Al Hakam - 23 October 2020

Where stars descend Chapter 8 (Blessed time) Part II

Responding to Allegations Did anyone else share the blessings of the Promised Messiah’sas miracle of Arabic eloquence?

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A

The untold story of Black Muslims

11 ways to purify the soul

African-American Ahmadi women of the “Sewing Circle”

As explained by Hazrat Musleh-e-Maud

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 23 October 2020 | Issue CXXXVI Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Never assume that the Jamaat is dependent on you: Germany amila’s virtual mulaqat with Huzoor Earlier this week, on 18 October 2020, members of Germany’s majlis-e-amila were blessed with the opportunity to have an online mulaqat with Hazrat Amirul Momineen, Khalifatul Masih V, may Allah be his Helper.

On 24 January 1949, Hazrat Khalifatul Masih IIra stated with regard to Germany, “In my view, when they accept Islam, they will offer every possible sacrifice.”

Huzoorra went on to say, “I believe that the people of Germany will play a major role in the progress of the Jamaat.” (Anwar-ulUlum, Vol. 21, p. 69) Hazrat Khalifatul Masih Vaa began the mulaqat with a silent prayer, after which the amila members introduced themselves and their respective roles and departments. Every department had the opportunity to present their reports.

Hazrat Amirul Momineenaa enquired about the plans, targets and achievements of every department, while providing valuable advice, guidance and direction.

As the mulaqat started, Amir Jamaat Germany, Abdullah Uwe Wagishauser Sahib expressed his gratitude to Huzooraa for his time.

Following this, whilst speaking to the missionary-in-charge, Sadaqat Ahmad Sahib, Hazrat Khalifatul Masihaa enquired about the total number of missionaries in Germany; how many were currently Continued on page 3

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

Prayer for attaining righteousness The Holy Prophetsa saw God in a most beautiful manifestation. He said that his Lord had instructed to him to recite this prayer: َ ْ ْ َ َ َ ْ َ ْ َ ْ َ ُ َ َ ّ َ ُ ّٰ ‫ات َو ُح ّب‬ ِ ‫ات َوت ْرک ال ُمن ًک َر‬ ِ �َ ‫اللھ ّم ِإ� ِ ْي أ ْسﺄلﻚ ِفعل َال�ی‬ َ ْ ْ َ ْ َ ْ َ ‫�ی ِن َو ِإذا أ َر ْدت بِ ِع َبادِک ِف ْت َنۃ فاق ِبﻀ ِن ْي‬ ِ ‫ال َم َسا‬ َ َ ْ ْ َ ُ ‫ِإل ْیﻚ غی َ� َمفت ْو ٍن‬ “O Allah, I beg You to grant me the ability to do good and refrain from evil deeds. Confer the love of the poor on me. When You intend to put people in trials, take control of my soul without putting it in trial.”

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

Hazrat Mirza Ghulam Ahmadas, In His Own Words

True Prayer At this point, when a person’s soul is humbled to the state of complete selfeffacement, it begins to flow towards God in the form of a running spring and it becomes completely detached from all other relations beside Allah.

At that time, the love of God Almighty descends upon such a person. At the time of this union, a unique condition is born through two surges of fervour: the fervour of providence surges forth from above and the fervour of man’s servitude surges forth from below.

This phenomenon is known as Salat or Prayer. It is this very Prayer which incinerates evil, and leaves behind a divine light and brilliance in its stead, so that this may serve as a shining lamp for the seeker on their path in the face of dangers and perils; and so that it may show a seeker all the Continued on page 3

Friday 23 October 2020 | AL HAKAM

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This Week in History 23 - 29 October 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 23 October 1883: The Promised Messiahas said that prior to 24 October on one occasion, he received the following revelation from God Almighty: � � ‫ی‬ ‫ا� �م ولگ � ����ی�ر ی� وت ی‬ � ‫زم ےک ی‬ �‫� � یا� ٓا�ن ےک اُو� � �د رک‬ ‫م‬ ‫وہں‬

“If all people should turn away, I can help from below the earth or from above the heaven.”

23 October 1891: On this date (19 Rabi‘-ul-Awwal 1309 AH), the Promised Messiah’sas debate with Maulvi Muhammad Bashir of Bhopal started on a Friday. Maulvi Muhammad Bashir quoted in his first paper five verses of the Holy Quran to prove that Jesusas was still alive bodily. Later, however, he himself admitted that there was really only one verse (Surah al-Nisa, Ch.4: V.160) on which he based his view.

Hazrat Ahmadas was not fond of showing off his knowledge, so he refuted his argument in as brief a space as possible, after which the maulvi began to repeat his viewpoint over and over again.

Hazrat Ahmadas, however, terminated the debate (probably on 28 October). An account of this can be read in the book, Al-Haq Mubahisa Delhi (The truth about the Delhi Debate), which was printed in January 1905 by Zia-ul-Islam Press Qadian. The debates with both maulvis (Maulvi Nazeer Husain of Delhi and Maulvi Muhammad Bashir of Bhopal) revealed that neither of them could quote any authentic hadith or verse from the Holy Quran to support their misguided views that Jesusas was alive in Heaven. (Life of Ahmad, by AR Dard, pp.

294-297 [2008 edition]) 23 October 1905: On this date, the Promised Messiahas reached Delhi at three o’clock in the afternoon. At the railway station, owing to a lack of communication, no one was present to receive Huzooras and his entourage. Everyone was surprised at this unexpected arrival, but Huzooras maintained his natural calm and composure and proceeded quietly towards the address of a rented house originally owned by Alaf Khan siyahi waley, which was situated in the city’s famous neighbourhood of Chitli Qabar, adjacent to the mosque of Sayed Rafa‘i Sahib. Hazrat Dr Muhammad Ismail Khan Guriyanira luckily saw Hazrat Ahmadas coming and was blessed to welcome Huzooras, unlock the rented house and arrange Huzoor’s accomodation.

24 October 1883: The Promised Messiahas wrote to Mir Abbas Ali Sahib of Ludhiana on this date, regarding the printing of Huzoor’s literature. With respect to appealing for contributions towards the publication of this great work, Hazrat Ahmadas never let any of his friends beg for this purpose.

Accordingly, Huzooras once said that this was the work of the Creator of the Heavens and the Earth

and that no one needed to go begging before mere worldly persons, lest it be disrespect to God. Huzooras said that those who have faith in Him do not knock at the doors of unbelievers and become servile before them. If ever a person has to say anything to a rich person who is worldly, they should be brief and to the point and ask of them only once. Huzooras advised that one should approach only humble Muslims in this regard.

(Maktubat-e-Ahmad, Vol. 1, p. 578) 24 October 1899: The Promised Messiahas replied to a letter of Hazrat Munshi Rustam Alira regarding a marriage proposal for the young Maulvi Muhammad Ali Sahib of Gurdaspur. On this date, Huzooras received a letter of Munshi Sahibra, dated 22 October. Hazrat Ahmadas would take a keen interest in the wellbeing of his devout helpers. As such, he used the other side of the same letter for a prompt reply and the illustrious compiler of these letters, Hazrat Sheikh Yaqub Ali Irfanira preserved both these texts for the coming generations.

(Maktubat-e-Ahmad, Vol. 2, p. 641) 24 October 1894: The Civil and Military Gazette of Lahore published, on this date, a statement to the effect that Hazrat Ahmadas was disloyal to the government.

As a matter of fact, the opponents of the Promised Messiahas, Hazrat Sheikh Yaqub Ali Irfanira in their jealousy and spite, roped in the European editor of the abovementioned newspaper. When the Christian missionaries and the mullahs saw that they could not keep people away from Hazrat Ahmadas, they took counsel among themselves and devised new means to prevent Hazrat Ahmadas from doing his work. They hatched this novel conspiracy to get their desired results, but, as always, failed.

24 October 1904: The Promised Messiahas wrote to Hazrat Nawab Muhammad Ali Khanra that in the coming days, Huzooras would like to go to Sialkot with his family members and was planning to spend two days in Karianwala, District Gujarat too. Huzooras shared that he would accompany his family in this journey, and asked whether Nawab Sahibra could spare his personal steward, Mirza Khuda Bakhsh Sahib, for some days. In this way, Huzooras could rely on him and seek his assistance in accommodation and other routine arrangements during the course of journey, which would be

of some relief for Huzooras.

25 October 1890: The Promised Messiahas replied to a letter of Hazrat Pir Sirajul-Haq Numanira and expressed his thanks on the gift of a headcovering and some perfumes. Moreover, Huzooras guided him Hazrat Nawab Muhammad Ali Khanra in detail regarding a certain matter of a Hindu of his acquaintance. (Maktubat-e-Ahmad, Vol. 3, p. 110) 26 October 1887: The Promised Messiahas wrote to Hazrat Munshi Rustam Alira, updating him about the items received in Qadian and some other matters of mutual interests.

26 October 1902: The Promised Messiahas replied to a letter of Hazrat Seith Allah Rakha Abdur Rahmanra.

Hazrat Pir Siraj-ul-Haq Numanira Huzooras expressed his concerns on the ailment of Hazrat Seith Sahib’s son, Seith Ahmad, and prayed for his fast recovery.

Hazrat Ahmadas wrote about the rising cases of plague in India and wondered about the future of this pandemic. (Maktubate-Ahmad, Vol. 2, p.

414) 26 October 1907: The Promised Messiahas wrote to Hazrat Mian Abdullah Sanaurira expressing his delight on the approval of his leave and his intended Hazrat Munshi Rustam Alira journey to Qadian.

Huzooras shared details of his accommodation in Qadian and prayed for the steadfastness of someone after sharing that his request for Bai‘at had been approved.

(Maktubat-e-Ahmad, Vol. 3, p. 241) Continued on page 9

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Friday 23 October 2020 | AL HAKAM

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serving in the field and how many in offices. Huzooraa further enquired about the number of missionaries regularly submitting their reports and the amount of meetings being conducted. In addition, Huzooraa asked about the targets that had been set and the outcome achieved through them.

Addressing the Naib Amir, Hasanat Ahmad Sahib, with regard to publication related work, Huzooraa asked for a brief report and the works that were being conducted. Whilst presenting his report, Hasanat Sahib mentioned that currently, the book Haqiqatul Wahi was undergoing proofreading and in addition to this, this year, approximately 4-5 books of the Promised Messiahas had been translated. Further, he said that the German translation of the Holy Quran was currently being revised.

Addressing the Secretary Talim, Wasim Ghaffar Sahib, Hazrat Khalifatul Masihaa asked how many Ahmadis were currently studying in universities.

Huzooraa further stated: “It is vital and essential to keep a relationship with the youth of the Jamaat and those who are currently studying so that they are aware that the Jamaat has an interest in their studies. This way, their interest and passion for learning will grow.”

Huzooraa further stated, addressing the secretary Talim: “It is your duty to look after the youth of the Jamaat and those who are studying.

You must ensure that you and your team are active in your work. You should have a counselling committee and a committee dedicated solely to guide the students.”

The Secretary Tarbiyat, Hafiz Muzaffar Imran Sahib, whilst presenting his report, said that the tarbiyat team was

endeavouring to prepare summaries of Huzoor’saa Friday Sermons on a weekly basis and circulate them to different Jamaats. Alongside this, every month, one sermon delivered by Hazrat Amirul Momineenaa on the importance of inculcating good morals is also sent to all Jamaats.

Huzooraa further enquired as to what was being done and what plans were being made to help the moral upbringing of those who are coming under the influence of modern-day ills. Hazrat Khalifatul Masihaa advised: “A co-ordinated tarbiyat programme should be made with Ansarullah, Lajna and Khuddam-ul-Ahmadiyya to cater for the youth who are coming under the influence of today’s society.”

Huzooraa, whilst enquiring about the data, stated: “How many people this year, through the efforts of the tarbiyat department, have become regular in offering Tahajud prayer; how many are now offering Salat regularly; how many are now reading the Holy Quran and pondering over its meaning?”

Whilst explaining how one must cater for the tarbiyat of the Jamaat, Huzooraa said: “As the Jamaat continues to grow and as we further move away from the era of the Promised Messiahas, who was a prophet of God, more emphasis should be paid to coordinated works and programmes to develop the moral training of Jamaat members.”

Whilst addressing the Secretary Ziafat, Malik Abrarul Haq Sahib, Huzooraa enquired whether, in the Covid-19 climate, food was still being prepared. Secretary ziafat replied that food was being prepared daily for office workers. Huzooraa asked if social distancing measures and guidelines

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rubbish, debris, thorns and stones that may obstruct their way, thus safeguarding them. It is in this state that the verse: َ َۡ َۡ ۡ ۡ َ َ َّ َّ ‫الص ٰلوۃ تن ٰہی َع ِن الف ۡحﺸﺂ ِء َو ال ُمن� ِر‬ ‫ِان‬ (Surely, Prayer restrains one from indecency and manifest evil) becomes applicable, because not in their hand, rather in the niche of their heart is a shining lamp. This rank is attained

were strictly being adhered to in the workplace, to which the secretary ziafat replied in the affirmative.

Whilst conversing with the secretary nau mubai‘een (new converts), Muhammad Härter Sahib, Hazrat Amirul Momineenaa enquired as to what is being done to keep contact with the new converts in Germany. Huzooraa, whilst providing guidance, said: “You should explore new avenues; how to improve their spirituality; how to improve their bond with the Jamaat.”

Hazrat Khalifatul Masihaa further said: “After three years, they should become an active part of the mainstream Jamaat … They should become such strong members that they themselves come to you to offer their chanda [donations] and offer their services for the Jamaat.”

Further, addressing the Secretary Talim-ul-Quran & Waqf-e-Arzi, Hafiz Qudratullah Sahib, Huzooraa stated that as Germany Jamaat continues to grow, a special programme should be made to initiate madrasatul hifz in Germany.

Huzooraa further stated: “From today, 18 October, to 30 June [2021], your target is to have at least 1,000 members take part in the Waqf-e-Arzi scheme. If you begin with just the amila members, then you will have already

through utmost humility, through complete self-effacement, through lowliness and absolute obedience. How then can such an individual even think of sin? Such a one can never disbelieve, nor turn their gaze towards indecency.

Therefore, such an individual experiences such pleasure and such satisfaction that I am at a loss for words to explain it fully.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 162-163)

accomplished half your target.”

Huzooraa further stated: “When members will begin to take part in the Waqf-e-Arzi scheme, only then will the youth’s spirit and passion grow and be inflamed for the service of the Jamaat.”

Hazrat Khalifatul Masihaa, during the mulaqat, quoted the following couplet of the Promised Messiahas: � ‫�ال ی‬ ‫م‬ ‫�� � � ی‬ ‫ا� � ا� ی‬ ‫ی‬ ‫��ی � ا� � د� وہ دار اول�ل م‬ “Consider yourself lower than everyone else. Maybe this will help you enter the court of the Lord, God.” Huzooraa added: “If – though it may not be the case, but in your view – someone displays arrogance, you should remain modest and show humility.”

Huzooraa further stated: “Always remember that God has given you the opportunity to serve the Jamaat.

Never assume that the success of the Jamaat is dependent on your individual efforts; rather, you should consider this God’s grace which He has bestowed upon you. With this, you must be prepared to continue to work with great humility and show full cooperation.”

Upon this, the mulaqat came to a close.

Friday 23 October 2020 | AL HAKAM

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Editorial

Beheading of French teacher and where society stands

M Adam Ahmad Al Hakam

We cannot express enough remorse and sympathy no matter how much we condemn the killing of the French teacher that took place in France on Friday, 16 October 2020.

The heinous act sparked outrage in the entire country and thousands of people took to the streets to pay tribute to the French teacher, who showed his class cartoons of Prophet Muhammad, peace and blessings of Allah be upon him.

Political parties strongly condemned the brutal murder and the President of France, Emmanuel Macron called it an “Islamist terrorist attack”.

However, Islam does not support such brutal practices under any circumstances.

The teachings of the Islam urge the followers of every faith not to abuse sacred and holy personalities of any other religion for civic harmony, but if one does so, there is no clause within the Holy Quran or the practice of Prophet Muhammadsa that allows coldblooded murder.

Allah the Almighty instructs mankind in the Holy Quran not to curse even false deities of other religions, as they may retaliate and revile Allah in return. Moreover, God explicitly states, “Whosoever killed a person ... it shall be as if he had killed all mankind.”

(Surah al-Maidah, Ch.5: V.33) The incident of the person who rudely demanded his debt from the Holy Prophetsa is on record and clearly explains that he never ordered to kill or harm anyone who misbehaved or dishonoured him in any way. The companions of the Holy Prophetsa flew into rage and intended to harm that man, but the Holy Prophetsa said, “Please let him be. He has the right to say what he has said because I owe him what he demands.”

(Sahih al-Bukhari, Kitab fil-Istiqraz) The words, “Remember that Islam never has and never will be spread through

violence and bloodshed” of the worldwide head of the Ahmadiyya Muslim Community, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, are apt and categorically reject the atrocious act that was carried out in the name of Islam. Further, he has made it clear to Muslims that “The victory of Islam will not be through murder and destruction; rather, we will succeed in our objectives by invoking durood [salutations of peace and blessings] on the Holy Prophetsa”. (Friday Sermon of 16 January 2015) Huzooraa said, “If only the Muslim organisations that commit mayhem in the name of Islam could understand that Islam’s teachings of love and affection can bring the world into the fold of Islam so much quicker … the teaching Islam gives on patience and forbearance cannot be matched by any other religion” This said, we also cannot ignore the strong indication that a great number of individuals in France are anxious about the Laïcité – state secularism law – and want it to be revised.

Lucy Williamson, BBC Paris correspondent, writes, “The dramatic show of national unity – after the decapitation of teacher Samuel Paty outside Paris – hid growing dissent in some parts of the country over the nation’s view of secularism and freedom of speech.”

A survey carried out by a French weekly newspaper, Le Journal du Dimanche, back in 2015, when Charlie Hebdo published cartoons of Prophet Muhammadsa, showed that 42% of the French people opposed that offensive act and expressed that the country should consider the reaction, and the publishing of such caricatures should be avoided. (https://time.com/3672921/ charlie-hebdo-prophet-muhammad-muslimcartoon-poll/) Responding with violence in the situation under discussion is in no way justifiable, but reviewing such laws which

are used by some people to provoke the sentiments or emotions of the followers of any religion should not be considered unsympathetic or against the freedom of expression. Even the citizens of France hold mixed views with respect to Laïcité and the frustrated reactions of a large group of people cannot be ignored.

Many incidents indicate that people are anxious. For instance, a great number of Muslim pupils, hurt by the unnecessary provocative cartoons of their beloved Prophetsa, did not take part in the oneminute silence which was observed across France after the Charlie Hebdo attack. (theguardian.com/world/2015/jan/17/ f rance-disillusioned-young-muslimsdirector-the-class) Pope Francis said, “One cannot provoke, one cannot insult other people’s faith, one cannot make fun of faith. There is a limit.

Every religion has its dignity … in freedom of expression there are limits.” (theguardian. com/world/2015/jan/15/pope-francis-limitsto-freedom-of-expression) As always, the media has an important role in establishing peace in society. In an already polarised world, why do people want to push societies further apart, all in the name of “freedom of speech”? Don’t we all restrict our personal freedoms for the betterment of society? After all, no sane and civil person will let themselves loose and begin to abuse people on the street just because they have the right to.

Countless studies and polls have shown the effect of the media in public education and opinion. Whatever our social media feeds and news channels tell us, we believe it (and most are not critical and don’t look at the other side of the coin). Therefore, if the mass media is only showing the heinous crimes that some so-called “Muslims” commit while not reporting on the majority who are peace loving citizens, then this is a huge injustice. Unfortunately, this is exactly

what is happening and continues to polarise our society.

Highlighting this point, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, states: “In this age, the media has great influence in the world and can play a huge role in igniting [a situation] or diffusing it and causing disorder or preventing it.

It is the first time that the UK and other media outlets of the world have asked the Community (i.e. the Ahmadiyya Muslim Community) for its reaction and viewpoint. In terms of the [Charlie Hebdo attack] murders, we have stated that it was an un-Islamic act and expressed our commiseration and also maintained that freedom of speech should have limitations otherwise those people who inflame others’ sentiments, will be responsible for causing disorder in the world.” (Friday Sermon, 16 January 2015) There is a fine line that must be drawn.

Islam is not against freedom of speech or conscience; it actually promotes it. But this freedom, as with all other freedoms, comes with responsibilities and restrictions that enable social cohesion and harmony. It seems our society has digressed away from the importance of peace and civil harmony, and like untamed animals, people want a free-for-all in abusing, mocking and hurting others all in the name of “freedom” – what good has come from this?

At the same time, those Muslims – or anyone for that matter – who go out killing and hurting others because they have been “offended”, are not following Islamic teachings; rather, they are acting according to their own will.

If Islamic teachings are truly followed, both by Muslims and the wider society, then a harmonious society where social respect prevails can be established. Until then, it would be overly optimistic to see any true change for the better.

Seminar on death of Jesusas in Jamia Sierra Leone

Abdul Hadi Qurashi Sierra Leone Correspondent

On 10 October 2020, a seminar was organised about the death of Jesusas. The programme started at 11am and was chaired by the Principal of Jamia, Mubarak Ahmad Ghumman Sahib.

Muhammad Bilal Koroma Sahib recited some verses of the Holy Quran and presented the English translation. After that, Alie B Kanu Sahib recited a poem.

Hamid Ali Bangura Sahib, a lecturer in Jamia, delivered the first speech about the death of Jesusas according to the Holy Quran and ahadith. He presented the verses

of the Holy Quran which clearly showed that Jesusas was a prophet and like any other prophet he died. He further said that the Holy Quran does not support the idea of being physically taken to the heavens and remaining alive in an unnatural way. He also supported his arguments from the sayings of the Holy Prophetsa.

