture 

the son should have been made to bear the 

heavier punishment, because being the son of 

God and as such possessing greater power than 

mortals, he was the only fit person to bear up 

under a heavy and never-ending punishment. In 

short the Christian and the Arya Samaj doctrines 

are both open to the same objection, 

while some Muslims too are guilty of a departure 

from the reasonable teaching of the Quran 

on this point. But the Holy Quran has expressed 

itself in clear and unequivocal words the exposition 

of the doctrine of eternal hell, and hence 

the blame which attaches to some of its votaries, 

cannot be laid at its door. Another error of 

which the Muslims are guilty, because of going 

against the teachings of the Holy Quran, is relating 

to the death of Jesus. The Holy Quran speaks



of his death in the clearest words but some Muslims 

still hold him to be alive and think that he 

would come back to this world. 


Another objection against the doctrine of 

transmigration is that it is against true purity. If 

the mother, sister or daughter of a person dies 

today, she may be reborn tomorrow and, in a 

few years become the wife of the self-same person 

and thus relations may be contracted which 

are prohibited by the Vedas. This difficulty 

which vitiates the purity of the family life cannot 

be obviated unless the birth of every child is 

attended with a document containing particulars 

as to the relations in which it stood to different 

persons in the previous birth. But since 

no such arrangement has been made, the upholders 

of this doctrine shall have to confess 

that Almighty God Himself is the cause of 

spreading an evil in 

this world. But leaving 

aside these objections, 

it is difficult to 

understand what 

good results from 

casting souls into the 

revolution of births. 

Mukti or salvation, as 

must be admitted by 

every sensible person, 

depends upon 

gayan i.e., Divine 

knowledge, and if the 

doctrine of transmigration had any truth in it, 

the Divine knowledge attained by a soul in a 

previous birth ought not to have been lost. On 

the other hand, every fragment of Divine 

knowledge attained in one birth, should have 

been a stepping stone for the acquirement of 

more knowledge, and the previous store ought 

to have been added to the newly acquired one, 

thus bringing a person nearer and nearer to the 

fountain of salvation But it is clear that every 

child comes into the world utterly ignorant and 

the previous store of knowledge amassed with 

great labour during a whole life is utterly 

wasted like the fortune of a prodigal man. The 

revolution of successive births, therefore, in no 

way assists the attainment of salvation, for 

whatever store of Divine knowledge is accumulated 

in one birth is utterly wasted in the transition 

to the next. This process of the gain and loss 

of knowledge at the beginning and end of each 

birth, makes the attainment of salvation almost 

an impossibility, and therefore metempsychosis 

does not afford the least assistance to such attainment. 

A really insurmountable difficulty in 

the way of souls for the attainment of salvation 

is that they must lose everything they gain without 

any fault of theirs and simply because God 

has wished to cast them into the maze of transmigration. 

And in spite of these difficulties, the 

salvation obtained is temporary and not permanent, 

and thus after enjoying this hard-won rest 

for a short time, the soul is again cast out from 

the abode of bliss to undergo similar revolutions 

of ceaseless tortures. 

The second doctrine owned by the Arya Samaj 

which strikes at 

Lahore-Ahmadiyya Mosque and Centre Rotterdam. the very root of the 

true purity of life, is 

the doctrine of Niyoga. 

I do not ascribe 

this doctrine to the 

Vedas; nay, I tremble 

at the idea of making 

the Vedas responsible 

for such a hideous 

doctrine. I am sure 

that human nature repels 

the idea extremely 

disgusting 

that a man should tell his own chaste wife who 

belongs to a respectable and noble family to 

have connection with a stranger simply for the 

chance of getting a son, in spite of the continuance 

of her conjugal relation with her own husband, 

or that the wife should herself desire to 

adopt such a shameful course of life. Even some 

animals are so jealous of their mates that they 

do not like their living with other males. It is not 

my object to enter into any discussion here. I 

humbly entreat the leaders of the Arya Samaj to 

renounce this doctrine, because in it lies their 

moral betterment. The people of this country 

have already much fallen off from true purity 

and if practices like the Niyoga remain in vogue, 

the moral degradation of the country would 

only grow deeper and deeper day by day. 

(Return to contents)


Sufism 

The Path of every Muslim via ‘common’ 

Islam, Quran and Sunnah 

by Ikram Jahangiri 

Sufism is a term thrown around without 

much understanding. Given its vague connotation 

and misuse, it is one of the few terms that 

can be more clearly understood by clarifying as 

to what Sufism is not. 

Sufism is often misattributed to practices, 

formalities, conventions and traditions such as: 

wird and wazifa (repetition of certain holy 

words), pir and murid (the spiritual guide and 

the disciple), silsilah (line of spiritual descent) 

and sajjadah nashin (those who sit in the seat of 

the teacher), bai'at (oath of allegiance to the 

head) of sajjadah, and tasbih (prayer-carpet 

and strung beads), sarod and wajd (hymnsinging 

and ecstasy), zikr-bil-jahr and zikr kafi 

(loud repetitions and low repetitions), 

darwaish and fakir (the ascetic hermit), hal 

(working up an ecstatic mood), mast and 

malang (oblivious of everything and reckless), 

ghauth, qutub, abdal, wali (the 

various spiritual ranks), salik 

(the seeker after Truth), sirr 

(the secret) and a hundred 

and one others. And under 

this superstructure was 

crushed the vision of Ghazali, 

Rumi, Hafiz and the rest of the 

great sufis. Theirs 

was a cry of “back 

to Islamic simplicity.” 

But those who 

came after them, 

men of narrower 

views and commoner 

clay, outdid 

the mulla 1 himself in weaving a web of rites and 

rituals, forms and names, around the simple 

Truth of Islam. The general decadence of the 

1 Urdu mullā, from Persian, from Arabic mawlā, master, 

friend. Not be confused with ordinary Mullah of a 

mosque. 

2 Mysticism in Islam by Khwaja Kamal-ud-din, under the 


Eid 

Mubarak 


world of Islam has in no small degree been influenced 

by the mushroom of the sufi schools, 

now deformed and degenerated, that sprang up 

here, there and everywhere. A wave of lethargy 

swept over all those who fell under their influence. 

What was this life worth? A sufi looks forward 

to things of the hereafter. While here, he 

must be content with whatever befalls him. His 

sole care must be to do the will of the pir, whose 

mysterious influence with God would secure 

him a position of special privilege with Him. 

