Al Hakam - 18 June 2021

From the Markaz Amila members of Majlis Ansarullah UK report to Hazrat Khalifatul Masih

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A

100 Years Ago...

The worldwide praise for Hazrat Sir Zafrulla Khan’sra role for the Palestine cause

Ahmadiyya Jamaat’s welcome to Lord Reading, Viceroy of India

Islamophobia and racism in Canada: How do we resolve this?

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Page 14

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 18 June 2021 | Issue CLXX Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

I love all sincere Ahmadis: Palestinian Ahmadis from the West Bank meet Hazrat Amirul Momineen On 12 June 2021, Palestinian Ahmadi Muslims from the West Bank met Hazrat Khalifatul Masih Vaa. This was the first-ever virtual mulaqat for members of this area and many were meeting Huzooraa for the first time.

Hazrat Amirul Momineenaa started the meeting by conveying salaam. Huzooraa then asked Muhammad Sharif Odeh Sahib, Amir Jamaat Kababir how many men and women were present. Sharif Sahib reported there were 55 men and 21 women – a total of 71 Ahmadi members – present.

Huzooraa then called Amjad Sahib to recite a portion of the Holy Quran.

Abdul Qadir Sahib, Sadr Jamaat West Bank, was then called by Huzooraa. Abdul Qadir Sahib, on behalf of the Jamaat in Palestine, thanked Huzooraa for meeting them. He prayed the meeting would become a means of peace and blessings for Ahmadis in Palestine.

Abdul Qadir Sahib said they were seated in Dar-ul-Amn, a mosque and building that was built on a foundation stone that was blessed by Hazrat Khalifatul Masih Vaa, who also named it Dar-ul-Amn. Abdul Qadir Sahib gave a brief background and history to the Jamaat in Palestine. The Jamaat in the West Bank was officially established during the era of Hazrat Khalifatul Masih IVrh and since then, it has developed into “a strong tree” during the era of Hazrat Khalifatul Masih Vaa.

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

An endeavour for the sake of Allah َ​َ ْ َ َ ُ َ ّٰ ‫ﺲ بْ ِن َمال ِكٍ َر ِﺿ َی الل ُہ ع ْنہ ع ِن‬ ِ �‫عن أ‬ َ ّ ٰ َّ َ َ َّ َّ ‫الن ِ� ِّ� َﺻلی الل ُہ َعل ْي ِہ َو َﺳل َم قال‬ َ ّٰ ٌ ْ َ​َ ْ َ ٌ ‫لغد َوة �ِي َﺳ ِب ْي ِل الل ِہ أ ْو َر ْو َﺣة ﺧي ٌر ِم َن‬ ْ ُّ ‫الدن َيا َو َما ِﻓ ْي َﻬا‬

Hazrat Anas bin Malikra narrated that the Holy Prophetsa said, “A single endeavour for the sake of Allah in the forenoon or in the afternoon is better than the world and whatever is in it.”

(Sahih al-Bukhari, Kitab al-Jihad wa al-Siyar, Hadith 2792)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

How to save oneself from divine chastisement

Photo courtesy of Jamaat Kababir

Abdul Qadir Sahib prayed and expressed his desire for Hazrat Khalifatul Masih Vaa to visit them personally.

On hearing the sentiments of Abdul Qadir Sahib, Hazrat Amirul Momineenaa said, “Jazakallah! May Allah the Almighty shower His blessings.”

Next, a qaseedah (Arabic poem written by the Promised Messiahas in praise of the Holy Prophetsa) was recited by three Palestinian Khuddam.

Members were then given the opportunity to ask questions to Huzooraa.

Farhan Salahat Sahib asked whether an Ahmadi – especially if a woman – could hide their faith due to fear of persecution from their non-Ahmadi relatives or from

others. He also asked the wisdom behind why the Holy Prophetsa allowed some companions to keep their faith hidden to save themselves from persecution.

In response, Hazrat Khalifatul Masihaa said: “If there is fear and one cannot stand up for themselves – some women cannot fight back – then if they have belief in their heart, they may keep it there and not openly express it. There is no harm in this.

However, if they have the strength and courage to withstand the hostility [...] then they should express it openly.

“If we look at the history of the Continued on next page >>

Hence, before divine punishment arrives to close the door of repentance, seek repentance. When worldly laws arouse such fear, then why should people not fear the law of God Almighty? A person is left with no choice but to taste a calamity once it has arrived.

Every one of you ought to strive and wake for Tahajud prayer; and also offer special supplications in your five daily Prayers when you stand after the ruku.

Repent from anything and everything which displeases God. Repentance is to abandon all the evil deeds and situations which cause the displeasure of God, and to bring about a sincere change; to move forward and adopt righteousness.

Continued on page 2

Friday 18 June 2021 | AL HAKAM

2 Photo courtesy of Suhaib Ahmad

Continued from page 1

One ought to hold morality in high regard, for this too brings the mercy of God; refine your habits; be free from anger and replace it with humility and meekness.

Along with the reformation of your morals, give charity to the extent of your means as well.

Allah Almighty states: َّ َ ۡ ُ ۡ ُ َ َ ً ۡ َ​َ َ ‫الﻄ َع‬ ‫و یﻄعِمون‬ ‫ام َع ٰلی ُح ِّب ٖہ ِم ۡس ِک ۡینا ّو یَت ِۡی ًما ّو ا ِسی ً�ا‬ i.e. “They feed, for the pleasure of God, the poor, orphans, and prisoners, and they say: ‘We give you only for the pleasure of Allah the Almighty, and fear a day that is most terrifying.”’

In short, engage yourselves in prayer and repentance, and continue to give charity so that Allah the Exalted may treat you with grace and compassion.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 215-216)

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Companionsra [of the Holy Prophetsa] we find that some companions, who became Muslims in the early days, were afforded the protection of a prominent chief or leader and therefore did not face cruelties; however, they [the Companions] would say, ‘We withdraw ourselves from your protection because we wish to endure the same injustices and cruelties that our other Muslim brothers are enduring.’

“At the same time, it is also proven from history that the Holy Prophetsa allowed some people – who could not bear the hostility – to keep their faith private and in their hearts, if they could not bear the opposition. Wisdom dictates this too.

“There were lots of Muslims, who, after the migration of the Holy Prophetsa, stayed in Mecca as believers, but kept their faith hidden […]”.

Huzooraa narrated the example of two Muslims, who had believed but had kept their faith hidden and went along with the disbelievers of Mecca to fight Muslims.

But when they came close to the Muslim army, the two companions left the flank of the disbelievers and joined the Muslims, saying they had kept their faith hidden and used this journey as an excuse to join the Muslims.

Huzooraa said, “The Holy Prophetsa did not ask them why they kept their faith hidden; rather, he gave them refuge and joined them with the Muslims.”

Huzooraa said he narrates such incidents in his Friday Sermons on the Companionsra of the Holy Prophetsa.

Hazrat Amirul Momineenaa then said that if circumstances demanded, then one could hide their faith, especially women.

However, where it is possible to openly express and practise one’s faith, they should do so.

Muhammad Alawneh Sahib asked whether Ahmadi Muslims could join political parties within their country. He also asked if Ahmadis could join resistance movements and organisations operating outside the control of the government.

Hazrat Amirul Momineenaa responded by saying:

“An Ahmadi Muslim is a citizen of their country too and they can be a member of political parties in their country. Indeed, when they become involved in a political party, their voice will reach those circles and people whom it could not otherwise reach.

“Moreover, if they have a role in policymaking, they will be able to form policies that may prove beneficial for the country, as they will be in a position to present their sincere counsel and to act according to the command of Allah the Almighty, that whenever you are asked for your opinion, give it with integrity. So there is no harm in joining political parties; many [Ahmadi Muslims] do so around the world.

“When India and Pakistan were together, at that time too, some of our members were representatives of political parties.

“Then, in Pakistan, until Ahmadi Muslims were declared non-Muslims, Ahmadi Muslims took part in the political process of the country.

“In Africa, we have a higher number of members who are involved in politics.

We have many members of the Jamaat who are highly educated there and there are politicians too who are elected as members of parliament and then become ministers too. In this way, they strive to work for the betterment of their nation.”

The same was for Europe too where Ahmadis had joined politics wherever the opportunity arose, Huzooraa said.

“Therefore, there is no reason for us to avoid entering politics; there is no reason not to join political parties. When we are citizens of a country, then we should play a part in that country’s form of government and we should play the most excellent role so that others can witness just how well we can, with honesty, serve the country and nation […]

“As far as resistance movements are concerned, an Ahmadi must keep in mind that they must avoid any organisation that causes violence, destruction, rebellion and chaos.

“If there is an established government

and it organises a protest [against injustice], then Ahmadi Muslims should also take part because that is governmental action.

This includes war too. If, by joining the government’s military or police, they are required to fight, then they should fight.

“In many countries, Ahmadi Muslims have joined their country’s military, fulfil their role as soldiers and fight on behalf of their country.

“However, Ahmadi Muslims should not join or support any organisations that are not backed or supported by the government, and whose policies are at odds with their government, and who seek to fulfil their own agenda, merely in the name of ‘freedom’. Ahmadis should avoid such organisations and groups.

“However, if the government says that now is the time for its citizens to make sacrifices for the country and are asked to join the country’s military and support the government’s policies, under such circumstances, Ahmadi Muslims should certainly join […]”.

Huzooraa said each organisation and party needed to be looked at before joining.

If they caused disorder or rebellion, they should be avoided.

“An Ahmadi should save themselves from being involved in disorder.”

Saher Abdul Jaleel Sahiba, a Palestinian Ahmadi lady, asked Huzooraa how a person could know if they had reached the next stage of spirituality.

Hazrat Amirul Momineenaa said: “The task of a believer is to continuously strive and not to focus on what their current spiritual rank or what the next rank is. Allah the Almighty knows better as to where one rank starts and the other begins. That is why a believer is told, ‘You must excel in righteous deeds […]; you must continue the jihad of purifying your soul.’

“When a person notices they are developing a righteous transformation within themselves and are developing a connection with Allah the Almighty, they do not start thinking of attaining a higher rank […]; they think, ‘How can I attain the pleasure of Allah the Almighty?’; ‘As I have

now held onto Allah the Almighty, may I never let go.’

“As soon as a person begins to think they have reached a spiritual rank, arrogance begins to creep into a person’s mind, and arrogance is an extremely bad trait. It was arrogance that hindered Iblis being obedient.”

Huzooraa said a person should only aim to gain the pleasure of Allah the Almighty through fulfilling His commandments as one could not ascertain spiritual ranks. The important thing was to ponder and selfreflect as to whether one had followed the hundreds of commandments of Allah the Almighty mentioned in the Holy Quran, Huzooraa stressed.

“Have you acted on all these commandments? Have you searched for them? When you have found these commandments and have acted on them, only then speak of the next step. It is then that Allah the Almighty bestows that rank Himself – it is not given due to human effort […]

“A person cannot judge as to what spiritual rank they have attained. It is the task of a muttaqi [righteous and Godfearing person] to strive to abide by the commandments of Allah the Almighty with righteousness and to seek the love and pleasure of Allah. This is our task and we should strive for this. It is a constant struggle and jihad – it is this jihad that takes one’s soul to closeness with Allah the Almighty and it is then that Allah informs a person of their rank in His view.”

Another Palestinian lady, Amal Abdul Jalil Sahiba, said she envied her African Ahmadi brothers and sisters because whenever Huzooraa looked towards them or met them, his face would light up with elation. She desired to know what special trait they possessed that she could also adopt.

Hazrat Khalifatul Masih Vaa said: “The truth is, I smile at every sincere Ahmadi when they come to meet or sit with me. I am smiling seeing all of you too.

And I have the same emotions [of love] for you as I have for Africans and those are the same feelings I have for Europeans.

“Every sincere Ahmadi, whether they are European, African, Asian, Arab, or from South America, or from anywhere, are all equal in my eyes. And the expressions of love emanating from their faces compel me to love them in the same way and to express the same love and affection they are showing.

“There is no difference here. Neither are you less than Africans, nor are Africans less than you; neither are Pakistanis better than you, nor are Africans more or less than any other nation, nor are Europeans. Whoever is a sincere Ahmadi and has a special relationship with Khilafat, whenever I meet them or see them, I smile [out of love for them].

“Whoever I meet – be it an African child, a European child, a South American child, a Pakistani child; be they young, male or female – I always have emotions of love in my heart for them. And I am always smiling.”

Huzooraa, with a smile, said, “Arabs meet me too. Have I ever expressed anger at them? I smile at you in the same way too.

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AL HAKAM | Friday 18 June 2021

So, my heart possesses love for every true Ahmadi.”

Abdur Rahman Sahib said some Ahmadis in Palestine had close relatives who were not Ahmadis and some were even opposed to Ahmadiyyat. They desired not to distance themselves from them due to their relationship. He asked how, in such circumstances, an Ahmadi could raise their children so that they are not influenced by such relatives.

To this, Hazrat Amirul Momineenaa said: “Firstly, create no situation in which opponents of Ahmadiyyat are able to express their opposition. Especially if children are seated with you, there is no need to talk about such matters because they will say things that will influence children […]. You are free to keep a relationship with them; in fact, one should do so; rather, [you should] keep an even better relationship and tell them, ‘The teachings of Ahmadiyyat – the true teachings of Islam – instruct us to forge a loving relationship with relatives. You can continue saying what you will about us; however, from our part, you will receive no hurt.’”

Hazrat Amirul Momineenaa said that with regard to religious edification and tarbiyat of children, as he said in the previous meeting with Ahmadis of Kababir, parents must strive and play their role in their upbringing. They would have to work hard for this. An environment

where children were exposed to listening to and watching what the opponents [of Ahmadiyyat] say and do, could influence children. In such an environment, “at home, the mother and father should pay as much attention as they can to their children. They should teach children what faith is; why we are Ahmadis; what the true Islam is; what the difference is between us and such opponents.

“Children should understand that they are Ahmadis not for the sake of being another sect; rather, because they have listened to the call of the Holy Prophetsa and the commandment of Allah the Almighty in accepting the Messiah who was to revive faith. They should know what works Ahmadis are carrying out, which other sects are not.”

Huzooraa said: “They should be told another big difference too, that it is only Jamaat-eAhmadiyya who has representation across the whole world and is striving to unite the world on one hand, especially the Muslim ummah.”

Hazrat Amirul Momineenaa advised that children should not listen to religious debates and discussions with opponents of Ahmadiyyat. If an Ahmadi wishes to discuss religion with relatives who are opposed to the Jamaat, they can do so, but separately, away from children.

Huzooraa said this should happen “until children fully comprehend their faith; what their faith is; what the differences are

between them and other Muslims, and why they are Ahmadi.”

This required “hard work” and a “great jihad”. “Every pious or great purpose requires a jihad”, Huzooraa said. It was this jihad that “will protect us and our future generations and insha-Allah, not only protect, but in the future, be a means of spreading the true message of Islam and Ahmadiyyat and our numbers will continue to steadily rise.”

Hazrat Khalifatul Masihaa said: “One should not be frightened by opposition – Ahmadiyyat spreads due to opposition too. If you reply to the allegations of opponents after thorough preparation, then you will be able to tell your children too that if someone poses such an allegation, its reply is thus. Inadvertently, children will be getting tarbiyat too. This is a jihad and a continuous jihad is required.

There is no need to worry.”

Hazrat Amirul Momineenaa further noted: “Here, in the European society, we have to compete with those who are irreligious.

[In Palestine] there are your relatives who oppose you, but at least they profess the kalima. Here, we face those who are not religious and they are hugely influencing society and children too. Now, we face not Christianity; rather, here, people are moving away from God Almighty. This requires great effort and a jihad, for which you have to give solid arguments and proofs to children.”

Huzooraa said carrying out a [spiritual] jihad is required all over the world and each area requires its own type of jihad.

Regarding Western society, Huzooraa further noted, “The amount of atheists being born today has never been witnessed before.”

Bushra Abdul Qadir Sahiba asked how parents in Palestine could protect Ahmadi Muslim children who were taught widespread and common beliefs about Islam in their schools.

Huzooraa advised: “As far as aqidah [belief] is concerned, one major common belief and difference is that Jesus and the Mahdi are two separate people, or that Jesus will descend from the sky and the Mahdi will be born here. Or that after the Holy Prophetsa, no prophet can come – whether law-bearing or nonlaw-bearing.

“Though we do believe the Holy Prophetsa is Khatamun-Nabiyyin and no law-bearing prophet can come after him and the Holy Quran is the last book and no new shariah and [divine] book can come after it; however, as the Holy Prophetsa said, [non-law bearing] prophets can come.”

Huzooraa said he believed there was no reason to stop children from learning Islamic history and the Holy Quran etc. from school. If Ahmadi children were properly taught at home and told why they were Ahmadi, then this would be Continued on next page >>

Friday 18 June 2021 | AL HAKAM

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enough for them to develop intellectually and face the outside world and respond to allegations.

Shadi Mudallal Sahib asked if it was permissible to be friends with someone who had distanced themselves from the Jamaat but did not oppose it.

Hazrat Amirul Momineenaa said: “Yes there is no harm. Faith is a personal matter of the heart – ‘La ikraha fid-deen’ – there is neither compulsion nor coercion in religion.

“If someone thinks the Jamaat is not right and leaves after some time, but does not engage in opposition, and does not speak ill of the Promised Messiahas, and does not use disrespectful words regarding him, then, by all means, keep a relationship with them. It may be that this relationship of yours with them, at some point, may serve as a means of positive change for them and they may change their views, seek forgiveness and come back.

“Conversely, if you, as his friend, continue to create a distance from him, then they will only move further away […]

Paying homage to friendship requires that if they are not opposing [the Jamaat], you should maintain cordial relations with him and even if they are showing opposition, there is still no harm in saying salaam etc.

It could be that you become a means for their reformation at some point.”

Muhammad Salam Sahib, a Palestinian Khadim, said there were some in Palestine who had no connection whatsoever with religion or faith, but were not advocates of atheism either. Such people were purely lost in materialism and had no concern for the purpose of life or the Hereafter.

Muhammad Salam Sahib wanted to know how such people could be brought closer to religion and faith.

Huzooraa responded by saying: “You can only preach to those who are ready to listen; you cannot force them to listen. ‫ین‬ ‫د�ا ےہ امہرا اکم ٓاج‬ ‫آواز‬ ‫رہ رطف ن‬ ‫سج یک رطفت ی‬ ‫� ےہ وہ ٓاےئ اگ ااجنم اکر‬ “[Today, spreading our voice is our duty; whoever is pure in nature, will eventually come to us] Those who have a pure nature will come […]”.

Hazrat Amirul Momineensa said our task was to continuously preach and tell others about Allah the Almighty and His nature.

Huzooraa said: “There comes a time – if the person is your close friend and you are constantly preaching to them and telling them about the existence of Allah the Almighty – when they will begin to think that Allah does exist.”

Hazrat Amirul Momineenaa narrated an example of an Ahmadi who previously was not concerned with religion or the existence of God at all. His wife – a Christian from Belgium, who did research into Ahmadiyyat and accepted it – began to preach to him too. A time came when he admitted that God existed. Thereafter, he began thinking about the need for religion – as religious people say religion is from God. Ultimately, after research, he accepted Islam Ahmadiyyat too. This person said that as he understood and

Photo courtesy of Jamaat Kababir

accepted the proof for the existence of God as provided by Jamaat-e-Ahmadiyya, and after research, he also accepted the Jamaat as true.

Huzooraa said one should slowly continue to preach to friends like the constant flow of drops.

“If drops of water repeatedly fall from a distance, they can create holes in the largest of stones.”

Apart from this, “We have not taken the responsibility to make everyone a believer.

Allah the Almighty has said, ‘I give guidance, not you. Your task is to convey the message’”.

Those who possess a pure nature, Huzooraa said, would ultimately attest to the truth of the Jamaat.

Hazrat Amirul Momineenaa ended by saying, “If you convince them of God’s existence, they will come towards religion too”.

Saher Mahmud Sahiba asked how parents could stop children from spending too much time on the Internet and playing games, as these things can have an adverse effect on their health.

Huzooraa responded by saying: “Even scientists and doctors are now

saying that too much screen-time has a negative effect on a child’s eyesight and their thoughts, which is why children should not use the Internet or play games or watch television for more than an hour in a 24-hour period. However, as schools have been closed due to the coronavirus, a lot of education and learning is being done online.