Sheikh Zafir Ahmad Sahib, a lecturer in Jamia, delivered the second speech and introduced a book of the Promised Messiahas, Jesus in India. He explained how thoroughly the Promised Messiahas researched the incident of the crucifixion of Jesusas, his survival from injuries, travelling to the lost tribes of Bani Israel and finally dying a natural death in Kashmir, India at the age of 120 years.

A brief question and answer session was held at the end, which gave the students to pose any issues they had.

May Allah the Almighty enable us to understand the true meanings of the Holy Quran and help us teach it to others as well.

Amin.

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Friday 23 October 2020 | AL HAKAM

Germany amila members relive precious moments with Huzoor

Muhammad Ilyas Majoka General Secretary Jamaat Germany

Due to the flare-up of Covid-19, Germany, much like other nations around the globe, has confronted numerous challenges.

This year, due to the outbreak, Jamaate-Ahmadiyya Germany was unable to hold the national Majlis-e-Shura and other events of similar nature. Even Jalsa Salana, which is the year’s most anticipated event, was unfortunately cancelled. However, due to the restrictions and limitations that have come along with Covid-19, the greatest loss we felt was our beloved Imam’s presence.

Thus, on one side, where we were disheartened at the fact that we were unable to hold Jalsa and unable to meet Huzooraa physically, on the other hand, when we heard that Huzooraa had graciously accepted our request for an online mulaqat, we were very much pleased and delighted. This too is solely a result of the blessings of the Omnipotent God that we are living in an age of modern technology, which we only are now beginning to comprehend and understand the true value of.

On 2 October 2020, Amir Sahib announced this joyous news to us during the national majlis-e-amila meeting and further drew our attention towards the importance of fulfilling our respective roles and responsibility; he also advised every department to prepare a report of the work being conducted.

Amir Sahib requested all amila members to pray and offer sadaqah. Thus, Jamaat-eAhmadiyya Germany sacrificed seven goats for this purpose.

18 October 2020 was a historic and memorable day for Jamaat-e-Ahmadiyya

Germany. All amila members were informed to gather at the mosque at 10:30am. However, we all arrived prior to the time given. Our secretary ziafat had prepared breakfast for amila members; however, it proved difficult for us to have breakfast right before the mulaqat with our beloved Imamaa.

As the mulaqat commenced, we all felt honoured when our Imamaa expressed that it had been an entire year since visiting Germany and meeting with the majlis-eamila. We all long and yearn for that moment where we will once again be physically reunited with Hazrat Amirul Momineenaa.

During the mulaqat, we felt as though we were with Huzooraa and that we were physically in Huzoor’s presence. Huzooraa gave guidance and direction to all secretaries and stated the importance of steering and fulfilling our work to the best of our abilities.

The duration of the mulaqat passed by very quickly. It appeared as if an hour and a half passed by in just a few minutes. We felt that due to this blessed mulaqat, our spirits were once again rejuvenated.

May Allah enable us to work with even greater diligence and determination than before and may we meet the desires of our beloved Imamaa.

Impressions Sadaqat Ahmad, Missionary-in-Charge Germany, said: “As it has been quite a long time, I was very anxious to meet with beloved Huzooraa. I was unable to get proper rest the night before the mulaqat. I was overjoyed, on the one hand, but also very nervous because this was to be not just a mulaqat with Huzooraa, but a meeting. However,

as the mulaqat started, seeing Huzoor’s blessed countenance on the screen gave me comfort, so much so that I am unable to put my expressions into words.

“Then, with the opening words, as Huzooraa expressed that it had been a long time since meeting the Jamaat members of Germany and the majlis-e-amila, we felt that just as we yearned and desired to see our beloved Imamaa, so too did Huzooraa feel the length of time since last visiting Germany.

“During the meeting, Huzooraa was well acquainted with all amila members and the works of each department and wherever necessary, Huzooraa would also advise and guide us.

“One thing that I have especially noted is that Huzooraa is very much aware of and firm in adhering to the laws and regulations of a country. I observed that during the mulaqat, when a secretary would remove his facemask in order to speak to him, Huzooraa would tell them that it was not necessary to remove the mask and that one should abide by the rules and regulations of the country.

“Thus, in the mulaqat, Huzooraa provided us with guidance on various matters. We were all very fortunate for this opportunity.”

Hameedullah Zafar Sahib, Secretary Waqf-e-Jadid, says: “As we are all aware, the only means of meeting our beloved Imamaa at the beginning of the coronavirus outbreak was through MTA. This proved to be a very sad scenario as our yearning to meet Huzooraa continued to grow. However, when we were informed that the national amila would be honored with a mulaqat, I was jubilant that I would once again be able to meet Huzooraa and receive guidance from our Imamaa.

Thus, being blessed with this opportunity, I thanked God and continuously recited durood.

“One thing that I was happy to hear was in relation to Tahrik-e-Jadid. Huzoor, whilst offering guidance, prayed and stated that just as last year, when Germany Jamaat was ahead of other Jamaats, so too will be the case this year. When I heard this, I became very much delighted and overjoyed. After the mulaqat, I anticipated that I would go back to the office and continue to work.

However, my body felt a profound sense of euphoria and I continued to walk around whilst showing appreciation and expressing my gratitude for this blessing God bestowed upon us.

“Usually, I wake up early in the mornings. However, the day after the meeting, I found myself awake at 3:30am.

I thanked God for bestowing us with the blessing that is Khilafat and the special continuous guidance of our beloved Imam.

May Allah continue to strengthen our bond with Khilafat.”

Malik Abrarul Haq Sahib, Secretary Ziafat, said: “This was a very good and memorable mulaqat as we once again witnessed Huzoor’s extraordinary love. During the mulaqat, as I presented the report of the ziafat department to our beloved Imam, Huzooraa said, “Kamal kar dya hei” [very impressive]. I have no words to express my happiness when I heard these words. With this, knowing that my beloved Imamaa is happy, I have reaped the fruits of my year’s hard work, alhumdolillah.

“During the mulaqat I felt that the connection and bond between Huzooraa and Germany Jamaat is really strong.”

Hafiz Muzaffar Imran Sahib, Secretary Tarbiyat, said: “This mulaqat did not feel like an online mulaqat. I felt as if Huzooraa was among us in Baitul Sabooh, advising us and providing guidance. In reality, I did not feel the time pass. It was only after that I realised that the mulaqat in fact lasted for 75 minutes.

“Prior to the mulaqat, I was very nervous as the tarbiyat department holds a huge responsibility. I, along with two missionaries – Behzad Chaudhry Sahib and Kamran Ahmad Sahib – and Iftikhar Sahib of the tarbiyat department, prepared the report which was based on the enquires and guidance beloved Huzooraa made in our previous meeting.

“Huzooraa paid great emphasis to the tarbiyat department and stated that the departments of finance, rishta nata, wasaya and umur-e-ama ought to collaborate and cooperate with each other. It is solely Allah’s grace that the difficulties and hardships I was confronting transformed into comfort.

“Hearing the guidance provided by Huzooraa, the tarbiyat department started making plans and arrangements according to the advice received. May Allah help us and may we live up to the expectations our dear Imamaa has of us. Amin.

“Huzoor’s vision and guidance is so vast that it cannot be mentioned in mere words.

We are fortunate that God has provided us with a spiritual father who guides us in all matters.

“O Allah, bless our Imam’saa health and long life in every respect.” َ ْ َْ ُ ُ ُ ْ ُ َ َ َ ْ ّ َ َّ ُ ّ ٰ ‫س َوبَا ِرک ل َنا ِف ْی ع ُم ِر ِہ َو ام ِر ِہ‬ ِ ‫اللھم ایِد اِمامنا بِرو ِح القد‬

Friday 23 October 2020 | AL HAKAM

6

Where stars descend Chapter 8 (Blessed time) Part II

Asif M Basit

One afternoon, I sent some documents to Huzooraa which were rather extensive. The papers were sent to Huzooraa in the daily correspondence that gets presented every afternoon.

After a very short period, I received a phone call from the private secretariat that Huzooraa had been through the file and that I should come and collect it.

When I went to collect the file, which was more of a bundle of papers, I found that Huzooraa had been through it thoroughly and then added a lengthy note at the end for guidance. At various places in the file, Huzooraa had made corrections.

Thus, one day, when another such file had to be presented to Huzooraa for guidance, I endeavoured to not leave a single typo lest I cause him any discomfort. I went through the document many times over and asked others to do the same so as to ensure that there was no such error. I sent the file in the morning and received it that very evening.

On top of the file, Huzooraa had written a long comment. He had been through the entire document and had not corrected anything.

I thanked God for enabling me to send the document without any errors and thus, not causing Huzooraa any discomfort. To relive the joy, I went through the file once more. But this time, I found that towards the end, ‫ےھت‬had been corrected to ‫ یھت‬and this had somehow been missed. Huzooraa graciously corrected this mistake. As Huzooraa had corrected it with a pencil, therefore I was unable to spot the correction initially. This, however, suggested the meticulousness with which Huzooraa had read each word.

Returning to the subject of Friday Sermons and how and when Huzooraa finds time to prepare it, I was fortunate to once witness a spectacle of how Allah has blessed Huzoor’s time.

Everything in Huzoor’s office is placed in a certain order so that Huzooraa can easily and quickly access them. I have seen Huzooraa refer to the electronic dictionary to his right many times, to either find the definition of a word or to enquire about the correct pronunciation of a word. For instance, Huzooraa once said: ‫م اتہک وہں ہک ہبطخ ی‬ ‫م ارثک اینپ رقت�ی روں ی‬ ‫ی‬ ‫م ب ی�ان وہےن وایل‬ � ‫ی‬ ‫ہ‬ ‫ارگن�ی‬ ‫ابوتں یک اگجیل رکےت ی‬ ‫زی م اس ےک ےئل ظفل ہتپ ےہ؟‬ ‫ر�۔‬ “I often urge everyone in my speeches to revise [jugali] everything that is said in my Friday Sermons. Do you know what this word [jugali] is in English?”

I replied that I did not.

Huzooraa explained that jugali in English is “cud”. Huzooraa then searched the dictionary for this word, played its correct

pronunciation and read out its definition.

Huzooraa added, “Look, the second definition given for this word is exactly what I said. Even in English, it means ‘to think or talk reflectively.’”

Although there are many other dictionaries in Huzoor’s office, I have personally seen Huzooraa refer to this one.

I have also witnessed many a time now how Huzoor’s pen will be writing continuously without any breaks, but then at times Huzoor’s pen has dried out and without a pause, Huzooraa will either pick up another pen to keep up the momentum or swiftly open his drawer, pick out a new cartridge and replace the old cartridge with the new one. Huzooraa will all the while carefully listen to what I have to say and provide guidance too. I have observed those cartridges being picked out from the same drawer, in the same place. Never is even a second wasted in such moments due to everything being placed in a specific location.

Allah the Almighty vouchsafed to the Promised Messiahas that his time would not be wasted. His responsibilities have been handed down to his Khulafa and thus, their time has also been blessed in this manner.

A few years ago, upon receiving approval for an official audience with Huzooraa, I woke up on the day of the mulaqat with a terrible cough. I was apprehensive to attend the mulaqat and see Huzooraa in this state. However, my mulaqat had been approved and I could not miss it of my own accord. Therefore, I turned up at the private secretary’s office and requested the private secretary to inform Huzooraa that although I was present, I was suffering from a severe cough and was apprehensive to see Huzooraa in such a condition.

The private secretary conveyed my

message to Huzooraa and as he exited Huzoor’s office, he gestured for me to enter.

As I entered, Huzooraa said, “Work doesn’t stop.” With that, Huzooraa turned around, opened a cabinet and graciously handed me a packet of lozenges. Very lovingly, he said, “Take this. It will kill some germs at least.”

The cough that had made it difficult for me to complete a sentence had now somehow been suppressed and thereafter, was quickly cured.

A few years ago, when, due to a change in climate, Huzooraa had been suffering from a severe cough, Huzooraa turned around and got himself a lozenge out from the same cabinet. Huzooraa graciously gave me a lozenge too. Thus, everything has been placed in such a manner that it does not waste a single second of Huzoor’s time.

There are many interesting anecdotes related to the television placed opposite Huzoor’s desk and how it saves Huzoor’s time. In previous chapters, I have narrated incidents to do with this television and the DVD player linked to it, in light of how some MTA programmes have been checked on this television, as and when Huzooraa so wishes.

When I was once instructed to play an MTA programme on Huzoor’s television for the first time, I had not a clue what to do; how the television switched on, how the DVD player functioned and how the DVD tray opened were all unknown to me.

There were neither any remote controls nearby to operate them, nor could I find any buttons to help me in that predicament (even if there were, in those moments, I probably still would not have been able to operate them). I turned around and noticed that Huzooraa had opened two drawers to his right to search for the remote controls.

Huzooraa then instructed, “Switch it on”, to

which I assumed that Huzooraa wanted me to play the programme with the remote control. Huzooraa extended his hand, but immediately said, “No, I will operate it myself from here. I have set it according to my preferences. I don’t want you changing the settings, otherwise my time gets wasted.”

Every time after that, when I have played an MTA programme for Huzooraa, I have noticed that he picks out the same remote controls from the same drawer. The DVD player is always open by the time I reach the television. As the programmes are being played on the screen, Huzooraa remains occupied in his work while he reads and signs letters. Whenever there is something that needs editing, Huzooraa provides guidance on it. When Huzooraa wants to hear something again, he rewinds the programme to the relevant part. Then, when he has provided guidance, I return to the DVD player to find it open and I thereby replace the DVD with what was originally in the player. Sometimes, Huzooraa ensures that I have replaced the DVD with the originally inserted DVD. As stated earlier, Huzooraa writes the entire text of the Friday Sermon himself.

May Allah bless our beloved Imamaa with a long, healthy life and may He assist him with the Holy Spirit.

This is just Friday Sermons; the rest of Huzoor’saa addresses are prepared in a similar fashion. I have encountered such blessed moments in which Huzooraa has recounted Allah’s favours upon him, for which I will always remain grateful.

Once, while talking about Jalsa Salana Germany, Huzooraa said, “Whilst preparing for my address to Lajna, I had written something, but it remained incomplete and I left it there. I was unable to carry on and so, I left it there. Only after a few moments, my brother, Dr Mirza Maghfoor Ahmad, came and mentioned something the mayor of a German city had said. From what he said, I was able to find a good point to carry on with the speech and thus, the point I wished to make was conveyed.”

I once sought guidance regarding a function at the opening of a mosque.

After Huzooraa had provided guidance, I commented, “Huzoor, by Allah’s grace, mosques are being inaugurated all the time”, and then asked, “How do you find time to prepare an address before every such event?

On some tours, I have seen that one function will immediately follow another.”

Huzooraa replied by saying, “When the external guests give their talks, they usually address the conditions and state of affairs of the area. These change from region to region. Have you not noticed that as they deliver their speeches, I will be writing

7

Friday 23 October 2020 | AL HAKAM

Hazrat Mirza Masroor Ahmadaa prior to Khilafat, as nazir-e-ala and amir-e-muqami

things down? I make a note of the aspects they describe and address those very issues in my speech too.”

Huzoor’s addresses to every graduating class of Jamia Ahmadiyya are unique in their own right; they resemble a father’s advice to his child before sending him off on a noble mission. This father, however, is the general of this army and has in his hand the artillery necessary for combat. The advice Huzooraa gives to the students and the manner in which he delivers it is a special, spiritual spectacle.

Once, whilst in the company of Huzooraa, a day after Huzooraa had addressed Jamia students at their convocation, I was able to express my sentiments openly regarding the ceremony.

After hearing what I had to say, Huzooraa replied, “I did not know what I would say on the way to Jamia. I had jotted a couple of things down on a piece of paper, but then, when I saw the students, whatever came to mind, I said it.”

And what a speech that was! They indeed had spiritual wisdoms enveloped in it.

Many a time, it has so happened that I have expressed my sentiments about a speech and Huzooraa has replied, “I am not an orator. I never took part in any debates in college and very rarely did I ever deliver speeches.”

I never had the courage to say so, but every time, I would think, “Huzoor, what is left in being an orator? The effect Huzooraa has on his audience is very rarely seen in the crowds of other orators.” Such expressions can be thought of in one’s imagination but are very difficult to express.

Huzooraa spoke beautifully about his dear mother in the Friday Sermon following her demise. Towards the end of the Sermon, Huzooraa said that after Khilafat, her conduct towards him transformed completely. Huzooraa said that before every tour, she would express that she was praying for Huzooraa. Huzooraa continued by saying, “She knew me very well – no one knows

more about a person than their mother.

She was aware of my nature also, that I talk briefly and prefer to speak less. She would always say, ‘May Allah bless your speech and your addresses.’ She would especially say that she was offering nawafil [voluntary prayers] for me and that she would pray for me in her sajdas [prostrations].’”

Those who were able to witness the time in Rabwah when Huzooraa was nazir-e-ala and amir-e-muqami, are all aware of how much experience Huzooraa had in public speaking. In Rabwah, Huzooraa always assigned the responsibility of delivering the Friday Sermon in the central mosque to someone else. For leading the daily prayers in Masjid Mubarak, Huzooraa had appointed others as the imams. He would perhaps lead nikahs and funeral prayers only when it was under the instruction of Khalifatul Masih, whose every instruction he followed to the letter.

Generally in Pakistan and especially in Rabwah, various functions would be held throughout the year and to invite Huzooraa was considered a great honour. Huzooraa would thus attend; however, he would never deliver a lengthy speech.

Whilst inaugurating a wing of Fazle Umar Hospital in Rabwah as the special guest, one of the workers delivered a speech and conveyed the specifics of the new wing to the audience. Thereafter, Hazrat Sahibzada Sahib (may Allah strengthen his hand) took to the podium and the crux of what he said is, “You have just heard a speech. Now join me in dua [silent prayer].” Other such functions were very similar to this. If ever his talks were longer, then they too would only contain a few more sentences.

Those who had the good fortune to converse with Huzooraa before Khilafat, all bear witness to the fact that Huzoor’s speech would be fluent, beautiful, captivating and inspiring, all of which are attributes of a good speaker, although Huzooraa rarely spoke publicly.

With regard to a Friday Sermon, Huzooraa

narrated an incident. Huzooraa said that during the first Jalsa Salana of the third Khilafat, Huzooraa was 15 years old and was assigned duties at the Langar Khana (kitchen). He continued doing this duty for many years.

During one of the early Jalsas of the third Khilafat, Huzooraa , having finished his duty, proceeded towards the Jalsa site to listen to the inaugural address. Hazrat Khalifatul Masih IIIrh said that until the previous night, he did not have a topic in mind to speak on.

Then he prayed to God and said, “O Allah, I have not assumed this responsibility of my own accord. You bestowed this duty on me. Therefore, please help me understand, otherwise I will recite Surah al-Fatihah and say that Allah did not give me a subject to speak on.” Then, Huzoorrh said that Allah the Almighty revealed in his heart a topic which he then spoke on.

This incident was new to me and very inspiring. I assumed that this was the entire incident, but Huzooraa continued, “Hazrat Khalifatul Masih IIIrh was a lecturer of a college. He then became the principal. He would have to speak publicly on a daily basis. He was also sadr Sadr Anjuman Ahmadiyya. He would address shuras. As sadr Ansarullah, he would have to tour different places and address gatherings. Yet still, at the time of his first address, this was his state.”

This incident had now inspired my faith even more. I had not seen the incident with the view Huzooraa had described. Huzooraa then said another sentence, which is a magnificent proof of the existence of God: ‫اب اُس اک وسچ ول ےسج رقت�ی ر اک وکیئ رجتہب یہ ہن وہ‬ “Now think about the person who has no experience in public speaking.”

To those who are reading these lines, come, let us reflect about that man who never had any experience of public speaking before being bestowed the mantle of Khilafat; who never had the experience of being an orator, nor did he declare so.

This is a man who has been divinely

selected to disseminate the message of Islam to the corners of the earth. Did God not know that His chosen person was of a quiet disposition? Was there a lack of orators in our Jamaat? But God Almighty told us what He was in search of – the one who is most respectable in the sight of God is the one who sets the highest standards of taqwa.

And through Huzoor’s election, Allah showed us who has set the highest standards of taqwa in this age.

Allah has breathed his spirit into this noble person and blessed his speech in such a manner that it has a tremendous impact on listeners. His soft tone and polite style of talking is more appealing to listeners than powerful and forceful speeches. Through this individual has the message of Islam reached the corners of the earth.

Not just thousands, but millions have seen the truth and reality of Islam through him. Many people who were originally opposed to Islam, having met him, proclaimed that if what he said was the truth, then their views on Islam were wrong because what he has said could not be wrong.

The whole world has heard this individual’s message being conveyed at the British parliament and many other parliaments of the world. This individual has conveyed to American politicians the message of truth and has said that if they wish to accept his plea, then they may do so, otherwise they should await the outcome of their actions as only then would they understand. Where seemingly influential scholars and leaders of Islam have submitted to Western influence and compromised their teachings, Huzooraa has looked those very leaders in their eyes and unequivocally said that the Islamic teachings of purdah and modesty are appropriate, necessary and crucial, otherwise the moral fabric of society would be shattered.

This very individual has directly addressed heads of states through letters and urged them to return to the right path.

Many leading journalists and media outlets request him for interviews and meetings.

Have influential leaders, politicians and intellectuals not given this individual standing ovations in grand and majestic events? The same people have praised him in many different ways and many of them have acknowledged his wisdom in merely one sentence uttered by him.

But what weight does our reflection hold? This age has spoken for itself!

Once, during Rah-e-Huda, a caller expressed his desire to formally enter the Ahmadiyya Jamaat. When he was asked as to what made this decision easier for him, he responded by saying: “I had heard a lot of speeches of maulvis and would watch a lot of Islamic channels on TV. A lot of commanding and forceful speeches would be relayed. Once, I switched MTA on and found your Imam speaking moderately on the teachings of the Holy Prophetsa; he was calm and collected. His manner of speaking swayed my heart and I have now decided to become an Ahmadi Muslim.” ‫ن‬ ‫د� ی‬ ‫م ااسنن مک نخس‬ ‫اتگل اھت ی‬ ‫ زامہن ہپ اھچ یا‬،‫بج وبےنل ہپ ٓا ی�ا‬ ‫گ‬ “He who appeared quiet and silent, grasped the world upon taking to the stage.”