Thus, was undermined the moral backbone of 

once a manly, strenuous race. The Islamic life of 

strife and struggle gave place to a life of morbid 

humility and contentment. The Islamic straightforward 

commonsense code of life was subordinated 

to the caprice of an ignorant pir. 2 

Even the sources of Sufism are misconstrued: 

Some people mistakenly believe that it is 

some sort of inherent knowledge that has been 

transmitted from generation to generation and 

runs parallel with the recognised laws of the 

shariat (Islamic law). They hold that it was originally 

secretly taught by the Holy Prophet Muhammad 

(peace be upon 

him) to Hazrat Ali, the 

fourth Caliph, and then 

passed on through him to 

the rest of the Muslim 

community. Hazrat Ali's 

name is most often associated 

with sufism because 

the leading sufis in many of 

the sufi orders trace their 

genealogy to Hazrat Ali. However, it is incorrect 

to ascribe the origin of Islamic Sufism to Hazrat 

Ali solely on this ground because the genealogy 

of sufis from some other orders leads to Hazrat 

Abu Bakr, the first Caliph. 

The belief that Hazrat Ali was vouchsafed by 

the Holy Prophet some secret spiritual 

knowledge quite distinct from the shariat is not 

tenable. The Quranic injunction to the Holy 

section: Introduction by Maulana Yakub Khan and Maulana 

Aftab-ud-din Ahmad, p. 18, pub: Aftab-ud-Din Ahmad 

Charitable Trust, 15 Brandreth Road, Lahore (Pakistan).



Prophet on this matter is clear: 

“O Messenger deliver that which has been revealed 

to thee from thy Lord.” (5:67) 

If the Holy Prophet had kept any of the revelation 

to himself and secretly conveyed it to 

one of his relatives (Hazrat Ali), it would be in 

clear violation of his duty as a messenger. 

This belief in the secret transmission of 

knowledge, however, provided an opportunity 

to some people for trickery and deceit. In the 

name of tariqat (way) they innovated hundreds 

of false beliefs, and laid down the basis of another 

shariat besides the Islamic shariat. They 

justified these innovations on the grounds that 

it was the spiritual knowledge which had been 

transmitted by word of mouth from generation 

to generation and constituted a much more efficacious 

way of communion with God as compared 

to the known shariat. 3 

The idea that Sufism is a secret path outside 

Quran, must not and cannot be taken seriously, 

as such a belief brings into question the very integrity 

of Quran and the Prophet, who repeatedly 

state the opposite, i.e. open declaration of 

the faith, its basis and practices. Nothing the 

Prophet said in the name of Islam was anything 

which is not supported by Quran: 

The Lahore-Ahmadiyya Mosque, Berlin, Germany 

15:94. Therefore declare openly what you [– 

Muhammad] are commanded (to deliver) and 

turn away from the polytheists. 4 

6:50. Say, ‘I [–Muhammad] do not say to you 

that with me are the treasures of Allah, nor do I 

know the unseen; and I do not say to you (that) I 

am an angel. I indeed follow only what is revealed 

to me.’ Say, ‘Can a blind person and one gifted 

with sight be alike?’ Will you not even then give 

thought? 5 

The extensive monastic isolationism and 

ritualism of Sufism in the name of spirituality, 

and that too, allegedly, sanctioned by Prophet, is 

factually opposed by Quran, which, on the contrary, 

restricts even the ‘good’ rituals. For example, 

a month long fasting and four rikahs of a 

prayer, if exceeded, are considered transgressions 

by Quran, despite good intentions of its 

practitioner: 

5:87. O YOU who believe! Do not forbid yourselves 

good and pure things which Allah has 

made lawful for you, and do not transgress. Verily, 

Allah does not like the transgressors. 6 

Rather on the reverse, the prayers, the fasting 

and charity are to be conducted in moderation 

and in normal state of daily affairs and 

there is no timeout for monasticism at the cost 

of daily livelihood and relationships: 

17:78-79. Observe Prayer at the declining 

and paling of the sun, on to the complete darkness 

(in diverse hours) of the night, and recite 

the Quran at dawn. Verily, the regular recital 

(of the Quran) at dawn is (specially) acceptable 

(to God) and witnessed (by the angels). And remain 

awake for it (- the recitation of the Quran 

and Prayer) for a part of the night after having 

risen from sleep as a supererogatory service for 

you. Thus it may be that your Lord will raise you 

to a laudable exalted position. 7 

73:20. Surely, your Lord knows that you remain 

standing (to say Night Prayers) for nearly 

two thirds of the night and (sometimes) half or 

one third of it; and so does a party of those (of 

3 Position of Sufi-ism (Tasawwuf) in Islam: by Dr. Basharat 

Ahmad, Compiled by Dr. Mohammad Ahmad 

(link: http://aaiil.org/text/books/others/basharatahmad/essaysislamicsufiism/essaysislamicsufiismpdf.shtml) 


4 Al-Hijr – The Rock: Nooruddin 

5 Al-Anam – The Cattle: Nooruddin 

6 Al-Ma’idah – The Table Spread with Food: Nooruddin 

7 Isra – The Night-Journey: Nooruddin



your believing Companions) who are with you. 

And Allah determines the night and the day (- 

sometime the nights are long and sometime they 

are short and sometime the day and the night are 

equal). He knows that you (- the Muslims in general) 

will not be able to keep up so long a vigil (to 

say Night Prayer). He has, therefore, turned to 

you with mercy. Recite then, as much of the Quran 

(in your Night Prayer) as is easily possible. He 

knows that some of you may be taken ill and others 

may be moving about in the land seeking Allah's 

bounty, and still others who may be fighting 

for the cause of Allah, so (O Muslims!) recite as 

much of it (- the Quran) as is easily possible (for 

you). You shall, however, observe Prayer (regularly 

five times a day in all events). And go on presenting 

Zakat and set apart a goodly portion (of 

your possessions to give for (the sake of) Allah. 

