Al Hakam - 30 October 2020

Tahrik-e-Jadid: The magnum opus of Hazrat Musleh-e-Maud Part I

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“Forts of Muhammad”

Answers to everyday issues

The early Tahrik-eJadid sacrifices

Tahrik-e-Jadid’s foreign mosques and missions

Hazrat Khalifatul Masih’saa guidance to everyday issues

Accounts of the early days of this noble scheme

Part I

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 30 October 2020 | Issue CXXXVII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Taraqi-e-Islam Mauritius amila to Tahrik-e- and auxiliary Jadid: A single organisations tree to a global receive guidance orchard from Huzoor For the past few weeks, our readers will have come across the term “Tahrik-eJadid” repeatedly; mostly through local secretaries calling or texting to remind them of their promises and to pay them off as soon as possible.

Such constant reminders can sometimes keep us too focused on the very terms used (Tahrik-e-Jadid, promises, payments, arrears etc.) and thus, there is a chance that we lose touch with the philosophy behind them.

So let us go back 106 years in history and see where it all started.

As it got delivered through their letterboxes, Ahmadis living all over the Indian subcontinent picked up the Al Fazl issue of 2 May 1914 from their doormats to see a special supplement attached. It was only the start of the Khilafat of Hazrat Mirza Bashiruddin Mahmud Ahmadra – two months on to be precise – and every Ahmadi wanted to read every word of their beloved Imam that they could get their hands on. The whole of this supplement was a special message and hence, it got special attention.

The central idea was that Hazrat Khalifatul Masih IIra had initiated a scheme called “Anjuman-e-Taraqi-eIslam” – Council for the Propagation of

Islam. Below is a cutting from the long and detailed message of Hazrat Khalifatul Masihra: “… With this, I wish to invite the Jamaat’s attention to another matter with the hope that you will most definitely respond in the best possible way; the way a thirsty person runs towards a fountain of water.

“No nation ever progresses until and unless it invests all its powers and focus on its propagation; the Quran has declared ْ ْ َ ُ this very clearly by stating ‫اولٰٓ ِئک ُھ ُم ال ُمف ِل ُحوْ َن‬, meaning that it is only in tabligh that the key to success lies for Muslims.

“A cursory glance at history can gather how Muslims lost all glory, prosperity and wealth when they became complacent in their duty of tabligh. I remind you not to follow suit lest we fall in the same pit.

“I expressed before the delegates of Jalsa on 12 April that my passion for tabligh is such that I cannot put it into words. I also told them that this is the foremost task set by Allah the Almighty for his prophets and khalifas. He has similarly commanded every believer to be constantly indulged in this Jihad. I did not get this announcement published yet because I was praying in this regard; I Continued on page 3

It is narrated in Sahih al-Bukhari that on one occasion, the Holy Prophetsa, addressing the believers, foretold that a time would come when the “scholars” would preach and promote things that are against Islamic traditions.

Hazrat Huzayfa bin al-Yamaan, upon hearing this, asked what should one do in such a time and era. The Holy Prophetsa replied: ُ َ َ َ َ َْ ْ َ َ ‫امه ْم‬ ‫تل َز ُم َج َماعة ال ُم ْسلِ ِمين و ِإم‬ “Attach yourself firmly with the Jamaat of Muslims and their Imam.” (Sahih alBukhari, Kitab al-Fitan)

In 1937, Hazrat Musleh-e-Maudra, whilst advising the Jamaat that true success can only be achieved when united at the hand of one Khalifa, said: “I advise you that no matter how wise and intellectual you may be, you will not be able to benefit religion by following your own tactics and intellects, until and unless your faculties and plans are subordinate to Khilafat; unless you follow the Imam, you cannot get the help and support of Allah Almighty. Thus, if you seek the succour of God Almighty, then Continued on page 7

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This Week in History 30 October - 5 November In this third year of Al Hakam, we will present a selection of incidents from the blessed life of the Promised Messiah, peace be upon him, this time, with some more details 30 October 1883: On this day, Pandit Dayanand, the founder of the Arya Samaj faith, died. The Promised Messiahas wrote, “The news of his [Pandit Dayanand’s] death, which occurred on 30 October 1883, was indicated to me by God Almighty about three months in advance.” (Barahin-e-Ahmadiyyah, Part 4, Ruhani Khazain, Vol. 1, p. 640] 31 October 1887: The Promised Messiahas wrote a letter to Hazrat Hakim Maulvi Nuruddinra, who was in Jammu at the time. In the letter, the Promised Messiahas expressed his appreciation and mentioned that he received a total of 800 rupees and stated that his [Hazrat Maulvi Hakim Nuruddinra] desire for serving Islam resembled the passion of the Companions of the Holy Prophetsa.

of Umm-e-Bashir was extremely ill and as a result, Huzooras immediately made his way to Ludhiana.

(Maktubat-e-Ahmad, Vol. 2, p. 563) 1 November 1905: The Promised Messiahas was residing in Dehli. On this day, in the Curzon Gazette, Mirza Hairat Dehlvi published harsh words against the Promised Messiahas and also challenged him to a debate. (Tarikh-e-Ahmadiyyat, Vol 2, p.

427) 2 November 1904: On this day, the Promised Messiahas was in Sialkot. He penned a lecture, which is known as Lecture Sialkot. It was printed in Mufid-e-Aam Press, Sialkot and published within two days. A poster announcing this lecture was issued as saying, “Hazrat Mirza Ghulam Ahmad Qadiani, the Promised Messiah’s Lecture on Islam.”

It was scheduled to be delivered on the morning of this day at Sara-e-Maharaja. The lecture was read out by Hazrat Maulvi Abdul Karim Sialkotira.

4 November 1888: The Promised Messiah’sas son Bashir, also known as Bashir Awwal (the first), passed away on this day while he was still an infant. Huzooras had previously mentioned that in some revelations, God had set forth clearly that Bashir’s death would be a necessary trial for people. This child remained critically ill for 19 consecutive days. (Maktubat-e-Ahmad, Vol. 2, p.

551) 4 November 1900: On this day, the Promised Messiahas issued a statement in the form of a written advertisement in which he mentioned that his community’s name should be “Musalman Firqa Ahmadiyya”. (Majmua-e-Ishtiharat, Vol 3, pp. 364365)

4 November 1904: The Promised Messiahas arrived back in Qadian from Sialkot at 12pm. It was Friday, 25 Sha‘ban 1323 AH. Huzooras wrote, “At Sara-eas Huzoor further expressed Batala during the return journey from Sialkot, I his deep love for Hazrat saw in my dream that the late Raja Gulab Singh of 3 November 1904: In the morning, after his Maulvi Nuruddinra and stated Kashmir was massaging my feet. Then I saw that successful and blessed sojourn at Sialkot, the that, until then, he had not many gold ornaments had been collected. Maulvi Promised Messiahas began his journey for Qadian via met anyone like him who Nuruddin[ra] asked: ‘What are these ornaments for?’

Hazrat Hakim Maulvi train. At the railway station of Wazirabad, a famous was ready and willing to I answered that the Raja of Gawaliar had sent them Nuruddinra Christian missionary, Mr Scott, had the opportunity sacrifice everything and show for alms and that he himself was coming to see to see and speak to Hazrat Ahmadas. Mr Scott was steadfastness in the way of me.” (Tadhkirah, English translation, third edition, appointed in the Daska mission at that time. serving Islam. (Maktubat-e-Ahmad, Vol. 2, p. 47) p.711) as 4 November 1886: The Promised Messiah was in 31 October 1899: The Promised Messiahas replied 4 November 1905: On this day, during the evening, Ambala, residing in the cantonment area, main to a letter of Hazrat Munshi Rustam Alira regarding a the Promised Messiahas began his journey back bazaar. On this day, the Promised Messiahas wrote marriage proposal for the young Maulvi Muhammad home from Delhi. (Tarikh-e-Ahmadiyyat, Vol 2, p. to Hazrat Hakim Maulvi Nuruddinra and stated that Ali Sahib. On this day, the Promised Messiahas wrote 428) he received 50 rupees sent by him. Huzooras further that three or four rupees should be provided to a stated that the book Siraj-e-Munir was almost 5 November 1895: The Promised Messiahas wrote woman from Ambala so that she may go and assess ready for printing and stated that this would a letter to Hazrat Munshi Rustam Alira, in which this marriage proposal and meet with the proposed require a huge sum. (Maktubat-e-Ahmad, Vol. 2, p. he expressed his gratitude and stated that he had girl. (Maktubat-e-Ahmad, Vol. 2, p. 644) 18) received the 50 rupees and five bottles of perfume.

31 October 1902: The weekly newspaper, Al Huzooras informed him about his wellbeing and that Badr started its publication from Qadian. three of his books were being printed. (MaktubatEarlier, it had brought out its sample issue under e-Ahmad, Vol. 2, p. 613) the title of Al Qadian, which the Promised 5 November 1901: On this day, the Promised Messiahas renamed.

Messiahas issued a leaflet named Eik Ghalati Ka 31 October 1904: On this day, the Promised Izala (A Misconception Removed). One of his Messiahas was in Sialkot, occupied in writing his followers was asked whether Huzooras was a lecture that was to be delivered in a few days prophet of God or not and that person replied in time. the negative. So, the Promised Messiahas explained in this leaflet that the answer of the Ahmadis who 1 November 1884: The Promised Messiahas replied said the Promised Messiahas was not a prophet, was to a letter of Hazrat Mian Abdullah Sanaurira and not correct. God had addressed him as a prophet expressed that hearing the word Surah al-Baqarah and used similar terms for him in many revelations. in a dream indicates that one should recite and ponder over the Surah. Huzooras further stated that This book addresses the subject of the true nature Surah al-Baqarah places a great deal of emphasis of the Promised Messiah’sas status as a prophet on the importance of fulfilling God’s rights and the and messenger of God and further explains at rights owed to His creation. (Maktubat-e-Ahmad, length how his prophethood does not in any way Vol. 3, p. 194) contravene the concept of Khatm-e-Nubuwwat.

1 November 1889: On this day, the Promised Messiahas acknowledged the receipt of Hazrat Munshi Rustam Ali’sra letter in which he also wrote some couplets, which were appreciated by Huzooras.

The Promised Messiahas also received a letter from Ludhiana in which it was stated that the mother

5 November 1905: The Promised Messiahas reached Ludhiana on this day while travelling back from Delhi. Huzoor’s train arrived at the station at around 11am. Thousands had gathered at the station to welcome the Promised Messiahas. The accommodation prepared for Huzooras was in a building situated near the main road of the city.

(Tarikh-e-Ahmadiyyat, Vol 2, p. 428)

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wanted to do istikhara before I could call upon you in this regard.

“So, today, I present to you the message that Allah’s men have always called believers to, andٰ that is: َْ ّ ‫َم ْن ان َصارِ ْی ِالَی اللہ‬ “‘Who is it that can come forward as my helper in propagation of Allah’s message?’

“Remember that whosoever comes forward to respond to this call will deserve special rewards from the Almighty Lord; this is not my call, but one directly from Him. Give a penny in his way and gain incalculable returns.

“Islam is under perilous attacks internally and externally. Those claiming to be Muslims have also harboured doubts in their hearts. “… Allah will Himself rid Islam of this state of agony. For this to happen, Allah has inspired me to especially strive for the cause of propagating Islam and Ahmadiyyat. My estimate is that we require 12,000 rupees per annum.”

Hazrat Khalifatul Masih IIra formed a committee and made it responsible for the acquisition of funds and to spend it solely for the propagation of Islam and Ahmadiyyat under his direct instructions.

This body was named Anjuman-e-Taraqie-Islam – the council for the advancement and progression of Islam. He appointed Hazrat Maulvi Sher Alira as the secretary of the committee.

All tabligh ventures were undertaken by this Anjuman Taraqi-e-Islam for many decades that followed. Foreign missions were initiated, missionaries sent abroad, literature published and circulated worldwide and much more.

It was this initiative that later evolved in to Tahrik-e-Jadid in 1934 by Hazrat

Khalifatul Masih IIra, once again through divine inspiration.

This scheme took upon itself the tasks of Anjuman Taraqie-Islam but was developed on a much broader canvas; global expansion of the Jamaat required an international outlook and that is what Tahrik-eJadid was based on.

Various departments – autonomous in their functionality – were developed and designated with the tasks of finance, publications, foreign missions, education etc.

It is through this grand scheme, namely Tahrik-e-Jadid, that the Jamaat carries out the sacred mission of propagation of Islam throughout the world. A humble demand of 12,000 rupees (which equates to less than 120 British pounds today) by the Imam was so wholeheartedly received by the Jamaat that contributions exceeded thousands of times the actual demand.

12,000 rupees, if seen in pounds or dollars, is merely what an Ahmadi child contributes today towards this scheme of the Jamaat.

Every year, around this time of the year, Hazrat Khalifatul Masihaa announces the close of a year of Tahrik-e-Jadid and inaugurates a new year.

Hazrat Khalifatul Masih Vaa closed the 85th year of Tahrik-e-Jadid with the following words: “By the grace of Allah, on 31 October [2019], the 85th year of Tahrik-e-Jadid came to a close and the 86th year has begun. In this [previous] year, £13.6 million was offered in way of the Tahrike-Jadid scheme and by the grace of Allah, this amount is an increase of £802,000 from the previous year.”

What was seen as a task that required a meagre amount of 12,000 rupees saw Allah’s gracious blessings and expanded manifold; so did the funds required to fulfil it.

As we stand at the close of the 86th year of Tahrik-e-Jadid, let us reflect on how a humble scheme has evolved into a global phenomenon and how it has served Islam on an unprecedented scale.

Let us also ensure that we have fulfilled our pledges towards this ostentatious mission of the Promised Messiahas.

As we stand at the dawn of the 87th year of Tahrik-e-Jadid, let us pray for Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, under whose guidance the global mission of propagating Islam is thriving.

We all eagerly await Huzoor’s Friday Sermon where Huzoor will, insha-Allah, inaugurate the new year of Tahrik-e-Jadid.

Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa

Prayer for beneficence of God Hadrat Umarra relates this prayer of the Holy Prophetsa. ّٰ َْ َ ُ َ َ َ َْ َ ُ َ ‫الل ُه َّم ِز ْدنا َولا ت ْنق ْص َنا َوأك ِر ْم َنا َولا ت ِه ّنا َوأع ِط َنا َولا‬ َ َ َ ْ َ َ َْ َ َ َْ َ ْ ُْ َ َ َ ْ َ َ ْ َْ ‫ارض ع ّنا‬ ‫تح ِرمنا وآثِرنا ولا تؤثِر علينا وأر ِضنا و‬ “O Allah, increase us and do not decrease us. Bestow dignity upon us and save us

from humiliation. Bestow favours upon us and do not deprive us. Be partial to us believers and do not give anybody preference over us. Make us happy and may You be pleased with us.”

(Jami‘ al-Tirmidhi, Kitab Tafsir-ul-Quran)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Turning towards anything besides Allah It ought to be remembered that an individual can only observe and fully experience Prayer, in the true sense, with the help of supplication. To implore of anyone or anything besides Allah is diametrically opposed to a believer’s indignation, because only Allah is worthy of being implored in supplication. Know for certain that until a person abases themselves completely and does not beseech Allah the Exalted alone, and does not implore Him alone, they cannot be deemed a true Muslim and a true believer in the actual sense. The very essence of Islam is that all of one’s faculties – whether inner or external – must always lay prostrate at the threshold of Allah Almighty, just as a large engine fuels many other parts. In the same way, until a person’s every action and movement is not made to follow the overall power and control of the engine, how can they believe in the divinity of Allah the Almighty? Until this is so, can such an individual call themselves “one who is ever inclined to God”, in the true sense when reciting the words: َ َ َّ َ َ َ ۡ َّ َ ۡ َ ُ ۡ َّ َ ۡ ّ ‫الس ٰم ٰو ِت َو الۡا ۡرض‬ ‫ِانِی وجہت وج ِہی ل ِل ِذی فطر‬

(I have turned my face towards Him Who created the heavens and the earth.) If a person reinforces their words through action and turns towards God, then undoubtedly such a one is a Muslim; they are a believer and one who is ever inclined to God. However, one who implores anything or anyone besides God and submits to others as well, ought to remember that they are most unfortunate and deprived. For a time will soon come when they will no longer be able to submit to Allah the Almighty, even with empty words or hollow gestures.

Another cause which gives rise to the habit of abandoning Prayer and becoming indolent is that when an individual inclines towards that which is besides Allah, the faculties of the soul and heart forever remain bent in that direction in the manner of a tree (whose branches are bent in a certain direction and then left to grow in that shape). The hearts of such people become so rough and hard that they solidify, like a rock, in the very manner of the branches I have just described. After they harden, they cannot be bent in any other direction. So too is the case with a person’s heart and soul, which continue to move further

away from God with every passing day.

Therefore, to forsake Allah the Almighty and ask of another is a very dangerous thing and makes the heart tremble.

This is why it is absolutely necessary to regularly observe the Prayer, so that first and foremost, it becomes a deep-rooted habit and a person becomes inclined to turn towards Allah. Then gradually a time comes when one attains to a state in which they become completely detached from all other relations to the exclusion of Allah; and in this state, they become the recipient of divine light and derive pleasure in Prayer.

I reiterate most emphatically that I unfortunately do not have the words with which to fully describe the evils in turning towards anything that is besides Allah. There are those who will submit to people and beg them with flattery. This rouses the jealousy of God Almighty because this is no different than “praying” as it were, to other human beings. Thus, God Almighty distances Himself from such an individual and casts them away from Himself. I can describe the likeness of this in broad terms – although this is not the same thing – but one can clearly understand. For example, an honourable man who possesses indignation could never bear to see his wife engaged in intimate relations with another man.

Just as this man would consider such a vile woman to be worthy of death – in fact, often such honour killings of the sort do happen to occur – so too is the nature of God’s fervour and jealousy.

Man’s servitude and supplications must be devoted to Him alone. God cannot approve of anyone other than Him being declared worthy of worship or that anyone besides Him be implored.

You must keep this in mind! I reiterate that you must take heed of this point! To submit to anything other than Allah is to move away from God. Whether one uses the word “Prayer” or the term “oneness of God” it is all the same, because the practical expression by which an individual proclaims the oneness of God is through the formal Prayer. Furthermore, the Prayer is unblessed and devoid of benefit when it is not observed with a spirit of self-effacement and humility and when it is empty of a heart that is ever inclined to God. (Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 163-164)

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Tahrik-e-Jadid: The magnum opus of Hazrat Musleh-eMaud Part I Ata-ul-Haye Nasir Al Hakam

Attempts have always been made to efface divine communities from the face of the earth. Opponents with such intentions, however, are unaware that God Almighty has promised the domination of His divine communities. The support of God Almighty openly declares: َ ۤ َ ّٰ ۡ ۡ ّٰ َ ُ ‫اولٰٓ ِئک ح ِۡز ُب الل ِہ ؕ الَا ِا ّن ح ِۡز َب الل ِہ ُہ ُم ال ُمفل ُِحوۡ َن‬ “They are Allah’s party. Hearken ye [O people]! It is Allah’s party who will be successful.” (Surah al-Mujadalah, Ch.58: V.23) In the time of Hazrat Khalifatul Masih IIra, many trials and tribulations arose and opponents tried their utmost to wipe out Jamaat-e-Ahmadiyya. But Huzoorra bravely resisted every tribulation that arose, and every plot of the enemy ultimately proved futile.

Ahmadiyyat continues to progress to this day, alhamdolillah, and will continue to do so, insha-Allah.

One of these tribulations which arose on a large scale was in 1934 in the shape of the Majlis-i-Ahrar. Muslims were incensed about the existence of the Jamaat. It was as if the whole country had begun to support the Ahrar. These people gathered to hold a meeting and rose up with the determination of destroying Qadian and wiping out Jamaat-e-Ahmadiyya. At that time, this attempt was in full swing.