Friday 23 October 2020 | AL HAKAM

8

11 ways to purify the soul As explained by Hazrat Musleh-e-Maud Frasat Ahmad Missionary, USA

What is the secret to success?

According to Allah the Almighty, it is to purify your soul. ّٰ َ َ َۡ َ ‫ق ۡد افل َح َم ۡن ت َزکی‬ ‘Verily, he [truly] prospers who purifies himself.’ (Surah al-A‘la, Ch.87: V.15) Clearly, this is much more easily said than done.

In a world muddled with immorality, it may seem well-nigh impossible to purify one’s soul. We may perhaps feel that our souls will forever remain polluted by the poison of our impurity, that our sins are so egregious that they can never be washed away, and that the path to purity is now obscure.

Fortunately, Hazrat Musleh-eMaudra has provided practical steps to purify our souls and to attain lasting prosperity.

In his own words, here are Hazrat Musleh-e-Maud’sra 11 ways to purify the soul (taken from his speech, titled Irfan-eIlahi, delivered on 16 March 1919 at Jalsa Salana Qadian): 1. Remove all impure thoughts from your heart “The first requirement to purifying the soul is that one continues to remove all evil and impure thoughts from the heart. (Irfan-eIlahi, Anwar-ul-Ulum, Vol. 4, p. 371) 2. Know what Allah likes and dislikes “One cannot purify his soul until he abstains from all evils and performs virtuous deeds.

Thus, it is necessary that one gain complete knowledge of all those deeds that God dislikes and likes. The Promised Messiahas had made an index of all the enjoinments and prohibitions mentioned in the Holy Quran, on the Holy Quran which he used to recite. From this, it is evident how much he [the Promised Messiahas] cared for the execution of God Almighty’s enjoinments and prohibitions.

“Thus, it is of utmost important to know these matters for the purification of the

self; and when these points are known, the matter becomes quite easy, for man departs from the darkness of ignorance and enters into the light of knowledge. If enjoinments and prohibitions are known, then one should strive to act upon them, for striving to act according to the correct means after knowing them is the sole formula for success. Even if one stumbles in acting upon these means, and one does not fully do so, he should still not abandon his efforts; rather, he should continue striving, for this shall serve to be the cause for his future progress.

Indeed, it must be remembered that one should not abandon those deeds without which faith cannot be complete; one should act upon all of them.” (Ibid, pp. 371-372) 3. Make good deeds a habit “One should embed in their heart and continue to remember those deeds that cause one to attain purification and vice versa, for those deeds that are constantly remembered are fixed and implanted into the heart. I shall explain with the following example: “Let us assume there is an individual who is extremely short tempered. He should, at the opportune time, reflect, ‘I get angry very quickly. This is an evil deed. It is an obstruction to my spiritual progress.

Hence, I shall never ever commit this deed.’

He should constantly remind his heart of this enjoinment to the extent that it embeds itself in his heart and he saves himself from this malady …

“Success becomes possible through progressing gradually and making it a daily practice. Hence, compel yourself to perform a good deed just one time and then do so again at another juncture. In this manner, perform this deed many a time which shall eventually become a habit.

“In reality, a man’s nafs [ego] is like a child. Hence, it should be dealt with as a child, and those same means that are used in schools to teach children should be utilised to teach spirituality. First, children are taught small lessons and gradually the workload is increased.” (Ibid, pp. 372-373)

4. Consistency “You must be consistent in performing good deeds. Allah the Almighty declares: ۡ ۡ َ ۡ ّٰ َ َ ۡ َ ‫اع ُب ۡد َر ّبک َحتی یَات َِیک ال َیقِی ُن‬ ‫و‬ “Meaning, ‘And continue worshipping thy Lord, till death comes to thee.’ (Surah alHijr, Ch.15: V.100) “Those people are extreme liars, who claim they have beheld or are at one with God and, ‘Thus there is no need to continue searching for Him by means of this [figurative] boat. Prayer, fasting, Hajj, and Zakat are all the name of this boat that causes one to reach God Almighty. When man reaches God, it is ignorance to remain in this boat’ …

“The Entity that we desire to reach is not limited and we are traveling through such a river that is endless. Thus, our example is similar to a person who is traveling on a river for the purpose of reaching the source of that river, unlike someone who travels from one bank of a river to another. Hence, as God is not limited, our deeds must also not be limited in order to reach him. If He were indeed limited, then our Prayers, fasts, Zakat and Hajj would also be limited. But because our God is not limited, then how can our deeds be limited? ...

“There must be consistency in worship.

It should not be that one performs their worship for a period of time and then ceases. In doing so, whatever was attained previously, would not render any benefit, as Allah has declared: ً ََۡ ُ َ َ َ َ َّ َ ُ ُ َ ‫َو لَا تکوۡنوۡا کالت ِۡی نقض ۡت غ ۡزل َ َہا ِم ۢۡن بَ ۡع ِد ق ّوَ ٍۃ انکاثا‬ “Meaning, ‘And be not like unto her who, after having made it strong, breaks her yarn into pieces.’” (Surah al-Nahl, Ch.16: V.93) (Irfan-e-Ilahi, Anwar-ul-Ulum, Vol. 4, pp.

374-375) 5. Keep righteous company “There are so many matters that one cannot understand without a teacher and it is thus necessary that he have a teacher to help him understand these matters. God Almighty declares:

ۡ ّٰ َ َ ۡ ُ ۡ ُ َ َ ّٰ ُ َّ ُ َ ٰ َ ۡ َّ َ ُّ َ ٰۤ ‫الص ِدقِی َن‬ ‫یایہا ال ِذین امنوا اتقوا اللہ و کونوا مع‬ “Meaning, ‘O ye who believe! Fear Allah, and be with the truthful.’ (Surah al-Taubah, Ch.9: V.119) “You should remain in their company so that you become strong. Hence, it is immensely important that one benefits from a perfect teacher. The chains of reformers, saints and perfect believers continues in every era. When they cease to exist, then God raises a prophet; one should thus benefit from them. As a student cannot study from books himself and needs a teacher to learn, similarly, one cannot attain spiritual ranks by himself and needs a teacher to learn …

“Man can learn that knowledge in minutes from a teacher, which would have taken him years to learn without a teacher.

Even if students, at the very beginning of their education, begin to use the dictionary to learn, they cannot learn on their own in years what a teacher could teach them in days.” (Ibid, pp. 375-376) 6. Hold yourself accountable “God Almighty states: ُ َ َ َ ّٰ ّٰ ُ ّٰ َ ُ ‫یَوۡ َم یَ ۡب َعث ُہ ُم الل ُہ َج ِم ۡی ًعا ف ُین ِّبئ ُہ ۡم ِب َما َع ِملوۡا ؕ ا ۡح ٰص ُہ الل ُہ َو ن ُسوۡ ُہ ؕ َو الل ُہ‬ َ َ ُ ‫َع ٰلی ک ِ ّل ش ۡی ٍء ش ِہ ۡی ٌد‬ “Meaning, ‘On that day when Allah will raise them all together, He will inform them of what they did. Allah has kept account of it, while they forgot. And Allah is Witness over all things.’ (Surah al-Mujadalah, Ch.58: V.7) …

“Also, there exists quite a famous saying of Hazrat Umarra, which many mistake as a hadith: َ ‫اس ُبوْا اَنْ ُف َس ُک ْم َق ْب َل اَ ْن تُ َح‬ ‫اس ُبوْا‬ ِ ‫َح‬

‘Take account of your souls, lest an account is taken from you.’” (Tirmidhi) (Irfan-e-Ilahi, Anwar-ul-Ulum, Vol. 4, pp.

376-377) 7. Reflect upon Quranic injunctions to do good “After understanding the Quranic enjoinment and prohibitions, one must inculcate a habit of reflecting upon them …

For example, one should reflect upon the blessings and benefits of prayer, fasting and other righteous deeds. In the same manner, one should reflect upon the realities and results of lie, dishonesty, treason and vice etc., for the manifestation of the reality of something gives rise to love or hatred for that thing in man’s heart. In regard to this, the Holy Quran states: َّ ٌ َ ٰ ۡ ُ َ َ َ َ ۡ ُ ۡ ُ َّ ٌ ُ ۡ َ ۡ ُ َ َ َ َ ۡ ُ َ ۡ َ َّ ٌ ۡ ُ ُ ۡ ُ َ ‫ان لا‬ ‫لہم قلوب لا یفقہون ِبہا ۫ و لہم اعین لا یب ِصرون ِبہا ۫ و لہم اذ‬ ‫یَ ۡس َم ُعوۡ َن ِب َہا‬ “Meaning that, ‘They have hearts but they understand not therewith, and they have eyes but they see not therewith, and they have ears but they hear not therewith.’

(Surah al-A‘raf, Ch.7: V.180) This connotes that one cannot attain success until he utilises the eyes and ears of his heart.” (Irfane-Ilahi, Anwar-ul-Ulum, Vol. 4, p. 383) 8. Be willing to accept your mistakes “One should have the characteristic of acceptance. It should not be such that he hears a matter and does not even attempt to act upon that matter; rather, when a matter is told to him, he should direct his attention towards it and strive to act upon it. The aforementioned verse (Ch.7: V.180) also indicates this. It is impossible to attain Continued on next page >>

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Friday 23 October 2020 | AL HAKAM Continued from page 2

27 October 1889: The Promised Messiahas was in Ludhiana, in the house of Hazrat Mir Nasir Nawabra. On this date, Huzooras wrote to Hazrat Munshi Rustam Alira that he was in Hazrat Mir Sahib’s house, due to the poor health of Hazrat Mir Sahib’s wife, who was the mother-in-law of the Promised Messiahas.

27 October 1894: The Promised Messiahas wrote his announcement regarding Abdullah Atham on this date. 4,000 copies of this leaflet were printed at the Riyaz-e-Hind press, Amritsar. In those days, the mullahs were already siding with the Christians in the case of Atham. They were anxious to oppose Hazrat Ahmadas at any cost. To confuse and deceive the public, the mullahs resorted to say anything they wished.

28 October 1887: The Promised Messiahas acknowledged the receipt of five kilograms of ghee, while replying to Hazrat Munshi Rustam Alira.

Huzooras wrote that in a time when other people of his country were excelling in enmity, Hazrat Munshi Sahibra was a person who was excelling in providing services towards him and his cause, which reflected his purity of heart and mind.

Hence, Huzooras said, Allah would reward him in abundance. (Maktubat-e-Ahmad, Vol. 2, p. 525) 28 October 1887: The Promised Messiah wrote to Hazrat Mian Abdullah Sanaurira expressing his sorrow on the demise of his grandmother and on other hardships Mian Abdullah Sahibra was facing in those days. Huzooras also phrased his resoluteness with reference to his opponents and wrote that he worshipped God alone, not the people of this world. (Maktubat-e-Ahmad, Vol. 3, p. 202) as

28 October 1890: The Promised Messiahas wrote to Hazrat Hakim Maulvi Nuruddinra saying that the female patient, for whom he had asked his help, had passed away the previous day, on Monday, 12 Rabi‘-ul-Awwal. Aside from this, Huzooras spoke about a job for Mir Abbas Ali Sahib’s son. He wrote that the boy had been educated up to the middle grades and had a basic idea of writing in English and had a little knowledge in maths etc.

Huzooras described that Mir Abbas Ali Sahib had << Continued from previous page

success for those people who hear a matter and then neglect it, or they see a thing, but ignore it.” (Irfan-e-Ilahi, Anwar-ul-Ulum, Vol. 4, pp. 383) 9. Bear admonition with patience and tolerance “One must bear with patience when they are admonished for a mistake. Many people are unable to reform themselves precisely because they get offended when their error is pointed out and they do not fix this error.

Yet, they should not act like this; they should tolerate when they are reprimanded for an error they commit. God Almighty declares: ّٰ َّ ُ َ َ ۡ َ َ ُ ‫الل َہ اَ َخ َذتۡ ُہ الۡع َِّز ُۃ بالۡاِثۡم َف َح ۡس ُب ٗہ َج َہ َّن ُم ؕ َو لَب ۡئ َﺲ الۡم َہ‬ ‫اد‬ ‫و ِاذا قِیل لہ ات ِﻖ‬ ِ ِ ِ ِ [Meaning, ‘And when it is said to him, ‘Fear Allah,’ pride incites him to further sin.

So Hell shall be his sufficient reward; and surely, it is an evil place of rest.’ (Surah alBaqarah, Ch.2: V.207)] “In other words, there are some people who, if told to fear Allah, become indignant at this advice and become insane at the thought of being degraded and instead of heeding this advice, they begin to oppose and contest the advisor. The abode of such people is Hell, for instead of being

repeatedly requested that if Huzooras wrote to Hakim Nuruddin Sahibra, then Hakim Sahibra could get him a job in the state of Kashmir. Mir Abbas Ali Sahib was an old acquaintance of Huzooras and desired for his son to be posted in the postal department in Kashmir, where Munshi Sirajuddin Sahib Hazrat Hakim Maulvi Nuruddinra was the head of this department. (Maktubat-e-Ahmad, Vol. 2, p. 95) 28 October 1897: The Promised Messiahas shared with Hazrat Haji Seith Allah Rakha Abdur Rahmanra that he had to go to Multan to record his statement in a court there, where someone, out of mischief, cited his name as a witness. Huzooras wrote that he would consecutively pray for the next 40 days for Seith Sahibra as his untiring and selfless services for the cause of Islam Ahmadiyyat prompted Huzooras to pray for his protection and success. (Maktubat-e-Ahmad, Vol. 2, p. 353) 28 October 1902: The Promised Messiah’sas book, Tiryaq-ul-Qulub, was released. The actual year of this book’s writing and printing has been a topic of discussion in debates with opponents of the Jamaat; hence, while looking into this matter, it appears that when the period fixed for Ilahi Bakhsh to publish his revelations finished, Hazrat Ahmadas began to write a book which was entitled Tiryaq-ul-Qulub. This was a large sized book. By 1 August 1899, 23 pages had been written and its preparation was announced in Al Hakam on 31 July 1899.

In these pages, Hazrat Ahmadas pointed out that a true revelation from God must be supported and distinguished with heavenly signs. He invited sufis and mystics who opposed him to arrange a meeting, wherein a prayer should be made to God so that the true claimant of divine revelation might be distinguished with potent heavenly signs

appreciative and grateful to the individual who pointed out the mistake, they quarrel with him.

“People should not understand from this that when they see a flaw or deficiency in someone, they have the right to openly reprimand and admonish him [publicly] in the marketplace. One should always advise or admonish in private, and the well-wisher should also keep in mind his own capacity and status as to whether he holds the right to admonish the person, lest the result is not reverse or becomes perverse. Hence, just as it is necessary for one who commits a mistake to hold the strength to tolerate and listen to the admonisher’s words with a cool heart, it is also necessary for the admonisher to proceed with great caution. It should not be that he humiliates whomsoever he desires in front other people.” (Irfan-e-Ilahi, Anwar-ul-Ulum, Vol. 4, pp. 383-384) 10. Don’t lose hope “One should never become hopeless; rather, he should have trust in Allah. There are some people who work tirelessly but become hopeless at such a point when they are soon to see the fruit of their hard work …

“So, a believer should never become disappointed. He should continue to advance

within a period of 12 months. For this purpose, the opposing candidate must publish an ishtihar (announcement) that should reach Hazrat Ahmadas 10 days before the date of the proposed meeting.

Many other clues can settle the debate around the year this book was written. Five supplements were later added to this book in which around 76 signs and prophecies were explained as having been fulfilled. This book was written by 15 February 1900 (on 5 December 1899, 137 pages were completed) save perhaps a few pages, which must have been soon completed by Huzooras. Hazrat Pir Manzur Muhammadra composed almost all the pages and it was all printed in early 1900.

This book could not be properly completed and published at that time because of the proposed expedition to Nusaybin and other reasons. At last, however, Hazrat Hakim Fazal Dinra drew Huzoor’sas attention to this book in October 1902 and he finished it off by adding a few lines to the manuscript on 25 October 1902. Karam Ali Katib Sahib says that only two pages (159 and 160) of this book were then composed by him along with the title. So this book was thus finally published on 28 October 1902.

29 October 1905: On this date, the Promised Messiahas, during his stay in Delhi, visited the shrine of the sufi Muslim saint, Hazrat Muhammad Nizamuddin Auliyarh and that of Amir Khusrow Dehlvi, a sufi musician, poet and scholar. Khawaja Hasan Nizami also had an audience with Huzooras on this date.

29 October 1905: One exemplary incident of the high standards of obedience shown by Hazrat Hakim Maulvi Nuruddinra is reported in books of history, when he acted without delaying a single moment. It is reported that he was busy examining his patients in his clinic in Qadian, when a telegram from Hazrat Ahmadas reached him asking him to reach Delhi without any delay. He left everything on the spot and began his journey, literally dragging his shoes half worn and tying his turban as he left. He did not even check whether he had money in his pocket for travel expenses. On this day, he reached Delhi.

forward and never forsake his progress at the sight of failure. Indeed, he should reflect upon the reasons for his failure and should attempt to remove them, if he is able to find them. But one should never despair of God Almighty’s grace.

“Some people say that they never see the fruit of their actions and thus forsake them.

I say that you should continue to proceed forward in your matters, even if you do not see any result. Inevitably, you will certainly be successful …

“In the same manner, as it is immoral to be suspicious about others, it is immoral to be suspicious about oneself; rather, it is a sin.

One’s heart should, while placing trust in Allah the Almighty, understand and think, ‘We shall not allow Satan to overpower and prevail over us.” (Ibid, pp. 384-387) 11. Consider every sin as major “Some people declare some sins as very severe sins and declare some sins as very minor; consequently, they do not take caution in abstaining from those sins [which they consider to be minor]. The Holy Quran demonstrates that sin cannot be categorised as serious or minuscule. According to the Holy Quran, miniscule sin is that which arises in man’s mind but he does not act

upon it, and serious sin is that which he acts upon … Hence, one should not consider any sin to be miniscule, for man cares not for those sins he considers miniscule …

“The ahadith record that the Holy Prophetsa was traveling somewhere and passed by a cemetery. There, he stated, ‘The inhabitants of these two graves are being punished for what they considered to be a miniscule matter, but in reality it was a serious matter. They were miniscule matters in a sense that they could have easily abstained from them, but serious in a sense that they caused them to enter into Hell. One inhabitant did not take caution in protecting himself from splashing droplets of urine on himself and the other would backbite.’ (Tirmidhi) “Hence, no matter is miniscule; rather, the idea of a matter being miniscule or grave is relative. One may find an act or matter that he does or can do quite easy or miniscule, although it might be quite difficult or grave.

Another may find an act or matter that he does not do or cannot do quite difficult or grave, although it is quite ordinary and miniscule.” (Irfan-e-Ilahi, Anwar-ul-Ulum, Vol. 4, pp. 387-388)

Friday 23 October 2020 | AL HAKAM

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The untold story of Black Muslims: African-American Ahmadi women of the “Sewing Circle” Dr Talha Sami UK One of the developing themes within the post-9/11 debate about Islam is regarding gender roles, which has sought to empower and further identify Muslim women within the Islamic sphere. (Places in the Nation: Immigrant and Indigenous Muslims in America, Religion and Social Justice For Immigrants, p. 55) Leonard has extensively written about gender inequalities and patriarchal Islamic understandings, which are often shaped by immigrant culture.

She also voices a sharp lack of inclusion within the institutions (“American Muslim politics: Discourses and practices”, Ethnicities, pp. 147-181). Jane I Smith writes how in a post-9/11 culture, women are only now taking leadership roles (Islam in America, The Columbia Guide to Religion in American History, pp. 376-377). However, Mufti Muhammad Sadiq Sahibra was able to empower female American converts from the early 1920s.

America has always had debates about women’s rights on a national stage and in no way are they limited to Islam; in fact they are representative of challenges of modernity.

In 1887, 1914 and 1918, there had been attempts to lobby states in order to gain support for the rights of women to vote.

Finally, on 4 June 1919, the 19th Amendment was passed. It was in 1948 when Elizabeth Cady Staton and Lucretia Mott launched the women’s right movement.

This brief timeline unfortunately shows how far behind women’s rights were, yet Mufti Sadiq Sahibra was well ahead of the curve. In 1921, Mufti Sadiq Sahibra was enlisting women into leadership roles. (“Black Liberation: The Tree of Ahmad”, retrieved from http://soulmuslim.blogspot. com) Mufti Sahibra specifically made a point to uplift women in the Islamic religion whilst in America. He developed a 10-point formula for the Western world to understand Islam and it largely focused on distinguishing it from Christianity. (Hazrat Mufti Muhammad Sadiqra, Lajna Imaillah Karachi, pp. 196-198) (Al Fazl, 25 March 1921, p. 2) One specific point that he said was that in Islam, men and women are spiritually equal; the auliya (knowers of God) are both men and women, he explained. Early Ahmadi literature has suggested that at least one-third of Mufti Sahib’s converts were women. (Pre-Lajna: Sowing the Seeds of Lajna Imaillah) The propagation of the message was to men and women. Mufti Sahibra wrote about

one of the first female converts in New York in the first issue of the The Moslem Sunrise – this was a lady who has come to be known as Madam Rahatullah (Mrs Garber). She was actively converting others to the Ahmadiyya movement and had been lecturing in New York and Detroit.

Madam Rahatullah even gained recognition in the 23 November edition of the Detroit Daily News in 1922, which stated that she was the “first Muhammadan missionary to the United States” and was “not a native Muhammadan”.

It has been suggested she was an African-American, although this article states she was born Indian to Swiss parents.

