Aril

2012

Editors:

Shahid Aziz

Mustaq Ali Contents: Page

Announcements and News 1

My journey to Islam 1

The Black Stone 4

The Promised Messiah speaks 5

Imam Bukhari 7

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Announcements and News

Friday Prayers 13:00

Dars/speech 12:45

Sunday 01-04-2012 15:00

Webcasts: Please note that the Friday

khutba and prayers, the dars, as well as all meet-

ings are broadcast over the Virtual Mosque

(www.virtualmosque.co.uk) at the time stated

above.

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Mrs Zakia Iqbal Khan, in Lahore on Friday

24th February, the last remaining one of the

progeny of Dr Mirza Yaqub Baig. May Allah grant

her His protetion and forgiveness, and admit her

to His great mercy to join her righteous elders.

Ameen. She was over 90 years of age and seri-

ously ailing for the past few months. Besides

being the youngest daughter of Dr Mirza Yaqub

Baig, the Marhooma was daughter-in-law of

Shaikh Nur Ahmad of Abbottabad, one of

the founding members of the Ahmadiyya An-

jman Ishaat Islam Lahore in 1914. She leaves

behind three daughters and one son.

Muhammad Tariq, beloved father of a

staunch member of the Dehli Jama'at

Mrs Khadija Ashraf. On 20th February,

2012, dear mother of Aunty Sumaira Ahmad of

Woking and grandmother of her three daugh-

ters departed from our company.

My Journey to Islam

Christopher Ibrahim Bradley

Here is my story about how I came to ac-

cept the truth that is Islam and the peace and

happiness which has come into my life with

accepting it. I was born in Auckland, New Zea-

land into a predominantly Roman Catholic fam-

ily and was baptized at a very young age. As I

grew up I had a somewhat religious upbringing

and influence. I tried attending church on and

off but never really lasted more than a few

weeks at a time. I guess to me this may have

been because I never really felt at home within

the church and wasn’t satisfied with what I was

being taught and what I got out of it spiritually.

April

2012

Web-casting on the World’s first real-time Islamic service at

www.virtualmosque.co.uk

www.aaiil.org

2

April

2012

So over the years I tried looking elsewhere for

the truth but didn’t know where I would find it.

Looking back to when I was in high school,

most probably the 3rd or 4th form, I remember in

my daily social science classes we looked into

different faiths for some time, including Islam.

So subsequently, out of curiosity I went to my

school library and found a copy of Maulana Mu-

hammad Ali’s English translation of The Holy

Quran there amongst a few other translations

also. What attracted me to this translation was

the way in which in which it was beautifully

translated with its explanatory footnotes and

parallel Arabic text, which altogether was easy

for me to understand as a non-Muslim. I also,

out of curiosity, typed the word Muslim on an

internet search engine and the first result that

popped up was coincidently that of

www.muslim.org (The Lahore Ahmadiyya Move-

ment USA website) and wrote an email to them

requesting more information about Islam. Un-

fortunately at this time they didn’t get around to

replying to my email; maybe God was waiting

for a better time for me to receive the truth.

For the next few years I lost interest in relig-

ion and subsequently had no direction within

my life and came to a stage in my mid- to late

teens where I started involving myself in party-

ing and drinking with my peers. Upon leaving

high school I began to ask myself whether I was

drinking out of the bottle or was the bottle

drinking the life out of me; I never seemed to

find happiness at the bottom of the bottle at all.

Deep down I wanted to become a better person

and the lifestyle of which I was living wasn’t al-

lowing me to become a better person. I could

not stop thinking about what would happen to

me if I died tomorrow and to where would I go?

Was there life after death? I felt that God was

telling me to change my habits and that I needed

to become a better person and that it was time

to accept reality.

So once again I started searching into Chris-

tianity as well as non-Christian faiths also, in-

cluding that of Buddhism and the Hare Krishna

movement as well as a few others. However one

day I once again had an inclination to look into

Islam despite all the negative media and societal

views within the west regarding the faith. Re-

membering the Maulana Muhammad Ali trans-

lation I had seen a few years earlier in high

school I decided to purchase this Holy Quran

translation from the Internet. I could not stop

reading the text and digesting the message con-

tained within its pages and knew of a surety

that what I was reading was from God and I felt

good and fully satisfied with what I was reading.

I rang up a local Muslim trust here in New Zea-

land and arranged my first visit to a Mosque.