During these turbulent times, Hazrat Musleh-e-Maudra, after receiving divine guidance, announced a scheme, Tahrik-eJadid. This heavenly scheme was revealed to Huzoorra in such a way that all the stages of this spiritual conquest became visible to him. Thus, Huzoorra was able to write up a comprehensive plan of action for the spiritual battle between truth and falsehood.

Hazrat Musleh-e-Maudra could have announced this scheme all at once, but instead, before announcing the scheme, he built an atmosphere that would instil a spirit of sacrifice in all members of the Jamaat and help them realise the importance of this scheme. Therefore, he gradually made the announcement of Tahrik-e-Jadid.

During the days of the Ahrar Tabligh

Conference of October 1934, Allah the Almighty guided Hazrat Musleh-e-Maudra to initiate the scheme of Tahrik-e-Jadid.

Huzoorra could easily have announced this scheme before the start of the Ahrar Conference, but with great patience and wisdom, in his Friday Sermon of 19 October 1934 (just two days before the start of the Ahrar conference) Huzoorra stated: “Provided that God gives me life and strength, in a week’s time, I will be making a very important announcement for the attention of the Jamaat. I do not consider it appropriate to make this announcement before the said time.” (Khutbat-e-Mahmud, Vol. 15, pp. 277) Due to the fact that Huzoorra was going to announce a scheme which demanded many sacrifices from the Jamaat, so, to instil a spirit of sacrifice in the members, Huzoorra reminded them of their pledge of allegiance and explained to them the true meanings of Bai‘at. He stated: “I will explain the need and reasons for this announcement later, but before that, I would like to draw your attention to the fact that you are called Ahmadis; you claim that you are the chosen Jamaat of God Almighty; you claim that you have absolute faith in the ma‘mur of God Almighty; you claim that you have agreed to sacrifice your lives and properties for God; you claim that in return for all these sacrifices, you have made a bargain for Paradise with Allah the Almighty.

“You have repeated this claim at my hand; in fact, thousands of you have made this pledge at my hand because you became Ahmadis in my time.

“In the Holy Quran, Allah says that if your father, your sons, your wives, your loved ones, your properties and your possessions are dearer to you than God and His Messenger, then there is no truth in your faith. This is not a trivial declaration, but a declaration of war for every human being who has the slightest weakness in his faith. This will be a declaration of war for every person who has any shred of hypocrisy left in their heart, but I believe that all the members of our Jamaat, illaa Masha-Allah [with the exception of what Allah knows], are true believers and are firm in their pledge, which they made at the

time of Bai‘at; they will always be ready to make whatever sacrifice is asked of them in accordance with this pledge.” (Khutbat-eMahmud, Vol. 15, pp. 277) After this, addressing the audience, Huzoorra stated: “It is forbidden to speak during the Friday Sermon, but a person can speak if the imam gives permission. So I ask you, are you firm upon the pledge that you made to me?” (Ibid) Huzoor’sra question was answered in the affirmative by the audience and cries of “labbaik” were heard from all corners.

Huzoorra then said to Jamaat members: “After this, I advise you that when you have sold your lives to me, sold your possessions to me, then I can ask anything of you that is within the boundaries of the Shariah. It is the duty of every member of the Jamaat to fulfil every demand that I make keeping within the Shariah and if anyone does not fulfill this, then such a one is a hypocrite and not an Ahmadi.” (Ibid) After this, referring to the jalsa of the Ahrar, which was scheduled for a few days later, Huzoorra said: “The first thing I ask of you (the second demand will be made after the first is achieved) is in relation to a jalsa [conference] that will take place here soon.

I have received certain information about this conference that the people [associated with the event] want to cause rioting and disorder.” (Khutbat-e-Mahmud, Vol. 15, pp.

278) Advising the Jamaat in this regard, Huzoorra said: “I instruct every member of my Jamaat not to raise their hand against anyone, even if they are beaten, and not to open their mouth. Even if they are about to be murdered, they do not have the right to lift their hand or open their mouth ... after this announcement, you will be tested and it will be known to what extent you are ready to sacrifice your lives for religion.

“After this, I will make the second demand and see to what extent you fulfil it, but I do not want to make that demand during the days of the Ahrari Jalsa lest it be considered a reaction or it opens another door for disorder. Thereafter, I will see how many of you are ready for this sacrifice.

“The sacrifices made by our Jamaat thus far are significantly less when compared to the sacrifices of Prophet Moses’as jamaat, or Jesus’as disciples, or the Holy Prophet’ssa Companionsra. But now, it is time for us to make sacrifices in a way that shows us its fruits and takes us to those heights for which the Promised Messiahas was sent to the world.” (Khutbat-e-Mahmud, Vol. 15, pp. 278-279) Huzoorra further said: “It is my hope that if you are ordered to go to distant countries without a single penny, you will comply with the order and if you are demanded to make changes in your eating habits or dress, you will comply with it. If you must devote your time entirely for the service of the Jamaat, [it is my hope that] you will agree to it without making any excuses. The one who does not fulfil these demands will not be considered from us and will be considered detached.”

(Khutbat-e-Mahmud, Vol. 15, pp. 279) Then, in his Friday sermon of 26 October 1934, Huzoorra said: “In the previous sermon, I instructed the Jamaat to be patient and advised people not to walk around with sticks and to obey all the orders given by representatives of the British government.

“Before today’s sermon, I would like to thank you and express my gratitude to you for your patience in spite of the provocative acts [of the opponents]. Save a few incidents which may have occurred due to misunderstandings, there was nothing else that could be considered a source of embarrassment for me and a problem for them.” (Khutbat-e-Mahmud, Vol. 15, pp.

282) Huzoorra then went on to inform members of the Jamaat in detail about the tense situation created by the Ahrar. He stated that in this provocative situation, the conduct of police officers was very commendable. They felt bad when they heard those words which were used for Jamaat members during the Jalsa. A few of those officers met me as well and agreed that Ahmadis were harmed without any reason. They expressed that a Jalsa for the sole purpose of slander and mockery should not have been held.

Huzoorra further stated that he himself

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Friday 30 October 2020 | AL HAKAM read in a newspaper that the chairperson of the conference said, “Put me in a room with Mirza Bashiruddin Mahmud and if he is still alive the next morning, then you can say what you please [about me].”

Huzoorra stated: “Any magistrate who has an ounce of decency cannot say that this was not a provocative act. Is this not a clear murder threat? … We know that prophets and their jamaats are threatened like this.” (Khutbate-Mahmud, Vol.15, p. 284) Then Huzoorra stated that he would now commence with the subject which he mentioned in the previous sermon, but it was also necessary to narrate the entire situation to the officers, members of the Jamaat, the public and those who are expressing so much contempt for us.

Huzoorra said that a believer never does anything in secrecy and whatever he would do, he would announce it publicly.

Before proceeding with the subject, Huzoorra said: “You should remember two things: Firstly, every person who is in the Jamaat – who has pledged allegiance, through me, to the Promised Messiahas, through whom [they have pledged allegiance] to the Holy Prophetsa, through whom [they have pledged allegiance] to God Almighty – has agreed to sacrifice their life, wealth, honour, dignity, children, property, in fact, everything, for the sake of God, the Messengersa and his representatives and now, nothing is their own.

“I would like to make it clear that if there is even the slightest of doubts about these meanings [of Bai‘at] in anyone’s heart, they should renounce their allegiance if they do not wish to be called a hypocrite ... If anyone thinks that they have pledged conditional allegiance to me and that they still possess something they can call their own and my obedience is conditional to them, then such people are not in my allegiance.

“I would like to say clearly to you and the millions of people who live in different parts of the world and those who will read it in the newspapers (when this sermon is published), that if there is any indifference left in one’s heart, I do not consider them in my Bai‘at ... God is my Witness that you are completely convinced that I have conveyed to you that a conditional Bai‘at is not a [true] Bai‘at at all. [True] Bai‘at is that in which one is ready to sacrifice everything.

It is your duty to obey my every command which is in line with the commandments of God Almighty and about which there is no contradicting guidance.” (Khutbat-eMahmud, Vol. 15, pp. 285-286) Huzoorra further stated: “You must remember that this is a very critical time for us. There is opposition from all sides and it is your duty to uphold the dignity of the Jamaat while confronting it.

“Once, in a private meeting, at the house of Sardar Sikandar Hayat Khan, Chaudhry Afzal Haq Sahib told me that their aim was to crush the Ahmadiyya Jamaat. So, the enemies have challenged us.

“So long as blood courses through your veins, it is your duty to accept this challenge and break the strength of this group that is threatening us. Tell the world that you can raze mountains to the ground, you can dry up the oceans and through lawful means, you can defeat anyone who stands up to destroy you, with the help of God, no

matter how powerful the opponent may be … We must accept this challenge …

“As some people of the Punjab government have slandered the Jamaat and there is the challenge of the Ahrar as well, it is your job to elucidate this defamation and respond to their challenge. And for these two things, make whatever sacrifices you must make.

“For this, I will ask of you such sacrifices that have never been demanded before.

They may seem trivial at first, but they will increase later. Ahmadis from all corners of the world should be ready for this and immediately say ‘Labbaik’ when the call comes.” (Khutbat-e-Mahmud, Vol. 15, pp.

287-288) After this, Huzoorra narrated more details about the ongoing situation.

Then, referring to a revelation of the Promised Messiahas, he said: “O Ahmadiyya Jamaat, as it has been told about the Promised Messiahas that he would create a new earth and a new heaven, it is your duty to build a house for yourself with the grace of God. This revelation indicates that this earth and the heaven will cut you off like thorns.” (Khutbat-eMahmud, Vol. 15, pp. 311) Then in his Friday Sermon of 2 November 1934, Huzoorra elaborated on the tribulations created by the Ahrar against the Jamaat and the unjust attitudes of some government officials. Due to misunderstandings and conspiratorial activities of the Ahrar, Jamaat-e-Ahmadiyya (and especially Huzoorra) was falsely accused of civil disobedience and rebellion.

In response to these allegations, Huzoorra said: “Some close friends who have friendly ties with the government have also urged me to postpone my special announcement until we try to eradicate these misunderstandings, which have occurred between us and some government officials. If we have ever misunderstood something, as we are a religious group, we have always admitted our mistakes openly.

“I can assure these friends that if any mistake in our actions or misunderstanding is proven, we are always ready to face the punishment and apologise for it.

“It is now a question of whether the government is willing to admit its mistake or not. If it is proved that the government has made a mistake and it admits its mistake, then our grievances can be removed. The believer never keeps resentment or anger in his heart, but seeks the betterment of mankind … We want to raise this question only because if this issue is not raised, many problems will arise for us in the future and there is a danger of compromising the peace of the country. Otherwise, what is the significance of what the government has said, in the face of the abuse that we hear from our opponents on a daily basis? It is the government’s fault that it has attributed someone else’s actions to me …

“Why can we not tolerate this mistake of the government? The reason is the same as I mentioned earlier, that issuing such a notice by the government, in which we are accused of civil disobedience, is not valid in any case. Our Jamaat is that Jamaat, about which people have been saying from the beginning that it is a flatterer of the government. Some people accuse us of being government’s spies … There has

“Supremacy of justice” event in Huddersfield, UK Aamir Shahzad President Huddersfield South Jamaat

On 25 October 2020, Jamaat-eAhmadiyya Huddersfield South arranged a virtual tabligh event. It started at 3pm with the recitation of the Holy Quran by Tahir Virk Sahib, followed by the English translation given by Saqib Yousaf Sahib.

Aamir Shahzad Sahib delivered the welcome address and presented a brief introduction to Jamaat-e-Ahmadiyya. Next, a documentary on the topic of “supremacy of justice” was played for audience.

Nadeem Ahmad Sahib then introduced the newly opened food bank by Humanity First in the area and asked all the guests to keep in touch for any help or need, as Jamaat-e-Ahmadiyya is always at the

never been a time when we have not even been accused of being rebels against the government.

“From the time when the Promised Messiahas announced his claims, the disbelieving maulvis and especially Maulvi Muhammad Hussain Sahib Batalvi started telling the government not to fall for our praise as we were not supporters of the government but rebels. And if not today, then tomorrow, they will stand against the government with swords.

“Thus, from the earliest days of the claim of the Promised Messiahas, people have been saying that we are rebels against the government and now, in the speeches made by the Ahraris in Qadian and Amritsar, they have said the same thing, that people should not fall for what we say as we are actually against the government.

“Such people should read the newspaper Zamindar and see that it openly declares us not to be friends of the government and that in fact, we are opponents behind the curtain. Today, if the government declares us rebels, then it is nothing of a new allegation that will make us angry …

“We object to this act of the government because it [the government] represents the [English] monarch, who the Promised Messiahas was always proud of being loyal to. It was under this government that he felt proud to live and we have always been proud of our loyalty for this government …

“If peaceful, loyal citizens and servants of the country are declared guilty of such disobedience ... then, we fear that this chaos will continue to grow … If an appeal had been allowed in this case, I would not have been so disappointed as I intended to appeal to the High Court to protect the honour of the Jamaat … But the law under which I have been declared a rebel and dissident of the government, without any reason, has not left any room for appeal to the High Court.” (Khutbat-e-Mahmud, Vol. 15, pp. 313-318) Then, referring to his personal feelings regarding loyalty to the government of the time, Huzoorra said: “I know what feelings I have in my heart for this great country. I know what my thoughts are on loyalty and obedience to the government … We have always been

forefront to help the community.

Usman Sahib then highlighted the noble example of the Holy Prophetsa with regard to justice. A short speech on the topic of “supremacy of justice” was delivered by Paul Levene, Senior Pastor at Huddersfield New Testament Church of God, who appreciated the efforts of Jamaat-e-Ahmadiyya in spreading the teachings of peace and justice.

The concluding address of the event was delivered by Sabahat Karim Sahib, Regional Missionary Huddersfield, in which explained how we can establish peace and justice by following the true teaching of Islam and also presented the teachings of the Promised Messiahas and his Khulafa regarding serving humanity and establishing peace, love and justice in society.

loyal citizens of this great country. Peace and obedience is the teaching of our religion and even the thought of civil disobedience has never crossed our minds and it never can because our religious teachings prevent it …

“I am sorry to say that some government officials have made a mistake and think that perhaps I am going to start a movement similar to the Non-Cooperation Movement.

On the other hand, some people in the Jamaat have not understood my scheme.

But some have understood it wonderfully, to the extent that they have written letters to me and summed up my scheme in a few words. But some members have presented such suggestions that cannot be right in any case. For example, a person wrote that ‘we should start wearing khaddar [khadi]’. And I think that no doubt if we boycott the English wearings, we can save 1.5 million rupees per annum to England, and if we work together with the Congress, the scheme of boycotting the English items can be so much successful. But this act is against our teachings, that we boycott someone who is not guilty. Even though, through this, we can bring the attention of England towards our rights, but as it is not allowed for us religiously, this act is fully inappropriate. Moreover it is against the logic, to hit the people of Lancashire with a stick, for a mistake of an officer of Punjab.”

(Khutbat-e-Mahmud, vol. 15, pp. 318-320) Later in the same sermon, Huzoorra narrated some incidents which raised suspicions that perhaps someone from the Punjab government wanted to harm the Jamaat and was trying to defame it.

After narrating these incidents, Huzoorra said: “Next week, insha-Allah, I will present to the Jamaat the suggestions I have thought. This week, I wanted to make the chapters outside [of Qadian] alert because there are very few outsiders who are aware of the situation in Qadian. In the same vein, women think that they may not have to join this scheme, so I also want to say that women should also join and this sacrifice is required not only from men, but women as well.” (Khutbat-e-Mahmud, Vol. 15, pp. 360) (To be continued...)

Friday 30 October 2020 | AL HAKAM

6

5,000 soldiers of Tahrik-e-Jadid Awwab Saad Hayat Al Hakam

Since the very first day, Jamaat-eAhmadiyya has been witnessing triumph after triumph. This is of no surprise as this is God’s Jamaat and was founded by Him. No earthly power has the capacity to hinder its progress.

As the Jamaat set on its journey to reach the ends of the Earth, in 1934, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra came to learn that certain opponents of the Jamaat and some officials in government were planning to intensify the opposition against the Jamaat. Huzoorra realised that their intentions were detrimental to the progress of the Jamaat as they planned to spark chaos and disorder throughout the country in an attempt to wipe out the Jamaat from the face of the Earth.

It was at that time when claims were being made of effacing Qadian.

Blasphemous intentions were made with regard to the holy places of Qadian, for example, Bahishti Maqbarah (where the Promised Messiahas is buried). Those days were startling for members of the Jamaat.

It was then that God Almighty descended from the seventh heaven to provide divine succour to His chosen one, the Imam of the Jamaat and the Second Khalifara of the Promised Messiahas, and revealed a scheme that would act as the growing opposition’s antidote – Tahrik-eJadid.

At the outset, Hazrat Musleh-e-Maudra announced certain requirements and demands that needed to be met for joining this scheme. Huzoorra said that members should: • Lead a simple life • Prepare answers to the foul literature of opponents • Endeavour to call others towards (da‘wat ilallah) God in foreign lands • Financially contribute to this special scheme • Partake in the da‘wat ilallah survey • Dedicate their free time to the service of religion • Include the youth who should offer their lives for the service of religion • Spare their holidays for the service of religion • (Those who can should) deliver lectures in different events • Establish a permanent reserve fund • Pensioners and retired people should offer themselves for the service of religion

• Send students to the Markaz for increasing their education and tarbiyat • (Those who can should) seek guidance with regard to the future of their children • (Those who are unemployed should) find jobs, earn money and call others unto Allah • Make it a habit to work with their own hands • (The unemployed should) find any job, no matter how minor • Make a house in the Markaz (Qadian) • Especially pray for the success of Tahrik-e-Jadid’s objectives • Establish an Islamic environment • Promote honesty in society • Protect the rights of women • Maintain cleanliness in the streets • Establish an Ahmadiyya Dar-ul-Qaza and accept their decisions • Sacrifice their offspring for the sake of religion • Partake in sacrificing personal wealth and income • Make an oath similar to Hilf-ulFudhool, in that they will care for rights of others and establish justice and integrity Despite extreme poverty and unfavourable circumstances, members of the Jamaat immediately responded to the call of their Imamra and offered their wealth for him. They made incredible sacrifices and continued to do so.

It was then that Hazrat Musleh-eMaudra appealed for 27,500 rupees for broadening the tabligh of the Jamaat.

In this regard, Hazrat Amirul Momineen, Khalifatul Masih Vaa once said: “Upon reflecting on the donation made by this beautiful Jamaat of the Promised Messiahas of not 27,500 rupees in three years, but 100,000 rupees in just the first year and 400,000 rupees within a three-year period, our hearts praise Allah profusely. We cannot appreciate this amount properly as firstly, the rupee was worth a lot more in those days … and secondly, the financial state of members of the Jamaat was such that we cannot assume that wealthy and affluent members made this sacrifice.

“In fact, these were people who could offer only two or three annas or one or two rupees and the amount of people making such donations was large. These sacrifices were possible by compromising what they ate; by feeding their children dry bread because God’s Khalifa had made an appeal to them as his servants. He asked them

to establish simplicity once more in their lives and offer their wealth – which they were in need of – and sacrifice it in Allah’s way and leave it with Him because the enemy intended to wipe out Qadian, uproot Ahmadiyyat and act blasphemously against the holy sites of Qadian.

“These were the circumstance in which the Ahmadis of the time … exceeded one another in offering sacrifices. The Ahmadis at the time presented a donation that was 14 or 15 times larger than what Hazrat Khalifatul Masih IIra had instructed because they desired to please God by serving His religion … Most people placed themselves in difficult situations by offering these donations …

“Thus, it was these very people who, despite a lack of affluence, offered these sacrifices to please God and then devoted their lives [for the service of religion]; it was through their efforts that the message of Ahmadiyyat began to spread outside of India in a more organised manner.

Among them were those who endured hardships in foreign jail cells …

“Thus, the people of that time offered countless sacrifices for this scheme which was launched by Hazrat Muslehe-Maudra … And now, we are witnessing the progress of Ahmadiyyat in different countries of the world, which is a result of the sacrifices offered by these people who came before us.