“Nevertheless, such games should be avoided that are a waste of time, and not just a waste of time, but also a waste of money as well. You pay to purchase the game and then just as a person becomes addicted to certain things, so too do children become addicted to playing games. They cannot survive without them.”

Hazrat Amirul Momineenaa said gaming companies across the world show immoral and indecent adverts during the game. These, Huzooraa said, “pollute the minds of the children from a young age.”

Parents must pay close attention to what games their children were playing and what they were watching online. Children should also be instructed not to play more than an allocated time.

“Talk to your children and explain to them that ‘too much screen-time will

be injurious to your eyesight and will impact your thinking. That is why it is better for you to read books instead, which are better for brain development’. Also, arrange different activities for them; speak to them, sit with them, hold discussions with them and if they still insist, then try to show them such programmes online or on the television that will improve them academically and spiritually, and will also enable them to gain wisdom.”

Hazrat Amirul Momineenaa emphasised that parents should take great caution with regard to children and what they do.

Children should be encouraged to play sports outside Huzooraa said, “You cannot be too strict either” because in today’s society, if one was strict, children would drift off of the right path. Instead, “By explaining to them with love and developing a personal relationship with your children, so that they see you – the mother and father – as their friends, one can achieve better ways of tarbiyat.”

“The most important aspect is for parents to work hard” with regard to the Continued on next page >>

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upbringing of their children, Huzoor stressed.

At the end of the meeting, Sharif Odeh Sahib requested Hazrat Amirul Momineenaa to lead all the present Palestinian Ahmadis in silent prayer. Huzooraa led everyone in silent prayer, after which he conveyed his salaam and the meeting came to a close. aa

_______________________ Participants of this mulaqat shared their impressions after meeting Huzooraa and receiving guidance from him.

Khalid Ahmad Sahib expressed: “I felt very excited and happy to meet Huzooraa as this was my first time in a mulaqat with him. I liked Huzoor’s prompt replies. His radiant smile made me feel safe and at peace.”

Hani Mudallal Sahib said: “This was my first time meeting Huzooraa and I was very excited. I was touched by manner in which Huzooraa explained the deepest points in a very simple way. I felt safe and I believe that Huzooraa is a spiritual father to the whole world.”

Zahi Ziad Amir Sahib said: “I was so tense because I was to recite the qaseedah in front of Huzooraa, and this was my first time in a mulaqat with him, but when I saw Huzoor’s radiant face, his beautiful smile made me feel comfortable and at peace. I appreciate the way Huzooraa loves all Jamaat members.”

Muhammad Alawneh Sahib expressed: “I waited for this mulaqat eagerly.

I even bought new clothes. I prayed to Allah to bless this mulaqat and make it a reason to heal all of our spiritual and physical ailments, and to make it a means of our forgiveness. My eyes were shedding tears once I saw Huzoor’s face […] I met Huzooraa once in London. Huzooraa is an effective cure for all sicknesses.”

Farhan Salahat Sahib said: “I was feeling a bit nervous before the mulaqat and was preparing for it by means of istighfar. When I saw Huzoor’s blessed face, my heart was at peace and all the fear and tension just vanished; my heart was filled with happiness and elation. All the answers were perfect, direct and to the point. He answered the questions in a very simple way that suited every listener, no matter what their level of education might be.”

Odai Nofal Sahib said: “I was so excited to be in this mulaqat. It is amazing how you feel at peace when you see Huzoor’s face, which is similar to seeing a bright light at the end of a dark tunnel.

This was my first mulaqat with Huzooraa. I liked how Huzooraa answered the question regarding non-Ahmadi relatives and about the best way to bring up children.”

Abdul Rahman Abu Arqub Sahib expressed: “I couldn’t wait to be in the mulaqat. I desired to benefit as much as I could from this programme because Huzooraa had given us a lot of his valuable time. This mulaqat was like a strong charge for our faith. This was my first time taking part in a mulaqat with Huzooraa. I want to increase

my steadfastness in preaching. I learned an important lesson about trusting Allah the Almighty alone.”

Musa Ghanim Sahib said: “I am really grateful to everyone who took part in preparing for the programme.

My eyes started shedding tears. I don’t know what happened to me when I saw Huzooraa.

I like how simple and cheerful Huzooraa is.

He was answering the questions in a very strong, clear and simple way.”

Mahmood Nazzal Sahib said: “I could not wait to see Huzooraa. I cannot explain what I felt when I saw his face for the first time.”

Muhyiddeen Ghanim Sahib said: “This was the first time taking part in a mulaqat with Huzooraa.”

Amjad Omar Sahib said: “I felt extremely happy and touched after meeting Huzooraa, especially because this was the first time I met with him and because this whole programme was made for Jamaat-e-Ahmadiyya Palestine.

“I felt so satisfied when I saw Huzoor’s blessed face on the screen, but it made me miss him and want to see him in person.

“It was impressive when Huzooraa spoke about raising children in a nonAhmadi environment and when he spoke about the best way to deal with children when it comes to the use of phones and video games.”

Ali Assaf Sahib said: “I had wanted to meet Huzooraa since I performed bai‘at. Alhamdulillah, my dream came true with this mulaqat. All my fear and nervousness vanished when I saw Huzooraa on the screen. This was my first time meeting him. All the points Huzooraa tackled during the mulaqat were extraordinary and interesting.”

Nimr Ajwa Sahib said: “I did bai‘at back in 2014. I had been waiting ever since to be with Huzooraa, but it was very difficult to visit him in London due to financial constraints and because I am from Palestine.

“I do not have the words to describe the feeling I had when I saw Huzoor’s beautiful face on the screen. I have never experienced this feeling before. I loved the way Huzooraa smiled; it was touching to see. It even gave a strong push to bring a huge change in my life. There are a lot of bad habits that I wish to shun and this mulaqat has motivated me.”

Ziad Ahmad Sahib expressed: “I was praying a lot for this mulaqat to be successful, and I had in my mind that I would feel at peace to an extent after this mulaqat. I was looking forward to being in this mulaqat just as a young child looks forward to Eid. I felt as if Huzooraa was directing each and every word towards me; whenever I looked at him, I saw him looking directly to my eyes so I felt shy and lowered my gaze. I desire to quit the habit of smoking. I used to feel shy to write to Huzooraa about it.”

Abdul Aziz Nazzal Sahib said: “I recited the qaseedah in front of Huzooraa. My fear was increasing with time. When I saw Huzoor’s beautiful face, all the fear vanished. I was touched to feel Huzoor’s love and his kind heart that is open and available for everyone from every nationality, country and race. Now, my

biggest aim is to meet Huzooraa in person.”

Khulood Khalid Sahiba said: “I am so grateful to Allah for enabling us to be in this great spiritual mulaqat.

I cannot describe my feelings. I tried to prepare myself by doing istighfar, tasbih and tahleel. I started reflecting on how my condition would be when standing in front of Allah the Exalted. I was touched to know how vast Huzoor’s love is for the Jamaat and how everyone is equal in his sight.”

Amal Abdul Jalil Sahiba said: “I was scared because I did not want Allah the Almighty to reveal to Huzooraa my shortcomings and sins; I did not want Allah to deprive me of the blessings of this mulaqat, so I kept doing istighfar and reciting durood. I prepared for this mulaqat just as children prepare for Eid, which includes buying new clothes for me and my children and arranging the house and making it smell nice. Allah the Almighty accepted my dua when I met Huzooraa for the first time. I prayed to Allah to enable my Ahmadi brothers and sisters to gather in Dar-ul-Amn mosque and see Huzooraa.

Huzoor’s calmness and wisdom impressed me a lot.”

Sahar Abdul Jaleel Sahiba said: “When I saw Huzoor’s face, I felt as if the moon had descended from the sky. I learned a lot about bringing up children and the point of being able to join political parties was new to me, alhamdulillah.”

Rama Odeh Sahiba said: “I thought I was dreaming when I saw Huzooraa speaking. It was lovely to see Huzoor joking and smiling with us, all the while providing genuine answers to our

questions.”

Alaa Salahat Sahiba expressed: “I was overjoyed to meet with Huzooraa.

I made a lot of dua for this programme to be successful. I cried a lot because this was the first time I saw Huzooraa in a mulaqat.”

Maisaa Naif Sahiba expressed: “I used to think that Huzooraa was very serious and did not smile, but I was surprised today after seeing him. He was so simple and cheerful. I pray that I am able to always see him.”

Samah Alawneh Sahiba expressed: “Nothing can describe my feelings when I saw Huzoor’s face, save the couplet written by the Promised Messiahas when he said: ‫جسمي يطير إليك من شوق علا‬ ‫يا ليت كانت قوة الطيران‬ “Meaning, ‘My body flies to you because of how I miss you. I wish I had the power to fly.’”

Hanaa Azim Sahiba expressed: “I smiled automatically the moment I saw Huzooraa. I prayed to Allah to lengthen the time of the mulaqat so that I could see his face and listen to him more. I feel so fortunate to have been able to meet with Huzooraa once in my life.”

Asia Ziad Sahiba said: “It was my first mulaqat with Huzooraa, so I was so happy. I do not have enough words to describe my feelings when I saw Huzoor’s face on the screen. I felt as though my heart was, erstwhile, totally empty, but now, was being filled with light. I pray to have an in-person mulaqat with Huzooraa soon.”

(Report prepared by Al Hakam. With thanks to Jamaat-e-Ahmadiyya Kababir)

Friday 18 June 2021 | AL HAKAM

6

From the Markaz

Amila members of Majlis Ansarullah UK report to Hazrat Khalifatul Masih

On 13 June 2021, Amila members of Majlis Ansarullah UK had the opportunity of virtually meeting Hazrat Amirul Momineen, Khalifatul Masih V, may Allah be his Helper.

After conveying salaam, Hazrat Khalifatul Masihaa led everyone in dua, after which the amila members introduced themselves and the work assigned to them.

The first to present their report was Naib Sadr Saf-e-Daum, Fahim Anwer Sahib, who reported that there were 3,190 Ansar in saf-e-daum. Hearing this, Huzooraa said, “Masha-Allah! That’s very

precise.”

Huzooraa further asked what programmes were made for them, to which Fahim Anwer Sahib said that due to the weather, more emphasis was made on cycling. As he did not have the full report, he was not certain as to how many Ansar were cycling in total; however, he said that around 50 Ansar were regular in cycling according to confirmed reports and he was certain that the figure was much higher.

Next, Rafi Ahmad Bhatti Sahib reported that his duties consisted of looking after the IT infrastructure of

Majlis Ansarullah; in addition to this, he added that he oversaw three qiadats and three regions.

Shakil Ahmed Butt Sahib, Naib Sadr, reported that he was working on a history project of Majlis Ansarullah in the UK. Hearing this, Hazrat Amirul Momineenaa asked him when Majlis Ansarullah was established in the UK. Shakil Ahmed Butt Sahib replied that Majlis Ansarullah started playing an active role when Hazrat Khalifatul Masih IVrh migrated to the UK. Huzooraa then said, “When Hazrat Khalifatul Masih IIIrh used to visit [the

UK] for tours, even then Ansarullah meetings would be conducted.” Hazrat Khalifatul Masihaa stated that the history of Majlis Ansarullah should start from the first zaeem-e-ala of Ansarullah.

Hazrat Amirul Momineenaa asked Naib Sadr Saf-e-Awal, Mansoor Ahmad Saqi Sahib what duties he was assigned.

Mansoor Ahmad Saqi Sahib explained that he was assigned four regions and three different departments. He stated that he would go through all the monthly reports which were sent and further said that he would address the concerns which

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AL HAKAM | Friday 18 June 2021 could require addressing.

Zia-ur-Rahman Sahib, Naib Sadr, reported that he was currently overseeing three qiadats and regions, including Scotland. He added that he was also the editor of the Ansaruddin magazine.

Hazrat Khalifatul Masihaa replied, “MashaAllah! You have been assigned many responsibilities.”

With regard to Scotland, Huzooraa asked how many visits he had made in the past year. Zia Sahib stated that currently, he was only able to keep in contact with the Scotland region via telephone calls.

Next, Hazrat Khalifatul Masihaa, whilst addressing Muhammad Mahmood Khan Sahib, Qaid Umumi, enquired how many majalis sent their reports. Khan Sahib responded that this year, all majalis sent their reports. He added that the IT department had made a computerised system whereby all reports were easily sent and prepared.

Additional Qaid Umumi, Naveed-uzZafar Sahib, stated that his duty consisted of ensuring each majlis sent their reports.

He added that this year, special efforts were made to ensure all majalis were up to date and sent their reports regularly.

Fazl-ur-Rahman Nasir Sahib, Qaid Tarbiyat, reported that before, prior to the coronavirus, tarbiyat efforts were being made through regular meetings and regional tours. However, now, those sittings had converted to online meetings.

Tarbiyat forums were also held with all regions online in which the main topic of discussion was the recitation of the Holy Quran after Fajr where various missionaries such as Ataul Mujeeb Rashed Sahib, Naseem Ahmad Bajwa Sahib and various Jamia Ahmadiyya UK teachers addressed the regions.

Next, Raja Burhan Ahmad Sahib, Qaid Talim, reported that this year, his department’s main focus was studying the books of the Promised Messiahas. This year, the first half of the Promised Messiah’s book, Haqiqatul-Wahi, was prescribed.

108 academic competitions were held to promote the acquisition of knowledge and a quiz was also recorded on MTA International.

Whilst addressing Fazl Ahmad Tahir Sahib, Qaid Talim-ul-Quran and Waqf-

e-Arzi, Hazrat Amirul Momineenaa enquired how many Ansar had done waqf-e-arzi. Fazl Sahib replied that as per recent reports, 64 Ansar members had done waqf-e-arzi. Huzooraa said that members of the national amila should be encouraged to take part in the waqf-e-arzi scheme as “when office-bearers take part in waqf-e-arzi, then the rest will follow.”

Fazl Sahib further said that classes were being held to teach the correct pronunciation of the Holy Quran.

Addressing Ahmad Naseeruddin Sahib, Qaid Tabligh, Hazrat Khalifatul Masihaa enquired how many Ansar were doing tabligh and how many had accepted Ahmadiyyat.

Ahmad Naseeruddin Sahib said that 10 people had accepted Ahmadiyyat and that this year’s target was set for two bai‘ats per majlis.

Whilst speaking with Haris Latif Sahib, Additional Qaid Tabligh, Huzooraa asked whether any additional duty was assigned to him Haris Sahib stated that he was training and helping Ansar members to do tabligh on social media.

Mohammad Adil Zafar Sahib, Qaid Tarbiyat Nau Mubai‘een (new converts), reported that at the point of reporting, there were 24 new converts, of whom he was in contact with nine. Upon being asked what his plans were for their tarbiyat, Mohammad Adil Zafar Sahib stated that the department wished to ensure that they were receiving the The Review of Religions monthly.

Huzooraa then asked if all the new converts were able to read English, to which he replied that there were some Arabs and others who only spoke Urdu.

Providing guidance and direction, said, “The Arabs should be sent the magazine, Al-Taqwa; through this, they will receive some content [to read], or some other literature can also be taken from the Arabic desk. Those who are Pakistani and speak Urdu and are not fluent in English, should be given literature in Urdu.”

With regard to preparing literature for the Urdu speaking audience, Huzooraa said, “You can add some articles highlighting some tarbiyat aspects as well as educational aspects and matters related to our beliefs in the Urdu section of your Ansarullah magazine.”

Masroor Eye Institute, Burkina Faso Photos courtesy of HF Healthcare Service

Addressing Inamullah Khan Sahib, Qaid Zehanat-o-Sehat-e-Jismani, Hazrat Khalifatul Masihaa asked if he regularly exercised. Inamullah Sahib replied that he would regularly try to walk and cycle.

Huzooraa asked, “How many miles do you cover in a day? 17 miles? 20 miles? 30 miles?”

Inamullah Khan Sahib said that he was averaging between 20-30 miles. Hearing this, Hazrat Amirul Momineenaa smiled

and said, “Masha-Allah!”

Whilst discussing the total number of Ansar who regularly exercised, Huzooraa said, “At least 30% of Ansar should cycle or do any other form of exercise; for example, walking in the park, or other exercises.”

Next, Qaid Mal (Finance), Mansoor Qamar Sahib presented his report and stated that his duty was to oversee the budget’s expenses and grants.

Continued on next page >>

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Friday 18 June 2021 | AL HAKAM << Continued from previous page

Thereafter, Abdul Manan Azhar Chaudhry Sahib presented his report.

Whilst speaking with Qaid Isaar, Ashfaq Khan Sahib, Huzooraa asked about his duties; replying, he stated that his duty was to help and support Ansar wherever needed, especially during this last year and a half.

Whilst addressing Mohammad Anwar Sahib, Qaid Tajnid, Hazrat Amirul Momineenaa asked if the tajnid data was correct and up to date, and if it was collected from the grassroots level.

Mohammad Anwar Sahib replied that the tajnid was collected through an online system. Huzooraa said, “You should go door-to-door to collect your tajnid.”

Naeem Gulzar Sahib, Qaid Ishaat, reported that he was overseeing the publication of Ansaruddin. He added that the editors were very hardworking.

Huzooraa replied, “Masha-Allah!”

Muhammad Ishaq Nasir Sahib, Additional Qaid Ishaat, reported that he was overseeing the publication of the splitword translation of the Holy Quran. Upon this, Huzoor said, “Masha-Allah!”

Thereafter, Muzaffar Ahmad Bhatti Sahib, Qaid Waqf-e-Jadid presented his report, followed by Qaid Tahrik-e-Jadid, Luqman Ahmad Tahir Sahib.

Addressing Muhammad Zakariyya Chaudhry Sahib, Zaeem-e-Ala Muqami, Huzooraa asked if he lived around Islamabad. To this, he replied in the affirmative and said he lived in Farnham.

Huzooraa enquired about the total tajnid, to which he responded that the total tajnid was 367.

Next, Additional Qaid Isaar Ziafat, Muzaffar Hussain Sahib presented his report and stated that whenever there was a programme, he fulfilled the ziafat needs and requirements.

Following this, Zaheer Ahmad Jatoi Sahib, Muavin Sadr, stated that his responsibility was to oversee the national charity walks. He stated that prior to Covid-19, Majlis Ansarullah UK had the opportunity to raise funds for the Masroor Eye Institute in Burkina Faso.

Mansoor Manan Sahib, who is serving as the auditor, was next to present his report. He stated that he regularly checked and assessed the accounts data.

Following the reports, Sadr Majlis Ansarullah UK, Dr Chaudhry Ijaz-urRahman Sahib sought permission to show Huzooraa a short video presentation about the Masroor Eye Institute in Burkina Faso, which Huzooraa permitted.

After the short video, Huzooraa said, “May Allah also enable you to run this [institute]” and then conveyed his salaam to all members. _______________________ Muhammad Mahmood Khan Sahib, Qaid Umumi Majlis Ansarullah UK told Al Hakam: “This meeting was a very blessed opportunity for us as Hazrat Amirul Momineenaa graced us with his presence and took some moments out of his precious time for us. We originally requested for

Photos courtesy of MTA International

this opportunity in December 2020; however, due to the lockdown restrictions, this was delayed.

“During the meeting, Huzooraa was very kind and affectionate towards all and graciously gave guidance on our shortcomings. Like a loving father, he patiently told us how to improve, overlooking and forgiving our so many shortcomings.

“We feel invigorated after this blessed mulaqat and all members have a new zeal to serve and fulfil all directions of Huzooraa.

“All amila members were very excited because, since 2016, Majlis Ansarullah UK has not had a mulaqat with Huzooraa. One of the biggest advantages of this mulaqat was that all members were blessed to have received direct instructions from beloved Huzooraa.”

Some of the amila members’ remarks are as follows: “By the grace of Allah, everyone had the chance to respond to Huzoor’saa questions. We are extremely privileged to be amongst the people who have got to

meet Huzooraa. It was very blessed and motivational for everyone.”

“This was such an inspirational afternoon for everyone involved. We all know how busy beloved Huzooraa is, and to get this opportunity to talk to him we are all very grateful for it.”

“Every Ahmadi has a wish to meet Huzooraa and I am very grateful to have been granted this opportunity.”

“When we received approval of this mulaqat, there were a lot of nerves along with excitement […] It was a great blessing to have spent time with Huzooraa.