And on this day the 25th of May 2011 I recited

the Shahadah (Creed of Islam) for the first time

and became a Muslim taking upon myself the

name Ibrahim. Before converting I kept insisting

to myself that it would be too hard to become

Muslim, because of the 5 daily prayers, fasting,

and having to learn Arabic, but nevertheless I

became Muslim despite these hesitations know-

ing it is the right choice for me. Maulana Mu-

hammad Ali’s last words were to “spread the

Quran, it will do its own work”; I testify of this

myself, as before converting to Islam I didn’t

know any Muslims and it was through The Holy

Quran only that I came into the fold of Islam.

After I had converted to Islam I felt a sense of

peace come upon me and to be honest I felt like

a new person starting a new life with a clean

record. Over the following month or so I studied

Islam and acquired a somewhat decent knowl-

edge of my new-found faith, and I am till this

date happy and satisfied with the decision I

have made.

When I took my Maulana Muhammad Ali

English translation of The Holy Quran to the

predominantly Sunni-affiliated Mosque nearby, I

Buddhist worship — the standing posture

Aril

2012

3

and his peaceful teachings had an impact upon me.

I was drawn towards Ahmadiyya by its strong

spiritual teachings and its emphasis on building a

relationship with God. I hadn’t really felt this with

the mainstream Muslim sects and haven’t felt as

much of a relationship with God as I have had with

Ahmadiyya. I signed the Bai’at (pledge) into the

Qadiani section of the movement, still not being

aware of the two sections and about the split be-

tween the two in 1914. I didn’t realize at the time

that Maulana Muhammad Ali was in fact from the

Lahore Ahmadiyya Movement until about a month

after being a member of the Qadiani group.

I over time got in contact with the Lahore

Ahmadiyya Movement again (The Ahmadiyya An-

juman Isha’at Islam Lahore) in New Zealand and

came to discover the reasons behind the split in

the Ahmadiyya Movement and also how the

Qadian section has drifted away from the Ahmadi-

yya teachings and has unfortunately brought in

teachings which contradict the Holy Quran, Hadith,

and what Mirza Ghulam Ahmad himself taught. I

began to study the Lahore Ahmadiyya Movements

publications in depth and the more I read, the

more I began to question the Qadian section be-

liefs. I began to realize that the Lahore Ahmadiyya

Movement is much more in conformity with most

importantly the Holy Quran, secondly the Hadith,

and thirdly what Mirza Sahib himself taught

throughout his life till his death in 1908.

Mirza Ghulam Ahmad never claimed to be a

prophet in the sense the Qadianis believe him to be

a literal Nabi after Muhammad (pbuh) the last of

the prophets (the Holy Quran, 33:40). Mirza Sahib

himself stated in the Delhi Mosque on oath that if

anyone claimed to be a prophet after Muhammad

(pbuh) he is a liar and outside the pale of Islam,

and also he stated that only a wretched imposter

could claim prophethood after Muhammad (pbuh)

and that it is his belief that Muhammad (pbuh) is

the khataman nabiyeen (the seal and the final

prophet) and that no prophet could now appear. I

also found it shocking how some Qadianis com-

plain about how they are dubbed kafir by main-

stream Muslims, even though their Khalifah Mirza

Mahmood Ahmad called hundreds of thousands of

Muslims kafir in his writings, for example, quoting

from his own writings: “These so-called Muslims

was told not to read it and was even given another

translation instead. Out of curiousity I asked these

brothers about what these so-called ‘Qadianis’ be-

lieved, and was told that they were planted by the

British to destroy Islam and that they do Hajj to

Qadian as well as accept a prophet after Muham-

mad (pbuh) contrary to the Holy Quran and

Hadith. I began to read some of their webpages

and literature and as a result I became somewhat

brainwashed with these anti-Ahmadiyya views, not

at the time being aware of the two sections of the

movement.