“Aside from the progress of the Jamaat, individually, Allah the Almighty never wasted the effects of their sacrifices. The progeny of most of those who donated a mere few annas and rupees are now living in comfort and much better conditions and earning hundreds of thousands.

Financially, they are in a much better state. Some from among their offspring might even be able to individually offer an amount equivalent to the budget of that time; however, their sacrifices can never be forgotten.” (Hazrat Khalifatul Masih Vaa, Friday Sermon, 5 November 2004) The constant financial sacrifices made by the Ahmadis of that age resemble a divine vision seen by the Promised Messiahas, about which Hazrat Musleh-eMaudra said: “Those who repeatedly take part in this scheme are those who are living embodiments of the vision of the

Promised Messiahas, which was shown to him by God in 1891. In this vision, the Promised Messiahas was given 5,000 soldiers.

“Blessed are those who take part in this scheme. The names of these 5,000 soldiers, out of respect and reverence, will remain alive in the history of Islam forever.”

Hazrat Musleh-e-Maudra went on to say: “But it is our responsibility also to establish a permanent memorial to these 5,000 soldiers because it is the right of each and every one of them who participated in this scheme till their last breath to be remembered with reverence and it is their right to be prayed for continuously.”

Then, Hazrat Musleh-e-Maudra said, with regard to Tahrik-e-Jadid on 23 January 1953: “Now, this 19-year period is drawing to a close, which was an extraordinary time.

Although we will continue to offer chanda towards it afterwards, but that phase has ended wherein we termed ourselves as ‘sabiqun al-awwalun’ and ‘daftar awwal’.

It is the end of an era. Therefore, in my view, a booklet should be published to maintain a record of their sacrifices upon the end of this 19-year period so that they can be cited as an example for others. The names of all such people should be given who assisted in the propagation of Islam and the amount they donated towards this cause.

“In future also, similar plans should be made to preserve the names [of these 5,000 soldiers] so that the generations to come strive to follow in their footsteps and so that we can present these people as an example for the generations to come.

However, you should remember that this chanda is for life and this scheme shall live on forever.”

It was in following this instruction that on behalf of Tahrik-e-Jadid Anjuman Ahmadiyya Pakistan, Chaudhry Barkat Ali Khan Sahib (Wakil-ul-Mal) published

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Friday 30 October 2020 | AL HAKAM a 500-page book at Nusrat Art Press, Rabwah, in which the name of every contributor has been given, along with details of their residence and their contributions.

After presenting the sacrifices of the Promised Messiah’sas family members, a list has been given of staff members of Tahrik-e-Jadid Anjuman Ahmadiyya, staff members of educational institutions in Rabwah and contributors from various mahallas (neighbourhoods) of Rabwah.

After giving details of Qadian and Eastern Punjab (India), details of regions of Pakistan have been given, e.g. Karachi, Jhang, Sialkot, Lahore, Sheikhupura, Gujranwala, Lyallpur, Sargodha etc. After that, details of contributions from Eastern Pakistan (Bangladesh) have been cited, followed by Yangon, Hyderabad Deccan, Sikandarabad, Malabar, Colombo, Kashmir etc.

Towards the end, details of foreign countries have been given, for instance, Indonesia, Nairobi, Tanganyika, Mombasa, Mauritius, Ethiopia, Palestine, Lebanon, Egypt and Iraq. After mentioning contributions from Asia, the sacrifices made by Ahmadis living in the continents of the Americas and Europe have also been provided.

In 1982, after delivering a powerful Friday Sermon on financial contribution, Hazrat Khalifatul Masih IVrh addressed the progeny of the soldiers of daftar awwal and said: “How can such a one be deemed dead whose chanda is still being offered?

For this reason, daftar awwal should be reorganised. It is my wish that daftar awwal remains open forever and the names of those who have offered exemplary services for the cause of Islam should not be forgotten till the Day of Judgment. Their progeny should continue to offer sacrifices in their name and not a single day should come when we say that a person from the first line has passed away. They should remain alive in God’s eyes and through sacrifices, we should see signs of their life.”

In the same vein, Hazrat Amirul Momineen, Khalifatul Masih Vaa said on 5 November 2004: “It was for this reason that Hazrat Khalifatul Masih IVrh expressed that the accounts of those who made financial contributions in the early days of Tahrik-eJadid should be kept alive and continued, something which their progeny should take upon themselves. They should assume this responsibility and never let their sacrifices die. The sacrifices of the 5,000 mujahideen should never expire …

“The progeny of those contributors should realise this responsibility and come forward and revive the accounts of their forefathers that had once expired [with their demise]. Their names should remain [alive] in the registers and contributions in their names should continue. Even though their contributions were a few rupees; however, their names should remain; this should continue till the Day of Judgment.

“It is not a difficult task to revive their accounts … The [financial] condition of

Continued from page 1

remember that there is no other way to achieve it unless you get up, sit down, stand, walk, speak or remain silent at my command.” (Al Fazl, 4 September 1937) Earlier this week, on 25 October 2020, members of Mauritius’ national amilas of Majlis Ansarullah, Majlis Khuddam-

ul-Ahmadiyya, and Lajna Imaillah were blessed with the opportunity to have an online mulaqat with Hazrat Amirul Momineen, Khalifatul Masih V, may Allah be his Helper.

As history testifies, the Jamaat has continued to see prosperity under the guidance and leadership of the Khalifa.

Gathered in Darus Salam Mosque

in Rose Hill, members of the amila had the opportunity to present their reports and received valuable advice, guidance and direction from Hazrat Amirul Momineenaa.

Insha-Allah, Al Hakam will provide the detailed report on this mulaqat in an upcoming issue.

Peace Symposium in Kano, Nigeria Raja Ather Qudoos Missionary, Kano, Nigeria

By the grace of Allah the Almighty, Jamaate-Ahmadiyya Kano was able to hold its maiden Peace Symposium on 10 October 2020. The theme of the programme was “Peace and justice, the role of religion”.

This event was attended by various dignitaries including the representative of Amir of Kano. Other participants included Kano Immigration Chief, two members of assembly, Deputy Secretary General for Islamic Affairs and directors of different organisations. A special delegation from the Christian Association of Nigeria also attended the event.

There were four speeches delivered on the topic of peace. Representatives of various sects spoke in detail on the theme of the programme.

Following the protocols of safety measures due to Covid-19, the programme was confined for 180 people. A question answer session was held as well.

All the participants were given the book World Crisis and the Pathway to Peace – a compilation of addresses by

Hazrat Khalifatul Masih Vaa. The event concluded with silent prayer, and lunch was served to the participants.

The event was covered by different media outlets and radio stations as well.

May Allah the Almighty bless the event and make it a source of guidance.

many people will permit them to easily accomplish this.

“In any case, the office of Tahrik-eJadid, upon Huzoor’srh guidance, was able to reactivate the accounts of 3,400 mujahideen … However, due to a lack of attention towards this, or after emigrating (from Pakistan) or for whatever reason, this ceased to be the case. It is possible that after emigrating from Pakistan to other countries, people continue to pay chanda in their forefathers’ names, but the contributions are not noted in their forefathers’ names in those countries.

And if they are, then they are not recorded in the centre under their names.

“It is also possible that you are offering sacrifices in the name of your forefathers, but they are getting noted as

your contributions … The easiest way to overcome this is to contact the centre in Rabwah and enquire about the donations they made, or their promises, and make the payments there so that the record is accurate … Their names, nonetheless, should be kept alive. May Allah enable the progenies of all these [mujahideen] to do so.” (Khutbat-e-Masroor, Vol. 2, p. 795) The names of the 5,000 soldiers of Tahrik-e-Jadid can be searched on: (English) www.alislam.org/tj/panchhazar-mujahedeen-daftar-awal.pdf (Urdu) www.alislam.org/tj/Panch-HazariMujahideen.pdf Ahmadis living in every part of the world can easily access the data and find out who from among their ancestors was

part of this noble army so as to keep their names and sacrifices alive.

As we grow from strength to strength and move on with every passing day, we – members of Jamaat-e-Ahmadiyya – continue to see triumph after triumph.

However, great nations never forget their past. Similarly, we must continue to keep alive our ancestors and forefathers who, in trying and difficult times, offered everything they had to ensure that we witnessed the present conditions that we enjoy.

Long live the 5,000 soldiers of Tahrike-Jadid!

May every passing day bring forth a new army of 5,000 mujahideen for the service of Islam Ahmadiyyat. Amin.

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Friday 30 October 2020 | AL HAKAM

The early Tahrik-e-Jadid sacrifices

M Adam Ahmad Al Hakam

Suitable conditions and the right moment are among the things that are carefully considered before publicising worldly projects and plans.

Conversely, divine schemes are announced when Allah the Almighty instructs and inspires the hearts of His chosen ones. Right away, these men of God make the heavenly orders known to their followers. They do not think twice about the circumstances because they are absolutely sure that Allah the Almighty is the Best of Planners and every success comes from Him. This is exactly what happened when Tahrik-e-Jadid was announced by Hazrat Mirza Bashiruddin Mahmud Ahmad Sahib, Khalifatul Masih II, may Allah be pleased with him.

There is no denying that a ferocious storm of hostility and opposition arose against the Ahmadiyya Muslim Jamaat in the year 1934. The opponents of Ahmadiyyat put their heads and resources together to uproot the budding community of the Latter Days’ Messiah, Hazrat Mirza Ghulam Ahmadas. The leaders of the All India Congress and some officials of the then British government, including the governor of Punjab, supported the hostile group, Majlis-i-Ahrar-i-Islam, which openly claimed to raze Qadian to the ground and annihilate Ahmadiyyat. The Ahrar party would ultimately oppose the movement of the creation of an independent Pakistan and sided with the Indian National Congress during the anti-colonial struggle. (Sadia Saeed, Studies in Ethnicity and Nationalism, Vol. 7, no. 3, Yale University) The foundation of Tahrik-e-Jadid was thus laid in challenging conditions and unprecedented circumstances.

Explaining that situation, Hazrat Musleh-e-Maudra said: “This scheme [Tahrik-e-Jadid] was initiated at such a difficult time that it seemed as though all the powers of the world had come together to wipe out Jamaat-e-Ahmadiyya.

“On the one hand, the Ahrar announced that they had decided to wipe out the Ahmadiyya Jamaat and that they would not stop until it had been completely wiped out. On the other hand, those who were outwardly admirers but inwardly jealous of us, took advantage of this opportunity to discharge their hidden malice and started funding them with hundreds and thousands of rupees. Moreover, the whole of India was encouraging them, so much so that when one of our delegations went to meet the governor of Punjab, they were told, ‘You have not recognised the

significance of this movement of the Ahrar.

We [the government officials] have found out from the department of post that they are receiving [funds of] 1,500 rupees per day.’

“Hence, the English government was also under the influence of the sedition of the Ahrar at that time and had started to take action against us. Several senior officers were sent here [Qadian] and the jalsa of the Ahrar was organised after blocking public walkways of Ahmadis ... Such were the times when Tahrik-e-Jadid was launched.”

(Baaz Aham aur Zaroori Umoor [1943], Anwar-ul-Ulum, Vol. 17, pp. 33-35) However, Hazrat Khalifatul Masih IIra made it clear that the scheme of Tahrik-eJadid was a divine decree and the uprising of the Ahrar was just a mere coincidence.

The All-Knowing God stimulated his heart to launch Tahrik-e-Jadid at the most suitable hour. (Al Fazl, 8 February 1936) Moreover, Hazrat Musleh-e-Maudra

saw a divine vision in 1934 after fervently praying to Allah the Almighty and then he prepared the plan of the heavenly scheme of Tahrik-e-Jadid through divine guidance.

(Al Fazl, 18 November 1934) In one of his Friday Sermons, Hazrat Khalifatul Masih IIra clearly stated: “The [Tahrik-e-Jadid] scheme was definitely not in my mind. All of a sudden, this scheme was inspired in my heart by Allah the Almighty. Thus, without any kind of exaggeration on my part, I can say that Tahrik-e-Jadid, which has been launched

by God, was never in my mind before and I was completely oblivious to it. All at once, Allah the Almighty revealed this scheme to me and I presented it before the Jamaat.

Hence, this is not my scheme, but in fact, a scheme revealed by God Almighty.” (Al Fazl, 2 December 1942) As the scheme of Tahrik-e-Jadid was launched by God Almighty, it was destined to prosper and succeed. Regardless of great

hardships and hostile environments, the conflict-ridden Jamaat of the Messiahas generously responded to the call of their Khalifa with everything they had and set extraordinary examples of sacrifice for the coming generations.

The amazing spirit of financial sacrifice shown by members of the Ahmadiyya Jamaat at that time can be gaged from the fact that Hazrat Musleh-e-Maudra gave a target to contribute 27,500 rupees in the first year of Tahrik-e-Jadid, but in a short span of one and a half months, the Jamaat managed to present 33,000 rupees in cash and made promises of more than 100,000 rupees.

Hazrat Khalifatul Masih IIra acknowledged and appreciated the efforts of his adherents in the following words: “All praise belongs to Allah, Lord of all the worlds, that the sincere members of Jamaat-e-Ahmadiyya have responded to my call of monetary sacrifice in such a way that they have opened the eyes of the opponents and encouraged their associates. As the source of all good deeds is the Supreme Being of Allah the Almighty, therefore I express gratitude to His Pure Being for He encouraged us by giving us a small opportunity to express our love for Him. “The appeal made for chanda was 27,500 rupees. In this regard, 33,000 rupees have been received in cash by now and the total sum [of contribution] in promises received before 15 January [1935] is 100,026 rupees, which is around four times more than the requested amount.” (Al Fazl, 24 January 1935) The divine vision of the Ahmadiyya Jamaat’s founder was also fulfilled through Tahrik-e-Jadid when the blessed number of 5,000 mujahideen was achieved, who made immense sacrifices and contributed to the cause in the very first year of the scheme.

Tahrik-e-Jadid came as a blessing and solace for members of the Jamaat. Due to their extraordinary sacrifices, God Almighty granted Ahmadis abundance of wealth and prosperity. Hazrat Musleh-eMaudra states: “Some exceptionally sincere individuals presented all of their savings [in the first year of Tahrik-e-Jadid]. One of them wrote, ‘In the second year of [Tahrik-e-Jadid], I had to sell some of my belongings to give the chanda, but I did not find the courage to tell you about it. Then, I had to sell everything to contribute in the third year.

Now, I have to lower the promise of [my chanda] unfortunately.’ However, in the ninth year, he wrote, ‘God Almighty granted me the strength to save some money, so just like every previous year, I will present more chanda than the last one.’” (Baaz aham aur zaroori umoor [1943], Anwar-ul-Ulum,

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Friday 30 October 2020 | AL HAKAM Vol. 17, pp. 35-36) Even the enemies of Ahmadiyyat were surprised by it. They praised the sacrifices and leadership of Hazrat Musleh-e-Maudra.

In a speech delivered on 7 April 1935, the president of Majlis-i-Ahrar, Maulvi Habib-ur-Rahman Ludhianvi, said: “Although we are enemies of Mian Mahmud, but we also praise him at this juncture. When he told his handful of followers in India that he required 27,500 rupees, the Jamaat presented 100,000 rupees. After that, he demanded 11,000 rupees and they gave significantly more than that.” (Al Fazl, 26 April 1935) Early on, the Jamaat that set a very high example in terms of Tahrik-e-Jadid chanda and eagerly answered the call of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra, was the Jamaat of Qadian. (Al Fazl, 14 December 1934) Among foreign countries, the Arab Ahmadis were the first to contribute towards Tahrik-e-Jadid and not only did they send their promises but also sent a portion of chanda in cash. Hence, promises of 400 shillings were received by the Haifa Jamaat by the beginning of February 1935, of which 75 shillings were sent in cash. In addition, children of Madrasa Ahmadiyya, Kababir (Haifa), also presented chanda of eight shillings. (Al Fazl, 7 February 1935) Soon after, Hazrat Musleh-e-Maudra received sincere letters promising monetary contributions and also chanda in cash from the jamaats of Iran (Abadan), London, Baghdad, Kampala, Zanzibar, Darul Salam, Tanga, Nairobi, Serbia, Java and Colombo.

(Al Fazl, 12 March 1935) A companion of the Promised Messiahas, Syed Mir Mehdi Hussain Sahibra, went to Iran on 29 October 1934 as an honorary missionary. His son, Syed Abdul Basit Sahib narrates that his father left for Lahore from Qadian after offering the Zuhr prayer at Masjid Mubarak and reached Karachi the following day. From Karachi, he travelled to Iran and reached there a month later.

When he disembarked at the Iranian port of Abadan, Ahmadi friends, who were there to welcome him, told him about the scheme of Tahrik-e-Jadid. That was the first time he had heard about the call of his Khalifa. At that time, he had 49 rupees in his pocket, which he immediately submitted to the secretary finance to pass on to the Markaz. (Tarikh-e-Ahmadiyyat, Vol. 6, pp. 226-229) Apart from generously taking part in financial sacrifices, members of Jamaat-eAhmadiyya enthusiastically followed the instructions of their leader and fulfilled the rest of the demands of Tahrik-e-Jadid as well. That is, Ahmadis began to lead a life of simplicity, dedicate their lives for the tabligh of Islam, develop the habit of manual labour etc.

In accordance with the guidance of Hazrat Khalifatul Masih IIra, many youngsters quit the habit of going to cinemas, theaters, circuses – all of which required a large sum of money at the time – and started saving money.

Hazrat Khalifatul Masih IIra said: “A young man heard about my scheme, which I announced last year. This young man lived in the district of Sargodha and travelled to Afghanistan without a passport and began preaching. The government detained him and put him in jail; however,

The passion behind Tahrik-e-Jadid Addressing members of the Jamaat, Hazrat Musleh-e-Maudra said:

“God’s Majesty has resurged and He has entrusted you – yes, you; yes, you – with the service of this spiritual drum house.

“O musicians of the heavenly kingdom; O musicians of the heavenly kingdom; O musicians of the heavenly kingdom! Beat this drum once again with such fervour that it floods the hearing of the world.

“Once again fill this bugle with your heart’s blood, once again fill this bugle with your heart’s blood that even the foundations of the Mighty Throne shake and angels begin to quiver as well. even in jail, he would preach to the prisoners and prison guards and established contact with the Ahmadis there and began to influence many people.

“Eventually, the prison officers filed a report stating that he was also influencing others in prison. The clerics issued a fatwa of death against him, but one of the ministers said that he was a citizen of the British Empire, therefore they could not execute him. In the end, the government sent him under their protection to India.

After several months, he has now returned.

“The level of his determination was such that when I told him that he had made a mistake and that there were many countries he could have gone and preached in without being detained, he immediately replied by saying that he would go to any country I suggested. The young man’s mother is still alive, yet he was ready to travel to another country without having first met her. But upon my instructions, he is now on his way

“Consequently, owing to the sincerity of your cries, your slogans of takbir [God is Great] and your testimonial calls of tawhid [believing in the oneness of Allah], may God once again descend from the heavens on the earth and once again, may His Kingdom be established on earth.

“It is for this reason that I have introduced the scheme of Tahrik-e-Jadid, and it is for this reason that I urge you to devote yourselves. Come and enter the fold of the army of God.”

to meet his mother.

“If other young men display the same determination as this young man from Punjab, who travelled to Afghanistan, then we can bring about a revolution in the whole world within a short period of time.”

(Al Fazl, 3 December 1935) There are countless examples of Ahmadis who responded so passionately to the call of their Imam, Hazrat Muslehe-Maudra, especially with respect to the demand of Tahrik-e-Jadid related to the worldwide tabligh of Islam, that the people of today might consider them insane.

Indeed they were madly in love with their Khalifa and followed every single word of their leader heedless of the consequences.

Many sacrificed their lives while spreading the message of truth under the divine scheme of Tahrik-e-Jadid in its early years.