And whatever good you send on before for yourselves, 

you will find it with Allah as the best of 

things meriting the greatest reward. And seek 

protection of Allah. Verily, Allah is All-Protecting, 

Ever Merciful. 8 

62:9-10. O you who believe! when the call is 

made for (the Congregational) Prayer on Friday 

then hasten to extol the name of Allah and leave 

off all business. That is best for you if you only 

knew. And when the Prayer is finished, disperse in 

the land and seek Allah's grace and bounty (and 

restart your business), and go on remembering 

Allah much that you may achieve an all-round 

success. 9 

2:187. (Though during Fasting you must abstain 

from all the urges of nature including the 

sexual urge) it is made lawful for you on the 

nights of the fasts to approach and lie with your 

wives (for sexual relationship). They are (a sort 

of) garment for you and you are (a sort of) garment 

for them. Allah knows that you have been 

doing injustice to yourselves (by restricting conjugal 

relations with your wives even at night), so 

He turned to you with mercy and provided you 

relief; now enjoy their company (at night during 

Ramadan) and seek what Allah has ordained for 

you. Eat and drink till the white streak of the 

dawn becomes distinct to you from the black 

streak (of the darkness), then complete the fast 

till nightfall. And you shall not lie with them (- 

your wives) while you perform I`tikaf (- while you 

are secluding in the mosque for prayer and devotion 

to God). These are the limits (imposed) by Allah 

so do not approach these (limits). Thus does 

Allah explain His commandments for people that 

they may become secure against evil. 10 

25:67. And (the true servants of God are 

those) who, when spending, are neither extravagant 

nor niggardly, (but their spendings follow) 

a middle course, ever moderate; 11 

Any transgression of rituals and practices in 

name of faith that we commonly see in Sufism, 

has parallels in monastic inventions by the followers 

of the Jesus, that Quran shuns: 

57:27. Then We caused a series of Our Messengers 

one after the other to follow them closely 

in their footsteps, and we caused Jesus, son of 

Mary, to follow them, and We gave him (- Jesus) 

the Evangel. And We placed compassion and 

mercy in the hearts of those who followed him, 

but as for monasticism they invented it themselves, 

We did not enjoin it upon them. (They 

started monastic life) to seek Allah's pleasure, 

but they did not observe it (as faithfully) as it 

should have been observed. Yet We duly rewarded 

such of them as (truly) believed but many of them 

were transgressors. 12 

Sufism, as commonly known for its style 

and practices, is alleged to Prophet Muhammad. 

It has parallels to a faith misconstrued to Jesus. 

Quran outlines as follows, which implies that 

the Prophet too will disavow himself from such 

inventions by his followers: 

5:116. AND when Allah said, ‘O Jesus, son of 

Mary! Did you say to the people, “Take me and my 

mother for two gods beside Allah?”’ He (-Jesus) 

replied, ‘Glory be to You! It was not possible and 

proper for me to say a thing to which I had no 

right. If I had said it, you would indeed have 

known it, (for) you know all that is in my mind 

but I do not know what is in Yours. It is You alone 

Who truly know all things unseen. 

5:117. ‘I said nothing to them except that 

what You had commanded me, “Worship Allah, 

My Lord as well as your Lord”. I was a witness 

8 Al-Muzzammil – He That Has Wrapped Himself Up: 

Nooruddin 

9 Al-Jumuàh – The Congregation: Nooruddin 

10 Al-Baqarah – The Cow: Nooruddin 


11 Al-Furqan – The Standard of True and False: Nooruddin 

12 Al-Hadid – The Iron: Nooruddin



over them (only) so long as I remained among 

them but ever since You caused me to die, You 

Yourself have been the Watcher over them and 

You are the Witness to everything. 

5:118. ‘If You punish them, then surely they 

are Your servants and if You pardon them, You 

surely are the All-Mighty, the All-Wise.’ 13 

While reading the common literature about 

Sufism and in personal discussions with those 

who practice Sufism as a path, it soon emerges 

that their practices, which teeter on monkery, 

are not found in Sunnah or Hadiths. By common 

knowledge, Sufism, its thoughts and practices 

tend to be enshrined in an esoteric mysticism 

that can only be understood by and passed from 

a master to a student and cannot be preached. 

Even the discussion held in Sufi gatherings, that 

one can find on internet, are centered on discussion 

in which Quran tends not be the center of 

gravity, rather the wits and perceptions of the 

group leader hold sway over the audience. 

Whereas, in Quran, the Prophet clearly states 

that he cannot say, preach or follow that which 

is not in Quran, and is obviously different from 

the commonly practiced and pursed Sufism: 

10:15. When Our clear verses are recited to 

them, those who fear not the meeting with Us, 

nor do they cherish any hope (for the same,) say, 

‘Bring a Quran other than this one or (at least) 

make some changes in it.’ Say (to them), ‘It is not 

for me to introduce changes in it of my own accord. 

I follow nothing but what is revealed to me. 

Truly if I disobey my Lord I fear the punishment 

of a great (dreadful) Day.’ 

10:16. Say, ‘Had Allah (so) willed (that He 

should replace the teachings of the Quran with 

some other teachings), I should not have recited 

this (Quran) to you, nor would He have made it 

known to you. I had indeed lived among you a 

(whole) lifetime before this (claim to 

Prophethood. Was not my truthfulness undisputed?). 

Will you not then refrain (from opposing 

me)?’ 

10:17. Who is then more unjust than he who 

forges a lie in the name of Allah or cries lies to His 

Messages? It is but certain that the guilty shall 

never attain their goal. 14 

Sufism teeters on cultism in which the 

leader of the order is to be blindly followed in 

thought and action as such leaders are considered 

by their followers as intercessors with Allah 

for them. Quran not only rejects such claim 

to fame of the intercessors but mocks such belief: 

10:18. And (some) people worship, apart 

from Allah, things that can neither harm them (of 

their own accord) nor can help them. They say, 

‘These are our intercessors with Allah.’ Say, ‘Do 

you (presume to) inform Allah of the things of 

whose existence in the heavens or in the earth He 

does not know?’ Glory be to Him! High be He, exalted 

above (all the things) they associate (with 

Him). 15 

Tasawwuf (the way of the Sufis, Sufism) if to 

be followed, cannot be outside of the pale of 

Shariat and Sunnah (the way of the Prophet Muhammad, 

PBUH) and the Book (Quran), for the 

mere fact that: 

5:3…This day have I perfected for you your 

faith and completed My blessings upon you and 

have chosen Islam for your religion... 16 

2:2. This is the only perfect Book [–the 

Quran], wanting in naught, containing nothing 

doubtful, harmful or destructive, there is no false 

charge in it. It is a guidance for those who guard 

against evil; 17 

3:31.Say, `Follow me [–the Sunnah], if you 

love Allah, (if you do so) Allah will love you and 

grant you protection from your sins.… 18 

With negatives surrounding Sufism out of 

the way, the path of a Sufi, a Muslim, is vividly 

identified in Quran: 

The technical meanings of Islam are those 

indicated in the following verse: Nay, whoever 

submits himself whole-heartedly to Allah, and he 

is a doer of good to others, he shall have his reward 

from his Lord. And there is no fear for such 

people, nor do they grieve. (2:112) 