She later converted to Islam by Sheikh Muhammad Majid Gilani. (Women Pioneers of Ahmadiyya USA, unpublished) (“Black Liberation: The Tree of Ahmad”, retrieved from http://soulmuslim.blogspot.com/) It is possible that she was AfricanAmerican, although it is also possible that she was Caucasian. There has been no evidence to confirm either. Either way, she is a testament to Mufti Sahib’sra earlier efforts.

She wrote: “I stood upon the threshold of despair Hope had taken flight I knew not where; When lo! A door was opened wide for me I entered – and Islam made me see. The truth behind the clouded veil. And now upon her waves I sail Guided by the Prophet’s sacred hand under Heaven’s canopy to that Holy Land.” (The Moslem Sunrise, October 1921, p. 39) The same can be said of a Caucasian, Sister Ayesha (Mrs Augusta Atkinson) who was from Hermosa Beach, California and is mentioned in a 1922 issue of the The Moslem Sunrise as a “zealous Ahmadi Moslem lady” who remained in the community.

It appears that she stayed active decades later. The Moslem Sunrise from circa 1930 to 1948 has documented her as giving a donation of $5 in a certain contribution.

Nonetheless, the multi-racial setup was being constructed by Mufti Sahib. This is the beginning of the Chicago chapter and how it began to possess such a strong African-American base. The story is largely anecdotal and accepted within the Ahmadiyya Community. I delved into the details of the story with Nycemah Yacub who is acknowledged as one of the foremost authoritarians of the history of the American community.

Augusta Atkinson It was not just in Chicago that this effect was felt. Sister Naimah Ahmed at Detroit, Michigan was an avid worker in Detroit’s Sewing Circle (which was the precursor to

the formal women’s organisation of Lajna Imaillah) and is one of the earliest members of it.

The Ahmadi sisters in Detroit between 1920 to 1939 began to become regular door-to-door preachers. (Women Pioneers of Ahmadiyya USA, unpublished, p. 12) It simply was not the case that these women converted, but rather they converted, learnt, adhered and proselytised.

These women would work synchronously with men in the field, teaching and preaching Islam. These sisters were at the

helm of liberation in a Western society where women’s rights were systematically still being defined socially, politically and economically.

Women had an active role; sisters Haleema and Raheema Rogers were regular contributors to the The Moslem Sunrise (Pre-Lajna: Sowing the Seeds of Lajna Imaillah). It was after their conversion that the adoption of Islamic style dress and Arabic names became commonplace amongst these women. It was further relayed in Al Fazl that American women

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Friday 23 October 2020 | AL HAKAM “wear the veil, pray and sign the baiat”. (Al Fazl, 26 February 1924, p. 2) “It is noteworthy that all of these women wore traditional Muslim veils to cover their faces and long sleeves and long dresses to cover their bodies. The new clothes differentiated the Muslims from the Christian neighbours and signalled the new religious commitment.” (“Ahmadiyya Movement In Islam”, The Ahmadiyya Gazette, Nov-Dec 2007, pp. 108-109) There were others of notable mention.

The Mufti mentioned Mrs Ophelia Avant and Brother Ahmad of Sioux City, Michigan for their passionate preaching, although not everyone got the title of “sheikh”.(“Ahmadiyya Movement In Islam”, The Ahmadiyya Gazette, April 1997, p. 48) Mrs Ophelia Avant and Madam Rahatullah were prime examples of how Mufti Sahibra empowered women into leadership roles.

It is this affirmation that has been entitled “effective insurgency”; Muslim women were able to live between Islam and a racial religious form during the past century. (“Raising Muslim Girls: Women of Color Legacies in American Islam”, With Stones in Our Hands, p. 327) Aliyyah Ali “She knew a lot of history. She was a gentle lady. She was never mean.”

Ellen Dent was born in Mississippi according to the United States Federal Census in around 1892 (http:// s e a r c h . a n c e s t r y. c o m / c g i b i n / s s e . dll?h=38028886&db=usefcend&indiv=try).

It is possible that Ellen moved to Kenner, Louisiana early on. She is largely remembered to be from Kenner, Louisiana.

Ellen was part of the migrant horde and spent the bulk of her adult life in Chicago; by the 1920s, she was residing in Chicago Ward 3 Cook. The same census has reported that she could read and write and was married to Randel Dent.

Her first introduction to the Ahmadiyya Muslim Community was by chance; she saw advertisements of what Mufti Sahibra had published in the newspaper. However, there is an alternative account that suggests she received a flyer on Islam distributed

by Mufti Sahibra whilst visiting relatives in Chicago. Mufti Sahibra advertised in the female interests’ section of newspapers too; it highlights the importance he placed on preaching Islam to women and also Mufti Sahib’s effective tabligh methods.

Ellen liked what she read and went to the mosque. She was interested in the fact that there were only white people at the mosque and was fascinated. As a result, Ellen began regularly attending. She found herself to be the only African-American in the congregation, but she reported that she felt no discomfort with any of this. Ellen became interested very quickly and even began bringing her friends.

The Caucasian community did not feel comfortable with this – it must be remembered that this was at the height of racial strife within America within the early 1920s. They went as far as telling Mufti Muhammad Sadiq Sahibra to forbid her from attending, as she was black. He did not tolerate this and consequently, they all left.

Mufti Sahibra stood firm and did not let his Islamic principles wither. Soon after, Ellen was one of the first to sign Bai‘at only a

The Pioneering Women of the Ahmadiyya Movement in Islam

1921: Madam Rahatullah (Mrs Garber) actively preached Islam in New York.

1921: Sister Aliyya Ali was one of Hazrat Mufti Muhammad Sadiq Sahib'sra earliest converts in Chicago.

1923: Sister Khairat (Mrs September 30, 1974: Sister Mubaraka Malik met with Thomas), Sister Zeineb (Mrs President Gerald R. Ford at the White House, as a Watts), Sister Ahmadia Congressional Candidate for Wisconsin's 5th District, (Mrs Robinson), and Sister and presented President Ford with a copy of the Holy Ayesha (Mrs Clark).

Quran.

1929: Sister Ayesha Augusta Atkinson of Hermosa Beach, California; one of the first West Coast Muslim converts.

A placard capturing the American female contribution to the Ahmadiyya Muslim Community

few months after her first introduction. She became the first African-American convert to the movement. (Mahmood Kauser, Early Ahmadi Converts of North America, Jamia Thesis, pp. 55-56) The Moslem Sunrise mentions Miss Ellen Dent, then later as Mrs Randell Dent. It has been suggested that she was single when she became Ahmadi and then married between 1920 and 1930. It appears that her husband also converted, for which there is ample evidence.

Nural Islam – an African-American Ahmadi Muslim who served as Sadr of Chicago in the 1960s – would talk of brother and sister Dent. Mr and Mrs Dent (Brother Rafaat and Sister Aliyyah) were also cited as giving $5 each in chanda – of course, they gave more donations, but their name on this instance has been recorded (Correspondence & Assorted Files, DW, January 2012, Milwaukee). It is reasonable to assume that she would have explored Islam with her husband and would have been a major influence in his conversion.

Miss Ellen Dent was renowned for wearing a long dress and a veil streaming behind her. She is remembered by one member as vividly wearing a long dress with a veil behind her, constantly working in the mission house whilst taking care of her children. (Pre-Lajna: Sowing the Seeds of Lajna Imaillah) “She was a humble lady and the people around her were humble people. Above all else, she was courageous for truth. It takes courage to walk into a place where you are the only African American.” (Dhul Waqar Yacub)

Ellen Dent continued to be devoted to the cause; she was a generous lady throughout her life. For example, in 1970, it was announced that she donated $50, which was a significant amount in those times, especially compared to the other donations which were mostly made by doctors and missionaries. (“Ahmadiyya Movement in Islam”, The Ahmadiyya Gazette, August 1970, Vol. IX, no. 8 and 9, p. 7) Ellen was a worker in the Chicago’s “Sewing Circle”, this national institute for Ahmadi Muslim women started in the 1930s, exclusively by African-American women. They would get together “… and knit; besides that they would study literature of the community including the The Moslem Sunrise. They would sell the commodities made which in turn would be used as expenses for the Ahmadiyya movement.”

She lived her last years in her native home of Kenner and passed away at the age of 93 on January 1981. Dhul Waqar Yacub Sahib has noted that it appears only one Ellen Dent passed away at the age of 90 in Louisiana that previously lived in Chicago thus confirming her identity as Ellen Dent.

Four American Moslem Ladies Four ladies posed for the photo. They drew their scarves close around them so as to preserve their modesty. Little did they know they would be the first African-American Muslims pictured. This is the tale of four American Moslem ladies who were Mrs Thomas (Sister Khairat), Mrs Watts (Sister Zeineb), Mrs Robinson (Sister Ahmadia) and Mrs Clark (Sister Ayesha). They were

all African-American. They have strictly adhered to modest dress with their hats and shawls tightly bound around their bodies.

Sister Zeineb (Mrs Watts) Sister Aziza Ahmad and Jamila Hamid, two sisters who lived in St Louis and then based in Philadelphia, knew one of the ladies very closely; they were able to give a first-hand description of her appearance, etiquette and life. They affectionately referred to Mrs Watts as “Sister Zeineb”. She was renowned for her kind-hearted and hard-working nature. They said they always knew they could count on her for assistance.

It is most likely she was a convert from the Moorish Science Temple of America or may have come from a Sunni background.

Dannin has suggested that a lady called Zaynab Usman and Saydak Abdaraz were part of the Muslim League Islamic Brotherhood in St Louis. It is possible that indeed this is the same lady. (Black Pilgrimage to Islam, p. 52) Sister Zeineb was an educated lady who was employed as a secretary. Within the community, she served as the head of many posts; she was the general secretary and financial secretary of St Louis in the 1940s. At one point, she served two offices at one time. She also served as Lajna president for several terms after 1956 as well as other offices. It is on record that Sister Zeineb would also clean the mosque regularly (Women Pioneers of Ahmadiyya USA, unpublished, p. 50) and would travel to Milwaukee for educational classes often.

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Friday 23 October 2020 | AL HAKAM

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Under the wings of the Caliph: A response to “Far From the Caliph’s Gaze”

<< Continued from previous page

Members of the Jamaat who knew her have said that attending Friday prayers was routine for Sister Zeineb and she would also come to the Sunday meetings with due diligence; sometimes she had to catch two buses to attend. It was often a two-hour journey each way.

It is possible and unfortunate that her earlier conversion narrative to Islam may never be fully discovered, but what is clear is that she died as an Ahmadi Muslim by the grace of Allah. Sister Zeineb passed away in the 1960s.

Ayesha Clark Mrs VC Clark, after accepting Islam, changed her name to Ayesha Clark. It has been estimated that she converted between April 1922 to July 1922. (Correspondence & Assorted Files, DW, January 2012, Milwaukee) Little else is known about her but there is mention (The Moslem Sunrise, 1923, Issue I, p. 167) that Friday meetings were held regularly in her house “as usual”, which demonstrates that women were an active part of the congregation.

Khairat Thomas Little information is known about her other than her original name was Mrs Parabee Thomas (Correspondence & Assorted Files, DW, January 2012, Milwaukee). Research and data-gathering is still ongoing about these ladies; little is known about Mrs Robinson.

Others There were approximately 1,000 that came to the movement in the time of Mufti Muhammad Sadiq Sahibra; thousands more in the next decades. Unfortunately, so much has been lost in the pages of history.

One of those who accepted in Chicago was Sister Maryam Bashir who joined the movement in the early 1920s.

She came from a poor background.

Her husband was Brother Mohammed Bashir who earned money by selling confectionaries on Chicago streets. She was very punctual and consistent with her commitments to the mosque; attending Friday services and Sunday meetings.

In 1950, she presided over Lajna Imaillah’s first national meeting held in Chicago during the second annual convention. She remained active in Chicago’s local Lajna until her death in 1959; she had been the president many times by then.

Sister Mariam’s best friend was Haleema Rahman. She also converted under the reign of Mufti Sadiq Sahibra. She was an artist and renowned for her quilts and teaching the girls of the community how to “knit and purl”. She was an active member for about 40 years before she died in 1966 at 100 years old. (Yacub, Women Pioneers of Ahmadiyya USA, p. 43).

These were the ladies that helped establish the precursor auxiliary group of Ahmadi Muslim women known as “The Sewing Circle” off their own initiative before Lajna Imaillah was formally ordained. In fact, these American Muslims left such an indelible mark on Mufti Sahib that he delivered a speech entitled “The state of American women” on 24 March 1924 when he had returned to India. (1924, April 4. AlFazl)

Part III Zafar Bhatti UK

Evans claims that he was summarily “dismissed … from the Indian town of Qadian”. (Far From the Caliph’s Gaze, p. 13) “Go back to England straight away and only come back when you have permission.” (Ibid) This apparent dismissal becomes the cornerstone of Evans’ book and the theme upon which he builds the rest of the book; “… it was nonetheless this moment … that ultimately led to … my understanding of life in Qadian.” (Far From the Caliph’s Gaze, p. 14) Evans’ discomfort at his apparent “sudden dismissal” is all too visible to see, and he takes this as a personal insult and affront which he seems to lay directly at the door of the institution of Khilafat; “The caliph’s office in London sent an inquiry to Qadian asking who, exactly, I was”. (Far From the Caliph’s Gaze, p. 11) In what can only be said to be a feat of wild imagination, he then bizarrely concocts some fantasy that this whole episode occurred because “I was not relating to the Caliph in the correct way”.

(Ibid, p. 14) However Evans’ narrative and perceived affront of “sudden dismissal” from Qadian needs to be dissected. It must be noted that I have not questioned the Ahmadiyya administration as to what transpired, as such the main source of information I have used is Evans’ own version of events.

There are several questions that need answering from Evans’ own account of what transpired in Qadian: i. Was Evans suddenly and immediately ejected from Qadian? ii. Why did Evans feel he had the right to stay in Ahmadiyya Muslim accommodation – which grants guests with many free services, including meals – and judging by Evans’ book, unfettered access to all the offices of the headquarters, without the correct approval? iii. Could Evans have been informed that he did not have the correct approval in a more courteous manner? iv. The disingenuous nature of Evans’ claims 1. Was Evans suddenly and immediately ejected from Qadian?

Evans himself says that he was informed by the administration in Qadian that his visit “was not sanctioned” (i.e. for the purposes

of research) and that he would need to get the correct level of approval. Evans then attempts to create the distinct impression that once he was informed of this, he was apparently “sent back to England straight away”, as if he was turfed out suddenly and immediately from the town of Qadian.

However, this impression is not true and according to Evans’ own account, he was still around at least for “the next few days” (Ibid, p. 14) in Qadian and possibly even longer before returning to the UK. Furthermore, Evans fails to mention that he was actually living in Ahmadiyya guest houses, which provides many free services to guests and that this hospitality continued even after being informed that he needed to obtain further approvals to continue his research. Additionally, it is evident from his own writings that he seems to have had access to the administrative buildings coming and going as he pleased, so much so that Evans seems affronted when asked to use the fax machine in the market rather than the one in the office, saying it left him “in a state of greater confusion”. (Ibid, p.

15) I have lived in Qadian for several months as a guest of the Ahmadiyya Jamaat and always used the fax machine in the market, never once thinking that I should use the official Ahmadiyya Jamaat office machines.

From Evans’ own account of what happened, it seems that Evans simply did not have the appropriate level of approval to conduct his research and it was in fact this facility which was now no longer being offered to him, rather than any physical ejection from any one place or town. Once being informed of this, it seems Evans was then given some time to put his affairs in order, whilst continuing to be hosted by and catered for by the Ahmadiyya Muslim Community in Qadian.

2. Why did Evans feel he had the right to stay in Ahmadiyya Muslim accommodation and have unfettered access to all the offices of the headquarters without the correct approval?

This is the real question in this story – and it is something only Evans can answer – why did Evans feel that he had a right to all this without having had the appropriate level of approval?

As an Ahmadi, I know that if I need to use a guesthouse of the Ahmadiyya Muslim Community, I need to seek approval from that country’s headquarters – and if it is a guesthouse in another country, then

the approval process goes through my home country. I have also arranged such accommodation for friends of mine; it’s fairly straightforward and understandable.

However, what Evans wanted was access to the Ahmadiyya Muslim Community’s offices, office-bearers, sacred areas, headquarters and accommodation in the guesthouses at the birthplace of Ahmadiyyat, Qadian. And this access was not required just for a short period of time, but for a period of what was to become 15 months conducting ethnographic fieldwork in Qadian. Surely it is not difficult to understand that the chief secretary of Qadian felt that he himself was not in a position to provide this approval, especially since concerns had been communicated about Evans from the offices in London (Ibid, p.15) and he had no real knowledge of Evans’ research or motivation for his research. Thus, it is only natural that he refer the matter to London for approval.

Therefore, it is difficult to comprehend why Evans cannot understand this very simple point, which surely is completely understandable and logical, and instead resorts to petty attacks directed at the Khalifa, with comments such as, “I found this hard to understand, for it implied that the caliph, with no knowledge of me and little time to consider me, would be able to make a better judgment about my research than those who had watched me conduct it for a number of weeks in Qadian”. (Ibid, p. 14) Presumably, Evans’ budget for the research he conducted into his book

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Friday 23 October 2020 | AL HAKAM was signed off by a budget holder that he may never even have met? Presumably, his research visa and affiliation with an Indian university was again signed off by individuals he had never met. As such, why does he object to the Khalifa, the Head of the Ahmadiyya Muslim Community, having to sign off permission for Evans to have the level of access he required?

How many institutions can you name where a researcher is given free access to all the offices, to question anyone he pleases and at the same time be provided food, lodging and all kinds of other help? In every such occurrence, whether you take institutions of governments or religious institutions such as the Vatican or the Church of England, the researcher is always vetted and then given permission.

It is evident from Evans’ own narration that he had the walk of the town, access to interviews all and sundry, unfettered access to holy sites, walking in and out of the offices interviewing whoever he pleased; the fact that the Indian headquarters is based in a simple town in India and not in a well-known place like the Vatican in Rome does not mean that there are no procedures to follow.

3. Could Evans have been informed that he did not have the correct approval in a more courteous manner?

I do sympathise with Evans in one sense that it is possible that the open-heartedness of the administration in Qadian made it seem that he had all the approvals required – which maybe was a failing of administration or indeed of generosity, a quality that the Khalifa emphasises year after year to the administration. Also if Evans was woken up “early in the morning” (Ibid, p. 14) and spoken to in a “hostile” (Ibid, p. 15) manner, when communicated the news about his lack of approval, then as an Ahmadi, I can only apologise sincerely for any discomfort and misunderstanding caused to Evans.

What I do know is that the Khalifa – in keeping with the teachings of Islam – has always taught the members of the community that a guest’s comfort or respect should never be compromised in anyway, even if the guest displays discourteous behaviour.

This reminds me of an incident that occurred at last year’s Jalsa Salana of the Ahmadiyya Muslim Community, in Hampshire. Some Christian protesters bearing a replica of the cross had assembled outside the convention. When news reached the Khalifa, he advised “that the best hospitality should be shown and the Christians must be invited to dinner”.

(This Week with Huzoor Jalsa Salana UK 2019 Special, MTA News, www.youtube. com/watch?v=nBVUME_JUg8) We can see from this practical example how, under the Khalifa’s guidance, the Ahmadiyya Muslim Community seeks to treat others, even those who are looking to oppose the views of the Community.

Indeed it is a reflection of the teachings of Hazrat Mirza Ghulam Ahmadas who was the most ardent servant of Islam and the Holy Prophet Muhammadsa.

Once, a man spent the whole night shouting verbal invective and abuse at

Celebrating education: Ahmadis hold dinner in New Zealand for teachers Sabahuzafar Missionary, New Zealand

On 5 October 2020, Majlis Khuddam-ulAhmadiyya New Zealand, in collaboration with Jamaat-e-Ahmadiyya Waikato, held a reception dinner in honour of teachers and educators on World Teachers’ Day. The theme this year was “Teachers: Leading in crisis, reimagining the future”.

The evening provided an occasion to express our gratitude to teachers for all they do. It was also an opportunity to take stock of achievements and draw attention to the voices of teachers. The theme this year was particularly fitting given how the Covid-19 pandemic significantly added to the challenges faced by already overextended education systems throughout the world.

Several dignitaries attended the event including the Mayor of Hamilton, Paula Southgate, Member of Parliament for Taranaki-King Country, Barbara Kuriger, Councillor Kesh Naidoo-Rauf, Chief Editor of the Waikato Times, Jonathan MacKenzie, President of the Waikato Interfaith Council, Reverend Andrew McKean and some other dignitaries, including professors, lecturers, head teachers, teachers and educators from across the region. the Promised Messiahas outside his home.

At first light, the Promised Messiahas instructed that some provisions and breakfast should be provided to the man as he must be tired having spent the whole night shouting!

Despite any ulterior motives Evans harboured whilst conducting his research, the Ahmadiyya Muslim Community, as is borne out by the rest of Evans’ stay in Qadian, did indeed pay utmost attention to Evans’ comfort and well-being The disingenuous nature of Evans’ claims According to Evans’ narrative, the keypoint that leads to him being asked to obtain the correct approvals is when an interview of his is viewed by “Jamaat officials in London” (Far From the Caliph’s Gaze, p.

14). He writes that they are confused by his presence “for they had not authorised me” (Ibid, p.15). In fact, he then creates the impression that London has no knowledge of him by saying that the “caliph’s office in London sent an inquiry to Qadian asking who, exactly, I was.” (Ibid) What Evans fails to mention here is that he had in fact been in touch with the Ahmadiyya Muslim Community in the UK for many months prior to travelling to Qadian; in fact, he had met with

The reception began with a recitation from the Holy Quran. Sadr Majlis Khuddam-ul-Ahmadiyya New Zealand, Anas Sirjur Raheem Sahib then gave a brief, yet comprehensive introduction to Jamaat-e-Ahmadiyya, followed by addresses from Mayor Southgate, MP Kuriger, Rev McKean and Principal West.