Huzooraa gave us guidance and also prayed for the success of the Masroor Eye Institute entrusted to Majlis Ansarullah UK. Alhamdulillah.”

“Alhamdulillah, Huzooraa graciously gave advice for improving work of tarbiyat department which we will follow, inshaAllah.”

“This was a very exciting day for us as by the grace of Allah, after a very long time, we were given the opportunity to meet with Huzooraa.”

“Today we were given the opportunity

to meet with Huzooraa. I felt a sense of excitement because even though we live so close to Huzooraa we were unable to meet him due to the ongoing circumstances.”

“My feelings on this mulaqat with Huzooraa is that it has been very invigorating and I am blessed to have been given guidance from Huzooraa regarding my department.”

“It was a big and very blessed opportunity to have this mulaqat with Huzooraa. Alhamdulillah, this mulaqat was a lifetime memory for us.”

“This is the first time I had the honour to attend a mulaqat with Huzooraa for Majlis Ansarullah and it was a truly blessed occasion. To have that love and guidance from Huzooraa for all the departments was a great treasure and something I will never forget.”

“As always, the mulaqat with Huzooraa was motivational and inspirational and gave us energy.”

(Report prepared by Al Hakam. With thanks to Majlis Ansarullah UK)

AL HAKAM | Friday 18 June 2021

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Islamophobia and racism in Canada: How do we resolve this?

Arslaan Khokhar Student of Medical Physics at Ryerson University, Canada

On Monday, 9 June 2021, a Muslim family was attacked in a targeted anti-Islamic hate crime. Four people were killed and one person was severely injured.

This act of terror is not the first of its kind in Canada. In 2017, a shooter attacked a mosque in Quebec City, Quebec. This incident left six dead and 19 wounded. In 2015, a mosque in Peterborough, Ontario was deliberately set ablaze.

These overt and brazen acts of violence are horrific. The incidents are motivated by a misguided and false fear of the Muslim community. In a report sent to the UN Special Rapporteur on Freedom of Religion or Belief, the following statistics were noted: • 46% of Canadians have an unfavourable view of Islam – more than for any other religious tradition

• 56% of Canadians believe that Islam suppresses women’s rights

• Fewer than half of Canadians would find it “acceptable” for one of their children to marry a Muslim – lower than for any other religious group

• 51% support government surveillance of mosques (as compared to 46% of Americans) (www.ohchr.org/Documents/ Issues/Religion/Islamophobia-AntiMuslim/ Civil%20Society%20or%20Individuals/

• More than half of people living in Ontario feel mainstream Muslim doctrines promote violence • 47% of Canadians support banning headscarves in public (compared with 30% of Americans)

Safeguarding the institution of Khilafat: Webinar by MKA USA

Talha Saifi Mohtamim Ishaat, MKA USA

3. Status of a Khalifa

A webinar was held on 29 May 2021 by Majlis Khuddam-ul-Ahmadiyya USA, titled “Safeguarding the Institution of Khilafat”.

This webinar was presided by Amir Jamaate-Ahmadiyya USA, Sahibzada Mirza Maghfoor Ahmad Sahib.

The attendance saw 1,055 unique viewers.

The main presentation of the programme was a panellist discussion by Ibrahim Chaudhry Sahib, Zafir Ahmed Sahib and Usama Awan Sahib; moderated by Zeeshan Ahmad Sahib.

The panellist discussion included the following topics: 1. Inception of Khilafat/divine prophecies

5. Meaning of ma‘ruf decisions

2. Divine signs of a rightly-guided Khilafat

4. Obedience towards Khilafat 6. Uniqueness of Khilafat-e-Ahmadiyya compared to other worldly institutions The panellists used the writings and sayings of the Promised Messiahas and his Khulafa to answer all the questions.

Throughout the discussion, video clips were also shown from the sermons and classes of Hazrat Khalifatul Masih Vaa. The concluding address of the programme was delivered by Amir Jamaate-Ahmadiyya USA, Sahibzada Mirza Maghfoor Ahmad Sahib. Amir Sahib started his address by saying that as Ahmadi Muslims, we first needed to understand the great blessing that has been given to us by Allah the Almighty through the institution

of Khilafat.

Amir Sahib then drew the attention to recent debates amongst Jamaat members surrounding homoeopathic remedies and cryptocurrency. He commented: “These debates would not even occur if we have truly connected ourselves to Khilafat”.

Elaborating further on cryptocurrency, Amir Sahib stated that the recent guidance from the tabshir department in the UK was to warn and protect those Ahmadis that were investing in such currencies from the unusually high risks associated with them.

Amir Sahib then warned the members himself that many have incurred losses from being involved in cryptocurrency and he believed that those who were still investing in it, would incur even more losses.

He made the point that Ahmadi Muslims needed to understand the true meaning of bai‘at. “By entering into bai‘at, we have sold ourselves to Khilafat. This is not an easy task”, Amir Sahib stated.

He continued by saying that Khuddam-ulAhmadiyya played a great role in upholding and protecting the institution of Khilafat.

He then instructed Majlis Khuddam-ulAhmadiyya USA to hold more programmes and discussions based on nizaam-e-Jamaat.

After his concluding address, Amir Sahib answered some questions from the live audience on the webinar.

Noor-ICLMG-ISSA.pdf) The same report states that “Islam and Muslims receive disproportionately negative coverage.” Violent crimes with a seemingly Muslim perpetrator are much more likely to receive coverage than the same story without a Muslim perpetrator. Further, a Muslim perpetrator is more likely to be described as a “terrorist”, linked without evidence to a larger terror network and defined by their racial or religious background. These characterisations are even more likely when the perpetrator is black, indigenous or a person of colour.

This does not include other forms of discrimination including racial profiling by local police, intrusive CSIS data collection and dehumanising treatment at border crossings.

All this evidence points to a pattern of islamophobia and racism.

Prophet Muhammadsa said, “Love of your country is part of your faith.” The family members who lost their lives in the recent terror attacks in Ontario were known for their commitment to the community.

The daughter, Yumna Afzaal – aged 15 – had painted a mural in the basement of her brother’s elementary school and “was set to be asked to be a grade-10 representative on the Muslim Students Association”. The father, Salman Afzaal, was someone who was “deeply involved in projects at the mosque”. The mother, Mahida Salman, had a goal of getting a job as a junior engineer so she could work on geo-environmental issues and contribute towards the reclamation of our natural environment. In spite of the deep misrepresentation of Muslims, this family continued to help their community.

This begs the question of what should be done to prevent these attacks. The easy answer would be harsher sentences for those who perform hate-motivated crimes.

However, I believe this solution is not supported by an Islamic way of thinking, nor is it supported by the evidence presented in the above UN report. The rhetoric that leads to such horrific actions comes from a place of fear.

The Ahmadiyya Muslim Community holds free interfaith and open-mosque events such as these quite regularly. An interfaith symposium is an event where a panel made up of different faith leaders are given a stage to present the true image of their faith. These events remove misconceptions about Islam. They aim to educate. And come from a place of love and tolerance.

Through dialogue, education and getting to know Muslims, the strong tide of antiMuslim sentiments can calm.

It is through these events that we can reduce the fear of “the other” and prevent such tragedies from occurring in the future.

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Friday 18 June 2021 | AL HAKAM

This Week in History 18-24 June and mentioned him in the appendix of Anjam-e-Atham.

22 June 1957: On 22 June 1957, Hazrat Sir Zafrulla Khanra inaugurated the first Ahmadi mosque in Hamburg, Germany.

Many distinguished guests participated in the ceremony from England, Holland, Switzerland and Sweden, including journalists and press and television representatives.

Sahibzada Mirza Mubarak Ahmad Sahib read out the following message of Hazrat Musleh-e-Maudra: “Brothers from Germany, “Assalamu alaikum wa rahmatullahi wa barakatuhu.

“I am sending my son, Mirza Mubarak Ahmad, to participate in the opening of the mosque in Hamburg. The inaugural ceremony will be done by Chaudhry Muhammad Zafrulla Khan Sahib, but Mirza Mubarak Ahmad will attend this as my representative.

Photo of a young Hazrat Mirza Bashiruddin Mahmud Ahmadra with companions during their visit of different religious institutions of Lucknow, India, April 1912

18 June 1913: On this date, the first issue of Al Fazl was published. Hazrat Mirza Bashiruddin Mahmud Ahmad’sra resolve and strong will was manifested through this initiative. The name “Al Fazl” was granted by Hazrat Khalifatul Masih Ira. Some fortunate people came forward and contributed towards this blessed project. Among them were Hazrat Nawab Muhammad Ali Khanra and Hazrat Mirza Bashiruddin Mahmud Ahmad’sra first wife, Syeda Umm-e-Nasir Sahiba, who donated her daughter’s precious jewellery, to fulfil the basic needs of the newspaper. This blessed daughter was the mother of Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa. Huzoor’sra wife, Syeda Umm-e-Nasir Sahiba, donated her jewellery to be sold. Huzoorra himself went to Lahore and sold that jewellery for 475 rupees.

With regard to this, Huzoorra stated, “God Almighty instilled this tahrik in my wife’s heart, just like He did in the heart of Hazrat Khadijara to help the Holy Prophetsa.”

19 June 1944: Hazrat Musleh-e-Maudra explained the importance of learning Arabic. Huzoorra said that to create an interest in Arabic among men and women and to enable them to converse in this language, it was necessary that a magazine be published to help in this cause. Huzoorra stated that the Promised Messiahas also suggested some Arabic phrases that should be included as part of our everyday vocabulary, which Huzoorra said that he had published in Tash-heez-ul-Azhan.

21 June 1913: Hazrat Khalifatul Masih Ira announced the nikah of his son, Sahibzada Abdul Haye Sahib, with Fatima Sahiba, daughter of Hazrat Maulvi Syed Sarwar Shahra. The dowry was 2,000 rupees.

21 June 1950: Hazrat Pir Manzur Muhammadra passed away. He had beautiful handwriting and had the privilege of handwriting the first copy of many of the Promised Messiah’sas books.

Hazrat Pir Sahibra introduced the unique system to teach children how to read the Quran, Qaida Yassarnal Quran.

Hazrat Pir Manzur Muhammadra was born in 1866 in Ludhiana to Hazrat Sufi Ahmad Jan. Hazrat Sufi Sahib had a long and unique relationship with the Promised Messiahas and he believed him to be appointed by Allah.

Hazrat Pir Manzur Muhammad Sahib’s mother was Qamar Jan Sahiba, who passed away on 13 January 1916 and was buried in Bahishti Maqbarah. Her Wasiyyat number was 120.

Hazrat Pir Manzur Muhammadra had the privilege of meeting the Promised Messiahas for the first time in 1884 in Ludhiana. On 6 February 1892, he did bai‘at in Lahore. At that time, he was working as a clerk in the education department in Jammu, a job he acquired through Hazrat Hakim Maulvi Nuruddinra. When Hazrat Hakim Maulvi Nuruddinra left his job in Jammu and came to Qadian, Hazrat Pir Manzur Muhammadra also came to Qadian for permanent residence. Here, he learned how to write so that he could help in the writings of the Promised Messiahas.

Hazrat Ahmadas included him and his family in his list of 313 companions

“It is my intention to inaugurate mosques in some other cities of Germany as well, one after another. It is hoped that Mirza Mubarak Ahmad will meet with Maulvi Abdul Latif Sahib to form schemes in this regard so that the mosques may be built soon. May Allah enable the German nation to accept Islam soon.”

23 June 1964: On 23 June 1964, newspapers published a story that the government of West Pakistan had seized copies of the Promised Messiah’sas book, Eik Ghalati ka Izala. This book was confiscated on 17 June 1964 through the orders of government officials of Pakistan. This ban was lifted on 16 August.

Hearing this news, Ahmadis around the world became worried. Therefore, Al Fazl raised its voice against this through a special article and demanded from the government to take back this order immediately.

On 1 July, a delegation led by Hazrat Maulana Jalaluddin Shamsra met with the home secretary of the West Pakistan government. On 28 July, a delegation led by Mirza Abdul Haq Sahib met with the governor of Punjab and presented the Jamaat’s point of view.

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AL HAKAM | Friday 18 June 2021

Hazrat Sir Zafrulla Khanra and Sahibzada Mirza Mubarak Ahmad Sahib at the inauguration of the first Ahmadi mosque in Hamburg, Germany

This delegation, which was approved

by Hazrat Musleh-e-Maudra, also included Sheikh Bashir Ahmad Sahib Advocate, former Judge West Pakistan High Court Lahore; Sahibzada Mirza Rafi Ahmad Sahib, Sadr Majlis Khuddamul-Ahmadiyya Markaziyyah; Hazrat Maulana Jalaluddin Hazrat Mirza Tahir Shamsra Ahmad Sahibrh, then Nazim Waqfe-Jadid; Maulana Abul Ata Sahib, former missionary to the Arab world; Maulana Sheikh Mubarak Ahmad Sahib, former Missionary-inCharge East Africa; Chaudhry Anwar Hussain Mirza Abdul Haq Sahib Sahib Advocate, Amir Jamaate-Ahmadiyya Sheikhupura; Dr Abdur Rahman Sahib Siddiqui, Amir Jamaate-Ahmadiyya Hyderabad; Sufi Abdul Ghafur Sahib, former missionary to America, and Mirza Lutf-ur-Rahman Sahib, former missionary to Germany.

Then, after listening to the Jamaat’s argument and the reality, the government lifted this ban.

23 June 1929: Hazrat Hafiz Roshan Alira passed away. He was a saintly individual and among the stalwart scholars of the Ahmadiyya Jamaat. Two of his renowned students were Hazrat Maulana Jalaluddin Shams Sahib and Hazrat Maulana Abul Ata Sahib. He was known for reciting the Holy Quran in a very melodious voice. He accompanied Hazrat Musleh-e-Maudra in his journey to Europe in 1924.

He was only 45-46 years old at the time of his demise. The Janaza prayer was

offered by Hazrat Maulvi Sher Alira and he was buried in Bahishti Maqbarah, Qadian. Hazrat Khalifatul Masih IIra, who was not in Qadian then, mentioned the services and attributes Hazrat Hafiz Roshan Alira of Hazrat Hafiz Roshan Alira in a detailed message expressing his condolences. He said that Hazrat Hafiz Roshan Alira was “a strong supporter of Islam” and termed him “Abdul Karim II” meaning that he possessed such high knowledge as Hazrat Abdul Karimra Sialkoti.

Hazrat Hafiz Roshan Alira was a great scholar of his time and was well versed in every field of theology, alongside the knowledge of the Holy Quran and hadith.

23 June 1937: Hazrat Dr Syed Abdul Sattar Shahra passed away. He was the father of Hazrat Syeda Umm-e-Tahirra

Hazrat Khalifatul Masih IIIrh delivering an address – wife of Hazrat Mirza Bashiruddin Mahmud Ahmadra and mother of Hazrat Mirza Tahir Ahmadrh.

In 1901, he pledged allegiance at the blessed hand of the Promised Messiahas.

After retirement, he served for a long time as an honorary member of the Noor Hospital in Qadian.

When Hazrat Dr Syed Abdul Sattar Shahra was a government employee, he was entitled to one month’s leave per year.

He would collect his leave for three years and take three months altogether and would take his family to Qadian and spend three months there. The Promised Messiahas would allow him to stay in his house.

24 June 1966: Hazrat Khalifatul Masih IIIrh delivered nine sermons on the topic of divine blessings of the Holy Quran, from 24 June to 16 September 1966.

This series was published by nazarat islah-o-irshad titled Qurani Anwaar (Divine Lights of the Quran). These sermons were delivered in Rabwah and Murree.

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Friday 18 June 2021 | AL HAKAM

Inauguration of Ahmadi mosque in Sierra Leone’s Lungi region Abdul Hadi Qurashi Sierra Leone Correspondent

On 9 June 2021, Jamaat-e-Ahmadiyya Sierra Leone inaugurated a new mosque in Kamasondu Chiefdom’s Bundulai Kamaat.

The Jamaat was established in this village four years ago through the efforts of a local missionary, Abubakar Fuad Sahib.

The foundation of the mosque was laid

by Mir Wasim Ur Rashid Sahib, regional missionary Lungi, on 14 November 2020.

Safeer Ahmad Sahib, regional missionary Port Loko, looked after the construction work.

Jamaat members participated in the construction works of the mosque too. May Allah bless them all.

Approximately 300 people can offer prayer in the mosque. A hand pump is also installed by the mosque for the worshipers and for the people of the vicinity to access clean drinking water.

The programme was presided by Saeedur Rahman Sahib, Amir and Missionaryin-Charge Sierra Leone. The ceremony started with recitation from the Holy Quran followed by introductions of the guests.

Muhammad Morris Kamara Sahib delivered a speech on the advent of the Promised Messiah and Imam Mahdias, and amir sahib answered the questions from the

audience.

Alhamdulillah, this proved to be a great source of preaching.

Amir Jamaat-e-Ahmadiyya Sierra Leone listened to the Holy Quran from four children who completed the first reading of

the Holy Quran and gave them certificates.

Amir Sahib cut the ribbon and officially opened the mosque and led the Zuhr prayer.

After the prayer, the guests were served lunch.

Including representatives from 12

Jamaats, a large number of non-Ahmadis and their Imams attended the ceremony – more than 250 people attended this programme.

We pray that may Allah keep this mosque inhabited with true worshipers. Amin.

• Hal Far Refugee Centre – a residential facility for refugee families.

members of Jamaat-e-Ahmadiyya Malta volunteered for approximately 25 hours in these events.

We are very grateful to all the volunteers and donors of Humanity First Switzerland for their time and donations which helped to assist hundreds of vulnerable people in Malta.

Above all, we are extremely grateful to Allah the Almighty for enabling us to serve mankind as it is a fundamental teaching of Islam.

Jamaat-e-Ahmadiyya Malta donate 200 food packets with Humanity First Switzerland

Laiq Ahmed Atif President Jamaat-e-Ahmadiyya Malta

During the last few weeks, Jamaat-eAhmadiyya Malta has been collaborating with Humanity First Switzerland to provide food to people in need. Humanity First Switzerland was sent a proposal, which was prepared with the help of Shamim Ahmad Qazi Sahib, Chairman Humanity First

Switzerland, and Arif Mehmood Malik Sahib, Sadr Majlis Ansraullah, Switzerland.

May Almighty Allah bless them in abundance for their generous support.

After the approval of the proposal, Jamaat-e-Ahmadiyya Malta bought food from two local markets and it was packed in 200 boxes which were then presented to the following five voluntary organisations: • The Malta Trust Foundation – a voluntary organisation that works under the auspices of Malta’s former president, Her Excellency Marie-Louise Coleiro Preca.

• Fondazzjoni Sebħ – an organisation provides residential services to children and also to female victims of violence and their children. It also provides community social work services to families living in shelter homes.

• Dar Leopoldo – a shelter for homeless people.

• Reach Residential – a long-term shelter and rehabilitation centre for individuals experiencing homelessness.

Approximately 200 families (350 individuals) benefited from these food donations, amongst whom were refugee families, homeless individuals, vulnerable families, victims of domestic violence, and children. This food would provide meals for around one week to 200 families. The

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AL HAKAM | Friday 18 June 2021

Coming from every distant track

The Guru of Kartarpur, Jalandhar, in Qadian

A series looking at the high standard of morals of the Promised Messiahas and his Khulafa when receiving visitors in Qadian Awwab Saad Hayat Al Hakam

In the 3 March 1921 issue of Al Fazl, a report compiled by respected Hazrat Ali Muhammadra BA was published under the title, “The Guru of Kartarpur, Jalandhar in Qadian”. The meeting took place on 25 February 1921.

This report, which mentions the visit of the Guru of Kartarpur and meeting with Hazrat Khalifatul Masih IIra, is as follows: “In Kartarpur, Jalandhar, the Sikhs have a well-known lineal order [gaddi].

Nowadays, the guru there is a young boy who is less than 12 years of age. While visiting Gurdaspur with some of his close adherents, he came to Qadian to meet Hazrat Khalifatul Masih II[ra].

“Since it is obligatory to respect every religious leader, Hazrat Khalifatul Masih II[ra] sent Hazrat Maulvi Sher Ali Sahib BA Nazir-e-Ala, Hazrat Mirza Sharif Ahmad Sahib and a few other friends out of the city to welcome Guru Sahib, who was accompanied by many Jatt landlords of the village and a few distinguished Sikhs. Guru Sahib was riding a horse and his companions were riding in chariots and carts.