A gentleman by the name of Wali Dad Khan Sahib was martyred by his paternal

(Sair-e-Ruhani, pp. 619-620)

cousin. His only mistake was that he used to persuade the people of Afghanistan to visit Qadian.

Likewise, another young man who went to China under this scheme passed away over there, and although he died a natural death, Hazrat Khalifatul Masih IIra regarded him as a martyr.

Adalat Khan Sahib was also one of the early martyrs who sacrificed their lives conveying the message of the Muhammadan Messiahas under this blessed scheme. (Report Majlis-i-Mushawarat, 1939) Hence, the earliest addressees of Tahrike-Jadid heard the appeal of their Khalifa and obeyed with all their might. They were fortunate enough to meet the demands and requirements of Tahrik-e-Jadid in their time, but now, it is our duty and responsibility of the coming generations to do our bit by following their footsteps and excel in all kinds of sacrifices.

Friday 30 October 2020 | AL HAKAM

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Answers to everyday issues Part I Some of the blessed guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa has given at various occasions in his written correspondence and during various MTA programmes is being officially published below for everyone’s benefit Zaheer Ahmad Khan Records Department, Private Secretariat, London

Reciting the Holy Quran during menstruation Someone presented research to Hazrat Amirul Momineenaa, comprising of quotations of various experts of jurisprudence (fiqh) and other scholars, with regard to holding the written copy of the Holy Quran and reciting from it or from computers, iPads and other electronic devices during menstruation. The person requested Huzooraa to provide guidance on the issue.

Huzooraa, in his letter dated 5 October 2018, gave the following reply: “There is a difference of opinion regarding this matter among fuqaha [jurists] and other scholars. Esteemed elders of the faith have also expressed various opinions regarding this matter based on their understanding of the Quran.

“In light of the Holy Quran, the ahadith of the Holy Prophetsa and the sayings of the Promised Messiahas, my stance on this matter is that during menstruation, a woman can repeat the previously memorised portions of the Holy Quran by way of zikr [i.e. remembrance and reflection in her heart].

“Moreover, if necessary, she can also hold the Holy Quran using a clean piece of cloth and can read out a portion of the Holy Quran in order to provide someone a reference or to teach the Holy Quran to children. However, she cannot recite it in the regular manner.

“Likewise, she is not allowed to recite the Holy Quran regularly during menstruation using computers etc. even though she would not be physically holding the Holy Quran.

However, she can read the Holy Quran on computers etc., for instance, to search for a reference or to provide someone with a reference. There is no issue with that.”

Entering or attending a mosque during menstruation A lady sent a note to Huzoor-e-Anwaraa, referencing various ahadith with regard to the issue of ladies attending [prayer rooms of] mosques during menstruation while mentioning the availability of modern female hygiene products.

She asked about the permissibility of menstruating women attending Jamaat meetings that are held in mosques and about giving menstruating non-Muslim female guests a tour of the mosque and requested Huzooraa to provide guidance.

Upon this, Huzooraa, in his letter dated 14 May 2020, gave the following answer: “The Holy Prophetsa has clearly elucidated the separate instructions regarding menstruating women fetching something from the mosque, bringing something to the mosque and sitting in the mosque. Hence, as you have mentioned in your letter, the Holy Prophetsa would allow his wives, who were menstruating, to lay out the mats in the mosque for example.

However, as far as sitting in the mosque during menstruation is concerned, the Holy Prophetsa has very clearly prohibited that in ahadith.

“Hence, at the occasion of both the Eids, the Holy Prophetsa would emphatically instruct unmarried girls, young women observing purdah and the menstruating women – all of them – to attend the Eid prayers, so much so that he instructed women, who did not have scarves readily available, to borrow them from their sisters to attend the Eid prayers. However, he also instructed menstruating women to participate in the supplications [before or after Eid Salat] while staying out of the prayer room.

“Likewise, at the occasion of Hijjatul Wada‘ [the Farewell Pilgrimage] while other Muslims were performing Hajj prior to Umrah, Hazrat Aishara was menstruating.

Therefore, the Holy Prophetsa did not allow her to perform Umrah for one is required to spend considerable time in the mosque to perform the tawaf i.e circling the Ka‘bah.

When, after the Hajj, her menstruation had finished, he sent her separately to perform the Umrah.

“Thus, after such clear guidance contained in ahadith, there should be no reason left for us to find ever new ways to fulfil our own desires.

“As far as this aspect is concerned, that women did not have the means of hygiene that are available to them today, it is correct that they did not have such modern means.

However, this does not mean that they could not take care of their hygiene at all and that their outer garments were soiled from the menses. Mankind has tried to find better arrangements to fulfil its needs in every era. Thus, women used to look after their hygiene in the best possible way in the past as well.

“Moreover, there are definitely some flaws even in the modern-day hygiene products. Such women who bleed heavily, their clothes sometimes get spoiled due to

leaking pads.

“Thus, such teachings of Islam will be acted upon in every era that are everlasting and equally applicable for all times, just like they were acted upon during the time of the Holy Prophetsa.

“If there are constraints somewhere to the effect that there is no other space available apart from the prayer room, then one can designate a space at the end of that room, next to the door where one usually does not pray. Menstruating women can sit there. Otherwise, chairs can be arranged for such women at the end of the prayer area so that there is not even a slight possibility of the prayer area being spoiled.

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Friday 30 October 2020 | AL HAKAM “As far as non-Muslim female visitors to the mosque are concerned, firstly, they are usually not seated in the mosque; rather, a walking tour of the mosque is provided to them, the duration of which is equivalent to the time it takes to bring a mat from the mosque or lay out a mat there [as mentioned in the hadith above]. However, if it becomes necessary to seat them in the prayer area, you should seat them on chairs towards the end of the mosque instead of seating them on the prayer mats in the prayer area.”

In the above reply, the emphatic instruction of the Holy Prophetsa to menstruating women to join in the supplication at the occasion of Eid has been mentioned.

In reply to a related question regarding listening to the Eid sermon, Huzooraa gave an answer in light of a hadith of the Holy Prophetsa which is presented below for everyone’s benefit: Permissibility of missing the Eid sermon A person asked about a hadith of Sunan al-Daraqutni wherein the Holy Prophetsa said after the Eid prayer that he was going to deliver the Eid sermon. The Prophetsa said that whoever wished to stay, could stay and whoever wished to leave, could leave.

The person asked whether this hadith was correct.

Upon this, Huzoor-e-Anwaraa, in his letter dated 20 October 2020, granted the following reply: “The hadith regarding leave from the Eid sermon that you have mentioned in your letter with reference to Daraqutni has also been narrated in Sunan Abi Daud.

“It is correct that the Holy Prophetsa has not emphasised the listening of the Eid sermon as much as he has emphasised the attending of the Friday sermon and listening to it with complete silence. Based on this, fuqaha and other scholars have declared the Eid sermon a sunnah and mustahab [i.e. a desired action as practiced by the Holy Prophetsa].

“However, alongside this, one should also remember that the Holy Prophetsa has declared the attending of the Eid prayers and joining in the supplications of the Muslims, a blessed act of virtue. He emphasised it to the extent that he instructed that a woman who does not have her own scarf, should borrow it from one of her sisters to attend the Eid prayers. Moreover, he emphasised attending the Eid prayer for menstruating women with the instruction that they should join in the dua while staying out of the prayer area.”

Etikaf at home A lady asked the following question about etikaf which is done during the month of Ramadan: “Is it allowed to perform [the Ramadan] etikaf at home and can its duration be three days?”

In his letter dated 9 August 2015, Huzooraa gave the following answer to this issue: “As far as the masnun etikaf [according to the practice of the Prophetsa] is concerned, which is performed during Ramadan, it is proven from the Holy Quran and hadith that it cannot be performed at home for three days.

“It is evident from the practice of the Holy Prophetsa that he used to perform etikaf during Ramadan in the mosque for at least

ten days. Hence, the following is mentioned in a hadith: َّ َ َ َ ّ ٰ َّ َّ َ َ َ ّٰ ‫الن ِب ِّي َصلى الل ْ ُه ْ َعل ْي ْ ِ َه َو َسل َم‬ ‫ع َ ْن َع َائِشة َر َّ ِض َي ٰالل ُه َع ْن َها ز َّْو ِج‬ َ َ ُ ّ َ َ َ َ ّ َ ّ َ ْ ُ َ َ َ َ َ ْ ّ َ ‫اخ َر‬ ِ ‫أن الن ِبي صلى الله علي ِه وسلم كان يعت‬ ِ ‫ك ٰف العشر الأو‬ ّ ُ َّ َ َ َ َ َ َ ‫م ْن‬ ‫ان َح ّتى ت َوفاه الل ُه‬ ‫ِ رمض‬ sa “‘The Holy Prophet used to perform etikaf in the last ten days of Ramadan till he passed away.’ [Sahih al-Bukhari, Kitabul-Etikaf, Bab al-Etikafi fil-Ashril-Awakhiri wal-etikafi fil masajidi kullihaa] “Likewise, in the Holy Quran, where Allah the Exalted has mentioned matters related to Ramadan, there He has also given commandments regarding etikaf. He says: َ َ ْ َ ْ ُ َ ْ ُ ْ َ َ َّ ُ ْ ُ َ ُ َ َ ‫اج ِد‬ ِ ‫ولا تبا ِشروهن وأنتم عاك ِفون فِي المس‬ “That is, firstly, any conjugal relationship between a husband and a wife is not permitted during etikaf in Ramadan and secondly, mosques are the places designated for etikaf. [Surah al-Baqrah, Ch.2: V.188] “We also find further explanation of this issue in ahadith that the etikaf of Ramadan can only take place in a mosque. Hence, Hazrat Aishara narrates: َ ً َ َ َ ْ َ ُ َ ُّ َ ْ َ ً َ ‫ف أ ْن لا ي َ ُع ْو َد م ِريْضا َول َا يَش َهد َج َنازة َولا‬ ‫الس ّنة َعلى ال ُم ْع َتك‬ َ َ ُ ْ َّ ُ َ َ ّ َ َ َ ُ ْ َ َ َ َ ِ َ ِ َ ُ َ َ ً َ َ ْ َّ َ َ ‫ج ِلحاج َ ٍة ِإلا ل ِما لا بد ِمنه ولا‬ ‫اشرها ولا يخر‬ ِ ‫يمس امرأ َة و َلا َّيب‬ ّ َ َ ْ َ ْ َ ‫ام ٍع‬ ِ ‫اع ِتكاف ِإلا بِ َص ْو ٍم َولا اع ِتكاف ِإلا ف ِ ْي َم ْس ِج ٍد ج‬ “‘The sunnah for one who is observing etikaf is not to visit a patient, not to attend a funeral, not to touch his wife or have conjugal relationships with her, not to go out of the mosque for anything except for the most necessary reasons that cannot be avoided. There is no etikaf without fasting and there is no etikaf except in a congregational mosque.’ [Sunan Abi Daud, Kitab al-Siyam, Bab al-Mu‘takifi ya‘ood-ulmareeda] “Thus, according to the Holy Quran and ahadith of the Holy Prophetsa, the masnun etikaf of Ramadan, as practiced by the Holy Prophetsa, is the one that is observed for at least ten days in a mosque.

“Nevertheless, if anyone wishes to seclude themselves in devotion at home for some days other than the days of Ramadan as a good deed and to seek spiritual reward [sawab], then they are permitted to do so and we find no prohibition thereof mentioned anywhere. Moreover, some fuqaha have deemed it better for women to observe etikaf at home. Hence, it is stated in Hidayah, a famous book of Islamic jurisprudence: ‫اما المرٔاۃ تعتکف فی مسجد بیتھا‬ “That is, ‘Women can observe etikaf in the place at home where they usually offer Salat.’ [Al-Hidayah fi Sharhi BidayatilMubtadi, Bab al-Etikaf] “Hazrat Musleh-e-Maudra stated the following‫ ن‬about this matter: ‫دجسم ےک ابرہ ااکتعف وہ اتکس ےہ رگم دجسم واال وثاب ہ ی‬ ‫� لم اتکس‬ “‘One may observe etikaf in a place other than the mosque, but they cannot earn the sawab that is earned in the mosque.’” [Al Fazl, 6 March 1996] The age of wearing a scarf During Gulshan-e-Waqf-e-Nau, which was recorded on 12 October 2013 in Australia, a girl asked Huzooraa regarding the age at which girls should start wearing a scarf. In reply to this question, Huzooraa said: “When you reach the age of five, you should not go out without wearing leggings under your frock. Your legs should be covered so that you develop the feeling that gradually your dress must become modest.

You should not wear a sleeveless frock.

“Then, when you turn six or seven, you should become even more careful with regard to your leggings. And when you turn 10, you should try to develop the habit of wearing some sort of scarf.

“When you turn 11, you should wear your scarf properly. There should be no issue with wearing a scarf. Even the indigenous people here wear scarves during the winter.

Don’t they cover their ears due to the cold?

That is just a scarf. Wear scarves like that.

“Some girls appear really young even when they have reached the age of 10.

Others look like they are 12-year-old girls, although they may still be 10. They may appear older due to their height. So, every girl should see that if she looks older, then she should wear a scarf.

“If you develop the habit of wearing a scarf at a young age, then you will not be ashamed of it. Otherwise, you will continue being ashamed all your life. If you say that you will wear a scarf when you turn 12, 13 or 14 , then this mind-set will stay and will be completely held off due to being embarrassed. You will say, ‘Oh no, the other girls are going to mock me. If I wear the scarf, they are going to laugh at me.’

“Hence, try to develop the habit of wearing the scarf sometimes. Start wearing the scarf when you are seven, eight or nine and also wear it in front of other girls so that you do not feel embarrassed anymore. And when you start to appear older, then wear the full scarf properly. Alright? Have you understood?

“This much is enough for you. As for the older girls, it is necessary for them that they also understand that the essence and the main purpose of [purdah] is modesty.

And those who come under Western or European influence [should know that] in the olden days, even these people wore dresses that were this long. [Here, Huzooraa indicated the length of the dresses with his hands.] They used to wear long maxi frocks.

Now, they walk around uncovered, right?

“The issue is that men are deemed decent and well-dressed when they are clothed in trousers and when they are wearing a coat and a tie. As for women, they are told that they look well-dressed if they wear miniskirts. I do not understand this philosophy.

“So, do not pay attention to men.

And [remember] those women who bare themselves, in fact disgrace themselves.

Hence, the dignity of an Ahmadi girl and an Ahmadi lady lies in upholding her modesty, for the essence is modesty. It is this modesty which stops others from looking at you with evil intentions.”

When one should observe every compulsory fast During the same Gulshan-e-Waqf-e-Nau programme, which was recorded on 12 October 2013 in Australia, another girl asked Huzooraa concerning the age at which they should start fasting during Ramadan.

In reply to this question, Huzooraa said: “Fasting becomes compulsory upon you when you have fully matured. If you are a student and you are sitting your exams and you are 13, 14 or 15 years of age, then you should not fast. If you are able to bear them, then fasting at the age of 15 or 16 is also fine.

“However, usually it is at the age of 17 or 18 that fasting becomes compulsory. One should definitely start fasting thereafter.

If you are really fond of it, you can try out one, two, three or four fasts at the age of eight or ten. However, that would not be compulsory.

“Fasting will become compulsory upon you when you grow older and are able to endure the fasts. What is the time difference in the various seasons here [in Australia]?

How many hours of daylight do you get?

What is the duration between sehri and iftari? 12 hours? And how long is it during summer? Do you fast for 19 hours? Yes, so you cannot stay hungry for 19 hours.

“During the last summer, the fasts in the UK were longer and your fasts were shorter.

There, we had 18½-hour fasts. In countries such as Sweden etc., they have 22-hour fasts.

Anyway, we have to readjust the timings because one cannot fast for that long.

However, the endurance will come once you have become a young adult.

“When you reach the age of at least 17 or 18 years, then it is okay to fast. Then, you should fast. Understood?

“What do your parents say? Do they say that fasting has become compulsory upon you at the age of ten? Anyhow, you should inculcate the habit. Younger children should also keep two or three fasts every Ramadan so that they can experience the arrival of Ramadan. However, even if you decide not to fast, then wake up in the morning and eat sehri along with your parents, offer nawafil [voluntary prayers] and offer the [obligatory] prayers regularly.

“Ramadan for students and girls like you is that you should definitely wake up during Ramadan, eat sehri, make all the arrangements, offer two or four nawafil before that, offer the [obligatory] prayers regularly and recite the Holy Quran regularly.”

(Translated by Aqeel Ahmad Kang, London)

Friday 30 October 2020 | AL HAKAM

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“Forts of Muhammad” Tahrik-e-Jadid’s foreign mosques and missions

Ataul Fatir Tahir Al Hakam

It seemed never-ending; the continuous opening of mosques and missions worldwide by Hazrat Khalifatul Masih Vaa, prior to the coronavirus pandemic, was witnessed by all.

In the last 17 years alone, we have all seen just how fast the Ahmadiyya Jamaat continues to spread, under the wings of Khilafat.

The success of this Jamaat is a divine decree and no one can stop it, even though many have tried. Tahrik-e-Jadid (launched in 1934) has a close connection with building mosques and missions while countering those who aim to put an end to Ahmadiyyat. And so, as the financial year of Tahrik-e-Jadid comes to a close, it is pertinent we reflect upon why we, as a Jamaat, even sacrifice our wealth towards Tahrik-e-Jadid.

The constant inauguration of mosques and missions may seem the norm now, but history has a tougher story to tell.

Building mosques and missions across the world – at the rate we see now – was made possible through the continuous sacrifices of Ahmadis towards Tahrike-Jadid. After all, it was the Promised Messiahas who said, “The construction of mosques and the advancement of other such endeavours related to Islam depend on financial ability.” (Malfuzat [English translation], Vol. 2, p. 197) Therefore, in this article, I aim to highlight an important category of Tahrik-e-Jadid: building “mosques in foreign countries”, for the spread of Islam Ahmadiyyat.

A brief background to Tahrik-e-Jadid is vital.

In 1929, a novel Muslim political movement called “The Ahrar” was formed in India. This movement began gaining noticeable support when they aimed to “stamp Ahmadiyyat out”; the Ahrar realised the success and unity of the Ahmadiyya Muslim Community, led

by Hazrat Mirza Bashiruddin Mahmud Ahmadaa who had just had great success fighting the case for Kashmir. Other Ahmadi Muslims were also rising to great prominence, among whom Hazrat Chaudhary Zafrullah Khanra is a prime example. And so, the Ahrar – which consisted of a plethora of Muslim scholars – fuelled a ruthless propaganda campaign in order to declare Ahmadis outside the

pale of Islam and to create strong antiAhmadiyya rhetoric amongst Muslims in particular. They even established an office in Qadian to create disorder and raise anti-Ahmadiyya opinions in and around Qadian. In 1934, the Ahrar held their infamous anti-Ahmadiyya conference in Qadian and created great disorder.

Observing the boiling of strong anti-Ahmadiyya sentiments, Hazrat Khalifatul Masih IIra initiated a new scheme – through divine intervention – to counteract the hatred and to push Islam Ahmadiyyat forward. Two salient aims of the scheme were, firstly, for all Ahmadis to focus on moral and spiritual reformation and secondly, to establish Ahmadiyya missions in foreign countries.

Hazrat Musleh-e-Maudra pushed back at the anti-Ahmadiyya movements by traversing the borders of India and spreading the Jamaat to every corner of the world – the new scheme was announced in 1934 and was named “Tahrik-e-Jadid”.

Parallels can be immediately drawn with the Holy Prophetsa and the early Muslims who were supressed so much that the first mosque built by the Prophetsa – Masjid-e-Quba – was not in Mecca, rather outside it, as the Quraish would make it impossible for Muslims to freely practice

their religion in Mecca. In the same vein, Hazrat Musleh-e-Maudra devised Tahrike-Jadid so that the Jamaat could spread across the world, even if it was being supressed in India.

Tahrik-e-Jadid had many categories, one such category was to establish “mosques in foreign countries”.