One day I saw an Ahmadiyya (Qadiani Jamaat)

bookstall at the local markets and instantly re-

membered about what I had been told and read

about them and out of curiosity went to them and

asked questions for 20 minutes or so and eventu-

ally took some of their literature and returned

home. During the next few days I finished a few of

their books about Mirza Ghulam Ahmad. As I read

about him and from reading his own writings I felt

that this man was nothing like the misunderstood

and negative impressions I got from the main-

stream Muslims. I could not believe that this man

could be an enemy of Islam at all. He defended the

religion of Islam till his death, as during his time,

very much like today, Islam was one of the most

misunderstood faiths and was seen as dark and

barbaric and was being attacked by its critics. As I

read his writings about Islam I could not help but

be impressed by the way he presented it, and could

see the uncorrupted Islam as found in the Holy

Quran and in the character of Muhammad (pbuh)

the last of the prophets. I felt that this pious man

from rural India was without a doubt a man of God

Buddhist worship — the kneeling posture

4

April

2012

who have not entered the baiat of Mirza Sahib or

even heard of his name are kafirs and outside

the pale of Islam. That these beliefs have my full

concurrence, I readily admit” (Ainah-i-Sadaqat /

The Truth About the split, pp 55 — 56). On the

contrary, Hazrat Mirza Sahib himself clearly

stated: “It has been my belief from the beginning

that no one is dubbed kafir for not accepting my

claims”. These are just a few of the contradic-

tions I found between the Qadiani section beliefs

with the beliefs of Mirza Ghulam Ahmad himself.

Due to all the contradictions found in the

Qadiani teachings I know why there was a split

within the Ahmadiyya Movement and that the

reality was that Mirza Sahib”s son Mahmood at a

very young age was causing a rift with the other

righteous people in the movement by declaring

that “my father did not know he was a prophet”

in 1908. He also brought in the teachings that

non-Ahmadis are to be treated as non-Muslim

and that Mirza Ghulam Ahmad was a prophet

contrary to the Holy Quran, Hadith, and what

Mirza Sahib himself taught till his death.

I pondered over and over about these issues

and came to the decision that I would travel to

the Fiji Islands for a holiday and to learn more

about the Lahore Ahmadiyya Movement. During

my stay in Fiji I spent most of my time at the

Headquarters of the movement in Suva re-

searching and became convinced that the La-

hore Ahmadiyya Movement is the group which

truly adheres to the teachings of the Holy Quran,

Hadith, and what Mirza Ghulam Ahmad the Mu-

jaddid of the 15th century taught. One of the

teachings found within the Holy Quran itself is

that when one finds truth, it is incumbent upon

one to accept truth, which is what I thought I did

when I joined the Ahmadiyya Anjuman Isha’at

Islam on the 1st of December 2011 at the Masjid

Noor (HQ Suva, Fiji Islands).

I personally consider it a privilege to be a

part of the Ahmadiyya Anjuman Isha’at Islam

Lahore. The term Ahmadiyya itself is derived

from the name of the Holy Prophet Muhammad

(pbuh) whose other name was Ahmad. I have

now dedicated my life to removing the miscon-

ceptions surrounding Islam and the Ahmadiyya

Movement itself and presenting the faith of Is-

lam as it is found within the Quran itself and in

the character of Muhammad (pbuh). I believe

that Muhammad (pbuh) is the last of the proph-

ets and that no prophet new or old can appear

after him. The religion of Islam itself is a religion

of peace, the term Islam itself comes from the

Arabic word salaam meaning peace. So there-

fore the faith teaches firstly making peace with

God Almighty, secondly making peace with man-

kind, and lastly making peace within ourselves.

This can be achieved by submitting ourselves to

God and striving to follow his teachings and be-

ing good human beings.

The Black Stone

and its Importance

The Editor, Noor-i-Islam

(From March 2012 issue)

When we do the tawaf around the Ka’bah,

during the pilgrimage or the Umrah, or even as a

Sunnah, we always start and finish at the east-

ern corner of the Ka’bah where the Black Stone

is placed. It is recommended to kiss the Black

Stone or touch it at the beginning and as we

start every round, but if the place is too

crowded, it is enough to just signal with one’s

hand, observing what is recommended to do and

Buddhist worship—using Rosary beads

Aril

2012

5

say during tawaf. It is important, therefore, to

know what significance, if any, the Black Stone

has.

Umar Ibn Al-Khattab (may Allah be pleased with

him) the second closest to the Prophet (peace and

blessings of Allah on him) of all his companions, once

stood at the Black Stone and kissed it as he was

about to do his tawaf. He then addressed it say-

ing: “I know that you are merely a stone that can

cause neither harm nor benefit. Had it not been

for the fact that I saw the Prophet kissing you, I

would not have kissed you.” (Al-Bukhari).

Thus Umar (Allah be

pleased with him) put the

whole issue of the Black

Stone and its significance

in the right perspective.