“Guru Sahib passed through the big bazaar [market] and then stopped at the courtyard of the new house of Hazrat Mirza Bashir Ahmad Sahib, where carpets and pillows were placed for him.

“During this time, Hazrat Khalifatul Masih II[ra] also arrived and after enquiring about the well-being of his distinguished guest, stated, ‘It is the guest’s right that he be shown hospitality. Please stay for a few hours so that we may look after you as much as we can.’ Upon this, Guru Sahib and one of his companions expressed their gratitude and apologised as they could not stay for longer.

“Then Hazrat Khalifatul Masih II[ra] introduced Sheikh Muhammad Yusuf Sahib, Editor Noor, to Guru Sahib. Sardar Sahib [Sheikh Muhammad Yusuf Sahib] offered two books of biographies of Hazrat Baba Nanak Sahib and the sayings of Baba Sahib to Guru Sahib which he took whilst expressing his gratitude.

“During the conversation, the pleasant

“

relations between Muslims and Sikhs were mentioned during the time of the Mughal emperors. Emperor Akbar donated 23,000 bighas [a measure of land, commonly used in South Asia, varying locally from 1/3 to one acre] of land to Sikh Gurus in the vicinity of Amritsar. And [it was mentioned in the conversation that] Guru Arjan Sahib, as a means of blessing, requested Hazrat Mian Mir Sahib [a Muslim Pir of Lahore] to lay the foundation stone of the Golden Temple [Amritsar]. The mischief of Chandu Lal, the minister of Aurangzeb, was mentioned which he committed against the tenth Guru.

“Then, a discussion ensued about the current situation [...]. After a meeting of about one and a half hours, Guru Sahib asked permission to leave. Hazrat Khalifatul Masih II[ra] said, ‘The memory of a city can

It is the guest’s right that he be

shown hospitality. Please stay for a

few hours so that we may look after you as much as we can.

only remain in one’s mind when its wellknown sites are seen, therefore the wellknown monuments of Qadian should be shown to them such as the TI High School, Minarat-ul-Masih etc.

“Then, Hazrat Khalifatul Masih II[ra] placed a tray of dry fruits from his house in the hands of Mir Qasim Ali Sahib and sent it to Guru Sahib. Which he [Guru Sahib] accepted with gratitude.” (Al Fazl, 3 March 1921)

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Friday 18 June 2021 | AL HAKAM

If the partition project fails, Arabs must erect a statue of Zafrulla Khan as a tribute to his determination and wise logic The worldwide praise for Hazrat Sir Zafrulla Khan’sra role for the Palestine cause

Ghulam Misbah Lecturer, Jamia Ahmadiyya Canada When it comes to Sir Muhammad Zafrulla Khanra, religious extremists in Pakistan bury their heads in the sand, refusing to admit his services for Pakistan, let alone for the entire Muslim ummah. But his name is inscribed on the pages of history in such golden words that will never let him be ignored. Whether it is Palestine, Kashmir or any other major case of his time, he was always found fighting for the oppressed.

His significant efforts for the case of Palestine started in the 1930s, a glimpse of which can be read in his autobiography, Tehdis-e-Nemat. In it, he mentions his meetings with Sir Samuel Hoare, Secretary of State for India, and Sir Philip CunliffeLister, Secretary of State for the Colonies, in this regard. Apart from this, international media coverage of his vigorous efforts for the Palestinian cause is also an undeniable proof. In 1945, on his way back to India, Sir Muhammad Zafrulla Khanra visited Palestine to personally observe the situation.

The Palestine Post, a local daily paper reporting under the heading, “Indian Moslem Leader Visits Palestine”, wrote: “[…] he had come to see for himself the

position of both Arabs and Jews. Though his sentiments were with the Arabs and his Moslem brothers […]”. (The Palestine Post, Jerusalem, Thursday, 4 October 1945, p. 3) Immediately after the independence in 1947, under the directions of Quaide-Azam, Muhammad Ali Jinnah, Sir Zafrulla Khanra led Pakistan’s delegation to the United Nations for admission to its membership. It was during this visit that the Russo-American proposal to split the Holy Land into Jewish and Arab states was in the UN’s agenda. Sir Zafrulla Khanra took an active part against the proposal with his mastery of knowledge and persuasive arguments.

On Tuesday, 7 October 1947, three speakers were scheduled to present their views in the ad hoc committee session on Palestine, including Sir Zafrulla Khanra, but he was the only one who spoke. He made a 115-minute historical speech which resulted in attention-grabbing headlines all over the world.

The Leader-Post of Regina, Saskatchewan, Canada reported under the heading “Pakistan backs-up Arab case”: “From non-Arab Pakistan has come the most lucid exposition of the Arab case and most damaging analysis yet heard of the majority Palestine report. A Zionist

filibustering charge has been hurled at pale, greyjowled Sir Mohammed Zafarullah Khan, whose comprehensive twohour survey kept waiting Czech and Polish delegates off the floor. It would seem profitable here to disregard his highly illuminating discussion of the historic Anglo-Arab correspondence and to deal instead with those arguments directly relating to the majority findings.

“Panama’s Dr. Keyes had cited Ireland and India as examples of partition settlements Pakistan was born of Indian partition. For Pakistan Moslems partition was a credo and the essence of politics. Sir Mohammed, nonetheless, denied the analogy, arguing that in the Indian provinces Hindu and Moslem majorities had been established

for centuries requiring no artificial creation stimulated by foreign funds. He insisted also that in India partition was founded upon mutual agreement and consent, prerequisites absent in Palestine. Partition was ‘physically and geographically a monstrosity from all other points of view.’

Even so, it might be accepted if it solved the Jewish problem. This is denied.

“Arabs in Majority “The projected Jewish state embraces an estimated Jewish majority of 498,000, an Arab minority of 407,000. But the commissioners failed to include an Arab Bedouin population in Beersheba region, reckoned by the British at 91,000. These, say the Arabs, are settled Bedouins in the sense that their seasonal migrations do not take them across Palestine borders. The Jewish ‘majority’ therefore disappears.

“At least 180,000 of these Jews are concentrated, furthermore, in the single city of Tel Aviv, which implies a fairly heavy Arab preponderance in the rural areas.

This admittedly is one reason for Zionist insistence on large scale immigration.

Saskatoon Star-Phoenix, Saskatoon, Wednesday, 8 October 1947, p. 5

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AL HAKAM | Friday 18 June 2021

Clipping from The Leader-Post, Regina

“But what will this mean for the Arabs? On the past record of the Jewish agency, clearly the end of restrictions on land purchase. This would spell Arab displacement, a process described as ‘inevitable’ in the report. It has been a fundamental principle of the Jewish fund that lands acquired should never revert

to Arab control. What is to be the fate of the resultant landless proletariat? It is also axiomatic that Arab labor is to be hired only in cases of unavoidable necessity.

Employment on the land is barred by threats of fines and even of forfeitures for third offences. The only remaining course would appear to be Arab migration.

Alif Ba, Wednesday 8 October, 1947, p. 1

Would it not then have been more honest for the commission boldly to advocate a compulsory exchange of populations?

“Claim untenable “Sir Mohammed frankly conceded that Jewish enterprise in other respects had brought indirect benefits. This, he said, was

also the ‘well-founded claim of the British in India.’ But Britain would be the last to claim this today as justification for imperial rule. ‘She has by her example shown such a claim to be untenable.’

“The Pakistan delegate seriously questioned the political and economic availability of the partition states touching here on doubles which are certainly widely shared.

“It is a basic Arab contention that the question of Jewish refugees should be divorced from that of Palestine, treated as a world humanitarian problem and turned over to the I.R.O. “Professor Fabregat of Uruguay urged Monday that 30,000 Jewish children, their parents and any pregnant in the wretched European D.P. camps, be immediately admitted to Palestine. Sir Mohammed replied that 5,000,000 people in the Punjab were in an even worse plight, including 50,000 to 100,000 maimed and wounded children threatened with cholera. He then threw out challenging questions.

What would be the reaction of the United States the ‘most prosperous, humanitarian and democratic nation in the world’ to a proposal that these people be granted immediate free entry into America?

Would the UN be prepared to call on the United States to permit such unrestricted immigration? […]” (The Leader-Post, Wednesday, 8 October 1947, pp. 1-8) The subheading in The Palestine Post was: “The Pakistan delegate, Sir Mohammed Zafarullah Khan, who opened today’s debate, told the Committee that the proposed Partition plan for Palestine was ‘physically and geographically a monstrosity.’ The plan had ‘glaring iniquities’ and was ‘thoroughly inadequate’, he said.” (The Palestine Post, Jerusalem, Wednesday, 8 October 1947, p. 1) Damascus based newspaper, Alif Ba reported: Continued on next page >>

The Indian Express, Madras, Wednesday 8 October, 1947, pp. 1-5)

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Friday 18 June 2021 | AL HAKAM << Continued from previous page

[Arabic translation] “[…] the first speaker was Pakistan’s delegate, Sir Zafrulla Khan, who said […] ‘This project is terrible, and if it were to be implemented despite it being oppressive directly to the rights of Arabs, it will be the spark of initiating a war in the Middle East. And it will make the whole world lose confidence in the committee of the UN.” (Alif Ba, Wednesday, 8 October 1947, p. 1) The Indian Express stated: “Sir Zafrullah spoke for 115 minutes, occupying the whole session. Sir Zafrullah Khan established a record at least for this session of the General Assembly by his masterly speech. This was his first contribution to United Nations debates and it evoked this comment from an Arab Spokesman, ‘It was the most brilliant and exhaustive survey of the Arab case regarding Palestine I have ever heard.’ (The Indian Express, Madras, Wednesday, 8 October 1947, pp. 1-5) Though some Jewish and pro-Jewish papers called this speech a mere “filibuster”, it really gladdened the Muslim world especially the Arabs who truly believed it to be the most powerful defence on their behalf.

An Egyptian daily newspaper, AlBalagh, under the heading of “The Palestinian Problem and the effect of the address of the Pakistani Representative”, wrote: [Arabic translation] “The Arab news’

special reporter stated that an unbiased representative has described the address of Sir Zafrulla Khan while advocating for the Palestinian Arabs in the special committee meeting that it was a silencing and irrefutable address. It is also mentioned that his address had a massive impact on many of the other unbiased representatives.

“Upon finishing his address after two hours, Arab representatives headed towards Sir Zafrulla Khan to greet him.

Mr Jamal Alhusaini, a member of the Arab Committee, Dr Jamali, the representative from Iraq, and Mr Kamil Shamoon, the representative from Lebanon, all said to me that the representatives from Pakistan had defended the Arabs very well.

“There is no doubt that Sir Zafrulla Khan chose to present his address at a time when America was about to present its political plans, which is why we saw in his address at various times him referring to them while speaking about the Zionists; especially when he spoke about the fundamental conflict between the US politics and the statement of Mr Truman who had said that the right of people to decide their future is one of the essential rituals that the external politics of the US rely on.

“And there is no doubt that the address of Sir Zafrulla Khan is the most truthful defence of the Arabs to date, though I had initially thought that he was speaking just to better the relationship between Pakistan and the Arab countries.

“Some of the Indian sources have mentioned that the fact that Pakistan Al-Difaa

Al-Balagh

is defending the Arabs, could make the Indian representatives remain firm and strict on their stance in that regard, though the representative from India was one of the supporters for the suggestions presented in favor of the minority.” (Al-Balagh, Cairo, 8 October 1947, p. 2) Sir Zafarullah Khan also served as chairman of the Arab sub-committee.

An Arabic daily newspaper, Falastin reported his 10 questions to the assembly.

(Falastin, Jaffa, 20 November 1947, p. 1) About the same meeting, a Jewish newspaper in America wrote: “Pakistan’s bearded, charming Sir M. Zafarullah Khan did his utmost to defend the Arab statement. As chairman of Committee No. 2 he fulfilled his task with dignity.” (The Wisconsin Jewish Chronicle, Milwaukee, 28 November 1947, p. 3) On 28 November 1947, just a day before the resolution of the partition was passed in the UN, Sir Muhammad Zafrulla Khanra made yet another zealous speech showing his strenuous support for Palestine.

A daily newspaper of Jaffa, Al-Difaa, reported: [Arabic translation] “Sir Zafarullah Khan once again stood against the partition in a great way. His attempt of presenting his statement was also very intelligent as he called upon all attendees to think logically about what was happening. He said that the committee had decided to commit the most violent pressure that would ever be seen. And they had intended to launch a project that would be against justice, logic and the law. There is not an iota of common

sense in their logic, and stinging words.

“The reporter says, I have even heard one of the Arab representatives say that if the partition project fails, the Arabs must erect a statue of Sir Zafarullah Khan, as a tribute to his determination and wise logic when he said that if this project was to be enforced upon the Arabs, then the Arabs of the Holy Land would become its victims, and this decision would leave an untreatable scar on this worldwide conference, and it would make the Western world suspicious in all their activities in the third world countries of Africa and Asia. As I am telling you the truth that this project will completely abolish peace.” ([Daily] AlDifaa, Sunday, 30 November 1947, p. 4) The daily Falastin also published the same report in its 30 November issue.

Falastin

After this visit to the USA, Sir Muhammad Zafrulla Khanra, on his way back to Pakistan, also visited the Middle East where he was given a warm welcome. The honour and privilege he had in Arab countries requires a separate article. In spite of that, unfortunately, today, some people want such a heroic figure to be forgotten and consigned to the dust-heap of history.

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AL HAKAM | Friday 18 June 2021

100 The struggle to spread Islam in

Years America and great news from Africa:

Ago... Mufti Sahib and Nayyar Sahib’s reports Al Fazl, 16 and 20 June 1921

Hazrat Mufti Muhammad Sadiq Sahibra (1872-1957) Acceptance of Islam After the previous report, a gentleman and six ladies converted to Islam. Below are their names: 1. Mrs Virginia Olivas: She is an elderly woman who is famous in her city for her good deeds and active participation in charity work. She converted to Islam after studying literature on Islam and exchanging letters [with me]. She was given the Muslim name Halima.

2. Mr J Levine: He was engaged in the research of oriental studies for a long time and ultimately converted to Islam with the help of Allah the Almighty. He was given the Islamic name Omar.

3. Miss Keller Nia Bush: This lady is very fond of studying religious books. She was given the Muslim name Hameedah.

4. Mrs Mike Abraham: She lives in the state of Indiana. She was given the Islamic name Hajirah.

5. Miss Lucille Frazer: This lady lives in this city [i.e. Michigan]. She participated in my lectures and has now converted to Islam with full sincerity of heart. She was given the Muslim name Fatima. She is learning Salat with Arabic wording.

6-7. Mrs Ludisia Joseph and Miss Francis converted to Islam in the city of […] when I went there on a tabligh tour in March. They were given the Islamic names Zarifah and Ferozah, respectively. All praise belongs to Allah.

Lectures In the last three months, I have delivered 20 lectures in different cities and carried out tabligh to 15 honourable priests by visiting their houses. Tabligh tours have taken place in the states of Michigan, Illinois, Iowa and South Dakota and 18 articles have been published in various newspapers in support of Islam. A booklet on Turkish peace [treaty] and books in support of Islam have been printed and distributed free of charge.

In the last three months, around 900 letters were sent in mail and tabligh literature was sent to Canada by post.

Below is a brief report of the tabligh efforts: Major challenges I have learned from a year of experience that there are two great obstacles in the way of Islam’s tabligh in this country. The

first and the biggest difficulty is the political motivation. There are seven official and established associations over here that are funded from the states of Balkans, Greece, Armenia, etc. which [spread rumours] particularly against Turks and Muslims in general to create [false] opinions within the country. The men of such associations patrol all over the country and give lectures and spread literature against Islam. Their real motives are political but hidden under the guise of religion.

Secondly, priests consider it their duty to create doubts against Islam in order to raise funds for their missionaries. These two factors are continuously engaged in making hidden and apparent efforts against me. On some occasions, even my life is put on the line.

In order to compete with them, there is an urgent need to distribute literature across the country, carry out lecture tours and publish our own magazine. This requires a lot of money.

I read in [the Jamaat’s] newspapers that many friends have liked my suggestion of the magazine and promised monetary assistance. In fact, some people have even

sent some money to Nazir Sahib. I am grateful to all of them. However, I cannot publish the magazine by giving pages of Hindi newspapers to the press in-charge and the trader of paper. I cannot do anything unless the donations of the magazine reach me. A lot of money is needed to carry out tabligh here. For those whom God grants the strength, there is a great opportunity to earn reward.

New converts In addition to the above report, 10 Muslims joined the rightful Ahmadiyya Jamaat.

1. Mr SMHG Akbar This gentleman is actually a resident of Bengal, but does trade in Central America nowadays. He got the information about the Jamaat through an exchange of letters and ultimately accepted Ahmadiyyat. May Allah the Almighty grant him perseverance.

Amin.

2. Mr Rashid Suwaidan 3. Sheikh Ahmad Al-Haj 4. Ali Muhammad 5. Mr Ahmed Al-Safa 6. Mr Zaidana Hussain 7. Qasim Mahmood

8. Mr Hussain Hassan 9. Mr Hussain Al-Haj The above eight individuals were born in Syria but have been living in this country for the past 20 years. They have taken up residence over here and do trade or jobs.

10. Muniruddin Abdus Salam Sahib is a resident of Nigeria. He used to exchange letters with me. Now, he has accepted Ahmadiyyat and has been acquainted with Anjuman Ahmadiyya Africa for the future.

Members of the Jamaat should try to send money for the American English magazine as soon as possible. Moreover, friends should send as many copies of the Holy Quran as they can. These copies should be in good condition and written in clear and beautiful handwriting. There is a great need for them over here. Every friend should pay attention to this. These copies should be new, with or without translation and whether handwritten or in printed form.

A respected, educated and newly converted Ahmadi Muslim lady of about 47 years of age wants to spend the rest of her life in India. If any wealthy EnglishContinued on next page >> North Wabash Ave from Adams Street, Chicago. A few miles south of this road is where Hazrat Mufti Sahibra built one of America’s first mosques Wiki Commons

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Friday 18 June 2021 | AL HAKAM

“Faith and Basketball” by MKA USA Talha Saifi Mohtamim Ishaat, MKA USA

Rahman Nasir Sahib, Mohtamim Sehat-eJismani, Majlis Khuddam-ul-Ahmadiyya, USA reports that on 16 May 2021, MKA USA hosted their “Faith and Basketball” event.

The event was moderated by Secretary Umur-e-Kharija (Public Affairs) USA, Amjad Mahmood Khan Sahib, and Southeast Regional Qaid, Abdul Hai Thomas Sahib.

The panel included Abdul Shakur Ahmad Sahib. He played basketball at Wright State University in Dayton and converted to Islam Ahmadiyyat in 1979.

Additionally, Usman Jamil Sahib, who served as Mohtamim Sehat-e-Jismani MKA USA from 2013-2017, was included in the panel.

Usman Sahib’s experiences include playing college basketball, being a high school head coach, and organising many basketball camps on both a Jamaat and nonJamaat level. He plays a role in the highly

successful Ahmadiyya Basketball Camps that take place around the world.

The final member of the panel was Mahershala Ali Sahib, who played division 1 college basketball and is a member of the Los Angeles Jamaat.

The programme was live-streamed on YouTube and over 100 viewers tuned in.

Following the programme, clips from the session earned tens of thousands of views. The full programme can still be watched online via the MuslimYouthUSA YouTube Channel.

The event commenced with a recitation of the Holy Quran. Abdul Shakur Sahib reflected on how the discipline and work ethic he learned from playing basketball translated to him fulfilling his responsibilities of being an Ahmadi Muslim.

Usman Jamil Sahib highlighted the importance of sacrifice and its relevance in basketball and faith. He drew a parallel between the physical sacrifices God imposes on us by giving the example of Ramadan, and how those sacrifices lead to spiritual progress, and the “mamba mentality” introduced by the late Kobe Bryant, who sacrificed so much physically by putting in hours of practise in order to become one of the greatest basketball players.

Mahershala Ali Sahib shared a personal story on the same subject, where he was offered two scholarships from two different universities. One university expected him to be part of a system with fewer shots and more passing, while the other wanted him to take the lead and take more shots. In his youthful innocence, he chose the school that offered him more shots, while the other school he denied gave that same scholarship to a “soccer player” from Canada.