This means that a Muslim is one who commits 

his entire being in the way of God, the Most 

13 Al-Maidah – The Table Spread with Food: Nooruddin 

14 Yunus – Jonah: Nooruddin 

15 ibid 


16 Al-Maidah – The Table Spread with Food: Nooruddin 

17 Al-Baqarah – The Cow: Nooruddin 

18 Al-Imran – The Family of Imran: Nooruddin



High. That is, he dedicates himself completely to 

Allah, for the pursuance of His will and for the 

attainment of His pleasure. He then devotes 

himself to doing good deeds for the sake of God, 

and employs all his practical faculties in His 

path. In short, his life is entirely for Allah in both 

belief and deed. 19 

The progressive stages of Sufism are outlined 

in the same verse 2:112. It should also be 

remembered here that in the verse mentioned 

above, i.e. Nay whoever submits himself wholeheartedly 

to Allah, and he is a doer of good to others, 

he shall have his reward from his Lord; and 

there is no fear for such people, nor do they 

grieve, the three stages of perfect spiritual obedience 

are: fana (annihilation), baqa (continuance) 

and liqa (meeting with God). As described 

above, the phrase “submits himself wholeheartedly 

to Allah” gives the lesson that the entirety 

of a person's being with all his faculties 

must be handed over to God and dedicated in 

His way. This is the state which is called fana. It 

has been so named by spiritual scientists because 

of the kind of death (of the lower self) 

that takes place when a person, acting according 

to the dictates of this verse, hands over his 

whole being with all its faculties to God by devoting 

it to His way, and refrains completely 

from the urges and comforts of his lower self. 

The words of the verse immediately after, 

“and he is a doer of good to others”, refers to the 

stage of baqa. This is the stage when a person, 

after a complete negation of the self, begins to 

act under Divine motivation and instigation, 

and after the cessation of all baser movements 

is set into motion under Divine inspiration. This 

is that second life which should be appropriately 

termed baqa. 

The words of the verse after this, “he shall 

have his reward from his Lord, and there is no 

fear for such people, nor do they grieve”, affirms 

the certainty of receiving reward, and negates 

the presence of fear and grief. This is a reference 

to the state of liqa. In this state a person 

achieves that high status in knowledge, conviction, 

trust and love, where the reward for his 

sincerity, faith and fidelity is no longer mere imagination 

or conjecture, but is as certain, manifest, 

and perceptible, as if he had received it. He 

acquires such a faith in the existence of God as 

if he can see Him. All fears about the future vanish 

and no trace is left of any past or present 

grief. He perceives the existence of every spiritual 

blessing. This state, which is clear of all 

murkiness, safe from every doubt, and free from 

the fear of the unknown, is termed liqa. The 

word muhsin (doer of good) in this verse corroborates 

this description of the state of liqa, 

because as explained by the Holy Prophet Muhammad 

ihsan denotes that perfect state in 

which man forms such a close relationship with 

God during worship that it is as if he were seeing 

Him. 

The rank of liqa is fully attained by the spiritual 

wayfarer when the divine hue conceals and 

covers the human element under it as completely 

as fire hides the colour of molten iron, so 

that to outward appearance there is nothing but 

fire. This is the stage at which some spiritual 

students, when they reached it, have erred and 

mistaken shuhud (the presence of the Divine Being) 

as wujud (unity with the Divine Being). To 

those saints who reached this rank, or those 

who attained some measure of it, certain spiritual 

scholars have applied the term 'sons of 

God'. This analogy has been made because such 

persons have completely embraced Divine attributes, 

and just as a son bears some resemblance 

in appearance and features to his father, 

they too, by reflection, bear some resemblance 

to God's beautiful attributes in which they are 

moulded. Although such a term is not explicitly 

used in the language of the shariah, the spiritual 

men have, in fact, deduced it from the Holy 

Quran. As Allah, the Glorious says: 

Remember Allah as you remember your fathers; 

nay, with an even stronger remembrance. 

(2:200) 

It is obvious that if the shariah had meant to 

19 Philosophy of Sufi-ism (Tasawwuf) in Islam: by Hazrat 

Mirza Ghulam Ahmad of Qadian, Compiled by Dr. Mohammad 

Ahmad (link: 


http://aaiil.org/text/books/others/basharatahmad/essaysislamicsufiism/essaysislamicsufiismpdf.shtml)



forbid the metaphorical use of such terms then 

God would have kept His word free from the 

kind of expression from which the legality of 

such usage could be deduced. 20 

Only the first stage of a Sufi is volitional, 

while the subsequent two are endowed: 

It should be noted that the stages of baqa 

and liqa cannot be achieved by effort and are, in 

fact, endowed. Human endeavour can take a 

person only up to the stage of fana where the 

journey of all the righteous persons and spiritual 

wayfarers ends as the limits of human capabilities 

have been reached. And when the purified 

souls reach this stage of fana, it is the pattern 

of Allah, and has always been so, that the 

winds of His bounty blow and propel the 

traveler to the stages of baqa and liqa. With this 

research, it is evident that all the difficulties and 

deprivations of this journey are up to the stage 

of fana and beyond it effort, endeavour and 

hard work are not factors for further advancement. 

In fact, it is the pure love that develops in 

the stage of fana for the Supreme and Generous 

God which causes a spark from the love of God 

to automatically fall on the devotee and this is 

referred to as the stages of baqa and liqa. And 

when the love of Allah descends upon the love 

of the servant, then with the union of both these 

loves, the bright and complete reflection of the 

Holy Spirit (Ruh-al Qudus) is generated in the 

heart of that person. At the stage of liqa, the 

light of that Holy Spirit is very prominent and 

the unusual feats of empowerment that we have 

discussed earlier are manifested by these 

people. This light of the Holy Spirit is always 

with them and resides within them. They do not 

separate from it under any condition, nor does 

the light separate from them. The light emanates 

from them with every breath and is cast 

on every object they see and with their speech 

it exhibits its luminescence to the audience. 

This light is called the Ruh-al-Qudus (The Holy 

Spirit). This is, however, only the reflection of 

the Real Holy Spirit which resides in Heaven. 