It is a mere stone that

causes neither benefit

nor harm to anyone. As a

stone, it is not different

from any other stone. Umar obviously knew that

the stone could not harm him, but his words

were meant for the people present, and indeed

for all others. Saying them there meant that they

would be communicated by other pilgrims to all

their people throughout the Muslim world.

Hence, the action of kissing the Black Stone or

venerating it seeks only to follow the Prophet‟s

example, because the Prophet (peace and blessings of

Allah on him) has taught us only what is good.

Thus, it falls within the general requirement of

following the Prophet’s guidance. The Black

Stone has no significance other than its being

the mark for the start and end of a particular

ritual of worship.

It is useful to know something of the history

of the Black Stone. It is well known that the

Ka’bah was built, on Allah’s instructions, by the

prophets Abraham and Ishmael (peace on them). It

is reported that when they completed its build-

ing, Abraham said to his son: “Bring me a fine

stone to put at this corner.” He brought him this

stone which was different from the rest of

stones they used in the building. It is black with

a touch of redness, and looked different in tex-

ture. There is no doubt that it is unlike other

stones, because it has been there for several

thousands of years, retaining its shape, form and

color despite all sorts of weather conditions and

the billions of hands touching it and lips kissing

it. It resisted fires, floods and other turbulent

conditions, as well as several cases of renovation

and rebuilding. All those who renovated the

building of the Ka’bah retained it in its position.

Some reports suggest that it is a meteor brought

to Abraham by the Angel Gabriel. Even if this is

true, it does not change its religious status. I

have mentioned, that it is a stone with no special

characteristics or status. When we venerate it,

we do so because it marks a

ritual of worship, but it is not a

part of that worship.

What is part of our worship is

to follow the Prophet’s guid-

ance. In this connection, he

kissed the Black Stone at times,

signalled to it with his staff at

other times and signaled with

his hand when convenient. Whichever of these is

easiest for us when we do the tawaf is perfectly

acceptable. We are rewarded for following the

Prophet’s (peace and blessings of Allah on him) example.

Anyone who thinks the Black Stone can bring

him benefit or prevent harm is in gross error.

The Promised Messiah

Speaks

The Holy Quran establishes in a prag-

matic manner the truth of the basic princi-

ples of Islam which form a basis for one's salva-

tion. Its teachings are grounded in a convinc-

ingly philosophical reasoning. It proves to the

point of conviction every argument advanced

by it. For instance, it proves the existence of

the Creator of the Universe. It establishes the

truth of the Unity of God. It also marshals

decisive arguments to vindicate the supreme

need of the Divine Revelation. It is never at a

loss to distinguish truth from untruth. This

by itself is an incontrovertible proof that

Furqan Majeed is the Revealed Word of God.

This point also establishes its Divine reality

and its supremacy. No revealed book before

“I know that you are merely a stone

that can cause neither harm nor bene-

fit. Had it not been for the fact that I

saw the Prophet kissing you, I would

not have kissed you.”

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April

2012

the Holy Quran nor any thinker or philoso-

pher who exercised his talents in search of

truth, had ever been able to highlight false

beliefs by luminous reasoning nor had they

ever been able to banish doubts and appre-

hensions from the human mind by radiant

arguments. This glorious task has been accom-

plished in a unique manner by the Holy Quran.

The Holy Prophet (peace and blessings of Al-

lah be upon him) never attended any school

even for half a day. He never learnt any

knowledge, logical or practical, from any phi-

losopher or logician nor did he come into con-

tact with any sage or scholar. Still he based the

divine philosophy on rational arguments and

expounded such beliefs as guaranteed lasting

salvation, in such an illuminating manner as

has no precedent anywhere in the whole his-

tory of mankind. This is an accomplishment of

such a high order as is not possible or even

thinkable without divine help. Here human

reasoning has perforce to bow before the

Holy Quran which was revealed hy Allah Who

has no rival. Hence, human knowledge can

never be equal to divine knowledge.

(Barahe,en Ahmadiyya, Vol. I)

Why is the Holy Quran Superior to

Other Scriptures?

Undoubtedly, all scriptures as revelations

are equal. But from the point of the compre-

hensiveness of the narration and the excel-

lences of the beliefs enshrined in them, some

are superior to others. From this angle of

vision the Holy Quran is superior to all

scriptures, because it explains vigorously

and convincingly the principles of true relig-

ion, expounds the principle of the Unity of

God, unfolds the panorama of the forbidden

things, and the range of the varieties of idola-

try (shirk), prescribes sovereign remedies for

spiritual ailments, divulges the falsity of the

false creeds and establishes the truth of the

true faith in a manner which is conspicuous

by its absence in other scriptures.