Mahershala Sahib shared how he would chase after this kid off pick and rolls for the next four years. That kid was Steve Nash, who went on to win two Most Valuable Player awards in the NBA, and Mahershala Ali Sahib highlighted how Steve Nash chose a sacrifice upfront which led him to that success.

Many other topics were covered with both panellists and moderators. The discussion concluded with all the panellists sharing their current top players and alltime favorites. Before the discussion ended, Usman Jamil Sahib said: “My GOAT [greatest of all time] when we talk about basketball and faith is Maulana Azhar Haneef Sahib. He was as skilled as they get, and for him to walk away from that and dedicate his life [to his faith] and to grow spiritually, come on now!”

Before concluding, Amjad Mahmood Khan Sahib shared that there were live viewers from Canada, London, and Fazl-eUmar Basketball club in Rabwah, Pakistan.

<< Continued from previous page

speaking person, who can afford her travel expenses, is interested [to marry her], then please write to me.

Wassalam, Muhammad Sadiq. 4 May 1921 [Postal Address:] Dr MM Sadiq, 14 Victor Avenue, Highland, Mich, USA

Answers to everyday issues

Showers of God’s blessings and a great news – 10,000 new Ahmadis in Africa On the 6th of this month [i.e. June], the following telegram of Maulvi Abdur Rahim Sahib Nayyar, the missionary of Ahmadiyya Jamaat [in Africa], has been received from Lagos, Africa, to be presented before Hazrat Khalifatul Masih II[ra]: “Khalifatul Masih, Qadian, Batala.

Recovered. Accept 10 thousand baiats. Pray.

Nayyar.”

That is, “[To, Hazrat Khalifatul Masih IIra]. My health has been restored. Please accept the bai‘at of 10 thousand people and pray for us.” (Alhamdulillah, thumma alhamdulillah) Our [members of] the Jamaat should prostrate in gratitude for this special grace of God Almighty and also pray a lot that may God Almighty make these brothers of ours beneficial and blessed for the Jamaat.

Moreover, we should especially remember Maulvi Abdur Rahim Sahib Nayyar in our prayers because his works and responsibilities are increasing day by day.

[Editor, Al Fazl (1921)] (Translated by Al Hakam from the original Urdu in the 16 and 20 June 1921 issues of Al Fazl)

Guidance on basic Islamic issues which Hazrat Khalifatul Masih Vaa has given at various occasions in written correspondence and during MTA programmes: www.alhakam.org/category/islamic-jurisprudence/answers-to-everyday-issues

Permissibility of missing the Eid sermon | Etikaf at home | The age of wearing a scarf | When one should observe every compulsory fast | Halal and haram | Women’s status in Islam | Purdah and close relatives | Jinn | Insurance | A father’s prayers | Seeing God | The role of Waqifat-e-Nau girls after marriage | Islam and terrorism | Boys wearing bracelets | Nawafil before Eid | Reciting the Holy Quran and entering a mosque during menstruation | Purdah of different body parts | Whether Eid prayers are obligatory and if the imam forgets the takbirat | Savings accounts and profit | Music | Female prisoners of war | Replying to people’s mockery of holy personages | Duties of a missionary | Evil eye, prayers of the oppressed and shirk | Ways of expressing gratitude to Allah | Huzoor’s prayers as a student

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AL HAKAM | Friday 18 June 2021

Responding Is the English revelation to “God is coming by his army” Allegations grammatically incorrect?

Jalees Ahmad Al Hakam

Opponents of the Ahmadiyya Muslim Jamaat raise allegations against certain revelations of Hazrat Ahmadas. Among the many illogical allegations, one objection is that some words in the English revelations are used incorrectly. For example, they present the revelation: “God is coming by his army” With regard to this revelation, which the Promised Messiahas received from God, Muslim opponents raise the objection and mock Hazrat Ahmadas, by suggesting that the word “by” has been used incorrectly.

Alluding to this revelation, the Promised Messaihas stated that God revealed this to him “concerning some opponents who had, out of bitter enmity, desecrated the Holy Quran without any reason, and out of irremediable personal enmity, had made some irrelevant and stupid criticisms against the firm faith of Islam.” (Barahin-e-Ahmadiyya, Volume 4, p. 365)

Here, it should be pointed out this revelation, which the Promised Messiahas received, was revealed in defence of the Holy Quran. It is unfortunate that such people would mock and ridicule a revelation that was revealed in defence of the book of Allah.

The Holy Quran and history both testify that prophets of all ages are mocked by the people they are sent to. Allah the Almighty states in the Holy Quran: ۡ َ ُ َ َّ ۡ َ ً ‫ٰی َح ۡس َرۃ َعلی الع َِبا ِد ؑۚ َما یَات ِۡی ِہ ۡم ِّم ۡن ّر ُسوۡ ٍل ِالا کانوۡا ِب ٖہ یَ ۡس َت ۡہ ِز ُء ۡو َن‬

“[Alas] for My servants! There comes not a Messenger to them but they mock at him.” (Surah Ya Sin, Ch.36: V.31) Under this verse, in the Five-Volume Commentary of the Holy Quran, it is written: “While the verse means that every Prophet of God was rejected, mocked and jeered at by his people, it has a special reference to the Promised Messiah, signifying that in his time, all Prophets will be rejected i.e. the very idea of Divine revelation will be doubted and denied.” (The Five-Volume Commentary, Vol. 4, p. 2,659)

The history of Islam is replete with the people of Arabia’s mockery and laughter at the Holy Prophetsa.

We find a hadith in Sahih al-Bukhari that narrates how once, when the Holy Prophetsa fell ill and became sick, he could not offer the Tahajud prayer for two or three nights.

Upon this, the wife of Abu Lahab, came and said: َ َ ُ َ َ َ َ َ ْ َ َ ُ َ َ َ ُ َ ْ َ ُ ْ َ ّ ُ َّ َ ُ َ ‫ ل ْم أ َره ق ِربَك‬،‫ون ش ْيط َانك قد ت َركك‬ ‫يا محمد ِإنِي لأرجو أن يك‬ ًَ َ ْ َ َ ُ ‫ُم ْنذ ل ْيل َتي ِن أ ْو ثلاثا‏‬ “O Muhammad! I think that your Satan has forsaken you, for I have not seen him with you for two or three nights!”

Here, the wife of Abu Lahab was mocking and ridiculing the Holy Prophetsa and referred to Allah the Almighty as “your Satan”.

Upon this, Allah the Almighty revealed: ُّ َ َ ُ َ َ َ َّ ‫َو الض ٰحی – َو ال ۡی ِل ِاذا َس ٰجی – َما َو ّد َعک َر ّبک َو َما ق ٰلی‬ “By the [growing] brightness of the Forenoon, And by the night when its darkness spreads out, Thy Lord has not

forsaken thee, nor is He displeased with thee.” (Surah al-Duha, Ch.93: V. 2-4) (Sahih al-Bukhari, Kitab al-Tafsir, Hadith 4950)

Through this hadith, we see that the opponents of Islam left no opportunity to mock and make fun of the Holy Prophetsa, even when he was ill.

If only such people would look beyond their ignorance and instead of using their time to raise allegations and objections, they utilised their time and did research.

Now, coming back to the English revelation that Hazrat Ahmadas received, and which many opponents laugh at and mock, it should be remembered that to challenge, taunt or ridicule a prophet or a revelation he receives is to challenge the Being Who revealed it to him.

First and foremost, we must understand that God is not bound by time as He is everlasting. The answer to the objection the opponents raise is quite simple. Such an allegation only arises in a person’s mind when one doesn’t bother to ponder over the English language or the history of the language and its variations throughout time.

The English Dialect Dictionary states that the word “by” has been used in the English language to also mean ‘with’. The dictionary gives examples that the word “by” means and can be used as “together with”, “in company with”. If that wasn’t enough, a sentence is provided in the dictionary, ‘I will go if you go by me’. (The English Dialect Dictionary,

Vol. 1. A-C, London: Published by Henry Frowde, Amen Corner, E.C., Publisher to the English Dialect Society, 1898, p. 470)

These are examples and variations of the usage and meaning of the word “by” given in the dictionary.

This dictionary, as mentioned in the preface, is “the complete vocabulary of all English dialect words which are still in use or known to have been in use at any time during the last two hundred years in England, Ireland, Scotland, and Wales.”

Thus, for anyone who truly understands the English language, no room remains for mockery at the revelation which Hazrat Ahmadas received, and this goes for other revelations our opponents deride.

This, very clearly and emphatically, proves that the objection raised by our opponents is baseless. To say that the English revelation is wrong is simply irrational.

Just because one is unable to understand a certain thing does not warrant for it to be declared incorrect.

The Promised Messiahas has explained that indeed, without a shadow of a doubt, true knowledge of languages is known only to Allah, for He is Al-Aleem. One only needs to look at the Arabic language and the various expressions that are commonly used in Arab places like Syria, Egypt, Mecca, Medina; if the expressions that are used today are studied, then they seemingly go against all the grammar rules and principles of the Arabic language and man-made grammar.

So, as God is not bound by time or place, one cannot hinder or limit God’s revelation or say that some of its sentences should be in accordance with the past or present usage of language.

Answering the allegation raised by the Jamaat’s opponents, the Promised Messiahas has very beautifully explained: “As these revelations are in a foreign tongue and divine revelations are swift, there may possibly be a slight variation in the delivery of some words. It has also been observed that sometimes, God is not bound by human idiom or follows an archaic idiom and sometimes does not even follow the rules of grammar. There are several such instances in the Holy Quran, for instance, َ ‫‘[ إ ْن ٰ َه َذ‬Certainly these the verse ‫ان‬ ِ ‫ان ل َساح َِر‬ ِ ِ two are magicians’ (Surah Ta Ha, 20:64)], in accordance with man-made grammar, would read as ‫إن ٰهذين‬.” (Haqiqatul-Wahi [English], p. 384)

Hazrat Ahmadas also stated: “This is the prophecy that the One God, who has no partner, made in English despite the fact that I am not an Englishspeaking person and am totally unaware of this language. But it was the will of God to publish His promises about the future in all the renowned languages of this country.”

(Haqiqatul-Wahi [English], p. 384)

Such people who are swift in raising allegations and objections are the same likeminded people who eventually challenge the verses of the Holy Quran.

Thus, just because man is unable to comprehend something and can’t compare it with a man-made rule or what is frequently used, does not mean we regard something as totally incorrect.

So, when opponents of the Jamaat object or challenge the revelations of the Promised Messiahas, it is vital that all information is gathered, research is conducted properly, and then, they will find that there is simply nothing worthy of objection.

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Friday 18 June 2021 | AL HAKAM

100 Years Ago...

Ahmadiyya Jamaat’s welcome to Lord Reading, Viceroy of India The Review of Religions (English), June 1921

On 23 June 1921, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra, the then head of the Ahmadiyya Muslim Jamaat, sent a delegation of Ahmadis to Lord Reading and a welcome address was presented to this newly appointed viceroy of India.

In this address, the viceroy was introduced to the founder Ahmadiyya Jamaat, Hazrat Mirza Ghulam Ahmadas, and the loyal services of his family and members of the Jamaat towards the British government in times of war and unrest.

The peace promoting role of the Promised Messiahas and the true teachings of the Holy Quran about jihad were highlighted.

Moreover, the issue of Turkey was brought up and the autonomy of the Hijaz government and the greater interests of Muslims were advocated.

As Lord Reading, the crown-appointed viceroy of India 1921, was responsible for protecting the interests of the people of British India and ensuring their rights, Hazrat Khalifatul Masih IIra ensured that he understood the real situation of the subcontinent and the concerns of its people.

We present here the said address (Editor, Al Hakam):

May it please Your Excellency, We the representatives of the Ahmadiyya community beg to approach Your Excellency on behalf of our Holy Leader and our community to tender to Your Excellency heartfelt congratulations on your assumption of the important duties of your exalted office and to offer to Your Excellency and Lady Reading a most cordial welcome to India.

Our movement is comparatively of recent origin; it was established only thirtyone years ago. The holy founder of the movement, Hazrat Mirza Ghulam Ahmad[as] of Qadian, belonged to a respectable family of Punjab Chiefs, which has been mentioned in Sir Lepel Griffin’s Book. The family did, to quote Sir Lepel Griffin, excellent service during the Mutiny of 1857 and Mirza Ghulam Murtaza (father of the holy founder of the Ahmadiyya Movement) enlisted many men and his son, Mirza Ghulam Qadir, was serving in the force of General Nicholson when that officer destroyed the mutineers of the 46th Native Infantry who had fled from Sialkot at Trimmu Ghat.

General Nicholson gave Mirza Ghulam Qadir a certificate stating that in 1857, the Qadian family showed greater loyalty than any other in the district.

It was in 1891 that Hazrat Mirza Ghulam

Ahmad announced his claim to be the Promised one who is known as Mahdi and Messiah in the Muslim Scriptures and as Messiah in the Christian sacred literature. As was to be expected, as soon as he announced his claim, a storm of opposition rose against him from every corner of India and the followers of all religions in general and his own co-religionists in particular displayed towards him and his disciples (who in the beginning did not number more than one hundred) such hostility as is not to be found in the annals of any religious community save in the history of the former prophets and their followers.

Not only was the public bitterly opposed to the new claimant but even the government regarded such a claim with suspicion, for it had, after repeated and bitter experiences, come to the conclusion that the appearance of a Mahdi was invariably followed by disturbances and bloodshed.

In the face of all these obstacles, the holy founder of the movement openly declared that he would overcome all these difficulties and that his movement would spread to the remotest corners of the earth, for God had told him that his name would be made known throughout the world and that people would be drawn towards him from long distances.

Month after month, year after year rolled away and opposition grew more and more bitter, but in spite of all this, men continued to join the movement one by one, and when the holy founder of the movement passed away about thirteen years ago, his followers were counted by hundreds of thousands.

The present is not the occasion to make any reference to the religious and spiritual services which the holy founder of the movement has rendered to the world. But Your Excellency, we believe, will be pleased to learn the services which he rendered to the cause of peace. When he first announced his claim, the whole Muslim World was ringing with false ideas about Jehad; it was in a highly inflammable condition and a spark might have set it aflame. But the holy founder of the movement started such a vigorous campaign against these foolish, un-Islamic and unpeaceful doctrines, that before many years had passed the government itself was convinced that the movement which it regarded as a menace to peace was really a valuable promoter thereof.

Not only those who were initiated into the movement acknowledged the soundness of his views, but even his bitterest foes who had declared him to be a kafir on account of his repudiation of the current ideas about Continued on next page >>

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AL HAKAM | Friday 18 June 2021 << Continued from previous page

Jehad were compelled to change their views by the force of his argument and many of the ulama in the hostile camp had to admit the truth of his teachings on this subject. To the wholesome influence of his teachings even in the frontier districts testimony was borne in the pages of the Pioneer of 30 December 1906.

From the very beginning he laid stress on the fact that according to the teachings of Islam, it was the duty of every Muslim to be loyal to the government under which he lived – a teaching which if acted upon will not only remove internal disturbances but will also avert many a war, for that which actuates one nation to make war upon another is the belief that some members of the invaded people will make common cause with the invading nation and ruin their own country. If a nation is certain that all members of another nation, an invasion of which it contemplated, will stand by their own government and will be ready to lay down their lives in the battlefield, it will think twice before making a declaration of war.

After making this brief reference to the

life and teachings of the holy founder of the movement, we beg leave to state that though the movement was inaugurated only a short time ago, its branches have already been established in the following countries.

In Asia, it has not only spread throughout India, the birthplace of the movement, but has also spread in Afghanistan, Persia, Bukhara, Arabia, Syria, Straits Settlement and Ceylon. In Africa, it has succeeded in establishing its branches in British East Africa, Uganda, Belgian East Africa, Natal, Egypt, Sierra Leone, Nigeria and Mauritius; and in the last two months, about five thousand persons have joined the movement in the Gold Coast Colony.

Even the continent of Europe is not devoid of its adherents. Our mission has worked in England for the last five years and more than a hundred Europeans have already been converted and a plot of land has been purchased at Putney in London for the erection of a mosque. The movement has won a number of converts in Germany also.

To America we turned our attention only a year ago and about two dozen Americans have been initiated and many have become interested.

In short, the Ahmadiyya movement

Khilafat Day Jalsa in Ireland

Shahzad Malik Ireland Correspondent

On 29 May 2021, Jamaat-e-Ahmadiyya Ireland organised a national Jalsa to celebrate Khilafat Day. The programme was held at Maryam Mosque in Galway. This was the first programme of its kind where, due to the easing of Covid-19 restrictions in the Republic of Ireland, all the speakers and some Jamaat members were able to come together at Maryam Mosque, while all other members were able to stream the event live via Zoom. It made for a more enhanced experience for those streaming the Jalsa from home, alhamdulillah.

The programme started at 4:15 pm with

a recitation from the Holy Quran and its English and Urdu translations, followed by a poem with its translation.

National Secretary Jaidad, Dr Mamoon Rashid Sahib delivered a speech in Urdu on the subject “Khilafat a divine system”.

An address both English and Urdu by National President Jamaat-e-Ahmadiyya Ireland, Dr Mohammad Anwar Malik Sahib was given on the conditions of bai‘at.

Thereafter, Missionary-in-Charge Ireland, Ibrahim Noonan Sahib delivered an address on the subject “The divine essence of Khilafat’.

The programme concluded with a silent prayer.

is not a local movement, it is spreading throughout the world. Every year it takes deeper roots into the earth and its trunk is daily gaining in strength and volume.

But the path by which we have made this progress was not strewn with flowers; we have achieved all this at the cost of great sacrifices. In Afghanistan, for instance, two of our men were put to death merely because of their joining our movement, one of them occupying such a high position that he had been chosen for the honour of performing the coronation ceremony of the late Amir Habibullah Khan.

As we have already said, we were enjoined by our Imam, the holy founder of the movement, to remain perfectly loyal to the government under which we live and never to disturb the peace of the country.

We have ever kept this teaching in view and have ever remained loyal to the government under very trying circumstances. The following letter from the private secretary to your worthy predecessor to the present head of our community throws some light on the conduct of the community during the troubled days of the Punjab disturbances: “I am desired to acknowledge with thanks your letter of the 4th May giving a detailed account of the exertions of the Ahmadiyya Community under your leadership in the cause of law and order during the recent disturbances in the Punjab. His Excellency had already heard something of the good work done by you, from the Punjab Government, and it has also been publicly acknowledged in the press. But he has been much interested in hearing some of the details and I am desired to convey to you his congratulations on the loyal attitude of the Community in the face of great difficulties.”

During the recent war with Afghanistan, our community rendered aid which was in fact out of proportion to its resources; and besides services of various other kinds, it offered an Ahmadiyya Double Company, for enlistment in which more than a thousand Ahmadis had volunteered themselves but the formation of which was prevented by the war coming to a speedy end. One of those who offered their services was the youngest son of the holy founder of the movement who rendered honorary service in the Transport Corps for six months. The service which the community has rendered during the present agitation is not mean contribution to the preservation of peace in the land and certainly it was the book entitled “Non-Cooperation according to the Precepts of Islam” written by the present head of the Ahmadiyya community which silenced the ulama who were issuing fatwas declaring non-Cooperation with the government to be the religious duty of every Muslim and with the help of which Ahmadi students were able to render good service to counteract the agitation in favour of Noncooperation.

The above is a very brief outline of the services which our community has been rendering as a loyal duty to our king-emperor, and our object in making a reference to them is to humbly assure Your Excellency that it is in the spirit of true loyalty that we have approached Your Excellency today and it is in this spirit that we further assure Your Excellency, as the chief representative of our king-emperor in India, that we will employ every possible

and lawful means in our power to make Your Excellency’s measures and schemes a success and that we will, in cooperation with our country men, render all assistance in our power to help Your Excellency in the arduous task of maintaining and promoting order and peace in the land and that no amount of opposition on the part of our opponents will make its swerve even a hair’s breadth from our course, God helping us.

We are loyal to the government because we believe it to be our religious duty. We have never asked for any reward from the government; we cannot do so consistently with our principles.