Ahmadiyya mission houses would often be accompanied with a mosque – creating a hub for the spread of Islam in the area.

In fact, the Promised Messiahas advised to build mosques for the spread of Islam: “Right now, our Jamaat is in great need of mosques. It is the house of God. Whatever village or city a mosque of our community is established in, know that the foundation for the success of our Jamaat has been laid [there]. If there is any city or village where Muslims are scarce or do not exist at all and [you] want Islam to spread there, a mosque should be built. Then, God will bring Muslims there Himself.” (Malfuzat [Urdu], Vol. 7, pp.

119-120) Merely building mosques without a superior intention and purpose has never been the aim of Islam. The Jamaat has always acted upon the following verse of the Quran: ُ َُ َ ُ َ ۡ َّ َ َ​َ ‫ل َ َم ۡس ِج ٌد ا ّ ِس َس َعلی التق ٰوی ِم ۡن ا ّو ِل یَوۡ ٍم ا َح ّق ا ۡن تقوۡ َم فِ ۡی ِہ ؕ فِ ۡی ِہ‬

َّ ۡ ُ َ​َ َ َ ُ ٌ َ ّٰ ‫رِج‬ ‫ال ّی ِح ُّبوۡ َن ا ۡن ّی َتط ّہرُ ۡوا ؕ َو الل ُہ یُ ِح ّب ال ُمط ِّہرِیۡ َن‬ “… A mosque which was founded upon piety from the [very] first day is surely more worthy that thou shouldst stand [to pray] therein. In it are men who love to become purified, and Allah loves those who purify themselves.” (Surah alTaubah, Ch.9: V.108) Emphasising this, the Promised Messiahas continued: “… However, the condition is that the purpose of establishing a mosque should be sincere; it should be solely for the sake of Allah. There should be no vested interests or evil intentions involved; [only] then will God bless it … the Jamaat should have its own mosque in which there is an imam of its own who delivers lectures etc. And Jamaat members should gather together and offer Salat in that mosque in congregation. There are huge blessings in community and unison. Being scattered creates disunity. And this is the age in which unity and unison should be greatly increased and trivial matters that cause disunity should be overlooked.” (Malfuzat [Urdu], Vol. 7, pp. 119-120) Whenever the Jamaat has built mosques, the intent and purpose has always been clear; to create spiritual

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Friday 30 October 2020 | AL HAKAM reformation, act as sanctuaries of peace and bring people towards the peaceful religion of Islam.

Hazrat Khalifatul Masih Vaa has expounded on the purpose of mosques at every mosque opening, especially in light of current anti-Muslim sentiments in the West. Merely constructing large and aweinspiring mosques just for aesthetics or any other reason has never been the aim of Ahmadi mosques. Our Khulafa have constantly emphasised the spiritual and unifying purpose of a mosque and Hazrat Musleh-e-Maudra would constantly tell Ahmadi Muslims the purpose of building mosques prior to and after the launch of Tahrik-e-Jadid.

Before Tahrik-e-Jadid, the Jamaat was making some progress in establishing missions and mosques outside of India.

The foundation stone of the Fazl Mosque in London – the heart of the colonial Empire – was laid in 1924 by Hazrat Musleh-e-Maudra and missions in Indonesia, America and West Africa had been established. Ahmadi missionaries had also been sent to Iran, Uzbekistan, Damascus, Palestine, Egypt etc. However, following Tahrik-e-Jadid, an intense new wave can be observed in the speed and variety of Ahmadi missions and mosques being established around the world.

Regarding the aim of Tahrik-e-Jadid, Hazrat Khalifatul Masih Vaa has explained: “Hazrat Musleh-e-Maud’sra purpose for starting Tahrik-e-Jadid was exactly this, that missionaries are prepared to go to foreign countries, open missions there, mosques are constructed and the message of Islam Ahmadiyyat is spread across the world. Once, with great anguish, he said that he desired for mosques to be built in every area of the world, and the earth – in which for a long time, the sound of trinity was being raised – begins to echo with the name of the One God … Our aims will only be achieved when we build mosques in every city, town and village for the propagation of the One God and then fill them with souls that solely worship the One God.” (Friday Sermon, 11 November 2005) Interestingly, regarding his tour of Europe in 1924, Hazrat Musleh-e-Maudra remarked: “I am touring Europe so that I may observe the religious condition of Europe with my own eyes and make an accurate assessment to aid me in devising an ongoing scheme for the propagation of Islam in these countries. And my purpose is that I desire to raise the flag of peace in the world; therefore I must observe the elements that bring the East and West together.” (Al Fazl, 29 November 1924) Certainly, Tahrik-e-Jadid matched “the plan” that Hazrat Musleh-e-Maudra spoke of for spreading Islam and uniting East and West. This desire was in accordance with the divine Will, in which the Promised Messiahas said: “God Almighty desires to draw all those who live in various habitations of the world, be it Europe or Asia, and who have virtuous natures, to the Unity of God and unite His servants under one Faith.

This indeed is the purpose of God for

which I have been sent to the world. You, too, therefore should pursue this end, but with kindness, moral probity and fervent prayers.” (The Will [English translation], pp. 8-9) To enable Islam Ahmadiyyat to spread outside the borders of India effectively, Hazrat Musleh-e-Maudra introduced the “Mosques in foreign lands” category within Tahrik-e-Jadid. Regarding this, he said: “During this year’s Shura, I launched a scheme for gathering chanda in order to build mosques in foreign countries and that is why [I] gave various suggestions, which, if followed, will enable every person to contribute easily, without any real difficulty … always keep in mind that until we do not build mosques in foreign countries, we will not be successful in conveying the message of Islam there. This is because a mosque acts as the perfect mubaligh [preacher].

“People have forts that are equipped with missiles and guns and they conquer lands with them. However, the forts of Muhammad, the Messenger of Allah, peace and blessings of Allah be upon him, are mosques from where hearts are conquered through the sounds of ‘AllahuAkbar’ [Allah is the Greatest]. From [the mosques], bombardments of the azan are made day and night which rip through the trenches of disbelief and darkness and bind hearts together.

“People fear worldly forts; even the greatest nations do not let other nations build forts in their country. On the other hand, this fort of Muhammad, the Messenger of Allah, peace and blessings of Allah be upon him, is such that we can easily build it in every country and area and in turn, create the means of propagating Islam. If we do not do this, it will be our own shortcoming.

“Therefore, I appeal to the Jamaat once again that they understand the importance of building mosques in foreign countries and excel in contributing to this fund according to the standard set, so that we are able to rapidly build the forts of Muhammad, the Messenger of Allah, peace and blessings of Allah be upon him ...” (Jalsa Salana, 27 December 1952, Tahrik-e-Jadid; Eik ilahi tahrik, p. 303) Jamaat members responded to this call and began contributing towards building mosques outside of India. At the time, Qadian was the main headquarters of the Jamaat and funded all foreign projects.

Interestingly, today, the term “Building mosques in foreign countries” can get confusing as most Jamaats now stand on their own feet, and, for the most part, fund new mosques and missions in their countries independently.

Commenting on the foreign mosques category of Tahrik-e-Jadid, Hazrat Khalifatul Masih Vaa said: “In this age, in which materialism prevails, it is an Ahmadi who, while spending in the way of Allah, builds His house too and by worshipping Him, tries to beautify himself. For his progeny too, through the highest [spiritual and moral] training, he tries to instil this spirit.

Continued on next page >>

Hazrat Khalifatul Masih IIra during the foundation ceremony of Fazl Mosque London, UK (19 October 1924) | Courtesy of Makhzan-e-Tasaweer

Friday 30 October 2020 | AL HAKAM

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“In this regard, I recall that during our childhood, there used to be a category for foreign mosques within Tahrik-eJadid. Every year, when children would pass [their exams], elders would often give them some money during this happy occasion, and [the children] would always donate chanda from this amount towards this category [for foreign mosques] or give it from their pocket money …

“In general, there should be a category for mosques; when children pass [their exams] or at any other joyous occasion, they should give chanda towards building a house of Allah the Almighty. And now, by the grace of Allah the Almighty, all across the world, many Ahmadi children pass their exams. Annually, if auxiliary organisations pay attention to this, and tell them [the children] and the organisation of the Jamaat also tells them, to offer chanda towards this category in celebration of their passing, then where they will be developing a habit of sacrificing wealth towards building a house of Allah the Almighty, they will also be improving their future by gathering the grace of Allah the Almighty [through this act]. Parents should also educate their children regarding this and urge them too. As a result, Allah the Almighty will especially relieve many worries that parents have in this atmosphere.

“May Allah the Almighty also enable us to pray according to the desires of the Promised Messiah, peace be upon him, in the manner that he wanted to mould his Jamaat. And [may we] spread the net of mosques in the East and West and then also fill those mosques with hearts that are full of righteousness. But for this, we too will need to increase our level of worship while seeking forgiveness and repentance.”

(Friday Sermon, 11 November 2005) Through Tahrik-e-Jadid, Jamaat missions and mosques branched out and began spreading, especially to European countries. Often, a mission would be established and then plans for building a mosque would be made. In 1936 missionaries were sent to Spain, Hungary, Albania and Yugoslavia, and a year later, to Italy and Poland in 1937. (Tarikh-eAhmadiyyat, Vol. 11, p. 6) World War II shocked the world in 1939 and continued until 1945 – during this time, missionaries continued work in foreign lands and established missions while being away from their families.

By 1939, Ahmadi missionaries had been sent to Great Britain, Hungary, Poland, Albania, Yugoslavia, Spain, Italy, America, Argentina, Nigeria, Sierra Leone, Ghana, Mauritius, Damascus, Palestine, Indonesia, Burma, Sri Lanka, Japan, Hong Kong and Singapore. (Silsilae-Ahmadiyya, Vol. II, pp. 15-42) During the six years of war, Hazrat Musleh-e-Maudra shaped those who gave their lives for Tahrik-e-Jadid into better and more able individuals who had the sole mission to spread the message of Islam Ahmadiyyat.

Following the end of the war, on 18 December 1945, Hazrat Musleh-e-Maudra

sent a special group of nine missionaries from Qadian to England for missionary training under the supervision of Hazrat Maulana Jalal-ud-Din Shams Sahib.

Following their field training in England, the new missionaries spread out and established missions in France, Spain, Sicily, Switzerland and Germany. Some of these countries had been sent missionaries earlier, but due to the war, the Jamaat could not establish itself properly.

Every decade saw a continuous rise in new Ahmadi missions and mosques across the world; the list of new missions piled up; Borneo, Holland, Germany, Scotland, Yemen, Muscat, Trinidad and Tobago and Suriname quickly saw the flag of Islam Ahmadiyyat established in their country following the war. (Silsila-eAhmadiyya, Vol. I-II) One can only imagine the financial toll this had and the sacrifices Ahmadis (mostly of meagre means themselves) made towards Tahrik-e-Jadid. These sacrifices continue today, as we hear every year in Huzoor’s Friday Sermon.

Hazrat Musleh-e-Maudra would remind Ahmadis of the Jihad they faced and urged them to continue striving for the spread of Islam under Tahrik-e-Jadid: “This is a jihad; that is why every Ahmadi should take part in it. Try to ensure that there is no Ahmadi left who has not taken part [in Tahrik-e-Jadid]. It is not essential now to increase chanda every year. If your income has lowered then by all means reduce your chanda too, but do not be deprived of taking part.”

(Jalsa Salana, 27 December 1952, Tahrike-Jadid; Eik ilahi Tahrik, p. 303) On another occasion, he said: “Remember that right now, it is you who are carrying out the propagation of faith; there is no one else left other than yourselves [for this task]. You are the only community in the world holding the flag of the religion of God Almighty. You may complain that you are the ones who have been declared as outside the fold of Islam; you are the ones against whom [Muslim] clerics join hands and issue verdicts of kufr [disbelief]; however, this is nothing to complain about. Due to this, the greatness and excellence of your work increases.”

(Friday Sermon, 23 January 1953, Tahrike-Jadid; Eik ilahi Tahrik, p. 308) For the early missionaries of Tahrik-eJadid, by no means was it a walk in the park.

Preaching any set of beliefs and asking people to analyse and challenge their own beliefs is never easy. But travelling to foreign lands and communicating in a foreign language and culture adds to the difficulties they faced.

Reports from the missionaries of the time reflect the challenges they faced.

For example, two missionaries of Tahrike-Jadid, Malik Ata-ur-Rahman Sahib and Maulvi Ataulllah Sahib were sent to Paris in 1946 to establish a mission.

They converted a hotel room into an Ahmadiyya mission. It was a humble beginning and there were many obstacles to overcome. These missionaries reported on how the French did not appreciate their arrival, frowned upon them, showed no

hospitality to them and were averse to the message of Islam. (Tarikh-e-Ahmadiyyat, V. 11, p. 14) They wrote back and reported the harsh and unwelcoming atmosphere to Hazrat Musleh-e-Maudra.

Later, during a sitting with Hazrat Musleh-e-Maudra and Jamaat members, regarding the report the missionaries from France sent, Huzoorra remarked that he was already aware of the harsh environment in France and then advised, “… the nation that wants to be successful endures all sorts of pain. And our missionaries went their [to France] with this understanding that they would have to walk on thorns and were actually faced with thorns and they are enduring them for the love of God the Almighty.” (Al Fazl, 4 June 1946) Interestingly, in 1924, during his visit to France, Hazrat Musleh-e-Maudra was invited to visit the Grande Mosquée de Paris (The Grand Mosque) that was being built by the French government in Paris.

Present were prominent newspapers and Muslims who greeted Huzoorra and his entourage. Hazrat Musleh-eMaud’sra passion for acquiring mosques and spreading the message of Islam was so much that he led a long prayer in the mihrab of the mosque along with his companions. Hazrat Musleh-e-Maudra later remarked, “I prayed, ‘O Allah, may

this mosque be given to us and [may we] be given the opportunity to make it a means of spreading your religion.’” (Al Fazl, 18 December 1934) The establishment of the Jamaat’s mission in Spain also saw great difficulties.

Hazrat Musleh-e-Maudra had a special place in his heart for spreading Islam in Spain. He spoke of how our Muslim ancestors ruled these lands and brought an enlightenment through Europe when Spain was under Muslim rule. In one speech, Huzoorra spoke of the majestic buildings in Granada built by Muslims and the scores of libraries that were present during Muslims rule. Spain was also the gateway to Europe and thus, through tabligh in Spain, the rest of Europe would be easily accessible.

To establish an Ahmadi Muslim mission in Spain was something Hazrat Musleh-e-Maudra said he always wanted to do. (Al Fazl, 17 July 1946) By the grace of Allah, through Tahrike-Jadid, two missionaries were sent to Spain to establish a mission in 1947. Due to a change in the financial circumstances of the Jamaat, funding for the Spain mission (and other missions) had to stop, but the missionary, Karam Ilahi Zafar Sahib requested Hazrat Musleh-e-Maudra to allow him to continue work in Spain, even without any stipend from the Jamaat.

Many other missionaries in foreign lands

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Friday 30 October 2020 | AL HAKAM

Nusrat Jahan Mosque, Copenhagen, Denmark

Basharat Mosque, Pedro Abad, Córdoba, Spain

Baitul Afiyat Mosque, Almere, Holland

Fazl-e-Umar Mosque, Dayton, USA

made these requests too.

By Allah’s grace and the hard work

by Karam Ilahi Zafar Sahib, scores of Spanish people began converting to Islam Ahmadiyyat and the Jamaat gained great prominence in Spain. This reached its climax when the Spanish government had to step in and end Ahmadiyya activity. A government official of Pakistan in Spain called Karam Ilahi Zafar Sahib to his office and said he was told that inviting people to Islam in Spain was declared by the Spanish government as something against the constitution of Spain. Therefore, due to the Jamaat’s missionary activities and

its success, the Spanish government put a ban to the spread of Islam in Spain.

Doors for tabligh later opened and Hazrat Khalifatul Masih IIIrh – who also had a burning desire to establish a mosque in Spain – laid the foundation stone for the first mosque in Spain – since the “Fall of Granada” and the end of Muslim rule – on 9 October 1980.

France and Spain were just two case studies that portray the difficulties the Jamaat faced in establishing foreign missions. Lots of other missions faced similar and sometimes more intense difficulties and even persecution. The

Mahmud Mosque, Zurich, Switzerland

astonishing financial sacrifices of Jamaat members coupled with the ardent passion and sacrifices of missionaries enabled Jamaat missions and mosques to be established across the world. The Ahrar aimed to wipe out Ahmadiyyat in India, but Allah granted the Jamaat the opportunity in the face of adversity and Tahrik-e-Jadid propelled the Jamaat forward.

And so, as we donate and try to make sacrifices for Tahrik-e-Jadid, let us remember the great revolution this scheme has created. Our very existence in the West, through Allah’s grace, has

been made possible through the sacrifices Ahmadis have made in the past towards Tahrik-e-Jadid.

Even today, the endless inaugurations of mosques and new missions, that aim to facilitate the spiritual revolution of Islam, are made possible by financial sacrifices Ahmadis make.

I end with the words of the Promised Messiahas regarding his mission: “… This organisation is the foundation stone for good and for building mosques … people will enter therein and join the divine movement in droves.” (Noor-ulHaq, Vol. II, p. 42).

Friday 30 October 2020 | AL HAKAM

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100 Years Ago...

Mufti Sahib’s request for prayers and new Ahmadis announce Bai‘at through Al Fazl Al Fazl, 28 October & 1 November 1920

Donation for launching an Ahmadiyya magazine in America 10 rupees have been sent through money order for the launch of a magazine in America. These 10 rupees should be published in the name of Syed Adil Shah Sahib, resident of Makhnanwali.

(Maulvi Fazlur Rehman, Secretary Anjuman Ahmadiyya, Helan, District Gujrat)

Request for prayers from America To dear brothers and admirers of Sadiq, assalamo alaikum wa rahmatullahi wa barakatuhu!

You know that this humble one has moved to Chicago, which is one of the main city and a very big city of this country. It’s been more than three weeks since I’ve been looking for a home. Thus far, I have not been able to find a suitable house. Therefore, I am writing this letter and sending it through [Al Fazl] newspaper to request for prayers.

Since I have been here, my health is also not very well, i.e. I am suffering from a cold and cough etc. I hope and have trust in the mercy and blessings of Allah the Almighty that I will find a good house very soon, insha-Allah.

The authority and knowledge of Allah the Almighty prevails over the past and the future. We firmly believe that the eternal and everlasting God reigns over everything, be it time, matter or spirit. He knows that those who pray for me from the bottom of their hearts are going to supplicate before Him. Consequently, He shows the acceptance of their prayers in advance.

I repeatedly experienced that when I would write a letter requesting for prayers to the Promised Messiahas, its acceptance would become apparent from the time of writing.

One of the experiences of the current journey is that whenever I have written

a letter to Hazrat Khalifatul Masih II[ra] in a state of illness or distress, the traces of difficulty and disease would begin to diminish as soon as the letter was posted.

Hence, I convey this request first to Hazrat Khalifatul Masih and then to my dear friends through the newspaper. May Allah the Almighty give you the best of rewards and grant you religious and worldly blessings.

Wassalam, Muhammad Sadiq, c/o Diab Brothers, 51 – E 18th Street, Chicago, Illinois, USA Announcement about the proposed magazine of Mufti Sahib Mufti Muhammad Sadiq Sahib in one of his reports proposed to launch a monthly magazine from America and said that it required a monthly expenditure of at least one hundred dollars for the first year. In this regard, first Hashim Ali Sahib Anas (revenue officer) and then some other friends have promised to give one dollar a month.

May God the Almighty grant them the best of rewards. However, we would like to inform all such friends that if it is not considered appropriate to start a magazine in America, as we have not yet decided on it, then their money will be spent to spread Islam in America through other means, i.e. on publishing of tracts, leaflets etc.