Khafia Munawer delivered a heartfelt speech expressing gratitude on behalf of all students to their teachers. The reception concluded with an address from regional president Jamaat-e-Ahmadiyya Waikato, Dr Mohamed Shahidul Hassan Sahib, who outlined the high status of teachers and

educators in Islam.

After some final thoughts from myself, the reception came to a close with silent prayer. Guests were then treated to a delicious buffet dinner prepared by our members.

For many, it was the first time they had attended a “World Teacher’s Day” reception and dinner. The guests sincerely appreciated the gesture and commended the Ahmadiyya Community for continuing to set the benchmark of loyalty to one’s nation and for being engaged and active contributors in our respective communities, alhamdolillah.

members of the community on many occasions, even attending the Jalsa Salana in the UK, and had created links with the highest administrative channels in the UK Association; as such, the “Jamaat officials in London” were indeed aware of Evans and his research.

This provides context as to why eyebrows may have been raised about Evans, when he was seen on MTA in Qadian; if, as Evans states, he had sought approval for his research only through “local administrators in Qadian” (Ibid), one can fully understand why officials in London would be surprised that the researcher who had been engaging with them for many months and had been discussing a planned visit to Qadian, was now suddenly in Qadian without having obtained prior approval. Even members of the community seek approval to be housed in the guesthouses in Qadian through the local administrations.

Furthermore, it seems surprising that despite this level of access in the UK, Evans was not familiar with the correct procedure to obtain approval to conduct his research in Qadian, and following on from this, when the understanding did develop in Qadian, did Evans have recourse to his contacts in the UK? In the book, nowhere does Evans mention details of the nature

and length of time the local officials had approved access.

Whatever the truth of the matter, the fact is that following these events, Evans was not only granted an audience with the Khalifa himself, but spent a total of 15 months living in Qadian, where he was provided food, lodging and access to interviews all and sundry, including the office officials of the Ahmadiyya Muslim Community, thereby confirming Evans’ own words that the Ahmadis are “committed to open dialogue”.(Far From the Caliph’s Gaze, p. 14) Evans was welcomed with open arms by the Ahmadis in Qadian; they “embraced” (Ibid, p.16) him “and exclaimed, “Please tell us everything you need and we will do it for you” (Ibid). They welcomed him in their homes and befriended him, fed him, opened up to him, believed him to have sincere motives, all the while being blissfully unaware that Evans was preparing a book that would be a critique of their most sacred institution: the institution of Khilafat.

One can only imagine how the people of Qadian must be feeling now having let Evans into their homes and hearts; Evans’ much used word “counterfeit” comes to mind.

Friday 23 October 2020 | AL HAKAM

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100 Years Ago...

The Evening

“Missionary of Islam in America” – The Evening Sun

mage/368176860

https://www.newspapers.com/image/368176860

Al Fazl, 25 October 1920 A well-known American newspaper, The Evening Sun, has published an article about Mufti Muhammad Sadiq Sahib in its 17 August 1920 issue. Several hundred thousand of its copies are printed and published from New York. The article is presented below (Editor, Al Fazl): “Moslem mission starts in New York “Head of institution thinks that America affords fertile ground for conversion “Cites prohibition as step towards religion of orient “Koran being retranslated, as form in use is viewed as being unfair “New York, Aug 17 [1920]: “America is becoming Mohammadan in spirit, says Prof MM Sadiq, who has started in Madisen Avenue, the first Islamic mission station in the United States. He is hopeful that the benighted occident may yet see the light and be gathered into the fold of the master prophet. He sees in prohibition a hopeful sign. We are 1300 years behind Muhammadans in the taking of this progressive step, he notes in passing; but the point he emphasises is that we have taken it and by so much conformed to the teachings of the great Arabian Seer.

“Greater freedom in the matter of divorce laws, he quotes as a forward step towards the advanced liberality of Oriental enlightenment. In the matter defensive warfare, he sees our taking stand for preparedness, as a sign away from the nonresistance taught by Christ and towards the militancy Mohammad favored.

“Retranslating Koran “To further the spread of Mohammadan teachings in English speaking countries a committee of Indian Mohammadans of whom he is one, is retranslating the Koran. The translation we already have, he points out, has been made by men of alien race and religions, Christian missionaries mostly, and shows it in its bias and coloring.

“Professor Sadiq calls himself a reformed Muhammadan, which means that he accepts Ahmad of Qadian, the Latter Day Messenger ...

“According to the Mohammadan’s thought, he explains, Ahmad, who died in 1908, bear the sense of relation to the most great law giver, Mohammad, as Christ

does to the lesser Jewish law giver, Moses.

The same period of 1400 years elapsed, he points out, between the coming of Mohammad and his interpreter, Ahmad, as did between the coming of Moses and Jesus. That is, according to Mohammadan history, Jesus came merely to explain and respiritualise the teachings of Moses.

Moses is rated above Jesus, second only to Mohammad.

“Oppose religious wars “The reformed Mohammadan, [Mufti Sahib] differs from the old orthodox variety, chiefly in that he has discarded the belief in the righteousness of religious wars. They believe in the working of signs as an efficient and proper method of winning men to their creed. Such a sign, we are told Ahmad wrought in his village in 1902.

“Bubonic plague was decimating the population of India when Ahmad prophesied that it should not touch his community. Ahmadis, in which, along with many unbelievers, there lived several hundred thousand of his followers.

The village was, as a matter of fact, entirely free from the epidemic that year.

Ungrateful heretics thereupon announced that it was no doubt in their honor, not Ahmad’s, that the place has been specially protected. Ahmad prophesied then that the following summer the unbelievers should be stricken and the faithful saved.

And it was according to Professor Sadiq, even so ...

“Professor Sadiq’s very interesting missionary career began three years ago in England. He claims to have made about 200 British converts in three years and established a permanent mission. Also he

appended to his signature several inches of alphabet which indicate that he has been made a bachelor of philology. Fellow of the College of Chromatics, Fellow of the College of Physicians, member of the Royal Asiatic Society, etc. Professor Sadiq speaks fluently Arabic, Hebrew, Hindustani, Punjabee, Persian, Esperanto and English.

“Professor Sadiq was detained several weeks in Philadelphia by the immigration officials on the arrival in this country, he says. He made 15 converts in the detention house, he states. Altogether, as a result of his three months labors in this city, he says, 30 proselytes have come over to his banner, about one-third of them American born.” (The Evening Sun, 17 August 1920)

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Friday 23 October 2020 | AL HAKAM

The case of nikah and hostility against Ahmadis, Malabar Al Hakam, 21 October 1920 On 7, 8 and 9 October [1920], the nikah case [of Ahmadis] was heard by Mr VP Rao, a Hindu district judge of North Malabar, Tellicherry [now Thalassery]. A detailed letter in English has been sent to Hazrat Khalifatul Masih by our secretary and another letter has been written to the nazir of umur-e-ama.

The defendants claimed that the plaintiff had given divorce and to prove this, they presented three testimonies which all went awry. On the other hand, their second claim was that since [the plaintiff ] Ahmadi had become a kafir [disbeliever] and an apostate, a second nikah [marriage of his wife] could take place without any divorce.

Five testimonies were given by them to substantiate this claim, out of which four witnesses appeared except for Maulvi Kanji Pangari. Below are the names of those four men: 1. Qazi Assistant Mr Muhammad Ghaus Madrasi 2. M Husainar Clerk Walkart Office, Kannur 3. Maulvi Bawa of Punanai, successor of Makhdoom of Punanai 4. Maulvi Kapat Omar Shazli The witness M Husainar submitted a fatwa of Madrasi Qazi al-Quzat in the court and also presented a letter from the government lawyer of Madras High Court.

When the third and fourth witnesses were about to appear, there was such laughter in the court that no one could control it. I do not want to write anything in detail because Ahmadis of Malabar are facing great trouble.

All of the above witnesses were questioned by our lawyer, i.e. the government’s lawyer, and after cross-examining, all the testimonies were proved false. The lawyer was of the opinion that the dispute of kufr [disbelief] and Islam could not take place in that court. If the opposing party wants to prove that, then the judgement of the Patna High Court alone is complete and decisive.

There is a saying in English, “Man proposes [and] God disposes.” Thereafter, the case

swung in another direction.

On the last day, i.e. 9 [October 1920], the defense debate began. The opposing party’s lawyer did not emphasise on divorce as much as he stressed on kufr and Islam.

He tried to prove us as kafir by presenting excerpts of the Promised Messiahas from the book, [The Philosophy of the] Teachings of [Islam] Ahmadiyya [sic]. Then, he began to highlight the righteousness of Qazi Madrasi, etc. Our public prosecutor responded to the opposing party’s objections through the same book. The judge then asked the assessors [an official who is called upon for advice, typically by a judge] to give their opinion. The assessors, who were Hindus, said, “There is no proof regarding the claim of divorce, but as the [plaintiff ] Ahmadi has renounced Islam, the second nikah [remarriage of his wife without divorce] is valid and the accused are not guilty.”

The verdict was to be announced on 12 [October 1920], and we have heard that the [plaintiff ] Ahmadi was declared kafir according to the judgement passed on the said date and the accused have been acquitted. Our people did not go to Tellicherry that day because the lawyer had advised us so [due to the hostile situation over there]. We were mocked in many ways for several days and if we had gone there on the day of verdict, we would have be killed.

Such is the condition of opposition of the people of that place. Surely, Allah is the protector of everything.

Humbly yours, Hamid, Kannur

Jamaat Bensheim’s activities during pandemic praised at the City Conference Hall Zubair Khalil Khan President Jamaat Bensheim, Germany

On 19 October 2020, Jamaat-e-Ahmadiyya Bensheim got the opportunity to present the details of various steps taken during the Covid-19 pandemic, during an event held at the Conference Hall of the city.

Jamaat-e-Ahmadiyya was invited by the foreign council of the city to deliver a presentation.

It is worth mentioning that out of 5,400 foreign residents of Bensheim city, which has a total population of 40,000, only Jamaat-e-Ahmadiyya – which has only 300 members in the area – was honoured to explain its effective efforts during the coronavirus pandemic.

Murtza Mannan Sahib, a missionary, delivered an effective presentation for the event. He gave an introduction to Hazrat Mirza Ghulam Ahmadas, the Promised

Messiah and explained the two purposes of Islam that have been the guiding light for all Ahmadi Muslims; worship of Allah and service to mankind. The importance of Khilafat was also discussed.

Murtaza Sahib highlighted how Jamaat-eAhmadiyya has always followed the laws of the land with complete loyalty and love of the country, as Islam has taught.

While talking about the emphasis paid

by Hazrat Amirul Momineenaa, as well as the Chancellor of Germany to follow the Covid-19 precautions, he explained how the local Ahmadiyya Community have implemented the rules and regulations of the government.

Adhering to the government instructions, the local mosque was closed for two months and later opened in the month of June. Along with pictures, Murtaza Sahib explained how the coronavirus precautionary measures were

implemented in the mosque and which continue today. The visits to the mosque and admiration by the city authorities for following these instructions were also highlighted.

In the second part of the presentation, all the efforts done by Lajna Imaillah, Majlis Khuddam-ul-Ahmadiyya and Majlis Ansarullah were also shown.

Lajna Imaillah prepared 2234 handmade masks and distributed them to those in need, and various other departments and institutions.

The help offered to sick and needy

neighbours by Majlis Khuddam-ulAhmadiyya was also presented. On a weekly basis, provisions of food packets were distributed to the poor and needy by Majlis Ansarullah. This act also attracted the praise of local authorities. Blood donations and transport help have also been provided by the local Ahmadiyya Community during the pandemic.

At the end of the presentation, the city foreign council officials praised the efforts done by the local Ahmadiyya Community, and termed the Jamaat as an exemplary entity for all others to follow.

Friday 23 October 2020 | AL HAKAM

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Proving the death of Jesus from the Holy Quran: “O Jesus, I will cause thee to die a natural death and will exalt thee to Myself” Ayyaz Mahmood Khan UK

In the Holy Quran, Allah the Almighty states: ّ ّٰ َ َ ۡ َ َ َ َ َّ َ َ ّ ‫ِاذ ق‬ ‫ال الل ُہ ٰیع ِۡی ٰۤسی ِانِ ۡی ُم َتوَفِ ۡیک َو َرافِ ُعک ِال َ َّی َو ُمﻄ ِّہﺮُك ِم َن ال ِذیۡ َن ک� ُ� ۡوا‬ ۡ‫َو َجا ِع ُل الَّ ِذیۡ َن ّاتَ َب ُعوۡ َك َفوۡ َق الَّ ِذیۡ َن َک َ� ُ� ۡۤوا ِالٰی یَوۡ ِم الۡق ِٰی َم ِۃ ۚ ثُ َّم ِال َ َّی َم ۡﺮج ُع ُکم‬ ِ ُ َ ُ َ​َ ُۡ ُ َۡ ‫فا ۡحک ُم بَ ۡینک ۡم فِ ۡی َما کن ُت ۡم فِ ۡی ِہ تﺨ َتلِفوۡ َن‬ “And when Allah said, ‘O Jesus, I will cause thee to die a natural death and will exalt thee to Myself, and will clear from thee charges of those who disbelieve, and will place those who follow thee above those who disbelieve, until the Day of Resurrection; then to Me shall be your return, and I will judge between you concerning that wherein you differ.’” (Surah al-e-Imran, Ch3: V.56) Natural order of events as specified by Allah This is another crystal-clear verse of the

Holy Quran which evidently proves the death of Jesusas. From the outset, even a quick reading of this verse would prove this fact without a shadow of doubt. In this verse, Allah the Almighty has mentioned the word, mutawaffika ([I] will cause thee to die a natural death) first, and the word rafi‘uka ([I] shall exalt thee) has been mentioned afterwards.

In this verse, Allah has alluded to a natural phenomenon of life and death which is not specific to Jesusas alone; rather, every individual experiences this natural system as set in place by Allah. Since the Arabic word mutawaffika ([I] will cause thee to die a natural death) has been mentioned first, we must accept that Jesusas died a natural death, before he was lifted into the heavens.

We have no right to change or alter the order of events as stipulated by Allah Himself in this verse. It is not within our jurisdiction to assert that Jesusas would ascend into the

heavens first and die later (after his second advent).

The importance of following the order which Allah the Almighty has set out is vital.

There is a narration in which the companions of the Holy Prophetsa enquired of him at one occasion as to whether he would begin his running between Safa and Marwah from Safa first or Marwah. In response to this, the Holy Prophetsa responded: “I shall begin from where Allah has begun.” (Sahih Muslim) Therefore, in order to understand the true meaning of this verse, we must comprehend it in light of the systematic order which Allah the Almighty has employed herein. It is not appropriate that we alter the natural order which Allah the Almighty has stipulated in this verse.

However, as our non-Ahmadi Muslim opponents assert, if we are to accept that Jesusas has physically ascended into the

heavens and would die after his physical descent, then we would have to accept that the order as stipulated in this verse does not accord with the transpiring of the actual events of the life of Jesusas. This is something which cannot be accepted, because this would justify a lack of wisdom on the part of Allah in the textual arrangement of this verse, God forbid.

If we were to accept that our nonAhmadi opponents are correct in their claim that Jesusas has physically ascended into the heavens and would return in the latter days and die thereafter, we are, in effect, altering the order of the events stipulated in the verse. And of course, this is not permitted.

If this was permitted, we would open a pandoras box.

For example, in the Holy Quran, Allah the Almighty has taught the manner in which to perform ablution in the following words: ُ َ ُ ُ ۡ َ َّ َ ۡ ُ ۡ ُ َ ۤۡ ُ َ ٰ َ ۡ َّ َ ُّ َ ٰۤ ‫الص ٰلو ِۃ فاﻏ ِسلوۡا ُو ُجوۡ َﻫک ۡم َو ایۡ ِدیَک ۡم ِالَی‬ ‫یایہا ال ِذین امنوا ِاذا قمتم ِالی‬ َُ َ ُ ۡ َۡ ۡ ‫ال ۡ َمﺮَافِﻖ َو‬ ؕ ‫ام َس ُحوۡا ِبﺮُ ُء ۡو ِسک ۡم َو ا ۡر ُجلک ۡم ِالَی الک ۡع َبی ِن‬ ِ “O ye who believe! when you stand up for Prayer, wash your faces, and your hands up to the elbows, and pass your [wet] hands over your heads, and [wash] your feet to the ankles …” (Surah al-Maidah, Ch.5: V.7) We now ask our opponents, is it permissible for someone to perform ablution in a manner where he first washes his feet to the ankles, then passes his wet hands over his head, then washes his hands to the elbows and finally washes his face? Would any scholar consider such an ablution to be in accordance with the Holy Quran? Most definitely not.

It is an assumed fact that wherever Allah has mentioned a process, practice or phenomenon which comprises various events or actions, He has done so in a correct order. Why then should we disrupt that order?

Just as it is not permissible to alter the order of the ablution so too it is impermissible to present an ideology with regards to the life and death of Jesusas which does not accord to the order as specified in the verse under discussion.

Continued on next page >>

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Friday 23 October 2020 | AL HAKAM this is the case with all people. They receive a spiritual elevation of the soul after their demise (if they are righteous people of course), but their physical body of flesh and bone remains here.

<< Continued from previous page

Mutawaffika as understood by our opponents Our opponents also raise the objection that the word mutawaffika does not mean “death”; rather, it implies the complete “physical ascension” of Jesusas into the heavens. They assert that the word mutawaffi means “the taking of something in its physical entirety” – meaning that Allah raised Jesusas physically into the sky towards Himself. This is a very interesting and exotic argument, but alas, it is completely bereft of even the most rudimentary logic and rationality.

We shall discuss the word tawaffa from a linguistic perspective shortly hereafter.

However, we would like to take up this argument from the perspective of logic and common sense first.

If the word mutawaffika refers to the physical ascension of Jesusas as our nonAhmadi opponents assert, then why would Allah the Almighty use the words rafi‘uka ilaiyya (raise you to Myself) after it? The physical ascension ideology does not hold true to this verse, because in such a case, there would be unnecessary repetition in this verse. If the word mutawaffika is understood as our non-Ahmadi opponents would like, the translation of this verse would be: “And when Allah said, ‘O Jesus, I will cause thee to physically ascend with thy body and soul and will exalt thee to Myself...”

(The words “body and soul” have been inserted here, not because these words are present in the verse, rather due to the fact that the ascension of both these two things are naturally implied in the non-Ahmadi interpretation, because one cannot remain without the other, at least in a state of life of course. The separation of body and soul is but another name for death. The nonAhmadi ideology states that the word mutawaffika means to “take something completely or fully”. Therefore, when this word is used to refer to Jesusas in this verse, it refers to the physical ascension of Jesusas into the heavens, without having tasted death. In other words, Jesusas ascended into the heavens and took his place beside God whilst still in a living state. It is for this reason that I have inserted the words “body and soul” in the hypothetical translation of the verse, if we were to accept the nonAhmadi interpretation.)

Now, the obvious question is that if the word mutawaffika refers to the ascension of

Jesusas into the heavens, with body and soul, then what more is left? After having reached God, is there a further point of ascension for which the Arabic words rafi‘uka ilaiyya was required?

The non-Ahmadis are very adamant in their assertion that the word mutawaffika does not mean death. They state that this word refers to the taking of something completely, and therefore, Jesusas went into the heavens whole. If this is the case, then, the word mutawaffika should have been enough. Allah would not have used the words rafi‘uka ilaiyya after the word mutawaffika. Do our opponents suggest the notion that Allah has used unnecessary repetition in this verse? Such redundancy can be found in the writings of man, but not in the revelation of Allah, the Lord of all the worlds, Who is pure of all weakness.

Non-Ahmadis also raise the issue of taqdim and takhir whilst discussing this verse.

Many Muslim scholars claim that it is alright to change the order of the events stipulated in the verse under discussion.

As such, although the verse states, “Inni mutawaffika wa rafi‘uka”, it is alright for these events to transpire in the reverse order.

That is to say that Jesusas would first undergo his rafa‘ (raising) and then his mutawaffi (death). Without getting into a discussion about taqdim and takhir, simply put, keeping in mind the interpretation of non-Ahmadis, this verse does not allow for the events to transpire in the reverse order. The obvious reason for this is because non-Ahmadis understand both the words mutawaffika and rafi‘uka to mean more or less the same thing. They interpret mutawaffika to mean “to take someone in his entirety” and the word rafi‘uka is interpreted by them to mean “physical bodily ascension.”

Therefore, one word was enough to fulfil the purpose of non-Ahmadis. If Allah had simply used the word rafi‘uka alone, it would have been enough. Similarly, if Allah had only used the word mutawaffika, this still would have been enough. What need was there for this unnecessary redundancy?

As we have mentioned, such ignorance cannot be attributed to the word of God. This verse can only make sense if we understand the word mutawaffika to mean “death”. In this case, the verse would make perfect sense. As such, the verse would mean that after Allah caused Jesusas to die a natural death, his body remained in the world, as all bodies do, but his soul was exalted towards Allah. And as we know,

The plan of the Jews Now to further elaborate this point. It is important to explain that if this process of physical death and spiritual ascension is a common phenomenon experienced by all righteous men, and if it is in fact Allah, who causes everyone to die through His divine decree, why then have these two very common actions of Allah been especially attributed to Jesusas in this verse of the Holy Quran.

In order to understand the wisdom behind Allah attributing a very common and natural phenomenon to Jesusas, we must understand the context in which this statement is being made. If we study the verses prior to the one under discussion from verse 49 onwards, a clear story and chain of events begin to unravel. Allah begins by speaking of the miraculous birth of Jesusas. After this, the words of Jesusas have been recorded which contain the details of his personality and qualities. Moreover, the words of Jesusas are recorded where he invites his people towards Allah and says, “I come to you with a Sign from your Lord; so fear Allah and obey me.” (Surah al-e-Imran, Ch.3: V.55) In verse 53, it is written that Jesusas began to perceive the disbelief and opposition of his people, and called for helpers in the way of Allah. This phenomenon of opposition is faced by all prophets of God, and this was the case with Jesusas as well.