Our numbers are indeed small, compared with other communities, but ours is an organised community, widely spread throughout the world and working under this direction of a single leader; so we are in a position to render certain services which even the bigger communities are unable to render. We are comparatively weak, and our resources bear no proportion to those of other communities. But we assure Your Excellency that whenever there is a question of service to the country and an occasion for giving proof of loyalty to the king-emperor, Your Excellency will never, if God please, find us weak hearted.

In the end, we beg leave to say a few words with regard to the momentous task for the carrying out of which His Imperial Majesty has selected Your Excellency, for a true welcome is that which is of some practical good. A welcome which is confined to mere words is not of much value.

We are not of those people who find fault with every man that departs and bid welcome to every man that comes. We firmly believe that your worthy predecessor is in no way responsible for the unrest that now prevails in India and that mere change of officers will not bring about any corresponding change in the country.

The present state of things is the outcome of a long chain of events covering scores of years and no more declaration of policy, however generous and liberal, can remedy it. In our opinion there is only one remedy for it and it is this that both the ruler and the ruled should be made to realise fully that they are not infallible but only human.

Unless the officials realise that they are men after all and that it is not impossible for them to err and that it is in no way incompatible with their position to admit their errors, there can be no peace.

Similarly, so long as the people do not realise that both they and the officials are men and that both are equally liable to err, there can be no peace. But as the attitude of the Indians is a sequence of the attitude of the British officers, and as it is easier to reform a particular class of men than a whole people, therefore we respectfully request Your Excellency to try to infuse a healthier spirit into the British officers so that: (1) if they or their subordinate officers happen to make a mistake, they should keep in view the real purpose for which His Majesty’s government has sent them to such a distant country as India, rather than feel anxious about their prestige and (2) they should treat Indians as brothers.

In our opinion, if this defect is removed, there will occur a corresponding change in the attitude of the people also. We may, however, point out that the reform suggested Continued on next page >>

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Friday 18 June 2021 | AL HAKAM << Continued from previous page

above is not easy of accomplishment. Your Excellency has declared that the chief task before you during your term of office will be the obliteration of all racial distinctions. But we beg leave to submit that Your Excellency should aim at the obliteration of distinctions not only between different races but also between the rulers and the ruled. Then and not till then there will be peace in the land.

After making the above suggestions with regard to the internal administration of the country, we beg leave to say a few words with regard to the foreign policy of the government. Indians generally complain of the treatment which is meted out to them in the British Colonies – a complaint made by the most loyal as well as the extremist section of the Indian population. We hope that this question will receive Your Excellency’s full attention and Your Excellency will not only spare no pains to have this grievance redressed, but will at the same time keep the Indian people informed of your efforts, so that there may be no occasion for misunderstanding.

The next point to which we beg leave to draw Your Excellency’s attention is the question of the near East. Notwithstanding that we do not acknowledge the Sultan of Turkey as the Khalifa of the Muslims and have thereby exposed ourselves to the reproaches of our fellow countrymen, we fully sympathise with the Turkish government in its affliction, for we feel that Turkey has not received fair treatment; and as it is a wrong which can be righted at any time, there is no reason why the Indian government should give up its efforts to secure a fair treatment for Turkey. If, after a lapse of fifty years, Alsace Lorraine could be restored to France through the efforts of the British government, the provinces of Smyrna and Thrace where the Turkish population certainly preponderates, may similarly be restored to Turkey in spite of the present settlement.

But more important still, in our opinion is the question of the independence of Hedjaz, which must remain free from outside interference.

When this question arose every Muslim entertained the misgiving that the freeing of Hedjaz from Turkish control might mean the bringing of it under the control of a European power. Hedjaz being a sterile country would, it was feared, be unable to produce sufficient income to defray the expenses of its administration and the Hedjaz government would be compelled to borrow money from a foreign country, thus placing itself under the control of a European power.

Recent cables tend to strengthen these misgivings. Reuter, the other day, mentioned a scheme outlined by Mr. Churchill, the secretary of state for colonies, wherein an annual subsidy is promised to the Hedjaz government provided the latter should undertake to maintain internal peace and put its foreign policy under the control of Great Britain.

This gives rise to certain misgivings and we request Your Excellency to draw the attention of the Home government to their removal.

First, the scheme, coming as it does from the Colonial secretary, has nothing to do with independent States. Secondly, to put foreign relations under the control of

the consequences would have been very grave as is evident from other incidents.

But in this case, as she was a mother, he exhibited great patience. Yet still, he was so hurt that he started crying profusely. And to the Holy Prophetsa, he requested prayers for her guidance. (Sahih Muslim, Kitab Faza‘il al-Sahabah, Bab min Faza‘ili Abi Hurairah) Not performing Hajj for looking after one’s mother Despite the fact that Hazrat Abu Hurairah’sra mother was a non-believer, he could not perform Hajj as long as she remained alive lest in his absence, she suffered from some difficulty. (Sahih Muslim, Kitab al-Nazr) Performing actions against one’s principles for the sake of parents During the civil war among the Muslims, Hazrat Abdullahra bin Umar bin Aas did not want to join in and fight against Hazrat Alira. But after his father insisted, he was compelled to join, albeit unwillingly. (UsdulGhabah, Vol. 3, p. 246) Giving wealth to one’s parents

The exemplary young Companions: Service to parents Rahmatullah Khan Shakir (1901-2000) Former Assistant Editor and Manager of Al Fazl

Among the traits Islam generated among the Companionsra was a high standard of obedience and service to parents. This trait was so remarkable in the Companionsra that it was irrespective of whether their parents were believers or non-believers.

The Companionsra served their parents duly and, in worldly matters, took every possible measure in seeking their pleasure.

Save for religious matters, according to the teachings of Islam, they never ignored their desires whatsoever.

During Hazrat Uthman’sra Khilafat, the price of dates skyrocketed and hence, date palm too became very expensive. Once, another government is clearly incompatible with independence. Thirdly, the stipulation as to the responsibility for the maintenance of internal peace runs counter to the very conception of independence. The stipulation can only mean that if there is ever any disturbance in the country, Great Britain will have the right to change its government, or interfere with its internal administration or put the country under military control.

Surely, this is no independence. It amounts to complete subjection, with this difference, that Great Britain will rule Hedjaz not directly but through a Muslim chief. If the Hedjaz government is not able

Hazrat Usamara made a hole in a date palm and brought out its jimar (inner core) from it. Since the tree was now prone to drying out after the removal of its core, somebody asked as to why he was rendering the tree useless as the prices of trees were very high.

He replied that he did it out of his mother’s desire and that he deemed it obligatory to fulfil her desires. (Tabqat Ibn Saad, Vol. 4, p.

71, Zikr Usamah bin Zaid) A mother’s abuse towards the Holy Prophetsa Hazrat Abu Hurairah’sra mother did not accept Islam. He continued preaching to her, but she would not accept.

One day, when he was preaching to her, she used some derogatory words for the Holy Prophetsa. Had it been someone else, to take care of itself, it may better be put under Turkish control subject to the same conditions under which Mr. Churchill proposes to place it under British control. We confidently hope that Your Excellency will be pleased to warn the Home government of the dangerous consequences of such a fatal step and give publicity to the result of your representations.

In the end, we beg to repeat our heartfelt congratulations and sincere welcome to Your Excellency and Lady Reading on behalf of our holy leader and the Ahmadiyya community and pray to Allah that He may enable Your Excellency to tread the path

A companion went to the Holy Prophetsa and submitted, “O Prophetsa of Allah, I have an abundance of wealth, but my father is a poor man. Shall I give [my wealth] to him?”

The Holy Prophetsa replied, “You and your wealth both belong to your father.” (Sunan Abi Dawud, Kitab al-Manaqib) Another Companion dedicated his orchard to his mother. (Ibid) Abdullah bin Abi Bakr’sra obedience to his father Hazrat Abdullah bin Abi Bakrra loved his wife greatly. But this love once hindered him from joining in a battle. To see that his wife became a hindrance in his way of faith, Hazrat Abu Bakrra ordered him to divorce her. Complying with this command was difficult for him, but nevertheless, he could not disobey his father and so, he divorced her. Thereafter, he composed some deeply sorrowful poetic couplets which left a deep mark on Hazrat Abu Bakrra and thus, he allowed him to remarry her by means of ruju‘. (Usdul-Ghabah, Vol. 6, p. 183, Zikr Atikah bin Zaid) About Hazrat Harithahra bin Suraqah, the writer of Usdul-Ghabah records: ُ ْ َ َ َ ‫ان ع ِظ ْی ُم ال ِب ِّر بِا ِّمہ‬ ‫ک‬ “He was very kind to his mother.” (Saire-Ansar, Vol. 1 p. 302) (Translated by Shahid Mahmood Ahmad, Missionary in Ghana, from the original Urdu, Muslim Nau-jawanon kay Sunehri Karnamey)

of rectitude and justice and may, through Your Excellency, restore to India peace and tranquillity and apply balm to wounded hearts. May He direct Your Excellency to the right path both in matters spiritual and temporal.

[In response to the above address, the Viceroy delivered a speech, which will be presented in the next issue of Al Hakam, insha-Allah] (Transcribed by Al Hakam from the original article in The Review of Religions [English], June 1921)

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AL HAKAM | Friday 18 June 2021

Perfect Preservation of the Holy Quran

Dialects of the Holy Quran A series of articles discussing the miracle of perfect preservation of the Holy Quran and responding to modernday criticisms.

Farhan Iqbal Missionary, Canada

It may sound surprising to many but an allegation that has gained popularity in recent years is that the Quran somehow has various “versions” that differ from one another. This is especially heard from Christian critics of Islam who make it sound as if the Holy Quran is somehow similar to the Bible in that it has contradictory readings, which in turn shows that the Quran is not perfectly preserved and cannot be termed a unique, matchless word of God (God forbid).

At the very outset, it is strange to see such criticism coming from Christian preachers.

This is because despite admitting that the Bible has undergone corruption, has been edited and has differing versions, many of them would still consider the Bible the “inerrant” word of God. Yet, when it comes to the Quran, they would want us to believe that multiple readings nullify the Quran’s claim of being the word of God. In any case, this is a gross misrepresentation of facts. The Holy Quran does not have contradictory readings or so-called versions. What it has are different qira‘at, or recitations, and that is a wellknown fact among the scholars of the Quran and is one of the beauties of the Holy Quran.

In parts I to III of this series, I have discussed how much care was taken to preserve the Holy Quran perfectly and to ensure it did not come into any danger of being corrupted. This protection was granted to it by God Almighty through various means. What is remarkable is that the Quran was both written down in its entirety and memorised in full by several companions of the Holy Prophetsa during his lifetime. No other religious book in history has undergone such rigorous protection and preservation.

After the death of the Holy Prophetsa, Hazrat Umarra proposed to Hazrat Abu Bakrra that a single manuscript of the Holy Quran should be prepared. (Introduction to the Study of the Holy Quran, p. 362)

During the life of the Holy Prophetsa, several companions wrote down the Holy Quran and the Quran had indeed been written down in its entirety, but it was not compiled or put together into a single-volume book. The writings were scattered and needed to be put together.

The manuscript that was prepared out of this effort is called mush‘af-e-umm, and all the Companionsra had a consensus over the legitimacy of this manuscript. What is truly astounding is how early on this happened

An old copy of the Holy Quran

after the death of the Holy Prophet . sa

The history of the dialects Later on, during the time of Hazrat Uthmanra, an issue arose regarding the different ways in which the Holy Quran was being recited. Many new converts to Islam did not understand differences between the different dialects of the Quran and there was confusion. The Companionsra of the Holy Prophetsa knew about the dialect-based differences, but since the new converts were having some trouble, Hazrat Uthmanra decided to standardise the Quranic recitation to its main dialect, that is, the Qureshi dialect.

This Qureshi dialect was the dialect of the Holy Prophetsa and the people of Mecca. This was the dialect in which the Holy Quran was revealed for much of its history. However, the Holy Quran was also revealed in other dialects as illustrated by the following Hadith: َّ َ َ ُ َ َّ ّٰ َ َّ َ َ ْ َّ َ َ ّٰ ‫اس َر ِﺿ َی الل ُہ ع ْن ُﻬ َما َﺣدثہ أ ّن َر ُﺳ ْول الل ِہ َﺻلی‬ ٍ ‫أن ابن عب‬ ُ َ َ َ ْ َ َ َ ُ ْ ْ َ َ ْ َ َ َ َ َّ َ َ ْ َ َ ُ ّ ٰ ،‫اج ْع ُتہ‬ ‫اللہ علي ِہ وﺳلم قال ” أقرأنِي ِجب ِريل علی ﺣر ٍف ﻓر‬ َ َ َ َ َ َ ْ َّ َ ُ ْ َ َ ُ ُ ْ َ ْ َ ْ َ َ َ َ ْ “ ‫ﻓل ْم أزل أﺳ� ِ�يده وي ِزيدن ِ ْي ﺣتی انتﻬی ِإلی ﺳ ْبع ِة أﺣ ُر ٍف‬ “It is narrated by Hazrat Abdullah bin Abbasra that the Holy Prophetsa said, ‘Gabriel recited the Quran to me in one way. Then I requested him [to read it in another way], and continued asking him to recite it in other ways, and he recited it in several ways till he ultimately recited it in seven different ways”. (Sahih al-Bukhari, Kitab Fadha‘il al-Quran, Bab Unzila al-Quran ala Sab‘ati Ahrufin)

This hadith uses the phrase sab‘atu ahruf (i.e. seven huroof) which is the way the Holy

Prophet referred to differences in dialects.

The need for these recitations or readings arose during the growth of the Muslim community while in Medina. This is illustrated by the following narration: Hazrat Umarra bin Al-Khattab says: “I heard Hishamra bin Hakim reciting Surah al-Furqan during the lifetime of the Holy Prophetsa and I listened to his recitation and noticed that he recited in several different ways which the Holy Prophetsa had not taught me. I was about to jump over him during his prayer, but I controlled my temper, and when he had completed his prayer, I put his upper garment around his neck and seized him by it and said, ‘Who taught you this surah which I heard you reciting?’ He replied, ‘The Holy Prophetsa taught it to me’. I said, ‘You have told a lie, for the Holy Prophetsa has taught it to me in a different way from yours’. So I dragged him to the Holy Prophetsa and said to the Holy Prophetsa, ‘I heard this person reciting Surah al-Furqan in a way which you have not taught me!’ On that the Holy Prophetsa said, ‘Release him [O Umar]! Recite, O Hisham!’

Then he recited in the same way as I heard him reciting. Then the Holy Prophetsa said, ‘It was revealed in this way,’ and added, ‘Recite, O Umar!’ I recited it as he had taught me. The Holy Prophetsa then said, ‘It was revealed in this way. This Quran has been revealed to be recited in seven different ways, so recite of it whichever (way) is easier for you’. (Sahih al-Bukhari, Kitab Fadha‘il al-Quran, sa

Bab Unzila al-Quran ala Sab‘ati Ahrufin)

Hazrat Mirza Bashiruddin Mahmud Ahmadra has discussed this narration at length in Tafsir-e-Kabir. He writes that the

qira‘at on the basis of which many critics make allegations are basically a reference to the different dialects among the Arabs.

Some Arabs were able to pronounce the letter ‫( ر‬raa) while others pronounced ‫ل‬ (laam) in its stead. At other occasions, they would use a different word as the other word would be difficult for them to pronounce.

Huzoorra writes, “The meanings do not change; instead, in some cases, the meanings are expanded, and it enabled every tribe [in Arabia] to recite [the Quran] with ease”.

(Tafsir-e-Kabir, Vol. 6, p. 414)

During the period of the Holy Prophet’ssa stay in Mecca, the qira‘at, or readings, of the Holy Quran did not exist as history does not record their existence at that time.

Ahsanalluh Danish Sahib writes that the need arose at a time when Islam began to spread rapidly among various Arab tribes.

This happened in the later years of the Holy Prophet’ssa stay in Medina.

The above hadith refers to Hazrat Hakimra bin Hisham reciting the Quran in a reading which was not known to Hazrat Umarra. Hazrat Hakimra accepted Islam in 9 AH, which is a strong indication that the alternative readings were revealed late and for most of the life of the Holy Prophetsa, Muslims learned the main reading, that is, the Hijazi or Qureshi qira‘at.

Ahsanullah Danish Sahib estimates that out of the 22 and a half years of the revelation of the Holy Quran, more than 21 years were devoted to the recitation of the Quran in its main dialect. (Al-Zikrul Mahfuz, p. 293 [2007]) Hence, the main dialect always remained the Qureshi dialect and the other dialects were sub-ordinate to it and permission to recite them was meant for a temporary period of time due to necessity. (Tafsir-e-Kabir, Vol. 9, p. 49)

The types of differences Considering all the historical records, Ahsanullah Danish Sahib notes three types of differences that were caused by the different dialects. (Az-Zikrul Mahfuz, pp. 289-291, [2007])

One form of difference is due to the sound of a letter that eventually came to be represented by diacritical marks to help non-Arabs recite with correct sounds. For instance, one tribe may pronounce a letter with a fatha while the other pronounces it ْ with a kasrah. For example, ‫( يَﻔ َعل‬yaf ‘al) is ْ َ pronounced as ‫( يِﻔعل‬yif ‘al). (Ibid, p. 289) The second form of difference is due to the replacement of a letter altogether.

A ‫( س‬sin) may be replaced by a ‫( ت‬taa), or a ‫( ك‬kaaf) may be replaced by a ‫ش‬ (sheen), and so on. In the commentary of the above-quoted ahadith, Hazrat Sayyid Zainul Aabideen Waliullah Shahra gives an example of this form of difference when he writes, “‫‘ ﺣتی‬hatta’a (up to here) is stated in the Qureshi dialect. The tribe of Huzail [however] pronounce the same word as ‫عطی‬ ‘attaa’ [ain instead of haa]. The Quraish could in fact say it in both ways”. (Sahih alBukhari with Urdu translation and commentary, Vol. 6, commentary of narration no. 3219, p. 54)

The third form of difference is one where the words do not change but they have different meanings based on the tribe they are used in. Illustrating an example of this, Hazrat Musleh-e-Maudra writes about Continued on page 25

24

Friday 18 June 2021 | AL HAKAM

Friday Sermon 21 May 2021 Men of Excellence: Hazrat Umarra ibn al-Khattab After reciting the Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated: Previously, incidents in the life of Hazrat Umarra were being narrated. I will briefly mention the battles and expeditions he participated in.

Hazrat Umarra bin Al-Khattab participated in all the battles alongside the Holy Prophetsa, including the battles of Badr, Uhud and Khandaq. Apart from this, he also participated in a number of expeditions in which the Holy Prophetsa was not present, and in some of them, he was appointed as the commander of the army. (Ibn Saad, Al-

that was near to him). Subsequently, Allah the Almighty then revealed the following verse:

ْ َ ْ َ ْ ُ ّٰ َ ٰ ْ َ ٗ َ َ ْ ُ َّ ْ َ َ َ َ َ ‫ض‬ ِ ‫ما کان ل ِن ِب ٍ ّی ان یکون لہ اسرى حتى یث ِخن فِی الار‬

“It does not behove a Prophet that he should have captives until he engages in regular fighting in the land” [Ch.8: V.68] (and it was revealed up to)

َ َ ُ​َُ َ ‫فکلوْا ِم ّما غ ِن ْم ُت ْم َح ٰللًا ط ِّی ًبا‬

Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 1990], p. 206)

At the time of the departure for the Battle of Badr, the companions had 70 camels between them. As such, one camel had to be allotted to three individuals and each of them would take turns to ride upon it. Hazrat Abu Bakrra, Hazrat Umarra and Hazrat Abdur Rahmanra bin Auf shared one camel and took turns to ride it. (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Bab Dhikr Maghaziyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2002], p. 204)

In relation to the departure of the Holy Prophetsa for the Battle of Badr, it is mentioned that the Holy Prophetsa left Medina in order to stop the caravan of Abu Sufyan, which was approaching from Syria.

When the Muslims reached Dhafiran, which was situated on the outskirts of Medina near the Safra valley, the Holy Prophetsa was informed that the Quraish had set out in order to protect this trade caravan. The Holy Prophetsa consulted his companions and informed them that an army from Mecca was swiftly heading towards them and asked their opinion in this regard. He asked if, instead of fighting this army, they preferred to confront the trade caravan. They replied in the affirmative; that is, one group [of companions] said that with regard to facing the enemy, they preferred to confront the trade caravan.