(Nazir Talif-o-Ishaat, Qadian)

North Wabash Ave from Adams Street, Chicago. A few miles south of this road is where Hazrat Mufti Sahibra built one of America’s first mosque | Wiki Commons

Appointment of Naib Nazir Talif-o-Ishaat For the information of friends, it is announced that Master Ali Muhammad Sahib BA BT, has been appointed as the Naib Nazir Talif-o-Ishaat in the department of Nazarat from 24 October 1920.

Wassalam, Nazir-e-Ala, Nazarat Department What prayers should be said?

A person enquired from Hazrat Khalifatul Masih II[ra], “There is a prayer book called Ganj al-Arsh, which states that if it is read with the permission of a righteous man, it will prove very beneficial. So please give me the permission.”

In reply, Huzoor[ra] wrote, “These are all made up prayers. The prayers passed on to us by God and His Messenger are the appropriate ones and those which are said from the heart with earnestness.”

Announcement of Bai‘at Dear Editor Al Fazl ... assalamo alaikum wa rahmatullahi wa barakatuhu!

I am sending my and my younger brother’s declaration of Bai‘at for publishing in Al Fazl. I would like you to publish it in the upcoming issue because through this announcement, apart from getting the opportunity to request for prayers from all the brothers and sisters in faith, most of all I want to inform my non-Ahmadi relatives and friends [about the Bai‘at].

Earlier, I was not able to express the truth before them due to my personal weakness.

[This announcement] will help expiate the mistake of concealing the truth. Hence, please publish the following declaration of allegiance in the newspaper, Al Fazl. May Allah grant you the best of reward.

My younger brother, Muhammad Shafi, and I had been in search of the truth for two years. We used to exchange views about the [Ahmadiyya] Jamaat with Master Nazir Muhammad Khan Sahib Ahmadi Hamirpuri on regular basis. Although our hearts had become convinced about the truth of the divinely commissioned [Messiah], we could not express it due to our inner weakness.

During that time, we did extensive deliberation and discussion on the claims of Hazrat Mirza Sahibas. Ultimately, God gave us the strength to express the truth. Now, we both declare that we have sincerely accepted Hazrat Mirza Sahibas as the prophet of age and the Promised Messiah. We have entered the Ahmadiyya Jamaat by taking Bai‘at at the blessed hand of Hazrat Khalifatul Masih II[ra] through a letter, alhamdolillah. We request members of the Jamaat to sincerely pray for both of us that may we be granted perseverance and contentment in the will of God during difficult times, amin!

Yours humbly, Muhammad Abdul Wahid and Muhammad Shafi (raees and traders), Muskara, District Hamirpura

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Friday 30 October 2020 | AL HAKAM

Success of Christian Missions in India The Review of Religions (English), October 1920 The report of the India Survey Committee to the Interchurch World Movement of North America contains the following: “It is among the low caste and the poor, depressed outcaste that Christianity has thus far had its most marked success.

Despised, reviled, oppressed by their high caste neighbours, denied the privilege of worshipping in the village temple where the high caste man worships, these poor people have gladly heard the gospel and found in it satisfaction for their soul and a way out of their social and economic troubles that their own religion has denied them. No wonder that they have turned to Christianity as their only hope and little wonder that the missionary finding them so needy and responsive, has devoted himself very largely to them …

“Thus far Christianity has made little progress in winning the middle and higher castes in India …

“We are on the eve of a mass movement into Christianity on the part of the Sudras which may even eclipse the mass movement amongst the outcaste peoples.

“Converts from Brahmanism are indeed

few thus far.” (The Harvest Field, [August 1920, pp. 304-305]) The above is a plain admission, in other words, that so far Christianity has failed to make any impression on the real life of India. The success among the “outcaste” population, who belong to a social strata even lower than that of the lowest caste of Hindus is due to the fact, as the report says, that Christianity offers them “a way out of their social and economic troubles.” They came to Christianity because they were “needy”. To say that their people found in Christianity satisfaction for their souls is mere moonshine.

A true faith attracts first the thinking classes. The mass to whom Christianity has appealed hardly knows to think. We do not deny that it serves a useful purpose to work for these people to improve their social and economic condition, but what we say is that a religion whose main success is confined to this class of people furnishes little proof of its high spiritual qualities. The middle class is the backbone of human society and every genuine religious movement always finds its greatest support in the rank of this class.

Opinion

Why Amercian Muslims need to vote on 3 November Hassan Minhas Student Jamia Ahmadiyya Canada

The world is going through precarious and unprecedented times. People are frustrated due to the economy and social welfare of the world. But all hope is not lost. The good news is that we, as citizens, always have the right to raise our voices for the betterment of society.

It should be a natural tendency to look out for our fellow human beings; after all, that is one of the primary obligations of a human.

Come 3 November 2020, the stakes are at an all-time high. The most dominant and influential country in the world will find out their future president. The United States of America will have to choose between candidate Joe Biden from the Democrats and president Donald Trump from the Republicans. It should not be forgotten that the result will not only affect the United States but the majority of the world, in many different ways.

Therefore, it is incumbent upon the citizens to be responsible and seize this precious opportunity and pave the way for what they believe will be of benefit.

Muslims should be at the forefront of this. Primarily, this is due to the fact that in Islam a person has two substantial duties to carry out: huququllah and huququl-ibad, meaning the rights of God and the rights of mankind. Both of these are strongly intertwined.

To say that only fulfilling duties towards God will suffice is completely against the philosophy of Islam. Hence, we always need to be aware of both aspects in order to please God and be deemed a true Muslim. In this regard a fundamental teaching of the Holy Quran comes to mind:

ۡ َ َّ ۡ َ ۡ ُ َّ ُ َ ۡ َ ۡ ُ ۡ ُ َۡ ۡ ‫اس تا ُمرُ ۡو َن ِبال َم ۡعرُ ۡو ِف َو تن َہوۡ َن َع ِن‬ ِ ‫کنتم خیر ام ٍۃ اخ ِر ٰجت ل ِلن‬ ّ َ ُۡ ُۡ َ َ ُۡۡ َ َ ‫الل ِہ ؕ َو لَوۡ ٰا َم َن اَ ۡہ ُل الۡک ٰتب لَک‬ ُ‫ان َخی ۡ ًرا لَّ ُہ ۡم ؕ ِم ۡن ُہم‬ ‫المنک ِر و تؤ ِمنون ِب‬ ِ ِ َ ۡ ٰ ُ ُ َ ‫ال ۡ ُم ۡؤمنوۡ َن َو اَکث ُر ُہ ُم الۡفسقوۡن‬ ِ ِ

“You are the best people raised for the good of mankind; you enjoin what is good and forbid evil and believe in Allah. And if the People of the Book had believed, it would have surely been better for them.

Some of them are believers, but most of them are disobedient. (Surah Al-e-Imran, Ch.3: V.111) Allah has labelled Muslims as “the best people” and their purpose is to be good to all of mankind. This perfectly ties in with the

concept of voting because it is the authority in charge who ends up making crucial decisions and passing laws which impact the entire population at large. The authority of making laws and decisions should not be given to people who are undeserving and unjust. Rather their decisions should reflect the opinions of the majority of the population.

Living in a democratic society is of no use when you do not avail the good that comes with it. For example, if there is racial injustice towards a certain group of people – which there are ample examples of in America – it demands that our officials work to solve this immediately. It’s up to us to vote for the officials we think can make this change. If we believe someone else’s suffering is not our business and doesn’t affect us, then this is in complete contradiction to the verse mentioned above.

The Holy Prophetsa said: “None of you will [be counted among those who] believe until you love for your brother what you love for yourself.” (Sahih al-Bukhari) Therefore, if we are living in ease and safety while our fellow citizens are under constant threat, and do not act to make a

change, then we have totally overlooked the aspect of humanity. In fact, according to the Holy Prophetsa, we do not even qualify to be true believers. So we need to be cautious of this fact and grasp every opportunity available to make a change for the better.

Voting is an essential tool to try and make a difference.

Another key aspect the Holy Quran mentions is:

ُۡ َ ُ ّٰ ُ ۡ َ ۤۡ ُ َ ٰ َ ۡ َّ َ ُّ َ ٰۤ ّ ‫الل َہ َو اَ ِط ۡی ُعوا‬ ‫یایہا ال ِذین امنوا ا ِطیعوا‬ ‫الرَ ُسوۡ َل َو اول ِی الۡا ۡمرِ ِمنک ۡم‬ ّٰ َ ُ ۡ ُّ ُ َ ۡ َ ۡ ۡ ُ ۡ َ َ َ ۡ َ َ‫الرَ ُسوۡل ِا ۡن ُک ۡن ُت ۡم تُ ۡؤم ُنوۡن‬ َ ّ ‫ۚ ف ِان تنازعتم فِی شی ٍء فردوہ ِالی الل ِہ و‬ ِ ِ ّٰ ً‫الل ِہ َو ال ۡ َیوۡ ِم ال ۡ ٰا ِخ ِر ؕ ٰذل َِک َخی ۡ ٌر َّو اَ ۡح َس ُن تَاۡ ِویۡل‬ ‫ِب‬

“O ye who believe! obey Allah, and obey [His] Messenger and those who are in authority among you. And if you differ in anything among yourselves, refer it to Allah and [His] Messenger if you are believers in Allah and the Last Day. That is best and most commendable in the end.” (Surah alNisa, Ch.4: V.60) Taking this verse into consideration, we already know, as previously mentioned, that Allah has commanded us to do the best for mankind and the Holy Prophetsa has also reiterated this countless times. The next to be obeyed is the authority we fall under. The entire democratic system and philosophy begs its citizens to abide by the system of voting. Law-makers have given citizens the responsibility to be a catalyst for it. Otherwise, the entire system would collapse. Therefore, we must not take these rights for granted and avail this blessing to Continued on next page >>

Friday 30 October 2020 | AL HAKAM

18 << Continued from previous page

improve the state of our society.

The Holy Prophetsa stated: “Whoever among you sees an evil, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart – and that is the weakest of Faith.”

(Sahih Muslim) One can clearly derive the message being given here. This narration is pointing towards the need to take initiative and make a change for the better. Most certainly, there are so many problems that face society; therefore Muslims should act now by using the right and freedom to vote for the correct leadership.

After all, this all ties in with the Islamic concept of justice. The Holy Quran states:

ُ ۡ ٔ َ ۡ َ َ ۡ ۡ َ ۡ َ ۡ ُ ُ ۡ َ َ ّٰ َّ ۡ ‫ٓای ِذی الق ۡر ٰبی َ َو یَن ٰہی َع ِن‬ ِ ‫ان و ِایت‬ ِ ‫ِان اللہ یامر ِبالعد ِل و الاِحس‬ ّ َ َ ُ َّ ُ ُ َ ۡ ۡ َ ۡ ۡ َ َۡ ‫الف ۡحشٓا ِء َو ال ُمنک ِر َو ال َبغ ِی ۚ ی ِعظک ۡم ل َ َعلک ۡم تذک ُر ۡو َن‬

“Verily, Allah enjoins justice, and the doing of good to others; and giving like kindred; and forbids indecency, and manifest evil, and wrongful transgression.

He admonished you that you may take heed.” (Surah an-Nahl, Ch.16: V.91) In the context of voting, this verse is essential. Allah enjoins that we do justice.

So when we see injustices being committed and we have the opportunity to fix it, then why not implement our right? After all, in this situation, voting itself will be a form of justice.

The United States’ elections are of key importance; they come at a time when injustice towards different racial groups are at a high, polarisation of society is increasing, world economies are dwindling and there is an ongoing global pandemic causing havoc. Overall there is civil unrest among the people, which is of great concern.

The USA is still the most dominant force and influencer in the world. Therefore, the impact of its decisions will not only be confined to its borders.

Muslims should also not overlook a very crucial message that is found in the following narration of the Holy Prophetsa: “Once, the Prophetsa was speaking to us when a Bedouin came and asked him, ‘When will the Last Day be?’ The Messengersa of Allah continued to speak. Some of those present thought that he had heard him but disliked the interruption and the others said that he had not heard him. When the Messengersa of Allah concluded his speech he asked, ‘Where is the one who enquired about the Last Day?’ The man replied, ‘Here I am.’ The Messengersa of Allah replied, ‘When the practice of honouring a trust is lost, expect the Last Day.’ He asked, ‘How could it be lost?’ The Prophetsa replied, ‘When the government is entrusted to the undeserving people, then wait for the Last Day.’” (Sahih al-Bukhari) How clear of a message has the Holy Prophetsa given! That one of the signs of the “Last Day” is the entrustment of leadership to the undeserving. Certainly, as a Muslim, it becomes our responsibly to act justly and to take initiative. Hazrat Khalifatul Masih Vaa has also advised that the solution to these problems is to vote and make a difference, rather than breeding unrest in society.

Let us not be the ones responsible for entrusting unjust people into office. Let us be role models for the entire world and act as an inspiration to others as well. Vote!

12 annual Dr Abdus Salam Science Fair in Canada th

Syed Mukarram Nazeer Canada Correspondent

The 12th annual “Abdus Salam Science Fair” was held virtually on 4 October 2020. This science fair is held every year for Jamaats of Greater Toronto Area, at Aiwan-e-Tahir, located in Baitul Islam Mosque Complex.

Earlier this year in March, the event was postponed due to Covid-19. At the time of postponement, there were more than 100 projects. The National Talim Department sought permission from Amir Jamaate-Ahmadiyya Canada to hold a virtual event instead. Approval was received and preparations started.

A video was prepared and circulated to all Jamaats across Canada, guiding how to prepare, record, and submit videos of science projects. Help was sought from Majlis Khuddam-ul-Ahmadiyya Canada and Lajna Imaillah Canada to convey the message across Canada.

A huge task was the management of submitted videos. The talim IT team lead by Shahid Mirza Sahib, worked day and night

to accomplish this. All videos were classified into one of four categories; grade 5-8 boys, grade 5-8 girls, grade 9-12 boys and grade 9-12 girls.

These four groups were then assigned to judges in two phases. In the first phase, a team of judges assessed a group of 10 projects of each category and selected the top three projects. Winning projects in each category were then pooled, and another team of judges picked the top three projects for each category. In addition, projects for 4th and 5th positions were chosen for consolation prizes.

Invitation letters were sent to dignitaries who had accepted the invitation for the March event, many of whom indicated that they will join on the virtual science fair as well.

On 4 October 2020 a live session was held for the virtual Abdus Salam Science Fair for the first time. The event started with the recitation of the Holy Quran by Faran Tariq Sahib and its translation by Ausaf Ahmad Sahib.

The coordinator for the fair, Dr Aamir

Minhas Sahib introduced the event and welcomed all guests. This was followed by a documentary about the contributions of Nobel Laureate Dr Abdus Salam Sahib, prepared by the National Talim Department.

National Secretary Talim, Dr. Hameed Mirza sahib announced winners in all groups. Videos of winning projects were shown to all audiences.

Various dignitaries shared their impression of the event. They appreciated efforts of the Jamaat to organise such a science fair. They commended contribution of Professor Dr Abdus Salam Sahib in the field of science as well as a philanthropist who used his personal money to fund laboratories for schools around the globe.

They were particularly impressed by the enthusiasm of participants and the quality of projects. One of the councillors announced that she will move a motion at the next council meeting to showcase contributions of early Muslims in science and other fields, in the Muslim Heritage month.

Guests included Councillor Sandra Racco, Councillor Rosanna DeFrancesco, Councillor Marilyn Lafrate, and Trustee Nadeem Mahmood.

Undergraduate Programme Director at Ryerson University, Professor Dr Jahan Tavakkoli, also attended the event.

National Secretary Talim, Dr Hameed Mirza Sahib thanked invited guests, audience members, students, volunteers, and all those who contributed to make the event a success. He also pointed out that it is the desire of Hazrat Amirul Momineenaa to encourage Ahmadi students to go into the field of science and set their eyes to win the Nobel Prize. As such, the Abdus Salam Science Fair is a forum where our students can exhibit their talent, learn from each other, develop an interest in science, and begin their journey towards winning a Nobel Prize.

In the end, Amir Jamaat Canada, Lal Khan Malik Sahib, gave his concluding remarks. He highlighted various awards and achievements of Professor Dr Abdus Salam Sahib that were given to him in recognition of his outstanding contributions in the field of science. He said that Dr Salam was not only a Noble Laureate but also a philanthropist who helped establish laboratories, libraries, and schools in developing countries as well as offering scholarships to poor students. He shared his knowledge with less fortunate ones without any discrimination of race, religion, or ethnicity. Amir Jamaat Canada further stressed that it is the duty of every student to pay full attention to their education and try hard to become the next Abdus Salam.

There were a total of 105 scientific projects submitted by students, of which 12 were from outside Greater Toronto Area Jamaat. Their breakdown is as following: 1. Boys 5-8 (Al-Khwarizmi) 48 videos received 2. Boys 9-12 (Jabar Ibn Hayyan) 19 videos received 3. Girls 5-8 (Abu Ali Sina) 29 videos received 4. Girls 9-12 (Ibn Haytham) 10 videos received

Abdus Salam, professor of theoretical physics at the Imperial College, London and winner of the 1979 Nobel Prize in Physics, lectures at the University of Chicago's Oriental Institute | Wiki Commons

Approximately 500 members joined in the live virtual ceremony while more than 1,100 watched the posted videos.

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Friday 30 October 2020 | AL HAKAM

Friday Sermon 2 October 2020 Men of Excellence: Hazrat Abu Ubaidahra bin Jarrah After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

In relation to the accounts of the companions who took part in the Battle of Badr, the companion whose accounts I will narrate today is Hazrat Abu Ubaidahra bin Jarrah.

The name of Hazrat Abu Ubaidahra bin Jarrah was Aamir bin Abdillah. His father’s name was Abdullah bin Jarrah. Hazrat Abu Ubaidahra was more commonly known by his title which was the name of his grandfather, Jarrah. His mother’s name was Umaimah bint Ghanam. He belonged to the Banu Harith bin Fihr tribe of the Quraish. (Ibn Hajar al-Asqalani, AlIsabah fi Tamyiz al-Sahabah, Vol. 3, Amir bin ‘Abd-Allah [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 2005] 475) With regard to the physical appearance of Hazrat Abu Ubaidahra it is stated that he was tall, slim and had a slender face.

Two of his front teeth broke while he was extracting the metal rings of the helmet that were stuck in the blessed face of the Holy Prophetsa at the occasion of the Battle of Uhad. His beard was sparse and he used to dye his hair. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3, Hazrat Abu ‘Ubaidah bin al-Jarrah [Karachi, Pakistan: Dar al-Isha‘ah, 2004] 135) Hazrat Abu Ubaidah bin Jarrahra married several times but only had children from two of his wives. He had two sons; one’s name was Yazid, while the other’s name was Umair. (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 41) Hazrat Abu Ubaidahra was among the ten companions whom the Messengersa of Allah gave glad tidings of paradise during his lifetime, who are known as the Asharah Mubasharah. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Amir bin Abd-Allah [Beirut, Lebanon: Dar al-Fikr, 2003], 22.)

Hazrat Abu Ubaidahra was considered among the honourable, civil and modest people of the Quraish. (Ibn Hajar alAsqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2005) 477.)

Hazrat Abu Ubaidahra accepted Islam through the preaching of Hazrat Abu Bakrra at a time when the Muslims had not yet sought refuge in Dar al-Arqam.

He converted before this time. Hazrat Abu Ubaidah bin Jarrahra was the ninth person to accept Islam. (Asharah Mubasharah, Bashir Sajid, p. 798, Al-Badr Publications, Lahore, 2000) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 2 [Karachi, Pakistan: Dar al-Isha‘ah, 2004], 124.)

Hazrat Anasra narrates that the Messengersa of Allah said, “Every nation has a custodian [ameen] and the custodian of this Ummah is Abu Ubaidah bin Jarrah.” (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi, Bab Manaqib Abi Ubaidah

bin al-Jarrah, Hadith 3744) According to the narrations of Sahih Bukhari and Sahih Muslim, the people of Najran – while according to another narration of Sahih Muslim, the people of Yemen – came to the Holy Prophetsa and said, “Please, send someone with us who may teach us the faith.” In one narration it is mentioned that they said, “Please, send a trustworthy person with us.” Upon this request, the Holy Prophetsa said, “I will certainly send such a trustworthy person with you who will do justice to his duty.”