If we study history, it becomes evident that the Jews continued to grow in their enmity and animosity towards Jesusas and rejected him as a prophet. Their opposition became so fierce that they wished to crucify Jesusas; death on crucifixion, was an attempt to prove Jesusas was a false prophet.

In the Mosaic law, it is written that anyone who is hung on the cross and killed, dies an accursed death.(Deuteronomy, 21:22-23, Galatians, 3:13) It is for this reason that the Jews wished to prove that, God forbid, Jesusas was an accursed man, let alone a prophet of God. The following verse of the Holy Quran, which directly precedes the verse under discussion alludes to this very fact. Allah states in Surah al-e-Imran, Ch.3: V. 55: “And they planned, and Allah [also] planned; and Allah is the Best of planners.”

Here, “And they planned” means the Jews planned to crucify Jesusas and prove that he was, God forbid, an accursed man.

But “Allah also planned” to save Jesusas from the evil designs of the Jews and protect His prophet from the wrath of the people; the custom of Allah for all His beloved ones.

Considering this context, directly after the above-mentioned verse, Allah states: “When Allah said, ‘O Jesus, I will cause thee to die [a natural death] and will exalt thee to Myself, and will clear thee from the charges of those who disbelieve.’”

This famous verse of the Holy Quran, which is used by our opponents to prove the physical bodily ascension of Jesusas is the direct continuation of many verses preceding it. This verse is part and parcel of an entire context, an entire story and it must

be understood considering that context.

If we separate and isolate this verse from the context in which it has appeared in the Holy Quran, we will not be able to fully understand the true meaning of this verse.

The Jews wished to crucify Jesusas in order to disprove his prophethood and to establish him as a man who was not even worthy of being deemed a righteous man. They wished to crucify him in order to prove that he died an accursed death in accordance with the Mosaic law. However, in response to their evil plan, Allah planned to protect his beloved prophet.

Furthermore, Allah went on to state that the Jews can exert all their efforts to kill Jesusas on the cross to send him into a death of damnation and curse, as per the Torah.

However, quite contrarily, Allah announces, that it is He, and no one else, who shall cause Jesusas to die. Moreover, Allah states that not only would He protect Jesusas from the Jews, and cause him to die a natural death, but He would exalt Jesusas to himself. In other words, if the Jews wished to degrade the spiritual status of Jesusas in the eyes of the people by crucifying him, Allah would do the exact opposite and elevate the spiritual status of Jesusas to that of great honour and prestige.

Therefore, in the verse under discussion, Allah has given a powerful response to the two evil intentions of the Jews: 1. In their enmity and opposition the Jews wished to crucify Jesusas. However, Allah responded by saying that they would not be able to inflict an accursed death upon His beloved Messenger for it is He who shall cause Jesusas to die a natural death.

2. The Jews wished to crucify Jesusas in order to prove that he died an accursed death, as per the law of the Torah. However, Allah responded by saying that they would never be able to degrade his spiritual status and rank which He had bestowed upon His servant, by way of their filthy intentions.

Contrary to what they intended, after having caused Jesusas to die a natural death, Allah would elevate his soul to Himself and grant him a lofty spiritual status in paradise.

It is for this very reason, and in light of this context, that Allah the Almighty further goes on to state in the verse under discussion, “I shall clear thee from the charges of those who disbelieve.” What charges exactly was Jesusas to be cleared of by Allah the Almighty? Of course, the charges of the Jews which have just been explained above.

In actuality, the words, “And I shall clear thee from the charges of those who disbelieve,” is an explanation of the true meaning of the words mutawaffika and rafi‘uka ilaiyya. If the physical ascension of Jesusas was being alluded to in this verse, as our opponents assert, then what relation do the words, “And I shall clear thee from the charges of those who disbelieve” have in this context? This statement would seem very much out of place.

However, if the definition of the words mutawaffika and rafi‘uka ilaiyya are understood in the context we have presented above, then not only does the phrase “I shall clear thee from the charges of those who disbelieve” fit soundly and perfectly in place, but the verses prior to the one under discussion also seamlessly fit into place as pieces of a puzzle.

Friday 23 October 2020 | AL HAKAM

18

Responding to Allegations

Did anyone else share the blessings of the Promised Messiah’s miracle of Arabic eloquence?

The opponents of Hazrat Mirza Ghulam Ahmadas, the Promised Messiah question as to who shared the miracle of Arabic eloquence of the founder of Ahmadiyya Jamaat, because he has stated in his book, Tohfa-e-Golarhviyyah, that thousands of other people take fair share from the miracles and extraordinary divine works of prophets.

Beyond any doubt, as Allah the Almighty blessed the Promised Messiahas with extraordinary wisdom in religious knowledge and eloquence in Arabic poetry and prose, so did He grant exceptional insight and deep understanding of religious knowledge to not only his Khulafa but his followers too.

We urge the readers to study the books of the Promised Messiahas and his Khulafa, so that they may know for themselves as to how much wisdom and knowledge Allah the Almighty has bestowed upon them.

The profound and unique religious truths and knowledge that were taught to the Khulafa are present in their books and the opponents themselves acknowledge this fact by narrating different extracts from their works in their gatherings, especially from the commentary of the Holy Quran, Tafsir-e-Kabir, written by Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra. Apart from the Khulafa, many other companions of the Promised Messiahas were given spiritual insight and divine wisdom. For example, Hazrat Maulana Ghulam Rasul Rajekira, who did not acquire education in any religious madrasa, but continued to study on his own. Allah the Almighty blessed him and granted him expressiveness in Arabic poetry and prose.

We present below some examples in this regard from his autobiography, Hayat-eQudsi.

An Arabic poem [qaseeda] with contrasting verses in a couplet [Hazrat Maulana Ghulam Rasul Sahib Rajeki states]: “When I was staying in Karachi for the purpose of tabligh, I had the opportunity to have a religious discussion with two Arabs.

When I mentioned to them the miraculous Arabic works of the Promised Messiahas, they said, ‘It is a common practice of most of the scholars to compose poetic works, but has Hazrat Mirza Sahib written anything manquta [a poem with dotted words] or ghair-manquta [a poem having words without dots]?’ I said to him that the works of the Promised Messiahas are miraculous in their eloquence and expressiveness and even the native [Arabic] people could not compete with him. As far as the manquta or ghair-manquta work is concerned, even this humble servant of the Promised Messiahas could utter it. Thus, I presented the following [Arabic] poem [qaseeda] before them and they were surprised and impressed. Below are some verses from this poem: ُ ْ ُ َْْ ْ َ ِ ‫ث ب َغ ْی‬ ‫ض‬ ِ ‫ض ی ِغی‬ ٍ ‫ث فی‬ ٍ ‫بِ ِذي الفی‬ َ َ ْ ُ َ َّ َ ّ ُ ْ ُ ٰ ‘‫اِلہ الک ِل عم لہ العطٓاء‬ “The bounties of the true God of all the things are bestowed to everyone in general.

His blessings can only be acquired through Him, the Bestower of Bounties.” ُ ‫ب َف ْیض ن َ ْب َتغ ْي ی ُ ْغن ْی‬ ‫فنث ِن ْي‬ ِ َ َ ْ ُ َ َ ِ َ ْ ٍْ ُ ِ َ ٰ ‫ع‬ ‘‫ام لہ الولٓاء‬ ِ ‫لی مع ِط المر‬ “When such a blessing which we seek is achieved, it enriches us. Hence, we exalt the One Who fulfills all purposes and everything is under His control.” َ ْ َ َّ َ ْ ُ ٌّ َ ‫ض غ ْی ٍب‬ ِْ ُ ‫غ ِن ْي یغ ِنین بِفی‬ ٰ ُ ‘‫ھ َوال َم ْولی َو َسائِل ُہ ال َو َرٓاء‬ “He is so Generous that He showers His blessings and reveals the unseen. He is the Master while the one who questions is his creation...” (Hayat-e-Qudsi, pp. 55-56 [first edition]) The first verse of each couplet of the above poem has dotted words and the second verse of each couplet has words without dots.

Regarding one of his Arabic works, Maulana Rajeki Sahibra writes: “I have had many debates with Maulvi Muhammad Ibrahim Sahib Sialkoti. In 1938, when I was residing in Sialkot, Maulvi Sahib challenged me to a contest in one of his jalsas. He said, ‘Mirza Sahib and

Mirzais [Ahmadis] cannot recite the Holy Quran correctly.’ To disprove his claim, I published the following tract, which also included an [Arabic] poem [qaseeda] of 82 couplets and by the grace of God Almighty, Maulvi Muhammad Ibrahim Sahib was so awe-struck by the Jamaat that he could not write a single [Arabic] couplet in response to it and the truthfulness and intellectual power of the rightful Jamaat was widely circulated among the common people: “Invitation to debate ّ ‫نعم‬ ‫الرقیم فی جواب دعوۃ ابراھیم‬ Excellent writing [qaseeda] in response to the call of Ibrahim ‫القصیدۃ العربیہ‬ “Maulvi Muhammad Ibrahim Sahib Sialkoti, in his speech held at his Mohalla Arazi Yaqoob, addressing the audience in a loud voice, said, ‘Mirza Sahib and Mirzais do not even know how to recite the Holy Quran,’ and then challenged [me] to a debate by shouting out my name [and saying], ‘If he has the courage, he should have a debate with me.’ This Arabic poem [qaseeda] is the answer to his statement and [the acceptance of] his invitation to debate. It is hoped that Maulvi Sahib, in response to this poem, will prove his Arabic knowledge in the form of a poem and make it clear to the public that his statement is not contrary to his abilities and is a reality.

If the pen of Maulvi Muhammad Ibrahim Sahib Sialkoti is broken in response to this poem of mine and his ink pot is shattered and his paper is torn, i.e. if he is unable to write any kind of Arabic poem in response, then we do not say anything else, but we only say in a polite way that in future, he should avoid making false statements about the Ahmadis and stop mocking our master and chief, the Promised Messiahas, as a person’s dignity and honour forms the basis of such manners.

“Humbly yours, Ghulam Rasul Rajeki Ahmadi, Nazil [residing as a guest], Sialkot.

“Publishers, Secretary Ahmadiyya Young Folk Association, 8 September 1938 ّ ‫أیا من دعا مثلی و بعد‬ ‫تعرفي‬ ّ ‫اِلَی البحث دعوۃ مجثئل‬ ‫مزر ٖف‬ ٍ

“O ye, who have proudly and arrogantly called me for a debate, I invite you to have one after I have been informed about it.” ‫لتعلم انی فی میادین بحثکم‬ ّ ُ ً ‫مررارا عند وقت التزل ٖف‬ ‫حضرت‬ “You should know that I have frequently appeared in the fields of your debates, time and time again.” ّ ّٰ ‫کل موطن‬ ِ ‫ففزنا بنصر اللہ فی‬ َ َّ ّ ‫عدو الحق‬ ‫کمسدف‬ ‫فر‬ ‫علونا‬ ٖ “Thus, we succeeded in every field with the help of Allah and we overcame the enemy of truth and they ran away.” ‫جذبنا قلوبًا فی المباحث بعد ما‬ ُ ّ ‫بالتشرف‬ ‫تجلت حقیقۃ امرنا‬ ٖ “We captivated many hearts in these discussions when the reality of our truth was revealed with grandeur.” ً ّ ‫و‬ ‫بشغفہ‬ ‫ان لابراھیم شغلا‬ ٖ ً ‫لعیش ابن مریم‬ ‫بزخارف‬ ‫دائما‬ ٖ “Ibrahim [the person who gave the challenge] was always busy in mocking the life of the son of Mary [the Promised Messiahas]...” (Hayat-e-Qudsi, pp. 66-69) Hazrat Ghulam Rasul Sahib Rajekira mentioned another Arabic poem [qaseeda] and stated: “In 1929, when this humble one was residing in Peshawar for the purpose of tabligh, I wrote an Arabic poem [qaseeda] which had 360 verses. After writing this poem, I had the privilege of visiting the Promised Messiah in a divine vision and reciting it to him. Thereafter, I had the opportunity to present a significant part of this poem before Hazrat Khalifatul Masih IIra in Qadian.

A part of this poem was published in the Arabic magazine, Al-Bushra, Palestine, with my photo, under the title, Qaseeda Lamia [the alphabet lam (L) comes at the end of every last word of this poem’s couplet]. Some of its couplets include: ‫أیا أھل أرض الثغر مسعی الجحافل‬ َ ‫وأقصی بلاد الھند‬ ٰ ‫المنازل‬ ‫أقصی‬ ٖ “O residents of the stronghold of armies and the disputed lands. And the inhabitants that place which is far away from India.”

19

Friday 23 October 2020 | AL HAKAM ‫نزلت ببلدتکم فشاور م�زلی‬ ‫لنازل‬ ‫وارجو رجاء ال�ی� منکم‬ ٖ “I have come to your homeland, so come to my house and exchange views.

And I, who is stranger in your country, expect goodness from you.” ّ ‫وجئت لایّام و بعد‬ ‫مﻀیﻬا‬ ‫لقافل‬ ‫لیوم الرحیل ویوم رجعی‬ ٖ “I have come for a few days and after those days will pass, I will go back.” ‫سلام علیکم من غریب بارﺿکم‬ ‫وراحل‬ ‫سلام علیکم من نزیل‬ ٖ “Greetings to you from a visitor in your land. Peace be upon you from a traveller and a stranger…” (Hayat-e-Qudsi, pp. 115-122) On the passing of Hazrat Amma Janra, Maulana Ghulam Rasul Sahib Rajekira writes: Demise of Syeda-tun-Nisa, Hazrat Ummul-Momineen [Amma Jan, Hazrat Nusrat Jehan Begum Sahibara] “When Syeda-tun-Nisa, Hazrat Ummul-Momineen passed away, this humble one came to Rabwah from Peshawar to attend her funeral. Before this incident, I had witnessed a scene similar to the Day of Judgment, which was similar to the gathering of the funeral of Hazrat Umm-ul-Momineen. Seeing this scene, I was overwhelmed due to extreme grief and uncontrollable sad emotions. On this occasion, I fell into a state of unconsciousness twice. Hazrat Khalifatul Masih IIra showed special compassion towards me and then, I expressed my feelings in a eulogy written in Arabic language. These Arabic couplets have been published in magazine, AlBushra, Palestine, under the title, Li Ummul-Momineen Bada Irtihal [The journey of Hazrat Umm-ul-Momineen’s next life began]. Some of the couplets are presented below: ‫أیا یوم الرحیل ویوم ح�رات‬ ‫بﺄحزان القلوب وسیل ع��ات‬ ٖ “O passing day! The day of grief filled with a flood of sorrow and tears of hearts.” ‫رأینا فیﻚ من حشر عﻈیم‬ ٰ ّ ‫اللّہ نزل من‬ ‫الس ٰموات‬ ‫کﺄن‬ “We have witnessed in you a great rejuvenation, as if Allah had descended from the heavens.” ٔ ‫لاُم‬ ‫المومنین بدا ارتحال‬ ّ ‫و قدر اللہ حل بﻬول ما فات‬ “The journey of Hazrat Umm-ulMomineen’s next life began and it is a decree of Allah that we experience fear when somebody passes away.” ‫فعند النعی قد فزعت قلوب‬ ‫و قد �جعت نفوس عند ﺻدمات‬ “The hearts are frightened at the news of death. And souls are traumatised in such afflictions...” (Hayat-e-Qudsi, pp. 134-136) At another place in his book, Maulana Ghulam Rasul Sahibra states: “A delegation of Syrian scholars: “Some time ago, a delegation of Syrian scholars arrived at Qadian. Hazrat Mir Muhammad Ishaq Sahib invited this delegation to his house. On this occasion, Hazrat Mir Sahib asked me to present one of my Arabic works to the guests. Hence, I recited a few verses of my Arabic poem [qaseeda] which I had written [when I was] in Delhi. Below are those couplets:

ً ‫اقول الحق تصدیقا ببالی‬ ٰ ٰ ‫�سعی الی تحقیق حالی‬ ‫لمن‬ “The person who seeks to find the truth about me, I present him clear truth which is also a testimony to the truth of my heart.” ‫فتعرف قوۃ ﺻدقنا و سدادنا‬ ‫م�تفی‬ ِ �‫ا��فی علیﻚ مفازنا غی‬ “Thus, you will see the power of our truth and righteousness. Is our success hidden from you?” ّ ‫الاْ ِانِی اقول ولا ابالی‬ ‫لمن یﺄبی ویرغب عن مقالی‬ “Beware, I am openly saying these things and I have no fear of those who deny my words and those who reject me.” ّ ُ َ ‫مبش ًرا من قبل ھذا‬ ِ ‫و قلت‬ ّ َ ٰ ‫الھدى ِممّا بَدالی‬ ‫و بلغت‬ “I have repeatedly conveyed the glad tidings [to you] and informed you about the guidance that was revealed to me.” ْ ّ َ ‫والسلم دینی‬ ِ ‫و اِنی مسلِ ٌم‬ ٰ ‫وان ھدى الا لہ ھو الھدالی‬ “Surely, I am a Muslim. Peace is my religion, and the guidance [I draw your attention to] is the guidance of Allah the Almighty...

“There were almost forty couplets in this poem but I only presented a few on this occasion.” (Hayat-e-Qudsi, p. 100) We have very briefly presented the Arabic works of only one companion of the Promised Messiahas, which clearly show that he received fair share from his miracle of Arabic eloquence. Many other companions and especially the Khulafa of the Promised Messiahas were divinely blessed with the deep understanding of the Holy Quran and expressive writing. Hence, God the Almighty extended the blessings of the said miracle which was granted to the Promised Messiahas and we do not know how many more fortunate men will receive wisdom and knowledge under this miracle in future.

First virtual MKA Talim Rally held in Canada Syed Mukarram Nazeer Canada Correspondent

Majlis Khuddam-ul-Ahmadiyya Canada held their first ever virtual Talim rally on 10 and 11 October 2020. Being virtual, it enabled participants from all over Canada to take part. The theme of this year’s rally was “Developing a relationship with Allah”.

A large number of Khuddam from across Canada dedicated many hours working tirelessly to organise this event.

In addition, 20 judges gave their time in judging academic competitions.

The rally commenced on 10 October and Sadr Majlis Khuddam-ul-Ahmadiyya Canada, Zubair Afzal Sahib presided the opening session in which he encouraged Khuddam to establish a living relationship with God the Almighty.

The highlight of the rally was the question and answer session with Amir Jamaat-e-Ahmadiyya Canada, Lal Khan Malik Sahib and Missionary-in-Charge Canada, Abdul Rasheed Anwar Sahib.

During this engaging and informative session, Khuddam got the opportunity to ask many questions pertaining to religion, social issues, economics, world affairs, and Nizam-e-Jamaat.

Four workshops were streamed on the following topics: 1. Finding employment during the coronavirus pandemic 2. Timely marriage and the system of Rishta Nata 3. Keeping fit during the pandemic 4. Mental health Multiple video panel discussions featuring members of national, regional,

as well as local amilas of Khuddam-ulAhmadiyya Canada, were held on various topics. Other notable elements of this year’s rally were the English and Urdu mushairas (poetic recital sessions). The bait bazi competition (memorisation and recital of couplets) was also enjoyed by many.

On the final day, the closing session of the rally was chaired by Abid Khan Sahib, in-charge Central Press Desk of the Ahmadiyya Muslim Community and Press Secretary to Hazrat Amirul Momineenaa.

The rally had been viewed by over 4,000 unique viewers.

Some feedback is as follows: “By the grace of Allah, the rally was very well organised. The continuous broadcast loop was full of content which was well coordinated. Having panels of amila, hosted by younger Khuddam who are also dedicated office-bearers was a great way of providing good content in scalable quantities.”

“The session with Abid Khan Sahib was captivating, spiritually uplifting and full of guidance. It was a very inspiring culmination to the event.”

“The speech of Sadr Majlis was very impactful and left a mark. The same personalised approach and question based model can be explored in future also.”

“Ashra” held in Sri Lanka on the importance of Tahrik-e-Jadid A Abdul Aziz Sri Lanka Correspondent

As instructed by the Markaz, Jamaat-eAhmadiyya Sri Lanka organised “Ashra Tahrik-e-Jadid”, from 2 to 11 October 2020, in Colombo, Negombo, Payala, Puttalam and Polonnaruwa. “Ashra” means “ten” in Arabic, signifying ten days of focusing and promoting a certain subject matter. This time, the “ashra” was to focus for ten days on educating members about Tahrik-e-Jadid.

Due to the outbreak of the Covid-19 pandemic, programmes were restricted to a certain extent. It was advised to observe

a voluntary fast on 8 October 2020 for this purpose.

Information about the Tahrik-e-Jadid scheme was displayed on notice boards.

Friday Sermons on 2 and 9 October, highlighted the importance and benefits of the Tahrik-e-Jadid. The subject of Tahrike-Jadid was also included in daily classes at Negombo.

Visits were made to collect Tahrike-Jadid contributions; Jamaat members donated a total of 85,000 rupees in Negombo and 325,000 rupees in Colombo.

In Negombo and Colombo, a speech was prepared on the topic of “Background of

Tahrik-e-Jadid Scheme and its benefits and fruits”, and was electronically sent to all the Jamaat members. Posters were prepared to highlight the importance of Tahrik-e-Jadid and displayed in Baithul Hamd, Colombo.

Zoom online meetings were organised in Colombo, in which AB Musthaq Ahmad Sahib, Missionary-in-Charge, addressed member of the Jamaat and highlighted the purpose and importance of Tahrik-e-Jadid.

In Colombo and Polonnaruwa, Atfal-ulAhmadiyya and Lajna Imaillah organised meetings to educate their members about this blessed scheme.

Friday 23 October 2020 | AL HAKAM

20

Friday Sermon 25 September 2020 Men of Excellence: Hazrat Bilalra After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

Previously, I was relating the accounts from the life of Hazrat Bilalra. In one of the narrations it states that Abdullah bin Buraidah narrated on the authority of his father: “One morning, the Messengersa of Allah called for Hazrat Bilalra and asked, ‘O Bilal!