In one narration, it is mentioned that one group said, “Had you informed us about a battle, we would have prepared for it. However, we have set out for this trade caravan.” In another narration, it is mentioned that they said, “O Messengersa of Allah! You should leave the enemy and head towards the trade caravan.” Upon this, the expression of the blessed countenance of the Holy Prophetsa changed. Hazrat Abu Ayubra

relates that this very incident was the cause of the following revelation:

ًْ َ َ ْ َ َ ُ َ َْ َ ْ ْ ‫ک َمآ اخ َر َجک َر ّبک ِم ْۢن بَ ْی ِتک ِبال َح ّ ِق َو ِا ّن ف ِریقا ِّم َن ال ُم ْؤ ِم ِنی َن‬ ٰ ‫لَک ِر ُہوْ َن‬

“As it was thy Lord Who rightfully brought thee forth from thy house, while a party of the believers were averse […]”.

[Ch8: V.6] At the time, Hazrat Abu Bakrra stood up and very eloquently said a few words.

Following this, Hazrat Umarra stood up and also spoke briefly in an articulate manner.

Then, Miqdadra stood up and said, “O Messengersa of Allah! Let us head towards wherever Allah has commanded you to go.

We are with you. By Allah! We will not say to you what the Children of Israel said to Mosesas:

ٰ َ َّ َ َ َ ُ َْ ْ َ ‫فاذ َہ ْب ان َت َو َر ّبک فقا ِتلَآ ِانا ٰہ ُہنا ق ِع ُد ْو َن‬

“‘Therefore, go thou and thy Lord and fight, and here we sit.’” [Ch.5: V.25] Rather he said, “We will fight with you as long as there is life within us.” (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Bab Dhikr Maghaziyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2002], pp. 205-206) (Sayyid Fadl al-Rahman, Farhang-i-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 125)

Hazrat Ibn Abbasra relates that when the Muslims captured the prisoners during the Battle of Badr, the Holy Prophetsa said to Hazrat Abu Bakrra and Hazrat Umarra, “What is your opinion in relation to these

prisoners?” Hazrat Abu Bakrra replied, “O Messengersa of Allah! These are our paternal cousins and relatives. I think you ought to take some ransom instead as that will strengthen us against the disbelievers and it is possible that Allah the Almighty will guide them towards Islam.”

The Holy Prophetsa said, “O Ibn Khattab!

What is your opinion on this?” Hazrat Umarra replied, “No, O Messengersa of Allah!

By God, I do not hold the same opinion as Abu Bakr. My opinion is that you should hand them over to us so that we may kill them; hand Aqil over to Ali so he can cut off his head, and hand (so and so, who was related to Hazrat Umarra) so that I may sever his head, because they are all disbelievers and among the leaders of the Quraish.”

The Holy Prophetsa gave preference to the opinion of Hazrat Abu Bakrra.

Hazrat Umarra narrates, “The Holy Prophetsa did not choose my opinion. The next day I came and saw that both the Holy Prophetsa and Abu Bakrra were sat weeping.

I asked, ‘O Messengersa of Allah! What has caused you and your companion to cry? Tell me the reason, for I will weep if I am moved by it, or if not then at the least I will make my appearance to seem as if I am crying.’

The Holy Prophetsa replied, ‘I weep over the punishment that was shown to me regarding those companions who suggested that I ought to take ransom. It was shown to me closer than this tree’ (i.e. referring to a tree

“So eat, of that which you have won in war, as lawful and good” [Ch.8: V.70]. Thus, Allah made the spoils of war lawful for them.’” This is a narration of Sahih Muslim.

(Sahih Muslim, Kitab al-Jihad wa al-Siyar, Bab al-Imdad bi al-Mala‘ikah, Hadith 4588) In this narration, the words in the beginning, which state that the Holy Prophetsa and Hazrat Abu Bakrra were weeping and the subject matter of the subsequent verses that were revealed, render this entire narration ambiguous and the matter remains unclear. However, deeming this narration to be correct, the majority of historians, biographers and commentators of the Quran have written that Allah the Almighty expressed displeasure at the suggestion that the captives of Badr should be freed after taking ransom and instead, favoured the opinion of Hazrat Umarra.

Those who have written about the life and character of Hazrat Umarra, usually pen a chapter about the Quranic injunctions that were revealed in line with the opinions of Hazrat Umarra; it is mentioned therein that with regard to the captives of Badr, Allah the Almighty favoured the opinion of Hazrat Umarra. But as mentioned, this matter is ambiguous. In fact, it seems that the biographers and commentators of the Quran have erred in their understanding of this narration.

Nonetheless, there is a note among unpublished notes of Hazrat Muslehe-Maudra which rejects the biographers and commentators’ conclusions and the explanation given by Hazrat Musleh-eMaudra is the correct interpretation. It seems that biographers and commentators have created this narration to needlessly elevate the status of Hazrat Umarra or they have erred in their understanding of this narration. Nevertheless, expounding upon verse 68 of Surah al-Anfal, Hazrat Muslehe-Maudra states:

25

AL HAKAM | Friday 18 June 2021 “Prior to the advent of Islam, there was a custom in Arabia, which regrettably is still prevalent in some parts of the world today, that even if no war has taken place, people would be taken captive and enslaved.

This verse abolishes this abhorrent custom and in plain words has commanded that a person can only be taken captive after the commencement of war against an opponent.

If a war has not taken place, then it is unlawful to make someone a captive. This verse has been severely misinterpreted.”

Hazrat Musleh-e-Maudra further states: “After the Battle of Badr, when the Muslims had captured some of the Meccans, the Holy Prophetsa sought advice from his Companions about what to do with them.

Hazrat Umarra was of the opinion that they ought to be killed, whereas Hazrat Abu Bakrra opined that they ought to be released for a ransom. The Holy Prophetsa preferred the advice of Hazrat Abu Bakrra.”

This is verse 68 of Surah al-Anfal in which it is mentioned that it is not lawful for a prophet to take captives unless he is engaged in an all-out war.

Nonetheless, Hazrat Musleh-e-Maudra has explained this incident in which Hazrat Abu Bakr’sra opinion was different to Hazrat Umar’sra and the Holy Prophetsa favoured the opinion of Hazrat Abu Bakrra and thus, released the captives after taking ransom.

However, the commentators have alleged that the revelation of this verse indicates that God Almighty was displeased with this deed of the Holy Prophetsa in that the captives should have been killed instead of taking ransom. This is the explanation of Tabari.

Hazrat Musleh-e-Maudra writes: “However, this interpretation is incorrect.

Firstly, until that time, no command had been revealed which prohibited releasing prisoners by taking ransom for them.

Therefore, no blame can be placed upon the Holy Prophetsa for taking ransom. Secondly, prior to this incident, the Holy Prophetsa released two captives in Nakhlah after taking ransom and Allah the Almighty did not disapprove of this act. Thirdly, two verses on from this, Allah the Almighty permits the Muslims to utilise what one obtains from the spoils of war, declaring it to be lawful and good. It is an extremely far-fetched notion to say that Allah the Almighty was displeased at the Holy Prophetsa accepting ransom and then declare the money obtained from it to be lawful and good.

Therefore, this interpretation is wrong and the correct interpretation is that a general principle has been mentioned here in that no one can be made a captive unless an allout war takes place with an enemy who is subdued after the battle.” (Durus Hazrat Musleh Maudra (unpublished), Surah al-Anfal, Register 36, pp.

968-969)

From among the commentators of the Quran, Allamah Imam Razi and the famous biographer Allama Shibli Nomani also held the same opinion as Hazrat Muslehe-Maudra. (Tafsir-e-Kabir, Allamah Imam Razi, Vol.

8, Ch. 15, p. 158, Dar al-Kutub al-Ilmiyyah, Beirut, 2004) (Sirat al-Nabisa, Shibli Nomani, Vol. 1, p. 194, RZ Publications, Lahore, 1408 H)

Hazrat Mirza Bashir Ahmad Sahibra writes: “When the Holy Prophetsa returned to Medina, he sought counsel as to what should be done with the prisoners. Generally, it was a practice in Arabia to execute prisoners

or make them permanent slaves. However, the disposition of the Holy Prophetsa was averse to such harsh measures. Moreover, no divine injunctions in this respect had been revealed either. Hazrat Abu Bakrra submitted, ‘In my opinion, they should be released on ransom because after all, they are our brethren and kindred. Who knows, if tomorrow, devotees of Islam are born from among these very people.’ However, Hazrat Umarra opposed this view and said, ‘There should be no consideration of kinship in a matter of religion. These people have become deserving of execution due to their actions. My opinion is that all of them should be executed. As a matter of fact, the Muslims should execute their respective relatives by their own hands.’ Swayed by his innate nature of mercy, the Holy Prophetsa approved of the proposal made by Hazrat Abu Bakrra. He thus, issued an order against execution and directed that such idolaters who pay their ransom, would be released.

Therefore, subsequently, a divine injunction was also revealed to this effect”.

Since a divine injunction has been revealed to take fidya just as Hazrat Muslehe-Maudra has also written, therefore it seems rather strange to use that hadith as a basis to explain the reason why the Holy Prophetsa and Hazrat Abu Bakrra were crying.

In any case, Hazrat Mirza Bashir Ahmad Sahibra further writes: “As such, a ransom of 1,000 dirhams to 4,000 dirhams was set for each individual according to his means. In this manner, all of the prisoners continued to be released.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 367-368)

With regard to Hazrat Umar’sra daughter, Hazrat Hafsa’sra marriage to the Holy Prophetsa, it is stated that Hazrat Hafsa’sra husband participated in the Battle of Badr and on the way back from the battle, he became unwell and passed away. After this, the Holy Prophetsa married Hazrat Hafsara.

The details of this are mentioned in Bukhari as follows: Hazrat Abdullah bin Umarra narrates that Hafsa bint Umarra became a widow after the death of [her husband], Khunaisra bin Hudhafah Sahmi, who was a companion of the Holy Prophetsa and had participated in the Battle of Badr”; he passed away in Medina.

“Hazrat Umarra stated, ‘I met with Uthman bin Affan and mentioned to him the proposal of Hafsa stating, “If you wish, I will give Hafsa bint Umar in marriage to you.”

Hazrat Uthmanra stated, “I will think over this matter”. (Hazrat Umarra says) I waited for a few days, after which Hazrat Uthmanra said, “It seems that it is not possible for me to marry at present.”’”

Hazrat Umarra states, “I went to Hazrat Abu Bakrra and asked him if he wished, I would give Hafsa in marriage to him.

Hazrat Abu Bakrra remained quiet and did not give me an answer. I felt more aggrieved

by Hazrat Abu Bakrra than Uthman”, i.e. that he refused the proposal. “I then waited for a few days, during which time the Holy Prophetsa asked for her hand in marriage and I gave her in marriage to him.

“When the nikah took place, Hazrat Abu Bakrra met me and said, ‘Perhaps you were angry with me when you presented Hafsa’sra hand in marriage and I did not give you a reply?’ I said, ‘Yes, I felt aggrieved,’ to which he said, ‘Nothing stopped me from giving

Continued from page 23

a rich lady who used to live in Mecca who had a servant from Yemen. She َ gave him َ ْ ّ ّ َ an instruction with the words ‫الشیشة‬ ِ ‫غ ِی ِر‬ (gayyir-ish-sheeshah), which meant that he was required to change the water in her hookah, but due to his Yemeni dialect, he thought that he was being instructed to break the container in which the water was kept. The words were the same but the different dialects meant that the meanings of the words were understood in different you a reply except that I knew that Allah’s Messengersa had mentioned Hazrat Hafsara, and I did not wish to reveal a confidential matter of Allah’s Messengersa.’” i.e. Hazrat Abu Bakrra was aware that the Holy Prophetsa wished to send a proposal of marriage to Hazrat Hafsara.

Hazrat Abu Bakrra said, “I could not reveal a confidential matter of the Holy Prophetsa and if he decided against marrying her, I would certainly have accepted your proposal.” This was the response of Hazrat Abu Bakrra. (Sahih al-Bukhari, Kitab al-Maghazi, Hadith 4005)

Some details of this incident have been mentioned in Sirat Khatamun-Nabiyyin by Hazrat Mirza Bashir Ahmad Sahibra, who writes: “Hazrat Umarra had a daughter by the name of Hafsara, who was married to a faithful Companion, Khunais bin Hudhafah, who had taken part in the Battle of Badr. After Badr, upon returning to Medina, Khunais fell ill and was unable to recover from his illness. Sometime after his demise, Hazrat Umarra began to feel a sense of concern for her second marriage. At the time, Hafsara was over 20 years of age. Due to his simplicity in nature, Hazrat Umarra met Uthmanra bin Affan himself and mentioned that his daughter Hafsara was now a widow, and that if he was interested, he could marry her. However, Hazrat Uthmanra avoided the subject.

“After this, Hazrat Umarra mentioned it to Hazrat Abu Bakrra, but he too remained silent and did not respond. At this Hazrat Umarra was deeply saddened, and in this very state of dismay, he presented himself before the Holy Prophetsa and submitted the entire account.

“The Holy Prophetsa responded, ‘O Umar! Do not worry at all; if Allah so wills, Hafsa shall find a better husband than Uthman and Abu Bakr; and Uthman shall receive a better wife than Hafsa.’

“The Holy Prophetsa said this because he had already intended to marry Hafsara and to give his own daughter, Umm Kulthumra, to Hazrat Uthmanra in marriage. Both Hazrat Uthmanra and Hazrat Abu Bakrra were aware of this and this is why they turned down the proposal of Hazrat Umarra.

“Sometime thereafter, the Holy Prophetsa married his daughter Umm Kulthumra to Hazrat Uthmanra […] Following this, the Holy Prophetsa sent a proposal himself to Hazrat Umarra for Hafsara. What more could Hazrat Umarra have asked for? He very happily accepted this proposal. In Sha‘ban 3 AH, Hazrat Hafsara was married to the Holy Prophetsa and became a part of his household.

When this marriage had taken place, Hazrat Abu Bakrra said to Hazrat Umarra, ‘Perhaps your heart has been saddened on my account. The fact is, that I was already aware of the intention of the Holy Prophetsa,

ways. (Tafsir-e-Kabir, Vol. 9, p. 49) As such, the differences of dialects did, in fact, exist and the Holy Quran was revealed in these dialects so that the learning of the Quran remained easy for most Arabs. Hazrat Musleh-e-Maudra notes, “If this permission had not been given, the memorisation and reading of the Holy Quran would have become difficult for people living outside of Mecca and the Holy Quran would not have spread as rapidly as it did”. (Ibid, p. 48) but I could not reveal a confidential matter without permission. Of course, if the Holy Prophetsa had not intended so, I would have most gladly married Hafsa.’

“One special wisdom in marrying Hafsara was that she was the daughter of Hazrat Umarra, who one could say was considered to be the most eminent Companion after Hazrat Abu Bakrra, and he was from among the most intimate friends of the Holy Prophetsa. Hence, in order to further strengthen mutual relations and to compensate the grief of Hazrat Umarra and Hafsara, which they had sustained by the untimely demise of Khunais bin Hudhafahra, the Holy Prophetsa deemed it appropriate to marry Hafsara himself.

“Another general wisdom under consideration was that if the Holy Prophetsa had a greater number of wives, the tasks of preaching and propagation, as well as education and training, could be performed on a much wider scale with greater ease, and in a more excellent manner among the women – who constitute half, if not more than half, of the world’s population in some respects.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 477-478)

In relation to Hazrat Umar’sra participation in the Battle of Uhud, it is written that during the battle, Khalid bin Walid attacked the Muslims and owing to the sudden nature of the attack, the Muslims were unable to regroup themselves.

Regarding its details, Hazrat Mirza Bashir Ahmad Sahibra has written the following: “The army of the Quraish had pretty much surrounded them from all four fronts and continued to crush the Muslims moment by moment through repeated attacks. Yet, even after all this, the Muslims would have may well regained themselves shortly thereafter, but the outrage was that a bold warrior from among the Quraish named Abdullah bin Qami‘ah attacked Mus‘abra bin Umair, the flag-bearer of the Muslims and severed his right hand with the blow of his sword. Mus‘abra immediately clutched the flag with his other hand and advanced to confront Ibn Qami‘ah, but in his second blow, the other hand was severed as well. Upon this, Mus‘abra joined both of his severed hands together in an endeavour to keep the Islamic flag from falling and held it to his chest, upon which Ibn Qami’ah struck him a third time, and this time Mus‘ab was martyred and fell to the ground.

“As far as the flag was concerned, another Muslim immediately advanced and took hold of it, but since the size and figure of Mus‘abra resembled the Holy Prophetsa, Ibn Qami‘ah thought that he had slain the Holy Prophetsa. It is also probable that this scheme of his was merely guided by motives of mischief and deceit. In any case, when Mus‘abra was martyred and fell, Ibn Qami‘ah exclaimed that he had slain

26 Muhammad[sa]. At this news, the Muslims lost whatever composure was left in them and their force was scattered completely.

Many Companions fled from the field of battle in a state of dismay.

“At the time, the Muslims were divided into three groups. One group was of those who had fled from the field of battle upon hearing news that the Holy Prophetsa had been martyred, but this group was the smallest of all. However, as mentioned in the Holy Quran, taking into consideration the special circumstances of that time, and the heartfelt faith and sincerity of these people, Allah the Almighty forgave them […]

“The second group consisted of such people who had not fled, but upon hearing news of the martyrdom of the Holy Prophetsa, had either lost determination or felt that now it was useless to fight. Hence, they had moved to one side of the battlefield, and sat down with their heads hanging low. The third group was of those who continued to fight on without fail. Among them, some consisted of those people who were gathered around the Holy Prophetsa and were exhibiting unprecedented feats of valour, and most of them were fighting in the field of battle scattered apart from one another. As these people, and those from the second group continued to discover that the Holy Prophetsa was alive, these people would continue to fight and close in around the Holy Prophetsa in the likeness of those possessed by madness. […]

“At the time, a very dangerous war ensued, and this was a time of great trial and tribulation for the Muslims. As mentioned, upon hearing news of the martyrdom of the Holy Prophetsa, many Companions lost their spirit and had thrown in their arms and moved to one side of the battlefield.

Hazrat Umarra was also among these people.

These people were sitting to one side of the battlefield, when a Companion named Anasra bin Nadr Ansari happened to arrive, and upon seeing them, began to say, ‘What are you doing here?’ They responded, ‘The Holy Prophetsa has been martyred. What, now, is there to gain from battle?’ ‘This is the very time for battle,’ replied Anasra, ‘so that we may also attain the death, which has been acquired by the Holy Prophetsa; and then what pleasure is there in life after the demise of the Holy Prophetsa anyway?’

“Then Saad bin Muazra came before him and Anasra said, ‘Saad, I can smell the fragrance of paradise from this mountain.’

After this, Anasra penetrated the enemy ranks and was martyred in battle. After the war, his body was found to have sustained more than eighty wounds, and no one could recognise his dead body. Finally, his sister identified him by a mark on his finger.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 493-495)

The Holy Prophetsa, along with a few of his Companions, arrived at the foot of the valley when a group of the disbelievers launched a sudden attack and among them was also Khalid bin Walid. At the time, the Holy Prophetsa prayed: َ ٗ َّ ّ ٰ َ َ ُ َ َ َُ ‫الل ُہ َّم إنہ لا ی َ ْن َب ِغ ْی لہ ْم أ ْن یّ ْعل ْونا‬ “‘O Allah! do not let these people reach us.’

“After this, Hazrat Umarra, along with a few Muhajireen, fought against the idolaters and eventually caused them to flee.” (Ibn Hisham, Sirat Ibn Hisham [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 2001], p. 537)

Friday 18 June 2021 | AL HAKAM Hazrat Mirza Bashir Ahmad Sahibra writes: “Abu Sufyan took a few of his followers and proceeded to the mountain pass, where the Muslims had gathered and standing next to it, called out, ‘O Muslims!

Is Muhammad[sa] among you?’ The Holy Prophetsa forbade anyone from responding, and thus, the Companionsra remained silent.

Then, he enquired about Abu Bakrra and Umarra, but even at this, in accordance with the instruction of the Holy Prophetsa, no one responded.

“Upon this, in a most arrogant tone, he called out in a loud voice, ‘All of these people have been slain, for if they had been alive, they would have responded.’ At this, Hazrat Umarra was unable to restrain himself, and uncontrollably said, ‘O enemy of Allah! You lie! We are all alive and Allah shall disgrace you at our hands.’