This reflection of the Holy Spirit resides in the 

pure hearts and souls forever, and does not separate 

from them for even a moment. 21 

The stage of liqa has examples in Quran. The 

liqa of the prophet is thus mentioned where he 

addresses his followers as O My servants 22 with 

the voice of Allah: 

39:10. Say, Ò My servants who believe! take 

your Lord as a shield. There is a good reward for 

those who do good in (the life of) this world. And 

(if you are persecuted for your faith know that) 

the earth of Allah is vast and spacious (enough to 

provide you shelter). Certainly the patiently, persevering 

and steadfast will be given their reward 

beyond measure.' 23 

39:53. Say, Ò My servants who have committed 

excesses against their own souls, do not despair 

of the mercy of Allah. Surely, Allah forgives 

all sins. Verily, He is the Great Protector, the Ever 

Merciful.' 24 

The liqa stage was not limited to the 

Prophet alone. His companions shared a similar 

stage: 

8:17. Therefore (in this war O Muslims!) you 

killed them not. (As a matter of fact) it was Allah 

Who killed them. And (O Prophet!) it was not you 

who threw (a handful of small stones) when you 

did (apparently) throw them (towards the enemy) 

but it was Allah Who threw (that He might 

vanquish your enemies) and that He might confer 

on the believers from Himself a bounteous favour. 

Verily, Allah is All-Hearing, All-Knowing. 25 

One of the divines of our times, Hazrat 

Mirza Ghulam Ahmad, the Mujaddid of the 14 th 

century of Hijra, shares his epitome stage of liqa 

as manifested revelations: 

“You are from Me and I am from you, and the 

earth and the heavens are with you as they are 

with Me, and you are from Our water and other 

20 ibid 

21 ibid 

22 Kitab al-Bariyya or An Account of Exoneration by Hazrat 

Mirza Ghulam Ahmad, translated by Dr. Zahid Aziz, 

p. 104, Nottingham, England, November 1999. 


(link:http://www.ahmadiyya.org/bookspdf/bar/conts.htm) 

23 Al-Zumar – The Multitudes: Nooruddin 

24 ibid 

25 Al-Anfal – The Voluntary Gifts: Nooruddin



people from dust, and you are from Me as My 

unity and you are with Me at that stage of union 

as is not known to any creature. God praises you 

from His throne. You proceeded from Him and 

He chose you from out of the whole world. You 

are exalted in my court. I approved you for Myself. 

You are the light of the world, your eminence 

is wonderful. I shall raise you towards 

Myself and I shall keep your group triumphant 

till the day of judgment. You have been blessed, 

God increased your honour. You are God’s prestige, 

so He shall not abandon you. You are the 

eternal word, so you shall not be obliterated. I 

shall come to you along with armies. You shall 

receive my spoils of war. I shall bestow honour 

on you and protect you. This will happen, this 

will happen, this will happen, and then there 

shall be passing away. For you, are My perfect 

rewards. Tell the people that if you love God 

then come and walk in my wake so that God may 

also love you. God is witness to my truth, then 

why do you not believe? You are before My eyes. 

I named you ‘one resigned to the will of God’. 

God praises you from the throne. We praise you 

and send benediction on you. People will wish 

to extinguish this light but God will take this 

light, which is His light, to perfection. We shall 

cast terror in their hearts. Our victory shall 

come and the affair of the times shall end with 

Us. That day it shall be said: Was it not the truth? 

I am with you wherever you are. Whither you 

face, God faces the same way. To pledge allegiance 

to you is like pledging allegiance to Me, 

your hand is My hand. People will come to you 

from afar and God’s help will descend upon you. 

People will get revelations from God about you 

and will help you. None can avert God’s prophecies.” 

“O Ahmad, blessing has been made to issue 

from your lips and mention of your name has 

been exalted. God will illuminate your argument. 

You are brave, if faith had been [as distant 

as] at the Pleiades, you would have found it. 

Treasures of God’s blessing have been given to 

you. The mention of your forefathers shall be 

cut off, and God shall start with you. I intended 

to make My successor so I have created Adam, 

that is, you Avahan (God descended in you). God 

shall not abandon you, nor leave you till He distinguishes 

between the pure and the polluted. I 

was a hidden treasure so I desired to be recognized. 

You are a mediator between Me and the 

entire creation. I breathed My spirit in you. You 

shall be helped and none shall find place to escape 

to. You have descended with the truth and 

in you the prophecies of the prophets have been 

fulfilled. God sent His apostle to strengthen His 

religion and make it triumphant over all religions. 

God made him descend near Qadian and 

he alighted with truth, and was made to alight 

with truth, and this was ordained from the beginning. 

You people were at the brink of an 

abyss, God sent him to rescue you. O My Ahmad, 

you are My wish and are with Me. I planted the 

tree of your eminence with My own hand. I shall 

make you the leader of the people and shall help 

you. Do the people wonder at this? Say: God is a 

wonder. He chooses whom He pleases and is not 

questioned about His actions. God’s shadow 

shall be on you and He shall remain your shield. 

The heaven was closed up and also the earth, 

We opened them both. You are that Jesus whose 

time shall not be wasted. A pearl like you cannot 

be wasted. We shall make you a sign for the people 

and this had been destined from the beginning. 

You are with me. Your secret is My secret. 

You are dignified and chosen in this world and 

the hereafter. For you is a special reward and 

you are dignified above the whole world. Go 

forth rejoicing as your time has drawn nigh, and 

the feet of the Muhammadans are settled firmly 

on a very high minaret. I shall show my splendour, 

I shall lift you with a show of My power. A 

warner came to the world but the world accepted 

him not. But God will accept him and will 

manifest his truth with very powerful attacks. 

For him is that abode where man cannot reach 

by the strength of his deeds. You are with Me, 

for you the night and day have been created. You 

have that relationship with Me which is not 

known to the creatures. O people, the light of 

God has come to you, so do not become rejectors.” 

26 

While keeping the above discussion in 

mind, the following verses, in a nutshell, encapsulate 

the Sufi stages of the Prophet, commonly 

26 Ibid, p. 99-101 




called as ‘Mi’raj’, the spiritual journey and ascension 

– We made the vision which We showed 

you (being carried to Jerusalem from Makkah by 

night) (17:60). 27 According to Quran the sojourn 

was solely cantered on the Prophet following 

the path of Quran: 

53:1. I call to witness every part of the Qur'an 

when it is revealed, 

53:2. That your comrade (Muhammad) has 

neither deviated (from true guidance in his practices) 

nor has he erred (in his beliefs). 

53:3. He does not say anything out of (his 

own) fanciful desire. 

53:4. This (Qur'an) is nothing but (pure) revelation, 

revealed (to him by God). 

53:5. The Lord of Mighty Powers has taught 

him (this discourse). 

53:6. (The Lord) Whose powers become manifest 

in manifold and frequent ways, with the result 

that he (- this Messenger of God) attained 

perfection and fullest vigour (both intellectually 

and physically). 

53:7. And he attained to the zenith of heights 

(in his spiritual ascension). 

53:8. Then he drew near to Him and afterwards 

he descended (to humankind, for their 

guidance). 

53:9. So that he became (as it were) one 

chord to two bows or closer still. 