What is the reason for you being in front of me in Paradise? I entered Paradise last night and I heard your footsteps before me.’

Hazrat Bilalra replied, ‘Whenever I call the Azan, I offer two rak‘aat [units] of prayer and whenever my ablution [wuzu] breaks, I perform ablution again. And I consider this incumbent upon me from Allah to offer the two rak‘aat.’ Upon that, the Messenger of Allahsa said, ‘This is the reason.’” (Sunan al-Tirmidhi, Abwab al-Manaqib, Hadith 3689) In another narration, it is stated that Hazrat Abu Hurairahra narrates: “The Holy Prophetsa said to Hazrat Bilalra at the morning prayer, ‘Bilal, tell me about the most hopeful act you have done since your acceptance of Islam [i.e. one for which you hope for the most reward from God] because I heard the sound of your footsteps in front of me in Paradise?’ Hazrat Bilalra replied, ‘I do not consider any act more hopeful [for reward] other than whenever I have performed the ablution during the day or the night, I would immediately perform prayer with that wuzu for as long as was destined for me to perform it.’” This narration is from Bukhari. (Sahih al-Bukhari, Kitab al-Tahajud, Bab Fazl alTuhur bi al-Lail wa al-Nahar, Hadith 1149) This does not mean that Hazrat Bilalra surpassed the Holy Prophetsa in any way, rather it only means that Allah the Almighty granted him this status – due to his purity and cleanliness and due to his [voluntary] prayers in seclusion – thus he was with the Holy Prophetsa in Paradise like

he used to be in this world.

It was previously mentioned in one of the narrations that on the day of Eid, Hazrat Bilalra would walk in front of the Holy Prophetsa while holding a spear and would then plant the spear into the ground to indicate the direction of the Ka‘bah and the Holy Prophetsa would lead the Eid prayer. Thus, Allah the Almighty continued to grant him that honour even in Paradise due to his purity and worship just as the Holy Prophetsa saw in one of his visions.

It is mentioned in another narration, “The Messengersa of Allah said, ‘When I was being taken towards Paradise at night, I heard the sound of someone’s footsteps.

I asked, “O Gabriel, whose footsteps are those?” Gabriel replied, “It is Bilalra.”’

Hazrat Abu Bakrra said, ‘I wish I was born from the mother of Bilalra. I wish the father of Bilalra was my father and I was like Bilalra.’” (Majma al-Zawa‘id wa Manba alFawa‘id, Vol. 9, p. 363, Kitab al-Manaqib, Bab Fadl Bilal al-Mu’adhin, Hadith 15635) What a lofty status is that of Bilalra, who

once used to be considered worthless and dragged across rocks, and then came a time when Hazrat Abu Bakrra stated that he wished he had been Bilalra.

Whilst mentioning the early companions, Hazrat Mirza Bashir Ahmad Sahibra writes: “Then was Bilalra bin Rabah … the Abyssinian slave of Umaiyyah bin Khalaf.

After he migrated, the duty of calling the Azan in Medina was entrusted to him.

However, after the demise of the Holy Prophetsa he stopped calling the Azan but in the Khilafat of Hazrat Umarra, when Syria was conquered, upon the persistence of Hazrat Umarra, he called the Azan.

This reminded everyone of the Holy Prophet’ssa time and Hazrat Umarra and the companions who were present at the time, as well as himself wept profusely. Hazrat Umarra loved Bilalra to the extent that when he died, Hazrat Umarra said, ‘This day a leader of the Muslims has passed away.’ These were the words of the king of that time for a poor Abyssinian [former]

slave.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 124-125) On one occasion, addressing Ahmadi women, Hazrat Khalifatul Masih IIra quoted the following verse of the Holy Quran: ُّ ٰ َ ۡ ُ َ ۡ َ ۡ ُ َ ۡ َ ُ َ ۡ َ ۡ َۡ َ ّٰ ‫الدن ۡ َیا ۚ َو ال ۡ ٰب ِق ٰی ُت‬ ‫الص ِل ٰح ُت خی ٌر ِعن َد َر ِّبک‬ ‫المال و البنون زِینۃ الحیو ِۃ‬ ً‫ثَوَ ًابا َّو َخی ۡ ٌر اَ َملا‬ “Wealth and children are an ornament of the life of this world. But enduring good works are better in the sight of thy Lord in respect of immediate reward, and better in respect of future hope.” (Surah al-Kahf, Ch.18: V.47) Whilst expounding upon this verse and also mentioning Hazrat Bilalra, Hazrat Khalifatul Masih IIra stated that there is only one thing that shall remain and that ّٰ ‫[ َو ال ۡ ٰب ِق ٰی ُت‬enduring good works]. is ‫الص ِل ٰح ُت‬ Whatever deeds one carries out for the sake of God will remain. Following this, Hazrat Khalifatul Masih IIra stated: “Where is Abu Hurairah’sra progeny and property today? We have no knowledge of any property he had or his children. We do not know whether he even had any children. However, despite not having seen his children, his house or property, when we mention his name we say ‘Hazrat Abu Hurairah, may Allah be pleased with him.’”

Hazrat Khalifatul Masih IIra further states: “A few days ago, an Arab visited me and said that he was from the progeny of Bilalra. I am not certain whether he spoke the truth or not; however, at that time, I had a heartfelt desire to embrace him, as he was the offspring of that individual, who called the Azan in the mosque of the Holy Prophetsa. Where is the progeny of Bilalra today? We do not whether he even had any progeny. And even if he did, we do not know where they are, nor do we have any knowledge of his wealth or properties.

However, the fact that he called the Azan in

21

Friday 23 October 2020 | AL HAKAM the mosque of the Holy Prophetsa remains and will continue to remain in the future as well.” (Masturat sey Khitab, Anwar-ulUlum, Vol. 16, pp. 457-458) Therefore, it is only the pious deeds that shall remain.

Hazrat Bilalra narrated 44 ahadith [sayings of the Holy Prophetsa] and four narrations have been included in Sahih Bukhari and Sahih Muslim. (Siyar A‘lam al-Nubala li Imam al-Dhahabi, Vol. 1, p.

360, ‘Bilal bin Rabah’, Mu‘assisat al-Risalah, 2014) In one narration, it is mentioned that the Holy Prophetsa said that heaven is eagerly awaiting three individuals; Alira, Ammarra and Bilalra. (Siyar A‘lam al-Nubala li Imam al-Dhahabi, Vol. 1, p. 355, ‘Bilal bin Rabah’, Mu‘assisat al-Risalah, 2014) Once, Hazrat Umarra was narrating the excellences of Hazrat Abu Bakrra. Whilst doing so, he pointed towards Hazrat Bilalra and said, “This is Bilalra, our leader.” He was mentioning the qualities of Hazrat Abu Bakrra and Hazrat Bilalra was also seated [in the gathering]. Hazrat Umarra pointed towards him and said, “This is Bilalra, our leader and he is an example of one of the pious deeds of Hazrat Abu Bakrra.” This is because he purchased Hazrat Bilalra and freed him from captivity. (Tarikh Dimashq al-Kabir li Ibn Asakir, Vol. 10, p. 363, Dhikr man Ismuh Bilal bin Rabah, Dar Ihya alTurah al-Arabi, Beirut, 2001) A‘idh bin Amr relates that Abu Sufyan once walked by Hazrat Salmanra, Hazrat Suhaibra and Hazrat Bilalra in a gathering.

Upon this, these individuals said, “By God! The swords of Allah did not strike the necks of the enemies of Allah on their appropriate places.” The narrator says that upon this Hazrat Abu Bakrra responded, “Do you say this about an honourable man of the Quraish and their chief?”

Thereafter, Hazrat Abu Bakrra went to the Holy Prophetsa. (In other words, Hazrat Abu Bakrra disapproved of what they said regarding the chief of the Quraish in that they did not take appropriate revenge against him.) Following this, Hazrat Abu Bakrra went to the Holy Prophetsa and informed him of this incident.

The Holy Prophetsa stated, “O Abu Bakr!

Perhaps you have upset them. If you have upset them, then you have displeased your Lord.” Hazrat Abu Bakrra went to them and said, “O my dear brothers, have I upset you?” Hazrat Abu Bakrra presented the incident before the Holy Prophetsa so that may admonish them; however, instead, the Holy Prophetsa stated that perhaps they had been upset by his words.

However, how great was the character of Hazrat Abu Bakrra that he immediately returned to them and said, “My dear brothers! Did I upset you?” To this, they replied, “No, dear brother, may Allah grant you forgiveness. You did nothing of the sort; we are not upset with you.” (Sahih Muslim, Kitab Faza‘il al-Sahabah, Bab min Faza‘il Salman wa Suhaib wa Bilal, Hadith 2504) Hazrat Abu Musara narrates: “I was with the Holy Prophetsa when he was passing through Jir‘anah, (a place between Mecca and Medina). Hazrat Bilalra was also with us. A Bedouin came to see the Holy Prophetsa and said, ‘O Muhammad[sa]!

Will you not fulfil the promise you have made with me?’ The Holy Prophetsa replied, ‘I give you glad tidings.’ The Bedouin then َ ْ ْ said, ‘You have said ‫ أب ِشر‬i.e. “I give you glad tidings” many times to me before.’

The Holy Prophetsa turned away from the Bedouin as if in a state of displeasure and looked towards Hazrat Abu Musara and Hazrat Bilalra and did not look towards the Bedouin again.

“Turning to them the Holy Prophetsa said, ‘I was giving him glad tidings, but he has rejected it. You both can accept this glad tiding.’ They both replied, ‘O Messengersa of Allah, we accept it.’ The Holy Prophetsa then requested for a bowl of water to be brought and using this, he washed his hands and his face and also rinsed out his mouth. He then said, ‘Both of you pour this over you face and chest and be content.’ Thus, they both took the bowl and did as the Holy Prophetsa had ordered them. From behind the curtain, Hazrat Umm-e-Salamahra said, ‘Whatever is left in the bowl that you two have with you, save some for your mother,’ i.e. for Hazrat Umm-e-Salamahra, the mother of the believers. Thus they left some in the bowl for her.” (Sahih Muslim, Kitab Faza‘il al-Sahabah, Bab min Faza‘il Abi Musa wa Abi Amir al-Ash‘ariyyin, Hadith 2497) Hazrat Ali bin Abi Talibra narrates that the Holy Prophetsa stated: “Each prophet is granted seven leaders, but I have been granted 14” i.e. double the number. They asked Hazrat Alira who were those 14 leaders. Hazrat Alira stated: “Me, both my sons, Jafarra, Hamzahra, Abu Bakrra, Umarra, Musabra bin Umair, Bilalra, Salmanra, Miqdadra, Abu Dharrra, Ammarra and Abdullah bin Masudra.” (Sunan alTirmidhi, Abwab al-Manaqib, Hadith 3785) Hazrat Zaid bin Arqamra narrates that the Holy Prophetsa said, “How excellent is Bilalra, he is the chief of all the muazzins [those who call the Azan]. Only those who are muazzins will follow after him and on the Day of Resurrection, the people with the longest necks will be the muazzins.”

(Al-Mustadrak ala al-Sahihain li al-Hakim, Dhikr Bilal bin Rabah, Vol. 3, Dar al-Kutub al-Ilmiyyah, Beirut, 2002, p. 322) Hazrat Zaid bin Arqamra narrates that the Holy Prophetsa said, “How excellent is Bilal, he is the leader of the martyrs and the muazzins and on the Day of Resurrection, Hazrat Bilalra will have the longest neck”, meaning that Hazrat Bilalra will have a lofty and prominent rank. (Majma al-Zawa‘id wa Manba al-Fawa‘id, Vol. 9, p. 363, Kitab al-Manaqib, Bab Fadl Bilal al-Muazzin, Hadith 15636, Dar al-Kutub al-Ilmiyyah, Beirut, 2002) In one narration it is mentioned that the Holy Prophetsa stated, “Bilal will be granted one of the camels of paradise which he will be seated upon.” (Siyar A‘lam al-Nubala li Imam al-Dhahabi, Vol. 1, p. 355, ‘Bilal bin Rabah’, Mu‘assisat al-Risalah, 2014) The wife of Hazrat Bilalra states, “Once the Holy Prophetsa came to our home and enquired if Bilalra was at home. I said that he had not yet returned home. The Holy Prophetsa then said, ‘It seems that you are upset with Bilal?’ I replied that he loved me a lot. Every time he spoke, he would say he heard such and such from the Messengersa of Allah.’ Upon this the Holy Prophetsa

said to Hazrat Bilal’sra wife, ‘Whatever Bilal relates to you from me, that is indeed the truth. Bilal would never lie to you. Thus, you should never remain upset with Bilal and none of your deeds will be accepted if Bilal is upset with you.’” (Tarikh Dimashq al-Kabir li Ibn Asakir, Vol. 10, p. 356, Dhikr man Ismuh Bilal bin Rabah, Dar Ihya alTurah al-Arabi, Beirut, 2001) Hazrat Abu Hurairahra narrates that the Holy Prophetsa stated, “The example of Bilal is like that of a honey bee, who sucks the nectar from sweet fruit as well as bitter shrubs, but when honey is produced, all of it is sweet.” (Majma al-Zawa‘id wa manba al-Fawa‘id, Vol. 9, p. 364, Kitab al-Manaqib, Bab Fadl Bilal al-Muazzin, Hadith 15639, Dar al-Kutub al-Ilmiyyah, Beirut, 2002) Hazrat Bilal’sra wife narrates, “Before Hazrat Bilalra would go to bed, he would recite the following prayer: َّ ُ ْ َ ْ َ َ َ َّ ُ ّ ٰ َ ‫اللهم تج‬ ‫اوز ع ْن َس ِّیئاتِ ْی َواعذ ْرنِ ْی بِ ِعلاتِ ْی‬ ‘O Allah! Overlook my mistakes and forgive me for my errors, deeming them to be a weakness on my part.’” (Al-Mu‘jam al-Kabir li al-Tabarani, Vol. 1, p. 337, Bab Bilal bin Rabah, Hadith 1009, Dar Ihya alTurath al-‘Arabi, Beirut, 2002) Hazrat Bilalra narrates: “The Holy Prophetsa said to me, ‘O Bilal! Ensure that you pass away in a state of poverty and not in a state of affluence!’

I submitted, ‘O Messengersa of Allah! I did not understand this statement’”, i.e. to pass away in a state of poverty and not in a state of affluence. “‘How can this be?’

The Holy Prophetsa then stated, ‘Whatever provision is granted to you, do not hoard it and do not withhold that what is asked from you.’ I asked, ‘O Messengersa of Allah!

If I am unable to do this, then what will happen?’ The Holy Prophetsa stated, ‘This must be adhered to, otherwise hell will await such a person.’” (Al-Mu‘jam al-Kabir li al-Tabarani, Vol. 1, p. 341, Bab Bilal bin Rabah, Hadith 1021, Dar Ihya al-Turath alArabi, Beirut, 2002) Thus, one should never allow someone who is in need to go away empty-handed and also it should not be the case that one simply hoards and accumulates wealth, rather it is important to spend the wealth as well.

Hazrat Bilalra passed away in 20 AH in Damascus, during the Khilafat of Hazrat Umarra. According to some narrations, he passed away in Aleppo. At the time, Hazrat Bilalra was over 60 years old. According to some narrations, Hazrat Bilalra passed away in 18 AH. He was buried in a graveyard in Damascus near Bab as-Saghir. (Tarikh Dimashq al-Kabir li Ibn Asakir, Vol. 10, p.

363, Dhikr man Ismuh Bilal bin Rabah, Dar Ihya al-Turah al-Arabi, Beirut, 2001) (Al-Tabaqat Al-Kubra Li ibn Saad, Vol. 3, p. 180) With regard to Hazrat Bilal’s rank and status, Hazrat Khalifatul Masih IIra states (some of these narrations I have already related previously, but keeping in view the order and sequence of the accounts, one or two of the earlier accounts will be repeated): “Hazrat Bilalra was an Abyssinian and was not fluent in Arabic. Whilst speaking Arabic, he would make a number of mistakes [in pronunciation]. For example, the natives of Abyssinia would pronounce

the Arabic letter ‘sheen’ as ‘seen’. Thus during the Azan, instead of ‘Ash-hadu’, Hazrat Bilalra would say ‘As-hadu’ and the Arabs would laugh at this because they still felt that their own race was superior, even though the Arabs themselves are unable to correctly pronounce certain words of other languages. For example, they are unable to correctly pronounce the word ‘roti’ [flat bread in Urdu] as they would be unable to pronounce the letter ‘ta’ [a letter of the Urdu alphabet which has a strong ‘T’ sound, similar to that in the word ‘tent’]. Similarly, they would be unable to pronounce the ‘ch’ in ‘churi’ [form of bread] and instead would pronounce it as ‘juri’.”

Hazrat Musleh-e-Maudra states: “Just as certain non-Arab people are unable to correctly pronounce letters of the Arabic language, similarly, the Arabs themselves are unable to correctly pronounce certain letters of other languages. Yet they were so consumed within themselves by the sense of Arab supremacy that they failed to understand that they themselves were unable to pronounce certain letters of other languages. Seeing the Arabs laugh at Hazrat Bilalra for pronouncing ‘Ash-hadu’ as ‘Ashadu’ [in the Azan], the Holy Prophetsa said, ‘You mock the Azan of Bilal, whereas Allah the Almighty, on His Throne, is pleased with him when he calls the Azan.

God Almighty is more delighted by his “As-hadu” than your “Ash-hadu”.’

“Bilalra was an Abyssinian and in those times, Abyssinians were taken as slaves.”

In fact, they [natives of Africa] were made slaves in the recent past as well and are even made slaves today. “However, the Holy Prophetsa was not from among those people who would subdue or humiliate another nation. According to the Holy Prophetsa, every nation was equally the creation of God. He loved the Greeks and Abyssinians just as much as he loved the Arabs and would not make any distinction.” He loved Arabs just as he loved Africans and Greeks.

“It was this very love shown by him that instilled a deep love for the Holy Prophetsa in the hearts of foreign nations; a love that many Arabs were unable to comprehend.

These nations developed a deep love for the Holy Prophetsa, yet those who were unable to comprehend this love and were devoid of wisdom and insight and any sense of loyalty, were unable to fathom what was happening around them.

“The Holy Prophetsa was born in Mecca to an Arab tribe and that too the tribe of Quraish – which was considered as the best of all the Arab tribes, and the people of the Quraish would look down upon other Arab tribes and consider them inferior. What relation could there possibly be between the Holy Prophetsa and the Abyssinians?

If there was a tribe or people that ought to have love for the Holy Prophetsa, it was the Banu Hashim. If someone ought to have love for him, it ought to be the Quraish or the Arab people as they were his kith and kin. How was it ever possible that a deep love for the Holy Prophetsa was engrained amongst non-Arabs, those nations who suffered defeat at the hands of the Holy Prophet’ssa army, or were overthrown by the Islamic Empire?”

There were wars against other nations

Friday 23 October 2020 | AL HAKAM

22 who were subsequently defeated and their reign was destroyed, but despite this, how did they manage to develop love for the Holy Prophetsa?

“They ought to have developed enmity against him. Before we delve into this, let us analyse the love Prophet Jesus’as people had for him. When Prophet Jesusas was arrested, the soldiers enquired from Peter – a close disciple of Jesusas and whom Jesusas appointed as his successor after him – as to why he was following after Jesusas and that it seemed as if he was a follower of Jesusas.”

The soldiers became suspicious as he was following after them and suspected that he was a follower of Jesusas, “to which Peter immediately responded out of fear, ‘I am not one of his followers’ and said, ‘I curse him.’

“Not only did he deny knowing him but he also cursed him. There is no doubt that the disciples of Jesusas loved him also.

Later on, Peter was hanged on the cross in Rome and on this occasion, courageously embraced death and did not hide his love or his obedience to Prophet Jesusas. However, when Jesusas was hanged on the cross, Peter’s faith had not yet strengthened at the time. At that time, he became afraid of facing a small beating, but later he bravely faced being hung on the cross.

“Nevertheless, this was a glimpse of how much love Jesus’as followers had for him. In comparison, we now turn to those slaves who professed belief in the Holy Prophetsa and then sacrificed everything for his sake.

“Bilalra was an Abyssinian [former] slave and his love for the Holy Prophetsa was such that it had a profound impact upon him. Some people have great love for their beloved but it is only superficial and confined within certain parameters. Thus, we have to see whether the Holy Prophet’ssa love for Bilal – who was not only loathed by the Quriash, but in fact, by all the Arabs owing to him being an Abyssinian slave – was simply to make him feel better or did it demonstrate true love?” Was the Holy Prophet’ssa expression of love merely as pretence or was it true love? “This can only be determined by Bilalra himself.

We cannot make this assessment, rather we have to seek the answer from Bilalra himself because he alone could have truly ascertained this. This incident took place over 1,300 years ago; how could we possibly determine this ourselves? Thus, if we want to seek the answer to this we would have to ascertain this from Bilalra himself whether he perceived this to be a demonstration of true love from the Holy Prophetsa.

“It is not a question of how I perceive this, or how it was perceived by those who lived a century ago before us, or by those who lived a hundred years before them, nor is it a question of how the companions themselves perceived it.” It is not for others to decide this; not even those who lived in the era of the Holy Prophetsa, i.e. the companions. “Rather, we have to see how Bilalra himself perceived this and this is reflected by a very concise statement of the Holy Prophetsa”, which has previously been mentioned as well, “when he addressed the people and said, ‘You laugh at him saying “As-hadu”, but God Almighty expresses His pleasure upon this in the heavens.

His saying “As-hadu” is dearer to Him

than your “Ash-hadu”.’ Were these words of the Holy Prophetsa – that his ‘As-hadu’ was dearer to Allah than ‘Ash-hadu’ – uttered merely to make him happy and for that occasion alone in order to diffuse the situation or owing to his deep love for him? What we want to know, however, is how did Bilalra perceive this statement?