“Upon recognising the voice of Hazrat Umarra, Abu Sufyan said, ‘Tell the truth Umar! Is Muhammad[sa] alive?’ ‘Indeed!

Indeed!’ said Hazrat Umarra, ‘By the Grace of God, he lives and is listening to your every word.’ In a relatively low voice, Abu Sufyan said, ‘Then, Ibn Qami‘ah has lied because I consider you to be more truthful than he.’

After this, Abu Sufyan, exclaimed: ْ ُ ُ ْ ُ ‫اعل ھ َبل‬ “i.e., ‘O Hubl! Exalted by thy name!’

Upon the instruction of the Holy Prophetsa, the Companions remained silent, but the Holy Prophetsa who ordered silence for his own name, became restless upon hearing the name of an idol in parallel with the name of God the Exalted. ‘Why do you not respond?’ said the Holy Prophetsa. The Companions submitted, ‘O Messengersa of Allah! How shall we respond?’ The Holy Prophetsa said, ‘Proclaim: ُّ َ ٰ َ ّ ٰ َ ‫الل ُہ ا ْعلی َو ا َجل‬ “i.e., ‘Greatness and grandeur belongs to Allah the Almighty alone.’ Abu Sufyan responded: ُ ٰ ُ َ ُٰ ْ َ ‫ل َنا الع ّزی َولا ع ّزی لَک ْم‬ “i.e., ‘We have Uzza, but you have no Uzza!’ The Holy Prophetsa instructed the Companions to say: ُ ّٰ َ ٰ َ ٰ ‫الل ُہ َم ْول َنا َولا َم ْولی لَک ْم‬ “i.e.”, what significance does Uzza have? “‘We have Allah, Who is our Helper, but you have no Helper.’

“After this, Abu Sufyan said, ‘Battle is like a pail, at times, it rises and at times it falls. Consider this day to be a recompense for Badr. You shall find such bodies in the field of battle that have been mutilated. I did not order this, but when I found out about it, I did not find this action of my men displeasing either. Next year, we shall meet again at Badr in the same days.’

“As per the instruction of the Holy Prophetsa, a companion responded, ‘Very well then, we shall meet again.’ After saying this Abu Sufyan descended with his followers and quickly thereafter, the army of the Quraish took the road to Mecca.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 498-499)

After the Battle of Uhud, when the Holy Prophetsa arrived in Medina, the hypocrites and the Jews began to rejoice and taunted the Muslims. They claimed, “Muhammad[sa] is desirous of becoming a king and yet no other prophet till this day has incurred such a loss as much as he has. He sustained

injuries as well as his companions.” They would also say that if those who had been slain [during the Battle] remained behind with them, they would not have been killed.

Upon this, Hazrat Umarra sought permission from the Holy Prophetsa to kill the hypocrites who were uttering such words. The Holy Prophetsa replied, “Do they not bear witness that there is none worthy of worship except Allah and that I am the Messenger of Allah?” i.e. they recite the Kalimah. Upon this, Hazrat Umarra submitted, “Indeed, they do, but alongside this they also speak in a hypocritical manner. They only recite [the Kalimah] owing to the fear of the sword.

Thus, their matter has become evident and what was concealed in their hearts has been revealed and Allah the Almighty has exposed the malice they harbour in their hearts. Hence, we ought to punish them.”

The Holy Prophetsa replied, “I have been forbidden to kill anyone who recites the Kalimah [declaration of faith].” (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Bab Dhikr Maghaziyah, Ghazwat Uhud, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 348)

That is, the Holy Prophetsa said that he had been forbidden to kill anyone who recited the Kalimah.

The accounts of Hazrat Umarra will continue in the future, insha-Allah, but I will now mention some details regarding certain deceased members and therefore will conclude narrating the accounts here.

However, before this, I would like to draw your attention towards prayers and as I mentioned last week as well to pray for the Palestinians who are being persecuted.

Although there is a ceasefire now, history tells us that after some time, in one way or another and through some excuse, the enemy continues to make the Palestinians a target of their injustices.

May Allah the Almighty bestow His mercy and grant the Palestinians true freedom. May Allah the Almighty also grant them such leaders who possess wisdom and foresight and who are also steadfast, so that they can speak up and attain their rights.

Similarly, pray for the Ahmadis against whom cruelties are being perpetrated, particularly in Pakistan. May Allah the Almighty keep them in His protection.

Among the funerals, the first mention is of Qureshi Muhammad Fazlullah Sahib, who was serving as naib nazir isha‘at, Qadian. He passed away on 27 April [2021]:

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.]

His mother’s paternal grandfather and the maternal grandfather of his father was Hazrat Munshi Mehr Din Sahibra, a companion of the Promised Messiahas. It was through him that Ahmadiyyat entered their family and his name is included amongst those who donated towards the construction of Minarat-ul-Masih.

After graduating from Jamia, Qureshi Sahib served as a teacher in Jamia for 23 years and five months and taught various subjects, including the Holy Quran, Urdu, Kalam, Arabic grammar and literature. The total period of his service spans 37 years and seven months. By the grace of Allah the Almighty the deceased was a musi and is survived by his wife, a son and two daughters.

Makhdoom Sahib, who is serving as nazir isha‘at, writes about him that he was

a very kind and compassionate teacher in Jamia and had a very loving and friendly relation with all the students. He always worked with the utmost integrity and with the true spirit of waqf. He would ensure that the students instilled the quality of punctuality within them.

Many of the missionaries in India were his students and benefited from him. He was extremely simple by nature and spoke very little but would always speak in an intellectual and comprehensive manner. He also had the opportunity to serve as naib sadr Khuddam-ul-Ahmadiyya of India. He also had the opportunity to serve as the deputy editor of the Badr newspaper for a period of 34 years. He was also the editor of Mishkat. He was also a member of the Tarikh-e-Ahmadiyyat Committee in India.

When the computerised edition of the Ruhani Khazain was published, he had the opportunity to proofread it and highlighted various typos which were later revised. He would always look at things very carefully and minutely whilst proofreading. He also had the opportunity to do a full proofread of various books of the Promised Messiahas which were published individually, such as Barahin-e-Ahmadiyya, Arya Dharam, Sat Bachan etc. Also, as regards the various references which had been cited by the Promised Messiahas, he consulted the original sources and he would also very carefully check each and every word [of the quotes from the] Granth and Vedas scriptures and would highlight any discrepancies in the translation or pronunciation of the words.

To always exhaust his research in every task was a notable quality of his and he worked extremely diligently in finding the original references cited in Arya Dharam and Sat Bachan and also in its checking. He would always say that these two books of the Promised Messiahas had been presented to the Hindus and Sikhs as a commanding authority and these two books were extremely significant in relation to these two religions; hence, he stated that they should be checked very thoroughly and it should be ensured there were no typos in the references.

The copy of the Holy Quran, which has recently been published by us in Khat-eManzoor [script], he rendered great service towards the preparation of its software. The Holy Quran was prepared by a company in Bombay and he also had a lot of contribution in this regard as well. He worked day and night in preparing [the file] and ensuring there were no typos. The plain Quran in Khat-e-Manzoor [script] has been published and he was currently working in preparing the Holy Quran [in Khat-e-Manzoor] with the English translation of Hazrat Maulvi Sher Ali Sahibra. This is also almost ready and will be published very soon and the deceased had the opportunity to work in this particular project as well.

Similarly, he had also worked on some of the chapters of Holy Quran to be published with the translation of Hazrat Mir Ishaq Sahibra. He worked very diligently in the projects related to the Holy Quran, particularly in publishing them in the Khate-Manzoor.

The nazir of the isha‘at department writes, “He was my teacher and also my wife’s uncle, but despite this, as a deputy, he always spoke to me obediently and with humility.”

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AL HAKAM | Friday 18 June 2021 He never expressed that he was his teacher or more senior in relation to him.

His students have also written that he once told them in a class that as a student in Jamia, he never took leave and nor in the whole time he was teaching there.

May Allah the Almighty grant the deceased His forgiveness and mercy.

The second funeral is of Syed Bashiruddin Ahmad Sahib, who was a missionary of the Jamaat. He is also from Qadian and passed away at the age of 83:

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.]

He was the paternal grandson of Syed Saeed-ul-Din Sahibra, who was a companion of the Promised Messiahas. The deceased was extremely devoted to his worship, regular in the Tahajud prayer and possessed a very simple nature. He was a musi and is survived by three sons, who are all serving in the offices of the Anjuman.

The next mention is of Basharat Ahmad Sahib Haidar, who was a life-devotee and the son of Faiz Ahmad Sahib Shahana. He passed away at the age of 71:

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.]

The deceased was the paternal grandson of Hazrat Abdul Karim Sahibra, with whom the incident of being bitten by a rabid dog had occurred. The deceased dedicated his life for the service of Islam and moved to Qadian from Karnataka. After completing his studies at Madrasa Ahmadiyya, he served in various offices and was then appointed as in-charge of the rishta nata department. He had the opportunity to serve the community for 46 years.

Despite his meagre means, he lived in a very dignified and simple manner.

He possessed very high morals and was very kind. The deceased was a musi and is survived by his wife and three daughters, whom he provided with a good education and then settled their marriages with lifedevotees.

The next mention is of respected Dr Muhammad Ali Khan Sahib, who was serving as the amir of the Jamaat in the Peshawar district. He passed away one month ago at the age of 67:

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.]

He did the bai‘at himself whilst studying at FSC [Intermediate] level. He stated that he was once sat in his uncle’s shop and a person came, who was very respectable.

When he left, he was told that the individual was a Qadiani and that they are very good people. He stated that this was his very first introduction with the Jamaat.

Then later he had a class fellow in his medical college who was an Ahmadi. The Ahmadi class fellow once asked him his view regarding Jesusas and whether he believed him to be alive or that he had passed away.

Dr Muhammad Ali Sahib replied that he believed he had passed away. Upon hearing this, the Ahmadi student decided that he ought to preach to him. And so, he invited him to the mission house and he was introduced to Jamaat by Basharat Bashir Sindhi Sahib, who was the missionary there at the time. At the time the missionary was wearing a shirt and trousers and the

deceased was very impressed by this that on the one hand, he was a maulvi and yet very modern in his appearance.

Basharat Bashir Sahib gave him the book, Da‘watul Amir to read; he says that he read it and the day that he completed it, he was certain of the truthfulness of Ahmadiyyat.

He accepted Ahmadiyyat in 1973 and Hazrat Khalifatul Masih IIIrh accepted his bai‘at [pledge of allegiance] in 1974. It was in that same year when he accepted Ahmadiyyat that the disorders began [against Ahmadis in Pakistan]. Upon learning that he was an Ahmadi, some students from his college gathered together and grabbing hold of him they said him to renounce Ahmadiyyat, otherwise they would kill him. The college administration was unable to do anything; the college’s chancellor at the time was Ali Khan, the son of Bacha Khan. He came and freed him [from the students] and took him in his vehicle and dropped him outside of the town. He says that from there, he walked back to his village barefoot, where his father said to him that he was causing himself trouble and was also dishonouring his family and asked why he would not leave Ahmadiyyat. He replied by saying that he could not leave Ahmadiyyat; he further says that his father continued arguing with him and due to the unstable circumstances, he was unable to continue his studies.

Although the circumstances were extremely dire, he remained steadfast upon Ahmadiyyat. One day, his father said that he should end this dispute and leave Ahmadiyyat. He replied, “I only have one solution to ending all of this, that when you have food sent for me, you should mix some poison into it so that I die and your problem is solved.” He said to his father, “because I cannot abandon the Promised Messiahas and his Community”. After this, his father never asked him to leave Ahmadiyyat.

When his father passed away, he went to the funeral but did not offer the funeral prayer. People said that this was against the tribal customs and expressed their anger, saying what kind of son does not offer his father’s funeral prayer. In response, he said, “The Promised Messiahas is more important to me; everyone else is secondary to him.”

Similarly, his mother treated him very harshly and told him that he was no longer her son and cut him out of everything, including the inheritance. Therefore, after this, he did not return to his village but continued to help his mother and would go to his uncle’s home from where he would take care of her and help her financially.

When she passed away, he did not offer her funeral prayer either.

By this time, his younger brother also converted to Ahmadiyyat through him and he also did not offer his mother’s funeral prayer. Upon this, people criticised them saying what kind of sons are they. However, they gave the same answer, saying that when it comes to the honour of the Jamaat, since these people continuously cursed the Promised Messiahas, they would not offer their funeral prayers. They displayed extraordinary honour.

He served in the army for 27 years as a doctor and retired as a lieutenant colonel.

Upon his retirement, he received the Tamgha-e-Imtiaz [Award of Excellence for services to the armed forces]. After this, he worked as an assistant professor at the Naseer Teaching Hospital in Peshawar and

also served as the head of the department of psychology.

When he was 32 years old, Hazrat Khalifatul Masih IVrh appointed him as the president of the community in Sarhad and the district of Peshawar.

In 1985, he was appointed to the Board of Directors of Waqf-e-Jadid and served in this capacity until his demise. Similarly, he was also a member of the Fazl-e-Umar Foundation, Tahir Foundation and the standing Shura [consultative body]. His younger brother is Col Ayyub Sahib, who, as I mentioned earlier, also accepted Ahmadiyyat and was married to the daughter of Shamsuddin Khan Sahib, Amir of the Sarhad District.

He is survived by his wife, one son and three daughters. His son is a waqif-e-nau and is serving in Tanzania under Humanity First. He writes: “Dr Muhammad Ali Khan Sahib was unique in his level of truthfulness, honesty, selflessness and straightforwardness. He never mentioned anything about finances, expenditures, worldly wealth or anything like this.”

All of his children have written this and said that he lived a content and happy life. No matter the circumstances, even in the harsh conditions of Peshawar, he always served the community in Peshawar with complete trust in the help of God Almighty. The people of Peshawar are deeply grieved by his passing.

He had a profound connection with Khilafat and was exemplary in obedience. He had a great deal of love for the Promised Messiahas and the Holy Prophetsa and was ready to present any sacrifice for the sake of the Unity of Allah the Almighty, and possessed many virtuous qualities.

The next funeral is of respected Muhammad Rafi Khan Shahzadah Sahib of Rabwah, who passed away on 30 March [2021]:

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.]

He was 82 years of age. He was the grandson of Hazrat Ghulam Rasul Sahib Afghanra and Aisha Pathani Sahibara and the great-grandson of the renowned personality Hazrat Abdul Sattar Khan Sahibra, all of whom were companions of the Promised Messiahas.

He was regular in worship and had a habit of offering the Tahajud prayer [predawn voluntary prayer] since his youth. He took a great deal of pride in his faith and was very passionate about it. He was a very pious person. While in the hospital during his final illness, despite having difficulty breathing he would recite the Holy Quran aloud. He moved to Abu Dhabi a short while after being enlisted in the air force there. In the air force assembly, a religious cleric said that “Qadianis” deserve to be killed. Upon this, he bravely stood up and said, “I am an Ahmadi; kill me.”

Later, he resigned from there and returned to Pakistan where he opened a medical store. During this time, he served as the local president of Dar-ul-Rahmat Sharqi (Rajeki). He also appeared in approximately 50 episodes of the MTA programme called “Pushto Muzakarah”. He had a very loving and fatherly relationship with everyone in his locality. He would silently provide financial support to others. He was a musi.

He is survived by his wife, two sons and four

daughters.

The next funeral is of Ayyaz Yunus Sahib of Australia. He passed away on 24 March in the Australian state of New South Wales, having drowned in a flood.

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.]

He was a very active Khadim and he would say to Sadr Sahib that if he needed help with any task, he should be told and he would be ready to serve. He was always prepared to render his services and would say to everyone that the doors to his house were always open, so if they needed any help, they could go to him.

He would always be at the forefront in helping others. He was young and unmarried.

After his demise, the government approved the visa for his parents to come from Pakistan and he was buried in the presence of government representatives.

The next funeral is of Mian Tahir Ahmad Sahib, son of Mian Qurban Husain Sahib, a former worker in wakalat-e-mal III, Rabwah, who was also the father of Idris Ahmad Sahib, an engineer working in the Islamabad project here. He passed away at the age of 67.

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.]

He served as the tarbiyat secretary in his local jamaat. He also served as the naib sadr and zaeem of Ansarullah. He was regular in offering his Tahajud prayers and voluntary prayers. He was regular in reciting the Holy Quran and he was a musi. He is survived by his wife, two daughters and three sons.

The next funeral is of Rafeeq Aftab Sahib of the UK, who was the father of Farooq Aftab Sahib. He passed away in April [2021] at the age of 63.

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.]

Farooq Sahib writes: “My father possessed many good qualities. He was humble, noble, friendly with everyone, joyful and a respectful person. He was always happy, he treated others with respect, hospitable and many people phoned us to say the same and have mentioned his wonderful qualities.”

He was very sincere and devoted. He would always remind his children to remain close to Khilafat and it is due to this that his children continue to serve the Jamaat.

The next funeral is of Respected Zareena Akhtar Sahiba, wife of Mirza Naseer Ahmad Sahib Chitti Masih, a teacher at Jamia Ahmadiyya UK, who passed away last month.

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.]

She was also among the children of the companions [of the Promised Messiahas].

She was very patient and grateful, and she served her parents as well as her in-laws in an excellent manner.

She lived her life alongside her lifedevotee husband with great loyalty and contentment. She lived in Ghana as well, but in spite of the meagre living circumstances, she was grateful and she and her children lived contently. She never uttered a word of complaint. She was a musia and one of

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Friday 18 June 2021 | AL HAKAM

her sons, Mirza Tawqeer Ahmad is a lifedevotee working in MTA. The next funeral is of Hafiz Muhammad Akram Sahib, who passed away this month at the age of 80 in the Tahir Heart [Hospital]

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.]

Ahmadiyyat entered his family through Hazrat Khalifatul Masih Ira. Thereafter, his paternal grandfather pledged allegiance in the time of the Promised Messiahas through a letter. He was not able to pledge allegiance at the Promised Messiah’sas hand, but he did so in writing.

One of his grandsons, Abdul Khabir Rizwan, is serving here in the UK in the PS office. The deceased too presented himself for the service of the Community. When he went to see Muhammad Ahmad Sahib Mazhar, the former amir of the Faisalabad district to attest [to his letter for waqf], he told him that if he wished to serve the faith, he should remain there with him and do so.

Thereafter, he spent his entire life serving as a worker in the Faisalabad Jamaat and he always deemed it essential to give precedence to his faith over the world.

He was a musi and paid the Hissa Jaidad within his lifetime. He offered the Tahajud prayers very regularly. He taught many children in Faisalabad to read and memorise the Holy Quran. He also ensured his younger son memorised the Holy Quran.

The next funeral is of Respected Chaudhary Noor Ahmad Nasir Sahib, who passed away recently at the age of 82. He was the eldest son of Chaudhary Muhammad Abdullah Sahib, Darwesh of Qadian. By the grace of Allah, two of his sons are lifedevotees. One of them, Mansoor Ahmad Nasir Sahib is serving as the principal in a school of ours in Liberia; and Masroor Ahmad Muzaffar is serving as a missionary in Ghana. Due to both sons working in the field, they were unable to attend the funeral of their father. The deceased was also a musi.

The next funeral is of Respected Mahmood Ahmad Minhas Sahib, son of Hakeem Ubaidullah Minhas Sahib. He passed away last month at the age of 75

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.]

One of his sons, Rashid Mahmood Minhas who is serving as a missionary says: “He was very humble in nature and possessed many good qualities. He regularly offered the Tahajud prayers and was very devoted to Khilafat. He was always prepared to help the poor and destitute.”

His son was unable to attend the funeral as he is serving in Ghana. Likewise, another of his sons was unable to attend due to being in Malaysia.

May Allah the Almighty grant patience and forbearance to all the children of the deceased and all those they leave behind.

May Allah elevate them in their rank and grant them forgiveness and mercy. After the Friday prayers, insha-Allah, I shall lead their funeral prayers [in absentia].

(Original Urdu transcript published in Al Fazl International, 11 June 2021, pp. 5-10.

Translated by The Review of Religions.)

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad | Sub-Editorial: Ataul Fatir Tahir, Aqeel Ahmed Kang | News: Ata-ul-Haye Nasir | © Al Hakam 2021