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 12:30

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 eld-

ers,ameen. She was over 90 years of age and

seriously 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 Anj

man Ishaat Islam Lahore in 1914. She leaves

behind three daughters and one son.

Muhammad Tariq, beloved father of a

staunch member of 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 wasent satisfied with what I

was being taught and what I got out of it spiri-

April

2012

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

www.virtualmosque.co.uk

2

April

2012

tually. So over the years I tried looking else-

where 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 sometime 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 inter-

net 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

Buddhist worship - The standing posture

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2012

3

man from rural India was without a doubt a man of

God 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 Qadiani’s 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 Mu-

hammad (pbuh) is a liar and outside the pale of

Islam and also he stated that only a wretched im-

poster could claim prophethood after Muhammad

(pbuh) and that it is his belief that Muhammad

(pbuh) is the ‘khataman nabiyeen’ (seal and final-

ity of prophethood) and that no prophet could now

appear. I also found it shocking how some

Qadiani’s complain about how they are dubbed

kafir by mainstream Muslims even though there

Khalifah Mirza Mahmood Ahmad called hundreds

predominantly Sunni affiliated Mosque nearby I

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 webpage’s

and literature and as a result I became somewhat

brain washed with these anti-Ahmadiyya views

not at the time been 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 the 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 been 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

Buddhist worship - The kneeling posture

4

April

2012

of thousands of Muslims kafir in his writings, for

example quoting from his own writings: “These

so-called Muslims who have not entered the

baiat of Mirza Sahib or even heard of his name

are kafirs and outside the pale of Islam, these

beliefs have my full concurrence I readily ad-

mit” (Ainah I Sadaqat/ truth of the split, pgs 55,

56) about how they are dubbed kafir by main-

stream Muslims nor to anyone did he ever state

that anyone who denies his claims as a ‘kafir’ or

‘outside the pale of Islam’. On the contrary Mirza

Sahib himself 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

contradictions I found between the Qadiani sec-

tion 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 Sahibs son Mahmood at a

very young age 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 Mujaddid 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

apart 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-

Buddhist worship - using Rosary beads

Aril

2012

5

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

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 saying:

“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 signifi-

cance 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 communi-

cated 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 sig-

nificance 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 building,

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 texture. 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 rebuild-

ing. All those who renovated the building of the

Kabah retained it in its posi-

tion. Some reports suggest that

it is a meteor brought to Abra-

ham 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 charac-

teristics 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 guidance. In this connection, he kissed

the Black Stone at times, signaled 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 accept-

able. 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 fom1 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

“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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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

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 cFvine help. Here human

reasoning has perforce to bow before the

Holy Ouran 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

cre.eds. 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

Aril

2012

7

that the principle of the Unity of God like the

Gospels and the Vedas will give way to idolatry

and the crores of the True Believers will become

idolatrous and animists. But all this is a sheer

fictitious presumption as the events falsely envis-

aged shall never come to pass.

(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

compilation named

‘Jame al-Sahih’ is re-

garded 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, directly were

diminishing; the last of Prophet’s companions pass-

ing away in 110 A.H., a possibility of misquoting the

Prophet, peace and blessings of Allah on him, by some peo-

ple with vested interest became apparent. So it was

essential to collect and authenticate true Hadiths

without sponsorship of any ruling authority, re-

gional or national. It was a gigantic work to collect

all the prevailing statements attributed to the Holy

Prophet and to classify them into relevant catego-

ries, 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 A.H.

(810 A.D.) now in Uzbekistan. His father died when

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

fancy but his mother’s prayers and invoking

blessed him a sharp sight that enabled him to

read and write in the moonlight and sharp

memory so that if he had read or heard some-

thing, it would remain in his memory forever.

He memorized the Holy Quran at the age of

9, and then began to learn Hadith from scholars

of his region. At the age of 18, he traveled to

Makkah and stayed there for 16 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 arranged them in 93

chapters. Though Imam Bukhari wrote many

books, he shot to prominence because 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 A.H. he settled in Neshapur where he met

Muslim ibn Al-Hajaaj as his disciple who com-

piled Sahih Al-Muslim which is regarded only

second to Bukhari in the Muslim world.

His book on Hadith is regarded as the top of

Sahah Sitta which are the most authentic six

books of Hadith collected during 200-300 A.H.

These are:

Sahih Bukhari by Imam Bukhari – 256 A.H.

Sahih Muslim by Muslim ibn Al-Hajaaj – 261

A.H.

Sunan Al-Sughra by Al-Nasai – 302 A.H.

Sunan Abu Dawood by Abu Dawood – 274 A.H.

Jami Al-Tirmidhi by Al-Tirmidhi – 278 A.H.

Sunan Ibn Majah by Ibn Majah – 273 A.H.

“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

Hafiz Ahmad bin Adi has described that

when Imam Bukhari reached Baghdad, the lead-

ing scholars tried to test him and mixed 100

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 sim-

ple man giving most of

his income to the poor.

Mohammed Hatim

Warraq, one of his dis-

ciples 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 Imam recited the entire

Quran daily in Ramadan and recited one third of

it in the night prayers.

In 250 A.H., 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 regular

teaching. But after some time due to differences

with the local ruler he decided to leave his home-

town 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 Eid

Al-Fitr, the first night of Shawwal

256 A.H. He is buried in

Mohammad Al-Bukhari mauso-

leum at Khartang near

Samarqand, in Uzbekistan.

Abd Al-Wahid ibn Adam Awaysi

states: “I saw the Holy Prophet,

peace and blessings of Allah on him, in

dream standing with a group of

Sahaba and asked, ‘For whom are

you waiting?’ He replied, “For

Bukhari.” 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 marvelous 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

Aril

2012

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