Al Hakam - 25 June 2021

From the Markaz

100 Years Ago...

Ansarullah Switzerland’s virtual mulaqat

Lord Reading, Viceroy of India’s speech in reply to Ahmadiyya Jamaat’s welcome address

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Page 18

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The Hidden Christians of Nagasaki Part I

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Becoming Abdus Salam A glance at Prof Abdus Salam’s journey to becoming a Nobel laureate and the renowned Muslim scientist the world knows him as today Page 12

THE WEEKLY

www.alhakam.org AL HAKAM | Friday 25 June 2021 | Issue CLXXI Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | ISSN 2754-7396

Ahmadis continue to tackle Islamophobia at the grassroots

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

When Allah loves a person

َّ َ َ ُ َ َ ّ ٰ َّ ‫ ع ِﻦ‬،‫ع ْﻦ أ�ِ� ﻫ َریْ َرة‬ �ُ ��‫الن ِ� ِّ� َﺻلﻰ ا‬ َ َ َ َّ ‫َ�ل ْﻴ ِہ َو َﺳل َم قال‬ ٰ َّ َ َ َ ّٰ َ َ ْ َ َ ‫ا��ّ ُ� ال ْ َع ْب َﺪ ن‬ �َ ��‫ادى ِﺟ� ِ�یْل ِإ ّن ا‬ ‫ِإذا أﺣﺐ‬ َ َ ً َُ ُ ُ ُ ْ ُ ُ َُ ُ ،‫ ف� ِ� ّبہ ِﺟ� ِ�یْل‬.‫� ِ� ّﺐ ف��نا فﺄ ْﺣ ِب ْبہ‬ َ ّٰ َ َّ َْ ُ ْ �َ ��‫الس َما ِء ِإ ّن ا‬ ‫ف ُﻴ َناد ِْي ِﺟ� ِ�یْل � ِ ْ� أﻫ ِل‬ َّ ُ ْ َ ُ ُّ ُ َ ُ ْ ُّ َ َ ً َ ُ ُّ ُ ،ِ‫الس َماء‬ ‫ ف� ِ�بہ أﻫل‬.‫� ِ�ﺐ ف��نا فﺄ ِﺣبوه‬ َ ُ ْ ُ َ ْ ُ َ ُ َ ْ ُ َّ ُ ْ ‫ض‬ ِ ‫ﺛم یوﺿ� �� الﻘبول �ِ� ا��ر‬ Hazrat Abu Hurairahra narrated that the Holy Prophetsa said, “When Allah loves a person, He calls Gabriel saying, ‘Allah loves so-and-so; O Gabriel! Love him.’

Gabriel then loves him and make an announcement amongst the inhabitants of the Heaven. ‘Allah loves so-and-so, therefore you should love him also,’ and so all the inhabitants of the Heaven love him, and he is then granted the acceptance and approval of the people on the earth.”

(Sahih al-Bukhari, Kitab Bad‘ al-Khalq, Hadith 3209)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Some of the events above were held before Covid restrictions were put in place

Islamophobia – a fear or hatred of Muslims – has fiercely grown its roots in the modern world since 9/11. Grassroots efforts are eradicating it.

Attacks on Muslims, the rise of rightwing political parties and organisations

who fuel their hate with anti-Muslim narratives and anti-Muslim laws across Europe, like hijab bans, speak volumes about how the world sees Islam and its 1.8 billion adherents.

More recently, the atrocious murder

in London, Canada of four members of a Muslim family sent immense grief throughout the world, particularly within Muslims communities. Inhumane subjugation of Muslims in India, Continued on next page >>

A course of morality for the community Your moral state ought to be so admirable, that with pure intentions, when you seek to advise someone or direct their attention towards an Continued on page 2

Friday 25 June 2021 | AL HAKAM

2 Continued from page 1 in litigation against the community.

error they have committed, you ought to do so in an appropriate atmosphere so that the person is not offended. Do not view anyone with contempt. Do not break anyone’s heart. There should be no mutual discord within the community. Never look down upon your poor brethren in faith. Do not take pride unjustly in your wealth and riches, or in the distinction of your family background and consider others to be inferior and unworthy. In the sight of God Almighty, honourable is the one who is righteous. As such, Allah the Exalted states:

ُ ٰ ۡ َ ّٰ ۡ ُ ۡ َ َ ‫ِا ّن ا� َر َمک ۡم ِعن َد الل ِہ اتقک ۡم‬

“Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you.”

One should treat others also with the best morals, for those who exhibit ignoble morals do not act with goodness.

People search for excuses to engage

“

While the people are afflicted with one plague, our community is faced with two plagues. If even one person from an entire community commits an evil, that sole individual tarnishes the whole community.

Increase your capacity in wisdom, forbearance and forgiveness. Respond to even the most foolish of people with dignity and goodness. Nonsense must not be returned with similar absurdity.

I am certain that the teaching of Jesus, on whom be peace, prescribed a similar wise practice, for if it were not so, Jesusas would have gone about suffering physical abuse daily. The Romans were in rule, and the Jewish priests and Pharisees were held in high regard by the government.

In that era, if Jesusas had not turned the other cheek upon being slapped on one, he would be assaulted and made to stand trial every other day. Even though Jesusas imparted such a soft teaching, the Jews

One should treat others also

with the best morals, for those who exhibit ignoble morals do not act with goodness. << Continued from previous page

China and Myanmar continues in the background. Portrayals of Muslims as terrorists on television feed dangerous stereotypes and even political parties harbour anti-Muslim sentiments – recently in the UK, polls have shown the Labour party and the Conservative party harbour serious Islamophobia.