The Holy Quran was revealed at a time

when mankind faced all such exigencies as it

was destined to face. There was moral degra-

dation all round. There was an anarchy of

creeds. There was spiritual deterioration

which vitiated every sphere of human life.

Chaos and confusion of every hue and colour

had reached the nadir. At this critical junc-

ture, the teachings of the Holy Quran were

revealed. Thus it marked the crown and com-

pletion of Divine Law for the guidance of man-

kind. The previous Laws were incomplete be-

cause when they were revealed, the disorder

and mischief had not reached its climax.

Hence the scriptures were just enough to

meet the needs of the times. Thus the marked

difference between the past scriptures and

the Holy Quran is that the former, even if they

had remained immune, would have proved

sadly inadequate. This emphasised the need

that a complete and immutable scripture like

the Holy Quran should come. Thus the Holy

Quran leaves no room for any book to sup-

plement its teachings. The possibility of any

type of scripture is completely ruled out, be-

cause there is no further point after the high-

est degree of excellence and completion at-

tained in the Holy Quran. Its replacement is

thinkable only when one wishfully presumes

that the principle of the Unity of God, like

the Gospels and the Vedas, will give way to

idolatry, and the tens of millions of the True

Believers will become idolatrous and animists.

But all this is a sheer fictitious presumption

as the events falsely envisaged shall never

come to pass.

(Baraheen Ahmadiyya, Vol. II)

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2012

7

(Baraheen Ahmadiyya, Vol. II)

Imam Bukhari The Founder of

Hadith Science

By Abu Tariq al-Hijazi

Imam Bukhari is a name that creates a sense of

reverence and respect in every Muslim’s heart. He

was one of the greatest scholars of Islam and the

founder of the Hadith Science. His prestigious com-

pilation named Jame al-Sahih is regarded as the

second authentic book of Islam after the Holy

Quran.

It was in the second

century Hijrah when

most of those who had

learned Islam from the

Holy Prophet (peace and

blessings of Allah on him) di-

rectly were diminishing; the last of Prophet’s com-

panions passing away in 110 AH, a possibility of

misquoting the Prophet (peace and blessings of Allah on

him) by some people with vested interest became

apparent. So it was essential to collect and authen-

ticate true Hadiths without sponsorship of any rul-

ing authority, regional or national. It was a gigantic

work to collect all the prevailing statements attrib-

uted to the Holy Prophet and to classify them into

relevant categories, such as authentic, good, poor

and false.

This was a great task, which Imam Bukhari, a

non-Arab from Khurasan, shouldered. He spent 16

years in searching, collecting and refining the mate-

rial of Hadith. Not only this, he fixed the most rigid

rules to evaluate and authenticate any circulating

Hadith. Thus he is known as the Founder of Hadith

Science. The rest of his life was spent in teaching

and propagating the Hadith literature. One his stu-

dents, Imam Muslim, rose to the second position in

the world in Hadith compilation.

Imam Bukhari was born in Bukhara in 196 AH

(810 AD) now in Uzbekistan. His father died when

he was still young. He had lost his sight in infancy

but his mother’s prayers and invoking blessed him

with a sharp sight that enabled him to read and

write in the moonlight, and sharp memory so

that if he had read or heard something, it would

remain in his memory, forever.

He memorized the Holy Quran at the age of

nine, and then began to learn Hadith from schol-

ars of his region. At the age of eighteen, he trav-

eled to Makkah and stayed there for sixteen

years collecting Hadiths. He visited Egypt and

Syria twice, Basra four times, spent many years

in Hejaz and went to Kufa and Baghdad many

times. It is said that he learned about 600,000

Hadith from than 1,000 scholars.

While returning to Bukhara after 16 years

he began to compile Jame al-Sahih. He judged

7,275 Hadith from his large collection and ar-

ranged them in 93

chapters. Though

Imam Bukhari wrote

many books, he shot

to prominence be-

cause of Tarikh al-

Kabeer, Adab al-Mufrad and Sahih al-Bukhari.

The first one he wrote in full moon nights at the

Prophet’s Mosque in Madinah. Imam Bukhari

had a very sharp memory. He memorized

70,000 Hadiths at an early age and later in his

life, this figure reached 300,000. Among those,

100,000 Hadiths were Sahih and 200,000 were

hasan, daif (sound, weak), etc. In 250 AH he set-

tled in Neshapur where he met Muslim ibn Al-

Hajaaj as his disciple, who compiled Sahih al-

Muslim which is regarded only second to Buk-

hari in the Muslim world.