Then, the Holy Prophetsa held the hand of Hazrat Abuَ Ubaidah bin Jarrahra and said, َّ ُ ْ َ ُ ْ َ َ ‫( هذا أ ِمین ه ِذ ِه الام ِة‬i.e. he is the custodian of this Ummah.)” (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi, Bab Manaqib Abi Ubaidah bin al-Jarrah, Hadith 3745) (Sahih Muslim, Kitab Fada‘il al-Sahabah, Bab Min Fadail Abi Ubaidah bin al-Jarrah, Hadith 2419-2420) Hazrat Abu Hurairahra narrates that the Messengersa of Allah said, “How excellent

are Abu Bakr, Umar, Abu Ubaidah bin Jarrah, Usaid bin Hudair, Thabit bin Qais bin Shammaas, Muaz bin Jabal and Muaz bin Amr bin Jamo.” That is, he praised them all. (Jami‘ al-Tirmidhi, Abwab alManaqib, Bab Manaqib Muaz bin Jabal wa Zaid bin Thabit…, Hadith 3795) The following narration is perhaps related to the gathering in which Hazrat Abu Hurairahra has just referred to. On one occasion, Hazrat Aishara was asked, “If the Messengersa of Allah had appointed a vicegerent after him, who would he have appointed?” Hazrat Aishara replied, “Hazrat Abu Bakrra”. People asked her, “And after Hazrat Abu Bakrra?” Hazrat Aishara said, “Hazrat Umarra”. The people then asked, “And after Hazrat Umarra?”

Hazrat ‘Aishara said, “Hazrat Abu Ubaidah bin Jarrahra”. This narration is from Sahih Muslim. (Sahih Muslim, Kitab Fada‘il alSahabah, Bab Fadail Abi Bakr, Hadith 2385) In another narration, it is stated that Abdullah bin Shaqeeq asked Hazrat Aishara, “Who was the dearest to the Messengersa of Allah from among his companions?” Hazrat Aishara replied, “Hazrat Abu Bakrra.” The man asked, “And after Hazrat Abu Bakrra?” Hazrat Aishara replied, “Hazrat ‘Umarra.” He asked, “And following Hazrat Umarra?” Hazrat Aishara said, “Hazrat Abu Ubaidah bin Jarrahra.” He then asked who was after him.

However, the narrator says that Hazrat Aishara remained silent thereafter. (Jami‘ al-Tirmidhi, Abwab al-Manaqib, Bab Manaqib Abi Bakr, Hadith 3657) In Sirat Khatamun-Nabiyyin [The Life and Character of the Seal of Prophetssa], Hazrat Mirza Bashir Ahmad Sahibra states: “The status and value of Hazrat Abu Ubaidahra in the eyes of Hazrat Aishara was so great that she would say, ‘If Abu Ubaidah

Friday 30 October 2020 | AL HAKAM

20 had been alive at the demise of Hazrat Umarra, he would have been the Caliph.’”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 123) In a narration, it is mentioned that at the time of his demise, Hazrat Umarra said, “If Hazrat Abu Ubaidahra was alive today, I would have appointed him as Caliph. If my Lord would have asked me as to why I did so, I would say, ‘I heard Your Prophetsa say that Abu Ubaidah is the Custodian of this Ummah and as such, I have made him my successor.’” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 2012] 315.)

When Hazrat Abu Ubaidahra embraced Islam, his father tortured him immeasurably. Hazrat Abu Ubaidahra was among the companions who migrated towards Abyssinia. When Hazrat Abu Ubaidahra migrated to Medina, the countenance of the Holy Prophetsa started to glow upon seeing him. Hazrat Umarra stepped forward and embraced him and he stayed at the house of Hazrat Kulthum bin Hidamra; this was not Umm-e-Kulthum, rather at the house of Kulthum bin Hidam.

(Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, pp. 11-12) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 2012] 313.)

Various narrations can be found in relation to the bond of brotherhood established with Hazrat Abu Ubaidahra.

According to some, the Holy Prophetsa formed a bond of brotherhood between Hazrat Abu Ubaidahra and Hazrat Salimra, the freed slave of Hazrat Abu Huzaifahra. According to others, the Holy Prophetsa formed a bond of brotherhood between him and Hazrat Muhammad

bin Maslamahra. Yet, according to others, a bond of brotherhood was formed with Hazrat Saad bin Muazra. (Ibn Saad, AlTabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012] 313.)

(Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 3, Amir bin AbdAllah [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2005] 476.)

Hazrat Abu Ubaidah bin Jarrahra took part in all the battles alongside the Holy Prophetsa, including the Battle of Badr and Uhud. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1990] 313.)

Hazrat Abu Ubaidah bin Jarrah was 41 years old at the time of the Battle of Badr. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2012] 316.)

On the day of the Battle of Badr, Hazrat Abu Ubaidah bin Jarrahra entered the battlefield on the side of the Muslims and his father, Abdullah fought on the side of the disbelievers and both father and son encountered one another. His father made him the target during the battle; however, Hazrat Ubaidahra would outmanoeuvre him. That is, he would escape to one side whilst protecting himself.

Nevertheless, his father continued to pursue after him and was intent on killing him one way or another. Hazrat Abu Ubaidahra also had the chance to kill his father, but he avoided him so that he would not have to kill him and at the same continued to evade him.

When Hazrat Ubaidahra saw that his father was not leaving him alone, his passion and honour for the unity of God transcended beyond that for his family

ties. Upon seeing that his father was intent on killing him, simply because he had believed in the unity of God, his family relations were reduced to nothing.

Furthermore, it is written in narrations that when Hazrat Abu Ubaidahra saw that his father was not stopping in his pursuit to kill him, his passion and honour for the unity of God transcended all family ties and Abdullah, the father of Hazrat Ubaidah bin Jarrahra was killed at the hands of his own son. Ultimately, Hazrat Abu Ubaidahra was left with no choice but to kill his father. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 2 [Karachi, Pakistan: Dar al-Isha’ah, 2004] 124.)

On the day of the Battle of Uhud, Abdullah bin Qami‘ah forcefully threw a rock at the Holy Prophetsa, which injured his blessed countenance and broke his teeth. Upon this, he raised a slogan saying, ‘Take this, as I am the son of Qami‘ah!’

Wiping the blood from his blessed countenance, the Holy Prophetsa said, “May Allah disgrace you!”

The narrator states, “It so happened that God Almighty caused a mountain goat to overpower him, and it continued to strike him with its horns to the extent that he was severed in pieces.” (Al-Mu‘jam alKabir li al-Tabarani, Vol. 8, p. 154, Hadith 7596, Maktabat Ibn Taimiyyah, Cairo, 1994) There is an account of Hazrat Aishara in relation to this incident. Hazrat Abu Bakrra states, “When the Holy Prophetsa was struck in the face with a stone during the Battle of Uhud, he was hit with so much force that two rings of the helmet broke and pierced his blessed countenance.” Hazrat Abu Bakrra then states, “I ran towards the Holy Prophetsa but saw another person making his way to the Holy Prophetsa so swiftly, as though he was flying. Thereupon I prayed, ‘O Allah make this person a means of joy’ (i.e. make the one who was racing ahead a source of joy for the Holy Prophetsa and for them).

When we reached the Holy Prophetsa, I saw that it was Hazrat Abu Ubaidah bin Jarrahra who had preceded me. He said, ‘O Abu Bakrra, for the sake of Allah allow me to remove these rings from the blessed countenance of the Messengersa of Allah!’ (i.e. permit him to remove the parts of the helmet that had pierced into his jaw). So I allowed him to do so. Then, Hazrat Abu Ubaidah bin Jarrahra took hold of one of the two rings of the helmet in between his teeth and pulled so hard that he fell to the ground on his back. They had been lodged so deep [into the jaw] that one of his front teeth broke. He then grasped the second ring in his teeth and pulled it out so forcefully that another one of his front teeth broke.”

Hazrat Abu Ubaidah bin Jarrahra was among those companions who remained steadfast alongside the Holy Prophetsa during the Battle of Uhud when others had dispersed. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 1990] 313.)

In Dhul-Qa‘dah 6 AH, when the peace agreement was being written during the Treaty of Hudaibiyah, two copies of this pact were written up and a number

of esteemed people from both parties penned their signatures as witnesses.

Among the witnesses from the Muslims were Hazrat Abu Bakrra, Hazrat Umarra, Hazrat Usmanra, Hazrat Abdur-Rahman bin Aufra, Hazrat Saad bin Abi Waqasra and Hazrat Abu Ubaidah bin Jarrahra. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 769) The Holy Prophetsa sent Hazrat Abu Ubaidah bin Jarrahra on many saraya – saraya is the plural of sariyah, meaning battles or expeditions.

He was sent on the expedition of DhulQassah in Rabi‘-ul-Akhir, 7 AH. In relation to this, Hazrat Mirza Bashir Ahmad MAra writes in Sirat Khatamun-Nabiyyin: “In the month of Rabi‘-ul-Akhir, the Holy Prophetsa sent Muhammad bin Maslamah Ansarira to Dhul-Qassah which was located at a distance of 24 miles from Medina, where, in those days, the Banu Tha‘labah resided. When Hazrat Muhammad bin Maslamahra and his 10 companions reached there at night they found 100 young tribesmen prepared for battle. This party was 10 times the numerical value of the companions …

Muhammad bin Maslamahra immediately marshalled his troops before the army (if they went with the intention of war, they would never have gone with so few numbers) and there was a war of archery throughout the darkness of the night. After this, the disbelievers marched forward to attack these handful of men and since they were much greater in number, it was not long before these 10 devotees of Islam fell to the ground (i.e. they were martyred).

The companions of Muhammad bin Maslamahra were all martyred, but Muhammad bin Maslamahra himself survived, because the disbelievers had left him with the others, thinking he had also perished and stripped him of his clothes.

Perhaps Muhammad bin Maslamahra would have died lying there as well, but fortunately, a Muslim passed by and recognising Muhammad bin Maslamahra, picked him up and took him to Medina.

When the Holy Prophetsa was informed of these events, he sent Abu Ubaidah bin Jarrahra who was from the Quraish and was counted among the preeminent of companions to Dhul-Qassah, to seek retribution for Muhammad bin Maslamahra. Moreover, since news had also been received that the people of the Banu Tha‘labah tribe intended to attack the surroundings of Medina, the Holy Prophetsa sent a party of 40 adept companions under the command of Abu Ubaidahra. The Holy Prophetsa ordered that they travel by night and reach there in the morning. In the fulfilment of this order, Abu Ubaidahra reached there punctually with his forces, when it was time for the morning prayer. The enemy were confused by this sudden attack and so after a brief confrontation, they fled, disappearing to the nearby mountains.

Abu Ubaidahra took hold of the spoils of war and returned to Medina.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 668) This expedition was sent to seek retribution against the injustice or perhaps to punish them for their crime.

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Friday 30 October 2020 | AL HAKAM Another expedition was called Dhatus-Salasil. The reason for its name is that out of fear, the opponents had chained themselves together so that they could fight together and so that no one could flee. It was also in order for them to fight in a single rank, or remain together in whatever formation.

We also find another meaning for this name is that there was a spring there called As-Salsal. Some are of the opinion that it took place in 8 AH, whilst others believe it was in 7 AH. When that the Holy Prophetsa received news that people of the Banu Quda‘ah tribe were plotting to attack Medina, the Holy Prophetsa sent 300 Muhajireen and Ansar along with 30 horses, under the command of Hazrat Amr bin al-Aasra to confront them. This place is located at a distance of 10-days travel from Medina. When Hazrat Amr bin al-Aasra reached the land of Banu Quda’ah, he sent a message to the Holy Prophetsa that the enemy were much greater in number and they were in need of reinforcements (i.e. they needed further military support).

As soon as this reached the Holy Prophetsa, he sent 200 Muhajireen and Ansar under the command of Hazrat Abu Ubaidah bin Jarrahra as reinforcements.

The Holy Prophetsa instructed them to join Hazrat Amr bin al-Aasra and to not differ (that is to say, whatever they decide to do, they should do it together).

When the latter army joined the battalion of Hazrat Amr bin al-Aasra, the question arose as to who would lead the entire army. Even though Hazrat Abu Ubaidahra was more worthy of being the commander owing to his rank; however, when Hazrat Amr bin al-Aasra insisted on taking command of the entire army, he remained silent and wholeheartedly accepted his leadership. This was also because the Holy Prophetsa had instructed them not to have any disagreements. Thus, under his leadership, they fought the enemy valiantly until they defeated them.

When they returned from their victory to Medina, the Holy Prophetsa learnt of the level of obedience displayed by Hazrat Abu Ubaidah bin Jarrahra and said: َ ّٰ ‫َر ِح َم ُه الل ُه أبَا ُع َب ْی َده‬ “May Allah’s mercy be upon Abu Ubaidah, for he has shown such high standards of obedience.” (Talib Hashmi, Rahmat-e-Darain ke So Sheda‘i, [Lahore, Pakistan: Al-Badr Publications Urdu Bazar, 2003] 33.) (Sharh Zurqani ala alMawahib al-Laduniyyah, Vol. 2, p. 357, Sariyah Dhat al-Salasil, Dar al-Kutub alIlmiyyah, Beirut, 1996) Then there was the Sariyah [expedition] of Seif al-Bahr. These saraya are battles, and expeditions in which the Holy Prophetsa did not participate. This specific sariyah was sent in 8 AH [Islamic calendar] towards the sea-shore where the Banu Juhaynah tribe resided.

This expedition is also known as Jaish al-Khabat. The explanation given for this name is that due to a shortage of food, the Companions were forced to eat tree-leaves called Khabat. Khabat also means the falling of leaves.

This expedition is mentioned in Sahih

al-Bukhari, Hazrat Jabirra narrates, that the Holy Prophetsa sent 300 companions on mounts, under the leadership of Hazrat Abu Ubaidah bin Jarrahra in order to watch over a trading caravan of the Quraish, there was no intention for fighting. They remained at the sea-shore for half a month and they were in a state of extreme hunger, to the extent that they even began to eat leaves. When an expedition would set out, it would not always be with the intent of war rather they would also be sent with other objectives. Albeit there would be occasions on which they entered battle; in both instances they are deemed as a sariyah, i.e. those expeditions where the Holy Prophetsa was not present.

In any case, they were in a state of such hunger that they would even eat leaves, which is why this army became known as Jaish al-Khabat (the army of leaves).

[Hazrat Jabirra continues to narrate] that during this time, the sea cast out an animal for them called “anbar” – meaning the sea washed a dead animal onto shore or it was carried to shore by the sea and was not able to survive on land without water and died. In any case, he narrates that an animal from the sea washed up on the shore, which was a very large fish. They ate its meat for half a month and rubbed its fat on their bodies, until their bodies were restored to their original health.

Hazrat Abu Ubaidahra took one of its ribs and propped it upright and had the tallest person among them stand beside it.

In another narration, Sufyan bin Uyaynah relates that he took one of its ribs and propped it upright, then he had a person riding a camel pass beneath it.

Hazrat Jabirra also stated that there was a person in the army who slaughtered three camels each day for three days so that others could eat, but after this, Hazrat Abu Ubaidahra stopped him.

Amr bin Dinar says that he heard Abu Saleh Dhakwan telling them that Qais bin Saad told his father that he too was part of that expedition and when they became hungry, Hazrat Abu Ubaidahra instructed that a camel should be slaughtered; and thus he did so. He says that when they became hungry again, Hazrat Abu Ubaidahra said that another camel should be slaughtered, and he did as he was instructed. Then when they became hungry again, Hazrat Abu ‘Ubaidahra instructed that another camel should be slaughtered.

They had riding camels with them which must also have been carrying their belongings, but their condition had become so dire that they had to slaughter them to eat. He continues saying that accordingly, he slaughtered a camel. Qais used to say that they became hungry again, and so Hazrat Abu Ubaidahra again instructed that a camel should be slaughtered. But after that he stopped him saying that no more camels should be slaughtered.

There is another narration in which Hazrat Jabir bin Abdillah relates: “I set out on the expedition of Jaish alKhabat for which Hazrat Abu Ubaidahra was appointed as the commander. We were in a state of extreme hunger when the sea cast out a dead fish (it did not come out alive but was already dead) and we had never seen such a fish. (It was a huge

fish and judging by the description it must have been a whale), known as ‘anbar’. They ate its meat for half a month; then Hazrat Abu Ubaidahra took one of its bones and a person riding his camel was able to pass beneath it.”

Ibn Juraij related that Zubair also told him that he heard Hazrat Jabir say that Hazrat Ubaidahra instructed to eat the fish despite the fact that it was already dead, saying there was no harm in doing so. When they returned to Medina, they informed the Holy Prophetsa about the dead fish which they found and that they had to use it for sustenance. The Holy Prophetsa said, “You should eat of the provisions which Allah Almighty procures for you. Allah Almighty saw the state you were in and sent it to you and you ate from it – there is no harm in this. If there is any meat left and you have brought it with you, then give some to me as well.” Someone then presented the meat to the Holy Prophetsa and he also ate from it. (Sahih alBukhari, Kitab al-Maghazi, Bab Ghazwah Seif al-Bahr, Hadith 4361-4362) They had brought some of the leftover meat back with them, which the Holy Prophetsa also ate.

Hazrat Syed Zainul Abideen Waliullah Shah Sahibra writes in his commentary [of Sahih al-Bukhari] regarding the Sariyah of Seif al-Bahr, which is also called [Jaish-ul] Khabat: “This expedition was not sent for the purpose of war, rather this expedition was sent for the purpose of ensuring the safety of a trade caravan. According to Ibn Saad, this convoy comprised of 300 Muhajireen and Ansar. Hazrat Abu Ubaidah bin Jarrahra was appointed as its commander,

and this expedition is commonly known as Seif al-Bahr. The route which these caravans used to take was by the Red Sea. A watch-post was established on the shore of the Red Sea – this is why this expedition is called Seif al-Bahr.”

The purpose of this expedition and sending this convoy was to establish a watch-post for the sake of protection, and we will find out further on who they were protecting. “Seif means shore – Ibn Saad has briefly mentioned this under the topic of Sariyatul Khabat – and Khabat means tree leaves. Due to their provisions which ran out, the members of this convoy were forced to eat leaves. Ibn Saad has stated that this expedition took place in Rajab 8 Hijri which was the era of Hudnah, meaning it was at the time when the Treaty of Hudaibiyah was in effect.

Owing to his wisdom and farsightedness, the Holy Prophetsa sent the aforementioned army to Seif al-Bahr to be stationed at the watch-post that was made to ensure the security and safety of passage for the trading caravan of the Quraish that was returning from Syria. The Muslim army wanted to ensure that no one did anything to the caravan of the Quraish lest they find an excuse to claim that the terms of the treaty had been violated. (The Treaty of Hudaibiyah had already taken place, therefore they wanted to ensure that no one did anything to the caravan whereby the Quraish would have an excuse to say that the Muslims attacked them and hence the Treaty of Hudaibiyah should be ended.) This is why the Holy Prophetsa established a watch-post in that area so that they could protect the caravan of the Quraish. He further writes that according

Friday 30 October 2020 | AL HAKAM

22 to Ibn Saad, the aforementioned location was at a distance of five days travel from Medina.” (Sahih al-Bukhari, Kitab alMaghazi, Bab Ghazwah Seif al-Bahr, Vol. 9, p. 239, Nazarat Isha’at Rabwah) As I mentioned earlier this expedition was not sent for the purpose of fighting, rather to grant protection to the disbelievers. This was the level of effort made in order to establish peace that the Muslims even afforded protection to the enemy. Since a treaty had been established, they did not want to give any opportunity to the disbelievers to have an excuse to say that the conditions of the treaty were violated. In any case, it was the decree of Allah the Almighty and it was the disbelievers who were the ones to break the treaty themselves and this ultimately led to the Conquest of Mecca.