53:10. Then He revealed that excellent and 

mighty (Qur'anic) revelation which He had to 

send to His servant (Muhammad), 

53:11. Whose mind made no mistake in (the 

interpretation of) that which he saw (during the 

ascension). 

53:12. Will you doubt and dispute with him 

concerning that (sight) which he saw with his 

own eyes (it being no figment of imagination)? 

53:13. And, of course, he saw Him (in His another 

manifestation to him) yet another time. 

53:14. It was near the Sidrah which stands at 

the farthest end (of knowledge), 

53:15. Near where also is the Garden which is 

the real eternal abode. 

53:16. (This was) when the sublime thing (- 

the Divine Manifestation) which was to cover Sidrah 

had covered it. 

53:17. (When he saw the Divine Manifestation) 

his eye deviated not (from the certainty of 

the Truth) nor did it wander away (from the invincible 

faith on which he stood). 

53:18. (It was the moment when) he saw the 

greatly important signs of his Lord. 28 

In conclusion, Sufism, in light of Quran, is 

not a separate creed or path that was passed secretly 

from the Prophet to Ali and others. The 

path of a Sufi is path of mainstream Islam and of 

each and every Muslim. All prophets and reformers 

(-Mujaddids) were Muslims. Thus, 

every Prophet was a Sufi and so was every Mujaddid, 

with the difference that the office of 

Prophethood ended with Prophet Muhammad 

(PBUH) and after him the Mujaddids is a conferred 

position by Allah Himself and cannot be 

attained by voluntary effort alone. 

(Return to contents) 

Are Christians and Jews 

Muslims Too? 

By Dr EJAZ NAQVI, MD 

http://www.patheos.com/blogs/askamuslim 

/2018/05/are-christians-and-jews-muslimstoo/ 

Islam means submission (to the will of God) 

and Muslim means submitter. The Quran considers 

Jews and Christians (as well as Pre-Muhammad 

Prophets) as Muslims, though not in 

the traditional sense Muslims are viewed today. 

Yes I have heard “how is it possible for them to 

be Muslims if they lived before Muhammad”. It 

depends on how we define “Muslims”. 

» And do not dispute with the people of the 

Book [typically a reference to Jews and 

Christians] except by the best manners, except 

those of them who act unjustly, and say: We 

believe in that which has been revealed to us 

and revealed to you, and our God and your God 

is One, and to Him do we submit. The Quran 

29:46 

The Arabic word used is Muslimoon for the 

bolded portion. There are many instances when 

prophets before the time of Prophet Muhammad 

are called ‘Muslims’ in the Qur’an. For example, 

when Jesus asked his disciples for helpers, 

they affirmed that they were ‘Muslims’. 

27 Isra - The Night-Journey: Nooruddin 


28 Al-Najam – Part of the Quran: Nooruddin



» When Jesus found Unbelief on their part 

He said: “Who will be My helpers to (the work 

of) God?” Said the disciples: “We are God’s helpers: 

We believe in God, and bear you witness 

that we are Muslim (submitters). The Quran 

3:52 

Similar language is used when Jacob gave final 

advice to his children and on many other 

similar occasions. 

The concept of submission is at the core of 

Islamic beliefs. Islam is a way of life, rather than 

just a religion consisting of a set of beliefs and 

rituals. According to this doctrine, one belongs 

to God and everything one does is for pleasing, 

serving, and getting near to God, so much so 

that at the height of this state, God’s will becomes 

your will. 

» Nay, whoever submits His whole self to Allah 

and is a doer of good, He will get his reward 

with his Lord; on such shall be no fear, nor shall 

they grieve. 2:112 

» We shall surely test your steadfastness 

with fear and famine, with loss of property, life, 

and produce. Give good news to those who endure 

with patience; who, when afflicted with calamity, 

say: ‘We belong to Allah and to Him we 

shall return.’ 2:155–156 

Remember God Often 

The Quran not only commands followers to 

submit to His will but emphasises that God 

must be remembered often, and His remembrance 

must be part of our daily lives. 

» For sure, in the creation of the 

heavens and the earth and the alternation 

of the night and the day, 

there are signs for men of understanding. 

Those who remember Allah 

while standing, sitting, and lying 

on their sides, and meditate on 

the creation of the heavens and the 

earth, then cry out: ‘Our Rabb 

[Lord]! You have not created this in 

vain. Glory to You.’ 3:190–191 

Another verse is often cited about the remembrance 

of God: “Therefore, remember Me, 

and, I will remember you, be grateful to Me and 

never deny Me.” 2:152 

The Arabic word for remembrance of God is 

“dhikr.” This can be in the form of repeating His 

name, keeping His name in the heart and mind, 

remembering His commands (doing good 

deeds and avoiding bad ones), as well as elevating 

and glorifying His name. Many consider this 

verse a bargain and sign of God’s mercy. 

Submission to God in the Torah 

The concept of submission is not unique to 

Muslims. It is similar to the concept of d’veykut, 

meaning “clinging” in Jewish tradition. D’veykut 

means one is clinging to God with such faith and 

devotion that his will and God’s will merge into 

one will. The following is a passage from the Torah 

(Moses is addressing his people): 

» Now, Israel, what does the LORD your God 

require from you, but to fear the LORD your 

God, to walk in all His ways and love Him, and to 

serve the LORD your God with all your heart 

and with all your soul and to keep the LORD’S 

commandments and His statutes which I am 

commanding you today for your good.” Deuteronomy 

10:12–13 

As I mentioned on my last post, this ‘fear’ is 

more ‘being in awe’ or being God conscious. The 

oldest prayer in Judaism, Shema proclaims: 

» Hear, O Israel! The LORD is our God, the 

LORD is one! You shall love the LORD your God 

Our New Mosque in The Hague 




with all your heart and with all your soul and 

with all your might. These words, which I am 

commanding you today, shall be on your heart. 

You shall teach them diligently to your sons and 

shall talk of them when you sit in your house 

and when you walk by the way and when you lie 

down and when you rise up. You shall bind them 

as a sign on your hand and they shall be as frontals 

on your forehead. You shall write them on 

the doorposts of your house and on your gates. 

Deuteronomy 6:4–9 

The similarity of Quran verses 3:190–191, 

quoted above, and Deuteronomy 6:4–9 is striking: 

Both command the followers to remember 

God in all phases: sitting, standing, and lying. In 

addition to submitting to Him, the constant remembrance 

throughout the day is meant to encourage 

one to do good deeds and eschew bad 

deeds as ordained by God. In other words, be 

God-conscious. 