The conclusion that Bilalra drew from this statement was that despite him being a non-Arab and belonging to a people who were perceived inferior to humans and would be enslaved, the Holy Prophetsa had a bond of deep love and affection for him.

If we look a little further on in history, the one who proclaimed: َ ْ َ ْ ّٰ ‫ممَاتِ ْی لِل ِہ َر ِ ّب ال َعال ِمین‬ ‘My death is for Allah, the Lord of all the worlds’ [Surah al-An‘am, Ch.6: V.163] eventually passed away [i.e. the Holy Prophetsa]. (Allah the Almighty revealed this verse in relation to the Holy Prophetsa).

After the passing of the Holy Prophetsa, new governments were established, many new people entered the fold of Islam and many new changes came about. As time passed on, new governments were formed and many other changes occurred and some of the companions migrated hundreds of miles away from the Arab land. All of these changes came about after the demise of the Holy Prophetsa. Among these companions who migrated was also Bilalra, who had migrated to Syria after the Holy Prophet’ssa demise and settled in Damascus.

“One day, some people were gathered in Damascus where Hazrat Bilalra resided and stated that during the time of the Holy Prophetsa, Bilalra would call the Azan and they also desired for Bilalra to call the Azan once again. They asked Hazrat Bilalra; however, he refused to call the Azan. Bilalra stated that he would not call the Azan after the Holy Prophet’ssa demise because as soon as he would think of calling the Azan, he would be reminded of the blessed era of the Holy Prophetsa and he would become extremely emotional and could not contain himself, therefore he would not call the Azan.

Hazrat Umarra was on an official tour and happened to be in Damascus at the time. The people requested Hazrat Umarra if he could ask Bilalra to call the Azan. They stated that among them were those who had seen the Holy Prophetsa and their ears were longing to hear the Azan of Bilalra once again and thereby be able to experience the era of the Holy Prophetsa.” Whenever they would reminisce about the era of the Holy Prophetsa, they would also recall the Azan of Hazrat Bilalra, thus they wished to hear the actual Azan once again so that they could relive those memories again. “They also stated that there were others among them who had not witnessed the era of the Holy Prophetsa and had only heard about it, therefore their hearts also desired to hear the Azan of the individual whose Azan was also heard by the Holy Prophetsa and he pleased him greatly.

“Hazrat Umarra called for Bilalra and stated, ‘The people desire to hear your Azan.’ Hazrat Bilalra replied, ‘You are the Khalifa of the time; if this is your wish, then I shall call the Azan, but let me tell you that my heart will not be able to withstand the emotions.’ Hazrat Bilalra then stood up

and in a loud voice began to call the Azan in exactly the same manner as he would call the Azan during the time of the Holy Prophetsa. Whilst recalling the era of the Holy Prophetsa, tears began to flow from the eyes of the companions who were the Arab natives and some even let out a loud cry. Hazrat Bilalra would continue reciting the Azan and people would remember the era of the Holy Prophetsa and would be overcome with a state of deep emotion.

However, Hazrat Bilalra, who was an Abyssinian, who the Arabs used for their own services, and who did not have any blood relation with them nor any brotherly ties with them, what impact did the calling of the Azan have upon his heart?”

The impact it had on the Arabs was that those who had witnessed the era of the Holy Prophetsa were once again able to relive those memories, while those Arabs who did not witness that era also became extremely emotional upon recalling the accounts they had heard of that era, or they were deeply moved due to observing the state of the emotions of others at the time.

However, what impact did this Azan have upon Hazrat Bilalra, who was not an Arab and was a [former] slave?

“It is said that upon concluding the Azan, Hazrat Bilalra fainted – such was the impact it had on him – and after just a few minutes, he passed away. This was the testimony given by those nonArabs themselves to the claim of the Holy Prophetsa that he held no distinction between an Arab and a non-Arab. This indeed was the greatest testimony by the non-Arabs themselves of the immense love and affection they had for the Holy Prophetsa. The demonstration of this deep love was a true and practical testimony of the Holy Prophetsa saying that an Arab and a non-Arab were of an equal status.

This was the testimony given by the nonArabs who heard the loving call of the Holy Prophetsa and the profound impact of what they had witnessed had convinced them that even their own people could not give them as much love as the Holy Prophetsa had for them.” (Khutbat-e-Mahmud, Vol. 30, pp. 263-267, Friday Sermon, 26 August 1949) This was our leader Bilalra who established such lofty standards of one’s love and loyalty for the Holy Prophetsa and instilling the oneness of Allah the Almighty in the heart and its practical demonstration that these have become a pure and holy model for us to emulate. Likewise, the accounts of the Holy Prophet’ssa love and affection for this devotee of his are such that not a single example of it can be found anywhere in the world. It is this very example that can establish a spirit of love, harmony and brotherhood in our society and break the shackles of slavery.

Even today, our salvation can only be found by establishing the oneness of God and by demonstrating those examples of love for the Holy Prophetsa. May Allah the Almighty enable us to do so. The accounts of Hazrat Bilalra come to an end.

I will now also mention details of some of those members who have recently passed away and will also lead their funeral prayers [in absentia].

The first mention is of Maulana Talib

Yaqub Sahib, son of respected Tayyab Yaqub Sahib, who was a missionary in Trinidad and Tobago. He passed away on 8 September at the age of 63: َ ۡ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِإنا لِل ِه و ِإن ِاإلي ِه ر‬ [Verily, to Allah we belong and to Him shall we return.]

He was inclined towards religion right from his childhood years. He was a native of Trinidad and from an early age, he would offer the five daily prayers, recite the Holy Quran and had an interest in reading Islamic literature. After completing his early education, he got a job in British Insurance.

However, after completing his O-Levels, he dedicated his life on 13 January 1979 and enrolled in Jamia Ahmadiyya Rabwah.

He graduated from Jamia Ahmadiyya with a Shahid degree in 1989. His marriage took place in 1987 with respected Sajidah Shaheen Sahiba, daughter of Mirza Munawar Ahmad Sahib Darwaish and former nazir-e-ala Qadian. His wife is the granddaughter of Hazrat Bhai Mirza Barkat Ali Sahibra, a companion of the Promised Messiahas.

The deceased’s first appointment after completing Jamia was in Zaire [now the Democratic Republic of the Congo], Africa and he had the opportunity to serve for approximately three years, from 1989 to 1992. He then had the opportunity to serve as a missionary in Guyana from 1993 to 1997 and thereafter, he was posted to Ghana where he served from 1997 to 2004 in the Koforidua and Kumasi Region.

Whilst serving in Ghana, he became extremely ill and after he recovered, he was transferred to Trinidad and was appointed in the Freeport Jamaat where he continued to serve till his last breath.

He served with utmost sincerity in various countries of the world and through his knowledge and experience, he would convey the teachings of Islam to others.

Wherever he went, he had established a personal connection with every member of the Jamaat. He had a bond of great love for the members of the Jamaat, and the members of the Jamaat also loved him dearly.

For the last few years, he had been suffering from kidney problems and had to go to hospital three times a week for dialysis treatment, but he never let this be a hindrance in any Jamaat programme.

He was extremely righteous, humble, softly spoken, patient, obedient, caring and would always greet everyone with a smile. Apart from his obligatory prayers, he would regularly offer the Tahajud prayer and recite the Holy Quran. It was also his habit to offer eight rak‘aat of nawafil before going to sleep every night.

He would always ensure that the traditions of the Jamaat were strictly adhered to. He would also encourage his family members to adopt these virtues as well and his family members looked up him and held him in high regard.

He is survived by his wife, a son, Nasir Yaqub and two daughters, Amina Yaqub and Adeela Yaqub. He also had two brothers and three sisters. Some of them are in Trinidad and others reside in Australia.

One of his sisters-in-law, Helen Yaqub writes: “I did the Bai‘at 30 years ago and when

23

Friday 23 October 2020 | AL HAKAM Maulana Sahib came to Trinidad, he would always teach me new things about my faith in a very loving manner. As a result, my passion to learn about my faith further increased and he would be extremely pleased at this. Due to the conduct of Talib Yaqub Sahib, by the grace of Allah the Almighty, my son, Tayyab Yaqub has decided to become a missionary and is currently studying in the second year of Jamia Ahmadiyya Canada.”

Whilst mentioning the period of his illness, an Ahmadi doctor who serves in Trinidad says: “The deceased possessed great morals; every single doctor or nurse who took care of him was greatly impressed by his morals.

Although he was a patient himself, but if there was shortage of space in the hospital, he would stand up himself if anyone came and offer them space. He was an example for all the other patients and doctors and for everyone.”

The missionary-in-charge of Trinidad and Tobago writes: “He had truly adopted the distinctive features and qualities of being a missionary.

He was always at the forefront when it came to obedience to Khilafat. He obeyed all the instructions of those in-charge and he would make every effort to fulfil whatever task was assigned to him. He had boundless love for Allah, the Holy Prophetsa and the Promised Messiahas. He was regular in reciting the Holy Quran and offering the Tahajud [pre-dawn] prayers.”

Qasid Warraich, the missionary in Trinidad, writes: “When I was posted in Trinidad, Maulana Sahib’s health was quite poorly and he was also elderly.” [Qasid Sahib] is a young missionary and after recently graduating from Jamia Ahmadiyya Canada, was posted there two or three years ago.

“After a few days, Maulana Sahib travelled for 50 minutes with his wife and son to meet me and treated me with great kindness. Then, every two or three days, he would message or call to ask about me and my needs because I had newly arrived.” He would have given advice and information as well, no doubt. “He would meet the young and old alike with love and affection. He always encouraged others to form a bond with Khilafat and to pray for the Khalifa of the time.”

Maulana Sahib’s daughter writes: “He would constantly tell me that I should always write to the Khalifa for prayers before any exam or before any other task.”

Munir Ibrahim Sahib, an Ahmadi, there writes: “Whenever we would go somewhere for tabligh [propagate the message of Islam], Mualana Sahib would always turn up and distribute the work saying that I should go to the north and he would go to the south so that the message of Ahmadiyyat could be conveyed to as many people as possible and he would always have a smile on his face.”

The young missionaries and other people who worked with him have also written that even when someone carried out a small task towards the progress of the Community or in conveying the message, he would become so jubilant and praise

them greatly.

Everyone who has written [to me] has mentioned that Maulana Sahib was always smiling. During his years as a student, if there had been any altercation between friends, he would always reconcile and make peace between them saying that we are Ahmadis and we should not harbour any resentment in our hearts for our brothers.

I also witnessed that he always had a smile on his face. He had boundless devotion to Khilafat and just as I have said, his children have mentioned that Maulana Sahib would always encourage them to establish a connection with Khilafat and to write letters [to the Khalifa].

Nareesh Sahib, a new Ahmadi, writes: “I would go to different non-Ahmadi mosques in search of the true Islam. When I met Maulana Talib Sahib, I began to have a really good impression, even before listening to any argument.” This is the reason why he then pledged his allegiance.

Talib Yaqub Sahib fulfilled his oath with perfect conviction and never presented any excuse. He always said that he should work wherever the Khalifa appointed him. He was always prepared even if he was told to remain in Pakistan and be posted there and not to return to his country. Furthermore, whilst he was in Pakistan he made practical efforts to prepare himself by learning Punjabi, in case he was posted in Pakistan and therefore he would have to deal with people who spoke Punjabi. So this is why he continued to learn Punjabi.

May Allah have mercy on him and elevate him in status. May Allah keep his wife and children under His protection and enable them to continue his good works.

The next funeral is of Iftikhar Ali Qureshi Sahib who was an engineer and the former wakil-ul-mal thalith and deputy head of Majlis Tahrik-e-Jadid. Allah the Almighty granted him a very long life and he passed away at the age of 99 on 3 June. َ ۡ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫إِنا لِل ِه وإِناإِلي ِه ر‬ [Verily, to Allah we belong and to Him shall we return.]

Iftikhar Ali Sahib’s father was Mumtaz Ali Qureshi Sahib. He was a veterinary doctor by profession.

Iftikhar Ali Sahib was born in Meerut, India where he also obtained his primary and higher education. He then joined the Thompson Engineering College Rurkee and completed his graduation in Civil Engineering in 1944. It was during his time as a student that he joined the Ahmadiyya Muslim Community.

At the time, his father was not an Ahmadi, so Iftikhar Ali Sahib himself studied the books of the Promised Messiahas and it was after this research that he accepted Ahmadiyyat. He received the message of Ahmadiyyat through his uncle Mukhtar Qureshi Sahib and his father Munshi Fiaz Ali Sahib. Iftikhar Qureshi Sahib lived with his uncle Turab Ali Sahib, mainly due to his education. Turab Ali Sahib was also not an Ahmadi, but Mukhtar Ali Sahib and his father would often visit Turab Ali Sahib in the town of Saraba, Meerut.

Iftikhar Ali Qureshi Sahib would receive Ahmadiyya literature from these pious people. The community in Delhi

would also publish small pamphlets, which Iftikhar Ali Sahib would also take and read.

He would read all this literature whilst travelling and then hand them to his father.

When Iftikhar Ali Sahib gained admission to Thompson College, his uncle Mukhtar Qureshi Sahib began regularly sending him detailed letters regarding the message of Ahmadiyyat. Iftikhar Ali Sahib would also reply to these letters in detail.

In that time, he also had the opportunity to offer the Tahajud prayers and supplicate extensively, yet his heart was still at unease and full of worry.

He expressed this once to Hazrat Khalifatul Masih IIra and posed a few questions. Huzoorra wrote the answers in reply to him, saying, “Your questions are short but comprehensive, so to reply by mail is difficult. You should study this book of mine.”

Iftikhar Ali Sahib obtained that book from his uncle, Mukhtar Ali Sahib, and began to read it. As he continued studying the book, he received the answers to his questions. In November 1941, he pledged his allegiance in writing through a letter.

In 1942 he attended the Jalsa in Qadian and was very moved by the atmosphere in Qadian. He listened to the speeches of Hazrat Khalifatul Masih IIra very attentively and pledged his allegiance there once more.

In this way, he had the opportunity to perform the Bai‘at in person. Thereafter, he attended the Jalsa in Qadian every year. He also had the blessed opportunity to meet Hazrat Khalifatul Masih IIra. He would ask Hazrat Khalifatul Masih IIra whatever questions he had and would return full of faith and certainty having received the answers.

He began his government service in India and continued to work there up until the establishment of Pakistan. In 1951, he migrated and then began working in the department of water and power in Pakistan. In the course of his service, he was transferred to many cities and he worked with great sincerity. He progressed from a junior engineer to chief engineer and in fact, for some time, he was appointed as the secretary of water and power for the government of Punjab. He advanced to the stage of being the secretary.

He was able to serve his country of Pakistan in very honourable and significant capacities. He retired in 1983, after which he dedicated his life [for the service of Islam].

Before this, in 1980, upon returning from his trip to Spain, Hazrat Khalifatul Masih IIIrh established the International Association of Ahmadi Architects and Engineers [IAAAE] and appointed Iftikhar Ali Qureshi Sahib as its first chairman – he was serving as chief engineer at the time.

Then, after his retirement, he applied to dedicate his life, which Hazrat Khalifatul Masih IIIrh approved. Thus, in 1983, he was appointed as wakil-ul-mal thalith in Tahrik-e-Jadid. Also, from 1980, when he was appointed to the position, he would continually be elected and served as the central chairman of this association [IAAAE] for about 25 years. He was also able to render many services during the Khilafat of Hazrat Khalifatul Masih IVrh. He built the Buyut-ul-Hamd Quarters

and other Jamaat buildings in Rabwah. He was also in-charge of the department that oversaw new developments. He was made to oversee various projects, such as the Fazl-eUmar Hospital, Jamia Ahmadiyya, Khilafat Library etc. and was also appointed as the chairmen for the IAAAE. Similarly, he had the opportunity of serving as one of the directors of the Fazl-e-Umar foundation.

In 2007, I appointed him as the vicepresident of Majlis Tahrik-e-Jadid. He served with great integrity, diligence and effort. He saw the era of four Khulafa and always proved to be obedient and full of love. He spoke very little and would concentrate on his own work. He was able to serve as a life-devotee for 37 years.

He was very selfless in his work; I have also worked with him. Allah the Almighty granted him two sons and three daughters.

One of his sons is an architect and one of his daughters is a doctor. May Allah Almighty grant him His mercy and forgiveness and enable his progeny to continue his good deeds.

The third funeral is of Raziyya Sultana Sahiba, who was the wife of Maulvi Hakim Khurshid Sahib. She passed away at the age of 81. She was the daughter of Sheikh Allah Bakhsh Sahibra, a companion of the Promised Messiahas.

From a young age, she was very observant of her prayers and keeping fasts.

She lived her entire life with simplicity and humility and was very hospitable.

Her husband, respected Hakim Maulvi Khurshid Ahmad Sahib, was serving as sadr umumi. During this time, various meetings would be held in their home and she would tend to all the guests.

In 1984, respected Maulvi Sahib was honoured to be an aseer rah-e-Maula [prisoner in the way of Allah]. She endured this time away from her husband with great patience and fortitude. In fact she would prepare food for many people and send it to the jail every day. She kept her virtuous deeds discreet; she helped many poor children get married and helped raise many poor children as well. All those close to her say that she was a very loving person.

She was a musia [part of the Wasiyyat scheme]. She is survived by one daughter.

May Allah Almighty grant the deceased His mercy and forgiveness.

The next funeral is of respected Tahir Ahmad Sahib, son of Muhammad Mansoor Ahmad Sahib, who was serving as naib nazir bait-ul-mal Qadian. He passed away on 28 May owing to liver cancer at the age of 57 at Noor Hospital in Qadian: َ ۡ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫إِنا لِل ِه وإِناإِلي ِه ر‬ [Surely to Allah we belong and to Him shall we return].

He was originally from Hyderabad.

After graduating from Jamia Ahmadiyya Qadian, he served for a period of 31 years from September 1989 until his demise in May 2020, in various capacities. The entirety of his time in service was in offices of finance; bait-ul-mal Aamad for seven years, nizamat mal Waqf-e-Jadid for nine years, then as inspector bait-ul-mal, naib nazim mal Waqf-e-Jadid for three years, nazim mal Waqf-e-Jadid for eight years and then served as naib nazir bait-ul-mal for two years.

He was a very sincere, simple, sociable

Friday 23 October 2020 | AL HAKAM

24 and compassionate servant of the Community. He travelled far and wide in India and introduced people to the financial system [of the Jamaat] and helped them be a part of it. By the grace of Allah the Almighty, as a result of these trips and his efforts, there was a significant increase in the budget of Waqf-e-Jadid. He was a musi.

He is survived by his elderly parents, his wife and two sons. He was the eldest sonin-law of Maulana Muhammad Kareem Shahid Sahib, Sadr Qaza Board Qadian and the cousin of Inaam Ghuari Sahib, Nazir-e-Ala Qadian. One of his brothers is serving as a missionary in Qadian. May Allah Almighty grant him His mercy and forgiveness and protect his children.

The next funeral is of Aqeel Ahmad, son of Mirza Khaleel Ahmad Baig Sahib, who is serving as a teacher at the International Jamia in Ghana. Aqeel Ahmad was visiting Pakistan, where he was diagnosed with

a yolk sac tumour and by Divine decree, passed away after a short bout of illness at the age of 13: َ ۡ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِإنا لِل ِہ و ِإن ِاإلی ِہ ر‬ [To Allah we belong and to Him shall we return.]

Even during his childhood, he was regular in offering Salat in congregation and took care of children younger than him. He was a very pious and obedient child. He was able to memorise six parts of the Holy Quran from Madrasatul-Hifz in Ghana.

He is survived by his parents and two sisters, Adeela and Shakila, who are both Waqifat-e-Nau. His father, Mirza Khaleel Baig is serving at the International Jamia in Ghana.

Another teacher at Jamia, Naseer Ahmad Sahib writes from Ghana: “Aqeel Ahmad possessed a very loving, and charming personality. His smiling

face will always be remembered. He was a very innocent and obedient child. He was regular in offering Salat in congregation and was very attached to the Holy Quran. For the past few years, aside from his routine studies, he was memorising the Holy Quran. Every day after the Maghrib prayer, he would eat and then go to the mosque and revise his lessons. After completing his school-work, he would always memorise a portion of the Holy Quran before going to sleep. He would say that he wanted to serve the Jamaat as a missionary when he grew up.”

May Allah Almighty elevate his station, and enable his parents and sisters to bear this loss.

These days, funerals cannot be held here; many people write to me requesting me to lead funeral prayers; however, these funerals cannot be offered during the Friday Sermon as it would require a lot of time. Even if just the names were read out

it would take a very long time.

Thus I am only able to lead the funeral prayer [in absentia] of a few deceased members. I do receive the requests of others and I would like to tell them, without specifying their names, that whenever I lead funeral prayers [in absentia] here, they are included as well.

May Allah Almighty treat them all with mercy and forgiveness. Those who have written requests for me to lead funeral prayers [for their relatives and dear ones], may Allah grant them and their families patience and forbearance and enable them to keep alive the virtues of their deceased.

Insha-Allah I will offer all of these funeral prayers in absentia after the Friday Prayer.

(Original Urdu transcript published in Al Fazl International, 16 October 2020, pp. 5-10.

Translated by The Review of Religions.)

In The Islamic Mode of Worship, Hazrat Musleh-e-Maudra provides a brief but comprehensive overview of the formal Islamic Prayer and its primary purpose.

Key concepts including the sequence of positions, ablution and prescribed timings are explained in lucid terms and through the use of integrated illustrations. Important verses of the Holy Quran pertaining to Prayer are also highlighted and presented in a simple manner. This book is a valuable resource for those who wish to know more about one of Islam’s most fundamental pillars. www.alislam.org/library/books/Islamic-Mode-ofWorship.pdf

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad | Sub-Editorial Ataul Fatir Tahir | News: Ata-ul-Haye Nasir | © Al Hakam 2020