Hazrat Abu Hurairahra relates that on the day of the Conquest of Mecca, the Holy Prophetsa arrived into the city.

The Holy Prophetsa appointed Hazrat Zubairra and Hazrat Khalidra bin Walid to oversee each flank of the army and Hazrat Abu Ubaidahra was appointed as the commander of the infantry and also of those who were entering through the low pass of the valley. (Sahih Muslim, Kitab alJihad, Bab Fath Makkah, Hadith 1780) The Holy Prophetsa had entered into a treaty with the people of Bahrain on the condition that they pay the Jizyah [a form of tax levied on the non-Muslims in order to ensure the protection of their rights and safety] and he also appointed Hazrat A‘lara bin Hadhrami as their Governor. The Holy Prophetsa sent Hazrat Abu Ubaidahra to collect the Jizyah. Upon learning of his return, many people attended the Fajr prayer the next morning behind the Holy Prophetsa. When the Holy Prophetsa concluded the prayer and looked back, he smiled and said, “It seems that you have come to learn that Abu Ubaidah has brought something back.” They submitted, “Yes, O Messengersa of Allah.” The Holy Prophetsa stated, “Rejoice and keep hope of that which is better for you. I do not fear that you will be overcome by a state of dependency, rather I fear that the riches of the world will be bestowed upon you and you will instil an intense desire for its acquisition.” (Sahih al-Bukhari, Kitab al-Jizyah wa al-Mawada‘ah, Bab Ghazwah al-Jizyah wa al-Mawada‘ah ma‘a Ahl alDhimmah wa al-Harb, Hadith 3158) In other words, the Holy Prophetsa feared that the more they immersed themselves in worldly endeavours and were granted the comforts of the world, they would increase in their desire for it and this could become a means of their ruin – this is what the Holy Prophetsa feared. He did not fear that they would have a scarcity of provisions, instead he feared lest they became embroiled in material pursuits and develop greed for it which could cause their ruin.

This is an admonishment which every one of us ought to be ever mindful of.

And we can see this for ourselves that by disregarding this advice, the majority of Muslims, including its leaders who, upon being granted opulence, have developed an intense greed for wealth and worldly

desires. Though they verbally proclaim the name of God, but worldly wealth and glory is their primary objective. Thus, we should always assess our conditions in view of the prophecy of the Holy Prophetsa that indeed, we would be granted wealth, but we should not let this be a means of us becoming unmindful of our religious obligations.

On 10 AH, at the occasion of the farewell pilgrimage, Hazrat Abu Ubaidahra performed the Hajj along with the Holy Prophetsa. (Asharah Mubasharah, Bashir Sajid, p. 801, Al-Badr Publications Urdu Bazar, Lahore, 2000) After the demise of the Holy Prophetsa, a debate ensued amongst the people as to whether the grave of the Holy Prophetsa should be prepared with a bricked hollow cavity inside or without. Subsequently, Hazrat Abbasra sent someone to call Hazrat Abu Ubaidahra bin Jarrah and Hazrat Abu Talhara and decided that whichever of the two came first, he would decide how the grave should be prepared. Hazrat Abu Ubaidahra prepared the graves like the people of Mecca did which was without a bricked hollow cavity inside, while Hazrat Abu Talhara prepared the graves like the people of Medina which was with a bricked hollow cavity. The individual who was sent to Hazrat Abu Talhara was able to find him while the other individual was not able to find Hazrat Abu Ubaidahra and thus Hazrat Abu Talhara came and a grave with a bricked hollow cavity was prepared for the Holy Prophetsa. (Ibn Hisham, Sirat Ibn Hisham, Vol. 2, Hufr al-Qabr [Egypt: Mustafa al-Babi, 1955] 663.)

The incident regarding the disagreement over who should be the Khilafa between the Ansar and the Muhajireen, which took place immediately after the Holy Prophet’ssa demise has been mentioned in Sahih Bukhari. I have previously quoted this whilst narrating the accounts of another companion; however, it is also important to narrate this with reference to Hazrat Abu Ubaidahra.

After the demise of the Holy Prophetsa, the Ansar gathered at the house of Hazrat Saadra bin Ubadah and suggested that one leader should be appointed from among the Ansar and another leader from among the Muhajireen. Subsequently, Hazrat Abu Bakrra, Hazrat Umarra and Hazrat Abu Ubaidahra bin Jarrah went to see them. Hazrat Umarra was just about to say something; however, Hazrat Abu Bakrra stopped him. Hazrat Umarra states, “The only reason I wished to say something at the time was because I had already prepared a speech which I was very happy with and feared that perhaps Hazrat Abu Bakrra would not be able to say something as impactful. However, Hazrat Abu Bakrra delivered his speech in such an excellent and eloquent manner which was far better than any other speech.”

In his speech, Hazrat Abu Bakrra stated, “We, the Muhajireen, are the amirs [leaders] and you, the Ansar, are the viziers.”

Upon this, Hazrat Hubab bin Munzirra stated, “Certainly not! By God, we will never allow for this to happen. There shall be one leader from among you and one

from among us.” Hazrat Abu Bakrra replied, “No, we are the amirs and you are the viziers, for the Quraish, according to their lineage and status, have always occupied a higher status amongst the Arabs and it has been this way since ancient times.” Hazrat Abu Bakrra then proposed the names of Hazrat Umarra and Hazrat Abu Ubaidahra bin Jarrah and said that they could choose any one of them as their Khalifa and take his Bai‘at. Hazrat Umarra responded, “No, we will only take your Bai‘at (i.e. referring to Hazrat Abu Bakrra) because you are our leader. You are the best among us and the most beloved of the Holy Prophetsa out of us all.” After saying this, Hazrat Umarra held the hand of Hazrat Abu Bakrra and performed the Bai‘at. Thereafter, everyone else also followed and performed the Bai‘at at the hands of Hazrat Abu Bakrra.

(Sahih al-Bukhari, Kitab Fada‘il Ashab alNabi, Bab Qaul al-Nabi, Bab Law Kunta Muttakhidhan Khalilan, Hadith 3668) In any case, this was the status of Hazrat Abu Ubaidahra in the eyes of Hazrat Abu Bakrra whereby he proposed his name for Khilafat. Similarly, it was mentioned earlier that Hazrat Umarra stated, “If Abu Ubaidahra was alive, I would have appointed him as the next Khalifa, because according to the saying of the Holy Prophetsa, he was the custodian [ameen] of this Ummah.”

When the Muslims began to debate in regard to the election of the Khalifa, Hazrat Abu Ubaidahra addressed the Ansar and said, “O Ansar, you are the ones who were the very first to offer their support.

Let it not be that now you become the very first to cause a disagreement.” (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar alSahabah, Vol. 2, [Karachi, Pakistan: Dar al-Isha‘ah Urdu Bazar] 126-127.)

When Hazrat Abu Bakrra was bestowed the mantle of Khilafat, he appointed Hazrat Abu Ubaidahra to oversee the affairs of the Bait-ul-Mal. In 13 AH, when Hazrat Abu Bakrra sent an army to Syria, he appointed Hazrat Abu Ubaidahra as its commander.

Later, when Hazrat Umarra was bestowed the mantle of Khilafat, he removed Hazrat Khalidra bin Walid as the commander-inchief and replaced him with Hazrat Abu Ubaidahra. (Siyar A‘lam al-Nubala li Imam al-Dhahabi, Vol. 1, p. 15, Abu Ubaidah bin al-Jarrah, Dar al-Risalah al-Alamiyyah, Damascus, 2014) With regard to the conquest of Syria, it is mentioned that in 13 AH, the Byzantines were attacked from various fronts. One of the commanders of the army was Hazrat Yazid bin Abi Sufyan – one of the sons of Abu Sufyan was Yazid who passed away before [the incidents of discord that occurred in Islam]. He attacked from the east of Jordan. Another commander of the army was Hazrat Sharahbeel bin Hasanah who advanced forward from Balqa. The third commander was Hazrat Amrra bin Aas whose army entered Syria from the direction of Palestine. The fourth commander was Hazrat Abu Ubaidahra bin Jarrah who advanced forward with his army from Homs.

Hazrat Abu Bakrra had issued instructions that when all the armies had gathered in one place, Hazrat Abu

Ubaidahra would become the commanderin-chief of all the armies. Each army was made up of 4,000 soldiers, whereas Hazrat Abu Ubaidah’sra army consisted of 8,000 soldiers. When the armies were about to depart, Hazrat Abu Bakrra instructed the respective commanders: “Do not impose hardship upon yourselves, nor on your fellow brothers.

Do not express displeasure towards your people and your fellow men. Consult them, uphold justice and keep clear of any cruelty for one who is unjust can never progress and nor witness any kind of success. When you come up against the enemy, never show your back to them for Allah the Almighty has stated: “‘And whoso turns his back to them on such a day, unless manoeuvring for battle or turning to join another company, he indeed draws upon himself the wrath of Allah, and Hell shall be his abode.’”

This is mentioned in Surah al-Anfal, verse 17. Hazrat Abu Bakrra then further stated, “If you are granted victory over the enemy; do not kill any children, the elderly or women. Furthermore, do not kill any animal and nor break the covenants you make.”

Hazrat Abu Ubaidahra conquered the Syrian city of Maab, whose inhabitants entered into a peace treaty on the condition of paying the Jizya. Thereafter, Hazrat Abu Ubaidahra turned towards the direction of Jabiyah and found that a large army of the Byzantines was ready for combat. Upon this, Hazrat Abu Ubaidahra requested Hazrat Abu Bakrra for further reinforcements.

Hazrat Abu Bakrra then instructed Hazrat Khalid bin Walidra – who was already sent for an expedition to Iraq – to leave half his army under the command of Hazrat Musanna bin Harithra and go to assist Hazrat Abu Ubaidahra. Hazrat Abu Bakrra then wrote a letter to Hazrat Abu Ubaidahra saying, “I have appointed Khalidra as the commander. I am fully aware that you are better and of a higher rank than him.” The entire contents of the letter are as follows, “From the servant of Allah, Ateeq bin Abi Qahafah to Abu Ubaidah bin Jarrahra”. Ateeq was the actual name of Hazrat Abu Bakrra and Abu Qahafah was his father’s name. “May the peace of Allah be upon you. I have assigned Khalidra as the commander of the army sent to Syria.

Do not oppose him, listen to him and obey him. I have appointed you to oversee the matters. I am aware that you occupy a higher rank than him; however, I feel that he (i.e. Hazrat Khalid bin Walidra) is more skilled in the art of warfare than you. May Allah keep us both on the right path.”

This is the letter Hazrat Abu Bakrra wrote. Hazrat Khalid bin Walidra wrote the following letter to Hazrat Abu Ubaidah from Hira, a city in Iraq, “May the peace of Allah be upon you. Hazrat Abu Bakrra has ordered for me to depart for Syria and ordered me to take command of the armies. By God! I never made this request, nor have I ever desired for such a position.

Your position will remain unchanged. I will never disobey you and I will not make a decision without consulting you. You are

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Friday 30 October 2020 | AL HAKAM the leader of the Muslims. We can never deny your eminence nor can we withhold from seeking your guidance.” (Roshan Sitare, Ghulam Bari Saif, Vol. 2, pp. 19-21) (Asharah Mubasharah, Bashir Sajid, p. 804, Al-Badr Publications Urdu Bazar, Lahore, 2000) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 2 [Karachi, Pakistan: Dar al-Isha‘ah Urdu Bazar] pp.

457, 459) (Farhang-e-Sirat, p. 110, Zawar Academy Publications, Karachi, 2003) Such was the level of humility and obedience shown by both companions, which is the hallmark of a believer.

The Battle of Ajnadayn took place in Jumadah Al-Awwal of 13 Hijrah. Ajnadayn was the name of a settlement along the coast of Palestine. A battle ensued here between the Muslims and Byzantine forces, who numbered 100,000. According to the narrations the commander of the Byzantine forces at Ajnadayn was Theodore, the brother of the Byzantine emperor Heraclius. A Muslim army numbering 35,000 defeated the Byzantines and conquered Ajnadayn. (Asharah Mubasharah, Bashir Sajid, p. 805, Al-Badr Publications Urdu Bazar, Lahore, 2000) (Yaqut Ibn Abd-Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 1 [Beirut, Lebanon: Dar alKutub al-Ilmiyyah] 129) Having gained victory at Ajnadayn, the Muslim army besieged the enemy forces at Damascus. The details of this is as follows: The Muslims surrounded Damascus – the capital of Syria and one of the oldest cities in the world – in Muharram, 14 AH. This siege lasted for six months after the enemy forces retreated to their forts. As they were in their own area, they retreated to their forts and all five commanders of the Muslim army surrounded the city along with their contingents. Hazrat Abu Ubaidahra was with his army at the Eastern door [of the city], whereas Hazrat Khalid bin Walidra was on the opposite side at the Western door. The remaining three commanders were positioned at various other doors.

At times, the Byzantines would step outside and engage in battle, but would then retreat back into their forts. They had hoped that the Byzantine emperor would send reinforcements; however, the vigilance of the Muslim army ensured their hopes turned to dust.

One night, the people of the city were occupied in festivities. When the guards patrolling the outer wall of the city also joined in the celebrations and became unmindful of their duty, Hazrat Khalid bin Walidra climbed the wall along with a few of his men and entered the city. He then opened the gates and his army entered the city. Upon witnessing this, the people of the city entered into a treaty with Hazrat Abu Ubaidahra, who was on the opposite side of the city. However, Hazrat Khalidra was unaware of this and continued fighting. The people of the city went to Hazrat Abu Ubaidahra and said to save them from Khalidra. The two commanders encountered one another in the middle of the city. When Hazrat Khalidra and Hazrat Abu Ubaidahra met with the people in the middle of the city, they entered into a treaty as Hazrat Abu Ubaidahra

had already agreed to a treaty. (Asharah Mubasharah, Bashir Sajid, p. 805-806, AlBadr Publications Urdu Bazar, Lahore, 2000) The Battle of Fahl: Fahl is a city of Syria. Having conquered Damascus, the Muslims advanced ahead. They learnt that the Byzantine forces had gathered at Baisan and were preparing to launch an attack on the Muslims. The Muslim army set up camp in Fahl. The Byzantine army sent an emissary to Hazrat Abu Ubaidahra in order to settle into a peace treaty.

When he reached the Muslim camp, he saw that all the soldiers and commanders were seated together without any distinction between the ranks. Eventually he had to ask someone who was the commander of the army. They pointed to a modest and humble man who was seated on the floor.

The emissary approached him and asked, “Are you the commander of the army?” Hazrat Abu Ubaidahra replied in the affirmative. The emissary said, “Turn back with your army and in return each soldier will be given two gold coins, the commanders will receive 1,000 dinars and your Caliph will be given 2,000 dinars.”

Hazrat Abu Ubaidahra refused the proposal saying, “We are not here to collect money nor are we here to accumulate wealth. We have come here to raise aloft the Word of God.” The emissary left while threatening the Muslims. Seeing the behaviour of the emissary, Hazrat Abu ‘Ubaidahra ordered the army to make preparations.

The next morning both armies engaged in battle. Hazrat Abu Ubaidahra was positioned in the middle of the army and would guide the army with wisdom.

Despite being outnumbered, the Muslims defeated the Byzantine army, resulting in the Muslims capturing most of the land in Jordan. (Asharah Mubasharah, Bashir Sajid, p. 807-808, Al-Badr Publications Urdu Bazar, Lahore, 2000) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar alSahabah, Vol. 2 [Karachi, Pakistan: Dar alIsha‘ah Urdu Bazar] 128) The conquest of Homs; after the victory of Fahl, Hazrat Abu Ubaidahra moved towards Homs, which was an ancient city of Syria and was of great importance both politically and strategically.

On the way they passed by Baalbek, an ancient city of Lebanon located at a distance of three days’ travel from Damascus. This was an ancient city and a centre for the worship of the idol named Baal. Instead of fighting against Hazrat Abu Ubaidahra, the residents of Baalbek wished to form a peace treaty, which was agreed on the condition they pay the Jizya.

Hazrat Abu Ubaidahra did not fight with them and accepted the Jizya instead. They were free to follow their religion.

Hazrat Abu Ubaidahra turned to Homs and surrounded the city. Hazrat Khalid bin Walidra was also with him. Since the people of the city were hopeful of reinforcements from the Byzantine Emperor, they made preparations to fight. However, when their hopes faded away, they threw down their arms and requested for a peace settlement, which was accepted. Their lives, wealth,

places of worship and properties were all granted protection under the terms of the treaty. Their properties as well as their places of worship were assured protection and they were permitted to follow their own religion. In return they would pay Jizya and Kharaj, which is a form of tax.

The Conquest of Laziqiyyah: after this the Muslim army made way to Laziqiyyah, which was a city of Syria situated on the coast, in the environs of Homs.

Nonetheless, they besieged Laziqiyyah.

The city had strong fortifications for its defence. The people of the city had ample store of grain, as a result of which they were not concerned by the siege. Hazrat Abu Ubaidahra came up with a new strategy for conquering the city. In the night, he ordered for large trenches to be dug and to be filled with grass. In the morning he lifted the siege and made preparations to head back to Homs.

Having dug the trenches and filled them with grass, they made it seem as if they were lifting the siege and heading back. Upon seeing the siege was lifted, the people of the city and the army rejoiced and opened the gate to the city. Hazrat Abu Ubaidahra, however, returned with his army in the night and hid in the tunnels and trenches they had dug. In the morning when the gate of the city opened, they launched an attack all of a sudden and conquered the city. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar alSahabah, Vol. 2 [Karachi, Pakistan: Dar al-Isha‘ah Urdu Bazar] 128.) (Asharah Mubasharah, Bashir Sajid, p. 809, Al-Badr Publications Urdu Bazar, Lahore, 2000) (Yaqut Ibn Abd-Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 5 [Beirut, Lebanon: Dar al-

Kutub al-Ilmiyyah] p. 6) There are accounts still remaining and insha-Allah, I will narrate them in the future [sermons].

These days, pray fervently for the Ahmadis in Pakistan. May Allah Almighty safeguard them from the mischief of the maulvis [religious clerics] and the government officials.

There has been another wave of severe opposition there. Those responsible for upholding the law are not only oblivious to justice, they are in fact completely violating it.

Furthermore, these people are ignorantly following whatever the maulvis are saying, perhaps in order to save themselves, with the notion in mind that it will strengthen them politically by doing this. However, this is sheer ignorance on their part. Always bear in mind that this will in fact be the very cause of their downfall.

We have passed through these trials and tribulations before and with the help of God Almighty, we will pass through them again. Nevertheless, if they do not desist from their actions, they will surely meet their destruction. Hence, Ahmadis should pray abundantly that may Allah the Almighty remove these difficulties.

Strengthen your bond with Allah the Almighty; especially the Ahmadis in Pakistan and those from Pakistan who have moved abroad, so that we may be granted the succour and support of Allah the Almighty swiftly and the Ahmadis facing these difficulties there may be saved.

(Original Urdu transcript published in Al Fazl International, 23 October 2020, pp. 5-9.

Translated by The Review of Religions.)

Friday 30 October 2020 | AL HAKAM

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Study the life & noble character of the Holy Prophet of Islam, Hazrat Khatamun-Nabiyyin, Rahmatun-lil-Alamin, sa Hazrat Muhammad Mustafa

The Pure Life of the Seal of All Prophets

The Holy Prophet’ssa Favours Upon Women

A Favour by the Patron of Humanity

How Prophet Muhammad Treated People of Other Faiths

Eloquent Humour: A Less Mentioned Quality of the Holy Prophetsa

The Perfect Example for the Whole World

The Steadfastness of the Holy Prophetsa in the Face of Adversity

Historicity of the Holy Prophetsa : An Archeological Approach to the Early Islamic History Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad | Sub-Editorial Ataul Fatir Tahir | News: Ata-ul-Haye Nasir | © Al Hakam 2020