Submission in the New Testament 

The relationship with God is viewed as one 

between a master and servants. I often hear 

from my Christian friends all the time that they 

are ‘serving God’, a concept shared by Jews and 

Muslims. Even though the passage quoted below 

is being addressed to adulterers, it can be 

easily applied to everyone, adulterers or not. 

» Submit therefore to God. Resist the devil 

and he will flee from you. Draw near to God and 

He will draw near to you. James 4:7–8 

(Return to contents) 

Riyadh over the ‘moon’ with 

attractive Ramadan show 

From Arab News www.arabnews.com/node/1312706/saudi-arabia 

Life in Saudi Arabia completely changes 

during Ramadan as nights come alive with the 

sighting of the crescent. 

Traditionally, the holy month always triggers 

a flurry of religious activities and cultural 

and entertainment events. Saudi Vision 2030 

has given a new impetus to those activities with 

the public and private sectors regularly coming 

up with novel ideas. 


“Seven Moons” — a month-long event — 

has gained public attention due to its rich content, 

high quality, big investment and creativity. 

Organizers started from scratch and after three 

weeks of nonstop work turned deserted land in 

the north of the Saudi capital city into a colorful 

story representing the past, present and future. 

“Seven Moons” is a story that blends Islamic 

history, values, cultural concepts and entertainment. 

The concept was inspired by the significance 

of the sight of the Ramadan crescent. 

Phases of the moon always mean something 

in the Muslim world. The event has seven 

moons designed in the shape of domes, a symbol 

of Islamic architecture throughout the ages. 

The event not only appeals to Saudis or Muslims, 

it attracts many non-Muslim expats due to 

its representation of Islam in a diverse and artistic 

way. 

Arab News met Rayan Rammal, creative director 

at RTime Creative, and Ibrahim Alwaeli, 

project manager at RTime Creative, to find out 

more. 

“It is specifically tailored for the holy month 

of Ramadan; the event is a journey into four 

main Islamic eras, each represented in a dome. 

Each dome serves its guests with the cultural 

environment and cuisine that relates to the period 

it is representing,” Rayan said. 

The story of the “Seven Moons” begins from 

the first few seconds you look at the entrance 

gate, which has the design of an open book because 

what visitors will listen, see and live is an 

experience of different Islamic ages that only 

exists in books. The main theme is “the history 

of Islam.” 

The main dome features a great video-mapping 

show that speaks about all Islamic eras 

with visual effects to tell stories of people’s lives 

and show different types of architecture. There 

are seven videos that speak about different 

ages. “The 7th Dome (main dome), is located in 

the centre and is the main attraction dome with 

high-tech 3D mapping projections. 

“The six remaining domes shed light on the 

Rise of Islam (1-41 AH), the Umayyad Period 

(41-132 AH), the Abbasid Period (132-899 AH), 

the Andalusian Period (138-422 AH); another 

dome represents the mosques where people 

pray the Taraweeh prayer and there is a dome



for educational and cultural purposes for children 

in which there are 15 sections including Islamic 

studies, science, painting and moral stories,” 

Rayan said. 

The outdoor space is used by Saudi artists, 

who draw Islamic decorations, calligraphy and 

arts that blend Islamic ages with the modern 

age. The event is full of activities that include silent 

shows, video mapping, storytellers, puppet 

shows, sand painting and impromptu comedy 

shows. 

“We want to create an event that is beneficial 

and attractive for Muslims and non-Muslims. 

It is the time to educate people about our 

history and culture,” he said. 

Ibrahim Alwaeli described the Saudi entertainment 

market as one that appreciates highquality 

events and is ready to accept new ideas. 

“The General Entertainment Authority provides 

unwavering support to innovative ideas,” 

he said. 

The event, which cost about SR15 million 

($4 million), was a push for competitiveness in 

terms of innovation and creativity. 

(Return_to content) 

Prayers based on Surah 

Fatihah for Ramadan 

As urged by 

Hazrat Maulana Muhammad Ali (rahmatullah 

alaihai) 

Translated and compiled by Zahid Aziz. 

Every year in the month of Ramadan, Maulana 

Muhammad Ali in his khutbas and writings 

used to exhort the Jama‘at to undertake a spiritual 

exertion (mujahida) in two forms. One was 

to fall in prayer before God and beseech Him 

tearfully in tahajjud prayers to enable us to 

carry out the work of the propagation of Islam 

and the Quran, and the other was to make financial 

sacrifices for these causes. In this connection, 

he wrote many heart-felt, moving prayers 

and urged all members of the Jama‘at that at 

least in the month of Ramadan they should say 

the tahajjud prayers and include these supplications 

in them. 

We translate below some prayers he urged 


upon the Jama‘at, which are based on the verses 

of Sura Fatihah. 

“We must pray for only one objective, and 

that is for the triumph of Islam. When we recite 

Sura Fatiha the same purpose should be before 

our minds. 

Al-hamdu li-llahi Rabb il-alamin — ‘All 

praise is for Allah, the Lord of the worlds’. 

O God, You are the nourisher unto perfection 

of all the worlds. Now nourish those by 

means of the Quran who are deprived of this 

blessing of Yours. Nourish us as well and provide 

for us the means by which we can spread 

Your Quran and Your name in the world. Yes, 

nourish the Jama‘at whose sole aim is to take 

this spiritual sustenance of Yours to the world. 

O God, Who granted the Holy Prophet Muhammad 

and his Companions unique success 

enabling them to transform the destinies of the 

entire countries and nations, foster and nourish 

us and our Jama‘at today to make it reach the 

pinnacle of success in spreading the Quran and 

propagating Islam in the world. Let the foundations 

for the propagation of Your religion be laid 

by our hands, upon which an edifice continues 

to be raised till the Day of Judgment. 

Ar-Rahman-ir-Rahim — ‘The Beneficent, the 

Merciful’. 

Your mercy is so boundless that it is 

aroused even without humans asking for it. It is 

by Your mercy that the efforts of human beings 

come to fruition. By Your beneficence provide 

guidance through the Quran to those who are 

engulfed in darkness. Make successful our insignificant 

efforts, that we may take Your holy message 

to these people. 

Maliki yaum-id-din — ‘Master of the day of 

Judgment’. 

O God, we are Your humble, unworthy servants. 

There are shortcomings in us, in myself, in 

my Jama‘at. Sometimes Your orders are even 

disobeyed. By means of Your authority of judgment, 

forgive our faults and infringements, and 

let them not be obstacles to the success of our 

efforts.



Iyya-ka na‘budu wa iyya-ka nasta‘in —‘You 

do we serve and You do we beseech for help’. 