His book on Hadith is regarded as the top of

Sihah Sitta which are the most authentic six

books of Hadith collected during 200-300 AH

which are:

Sahih Bukhari by Imam Bukhari — 256 AH

Sahih Muslim by Muslim ibn Al-Hajaaj — 261

AH

Sunan Al-Sughra by Al-Nasai — 302 AH

Sunan Abu Dawood by Abu Dawood — 274 AH

Jami Al-Tirmidhi by Al-Tirmidhi — 278 AH

Sunan Ibn Majah by Ibn Majah — 273 AH

Hafiz Ahmad bin Adi has described that

when Imam Bukhari reached Baghdad, the lead-

ing scholars tried to test him and mixed 100

“O Allah why has this world of yours

which is so wide has no place for

me.” Imam Bukhari’s prayer to Allah.

8

April

2012

Hadith between the narrators’ chain and the

text and gave to 100 persons to ask the authen-

ticity of such Hadiths. Imam Bukhari said he

never heard any Hadith like this. Then he re-

peated the incorrect Hadith as quoted by each

questioner and then recited the corrected

Hadith for each person separately. The people

were astonished on the depth of his knowledge

and paid great respect to

him.

Imam Bukhari was a

rich person but he lived

life of a very simple man

giving most of his income

to the poor. Mohammed

Hatim Warraq, one of his

disciples, said that when

Imam was establishing a

Sarai (Inn) near the city of

Bukhara, he was laying

bricks with his own hands.

When Warraq said to him,

“Leave this job for me”, he

replied, “On the Day of

Judgment this work will

be benefit to me.” Regarding his worship it is

said that the Imam recited the entire Quran

daily in Ramadan and recited one third of it in

the night prayers.

In 250 AH, Imam Bukhari moved to

Neshapur, where he was well received. Imam

Muslim Neshapuri said he had never seen such a

grand reception given to any scholar or ruler.

Imam Bukhari began his lectures, which were

attended by thousands. His popularity irritated

the local ruler and Imam Bukhari decided to

leave Neshapur for Bukhara where again he was

received with great enthusiasm. He began his

lectures and also established a school for regu-

lar teaching. But after some time, due to differ-

ences with the local ruler, he decided to leave

his hometown for Samarqand.

But when he was still a few miles away from the

city he was prevented from entering it. When he

found he had no place to go, he prayed to Almighty

Allah saying, “O Allah, this Earth is so wide but it

has become narrow for me.” His prayers were an-

swered and he died at Khartang, a place between

Samarqand and Bukhara. It was on the night of Eid

al-Fitr, the first night of Shawwal 256 AH. He is bur-

ied in Mohammad Al-

Bukhari mausoleum at

Khartang near Samarqand,

in Uzbekistan.

Abd Al-Wahid ibn Adam

Awaysi states: “I saw the

Holy Prophet (peace and bless-

ings of Allah on him) in a

dream, standing with a

group of Sahaba and asked,

‘For whom are you wait-

ing?’ He replied, “For Buk-

hari”. After a few days I

heard the news of Imam

Bukhari’s death. He had

died at the very moment

that I saw the Prophet,

(pbuh) in my dream.”

Sahih al-Bukhari is regarded as the most au-

thentic collection of Hadiths, which covers almost

all aspects of human life in providing proper guid-

ance from the Holy Prophet. As for piety, Imam al-

Bukhari never wrote any Hadith in this book with-

out performing two rak’ahs Salat of guidance from

Allah, and when he was sure of its authenticity, only

then he wrote it in the book.

Imam Bukhari lived for 62 years only, but dur-

ing his span of life he did a marvellous work, which

has been guiding the Ummah for the last 1,200

years. Tens of commentaries have been written on

his treatise and hundreds of scholars are teaching

Bukhari to thousands of students daily around the

world. May Almighty Allah grant him the best re-

ward.

Ahmadiyya Anjuman Isha’at Islam Lahore (UK)

The first Islamic Mission in the U.K. established 1913 as the Woking Muslim Mission

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

Centre: 020 8903 2689 President: 020 8524 8212 Secretary: 01753 575313 E-mail: aaiil.uk@gmail.com

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

Donations: www.virtualmosque.co.uk/donations