We serve You and wish to exalt Your name 

in the world. This is the sole aim of our lives. But 

we are small in numbers and weak while the 

task is mammoth. We who are exhausted, weak, 

humble and sinful, beg only You for help. Grant 

this Jama‘at the success which You bestow on 

people who spread Your name in the world. 

Ihdi-nas-sirat al-mustaqim, sirat-allazina 

an-amta alai-him — ‘Guide us on the right path, 

the path of those upon whom You bestowed favours’. 

You have been showering Your servants 

with the greatest favours. You have never let 

those fail who made it their aim in life to exalt 

Your name. Guiding us on the straight path, confer 

on us the same favour which You granted to 

those before us. Blow the breeze of Your help 

upon us as You made it flow for them and open 

the doors of Your bounty upon us in the same 

way. 

Ghair-il-maghdubi alaihim wa la-ddallin — 

‘Not those upon whom wrath is brought down, 

nor those who go astray’. 

O Master, let it not be that we make worldly 

gain to be our objective and give up spreading 

religion, as is the state of the general Muslims 

today, or that we become misguided and destroy 

our powers for the sake of following exaggerated, 

wrong beliefs, as some are doing.” 

Another prayer by Maulana Muhammad Ali: 

manifested through our hands, may Your light 

illuminate our dark hearts, and may we witness 

with our own eyes the fulfilment of Your promise.” 

(From A Mighty Striving, biography of Maulana 

Muhammad Ali, pages 316–317) 

Once Maulana Muhammad Ali suggested 

three types of supplications which were as follows: 

“1. Prayer for spiritual fostering by Allah: 

‘All praise is for Allah, the Lord of the 

worlds.’ 

— O God, Your providence comprehends 

every iota of the universe. You have provided 

the very best means for the physical development 

of human beings. Now provide for Your 

creation, who have moved far off from You and 

are lost in darkness racing towards destruction, 

spiritual nourishment through the Quran. Acquaint 

their hearts with the bliss that is attained 

by bowing at Your threshold. 

— O God, Who granted the Holy Prophet 

Muhammad and his Companions unique success 

enabling them to transform the destinies of 

the entire countries and nations, foster and 

nourish us and our Jama‘at today to make it 

reach the pinnacle of success in spreading the 

Quran and propagating Islam in the world. Let 

the foundations for the propagation of Your religion 

be laid by our hands, upon which an edifice 

continues to be raised till the Day of Judgment. 

2. Prayer for triumph over unbelief: 

“O God, Your Holy Word that was revealed 

for the guidance of the world is not being spread 

even by its believers. But it is Your promise that 

You will make it prevail in the world. We too 

heard the voice of one who came to call to Your 

message (Hazrat Mirza Ghulam Ahmad), and 

our feeble hands came forward to take this 

great burden. It was this voice which revived 

our dead hearts. But our Jama‘at is like an ant 

facing the mountain of unbelief. It is Your promise 

that has strengthened our hearts. We need 

Your help above all. We know we are unworthy 

and not fit to receive Your help, but, O God, Your 

religion, Your Quran and Your Prophet are deserving 

of Your help. Let help for them be today 


‘Forgive us, grant us protection, have mercy 

on us. You are our Patron, grant us victory over 

the disbelieving people!’ 

— O God, unbelief is dominant over the 

world. Love of worldly things and wealth have 

taken hold of human hearts. Human beings are 

being led astray by possession of physical 

power, material resources and outward adornments. 

But, O God, it is Your promise that You 

shall make Islam triumph in the world. It is Your 

promise that after falling into the greatest deviation 

and wrongdoing people will again turn to 

You. Fulfil this promise of Yours today and let



the truth overcome falsehood and let Islam triumph 

over unbelief. 

— O God, the armies of unbelief and misguidance 

are attacking with full force. Your 

strength in the past too has been manifested 

through weak human beings. Let it be manifest 

today through this small Jama‘at. We are weak, 

humble and sinners but we have a strong zeal to 

see Islam prevail over unbelief. Forgive us our 

faults, grant us protection, save us from stumbling, 

and be our helper and make this weak 

Jama‘at of Islam overcome the vast strength of 

unbelief. O God, make the Quran and Muhammad 

Rasulullah and Islam triumphant in the 

world, and wipe off the forces of unbelief and 

misguidance. 

3. Prayer for help from Allah: 

‘Thee do we serve and Thee do we beseech 

for help.’ 

— O God, we do as much as it is in our 

power to obey You and to spread Your name and 

Your Word in the world, but we are weak and 

cannot fully discharge our duty of obeying You. 

Help us and produce within us the greatest 

strength to obey You. 

— O God, spreading Your name in the world 

is the exalted mission for which You had been 

The Mosque at our Centre 

appointing Your chosen ones, and it was only 

with Your help that they succeeded in achieving 

this magnificent goal. One such chosen man of 

Yours has entrusted us with this task, but we are 

small in numbers, weak, and lacking in means. 

We are opposed not only by outsiders but also 

by our own who hamper our way. Guide us 

through Your graciousness and infuse in us the 

same strength with which You have ever filled 

Your chosen ones, and create in our hearts the 

same light with which You have been illuminating 

the hearts of Your chosen ones. 

— O God, spreading Your message in the 

world is the most difficult of tasks in the world. 

Whenever such a reformation came about, it 

was not because of the strength of any man or 

army but it was from Your aid and succour. So 

we seek from You that help and aid which You 

have been bestowing upon Your chosen ones.” 

(A Mighty Striving, pages 314 – 315) 

(Return_to content) 

The Lahore-Ahmadiyya 

Movement 

stands for the Islam 

propagated by the 

Holy Prophet Muhammad 

(s). A tolerant, 

peaceful, rational, 

inclusive and 

peace-loving Islam 

which treats the 

whole humanity as 

one nation. Join us 

to protect the honour 

of the Holy Prophet 

Muhammad (s). 

Ahmadiyya Anjuman Isha‘at Islam Lahore (UK) 

Founders of the first Islamic Mission in the UK, established 1913 as the Woking Muslim Mission. 

Dar-us-Salaam, 15 Stanley Avenue, Wembley, UK, HA0 4JQ 

Centre: 020 8903 2689 ∙ President: 01793 740670 ∙ Secretary: 07737 240777 ∙ Treasurer: 01932 348283 

E-mail: info@aaiil.uk 

Websites: www.aaiil.org/uk | www.ahmadiyya.org | www.virtualmosque.co.uk 


Donations: https://www.cafonline.org/charityprofile/aaiiluk

The Light 2018 06 June

Create successful ePaper yourself

Delete template?

Save as template?