It doesn’t seem to be getting any better either. According to Gallop (2010), Muslim Americans are more than twice as likely to face religious discrimination compared to US Jews, Catholics and Protestants. (https://news.gallup.com/ poll/157082/islamophobia-understandinganti-muslim-sentiment-west.aspx) Books and publications against Islam and its teachings continue to be published and the wider perception of Islamic beliefs remain mystified.

But the question is, how can we put an end to this? Commendable efforts

by Muslims are certainly being made – whether in the political sphere or even through prominent Muslim personalities in the media.

However, it is at the grassroots where the real change comes. The damaging portrayal of Muslims in mass media, especially in the West, has created a

phobia for Islam and Muslims. Where it’s essential to change the narrative seen in the media and the anti-Muslim narratives pushed by political figures and others, the Ahmadiyya Muslim Jamaat, every day, also seeks to change the view of Islam in the day-to-day public sphere.

As Ibn Rushd, the great Andalusian Muslim polymath, noted, “Ignorance leads to fear, fear leads to hatred and hatred leads to violence.” The Ahmadiyya Muslim Jamaat has been on a monumental – yet often kept in the background – mission in removing this widespread ignorance about Islam.

The four walls of the Jamaat described

by Hazrat Musleh-e-Maudra – Majlis Ansarullah, Lajna Imaillah, Khuddamul-Ahmadiyya and Atfal-ul-Ahmadiyya – under the constant guidance of Khilafat, have been showing to the public – in all seven continents – the beautiful teachings of Islam.

Through countless local, regional and national interfaith seminars, “Meet a Muslim” campaigns, street leaflet distributions, charity endeavours and just by being good, practising Muslims in society, Ahmadis have been doing the hard groundwork. These efforts are, from time to time, published in Jamaat

Photo courtesy of Suhaib Ahmad

would not leave him in peace. In that day and age, the prevalent circumstances, as it would seem, called for a teaching like the Gospel.

At present, our community is almost in a similar state. Do you not see how in the case brought against me by a Christian man named Martyn Clark, even Muhammad Husain gave testimony in his support? Now you should know that we can expect nothing from even our own people. As far as the government is concerned, it is provoked to harbour mistrust against me; and in a way, the government is excused if it does happen to think ill of me, because after all, it does not

periodicals and news institutions; however, for the most part, they take place in the background.

Ahmadi mosques are renowned for having close relationships with their local populaces and countless stories have been narrated by our missionaries where people hated Islam or were fearful of mosques, but the new Ahmadi mosque became a means of their education.

Starting at the grassroots and eradicating Islamophobia, one person at a time, is what will create the change Muslims so desperately desire. After all, the Promised Messiahas had said that he “desired to go from door to door like beggars and propagate the true religion of Allah.” (Malfuzat, Vol. 3, p. 291 [1984]) Educating – especially through our practice – neighbours, work colleagues, friends and family members about the basic Islamic teachings is what Ahmadi Muslims are taught to do by their leadership. This is what brings change in the long run.

Often, monumental and widely publicised debates, events and projects are given the limelight as the most important endeavours in tackling Islamophobia. The reality paints a different picture, however.

These are worthwhile temporarily, but the

possess knowledge of the unseen. For this reason, I have been compelled to submit memorials to the government and inform them of my circumstances personally, so that they could be apprised of the true and honest facts. It is befitting in these trying times to subdue the inner self and adopt righteousness. My only desire in this discourse is to advise you so that this may serve as an admonition. The world is a transient abode and ultimately all must die. Happiness lies in religious objectives.

Religion is our very purpose.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 216-217)

lasting change comes from day-to-day painstaking efforts.

Today, most people who are not Muslim, unfortunately, are completely oblivious to or misinformed about what Islam teaches. Even academics, politicians and teachers have often fallen into the misinformation trap.

How many times have we heard a politician or even an academic, after listening to a speech of Hazrat Khalifatul Masih Vaa, comment after that they never knew Islam had such peaceful and serene teachings. This happens across the world, wherever Hazrat Amirul Momineenaa speaks.

We, as a Jamaat, have witnessed how, despite persecution, despite governments revolting against us and people trying their utmost to silence us and spread hate against Ahmadis, Allah the Almighty continues to bless this Jamaat, under the leadership of Khilafat, and granted triumph after triumph. Islam Ahmadiyyat, through the every-day – often unheard of – efforts on the grounds, continues to spread even in the most hostile environments.

To tackle Islamophobia in the most effective manner, the continuous tabligh – preaching – of Islam at the grassroots level is crucial.

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AL HAKAM | Friday 25 June 2021

From the Markaz

It is the duty of Ansar to morally train Khuddam and Atfal Ansarullah Switzerland’s virtual mulaqat

On 19 June 2021, amila members of Majlis Ansarullah Switzerland 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.

Hazrat Amirul Momineenaa saw on the screen that some Ansar were not wearing their masks and asked Sadr Sahib if they were exempt from wearing them. Sadr Sahib replied that all Ansar were wearing their masks; however, some had removed them just for now.

The first to present their report was Qaid Umumi (general affairs), Rizwan Mubashar Sahib, who stated that there were 12 majalis in Switzerland. Hazrat Amirul Momineenaa then asked how many Ansar there were

in Switzerland, to which the qaid umumi answered that there were 172 members of Majlis Ansarullah: 82 in saf-e-awal, and 90 in saf-e-daum.

Hazrat Khalifatul Masihaa further said, “Of the 12 majalis, how many send their reports regularly?” Rizwan Mubashar Sahib responded that all majalis sent their reports regularly.

With regard to tabligh, Hazrat Amirul Momineenaa, speaking with Munir Ahmad Munawar Sahib, Missionary-in-Charge Switzerland, said: “Pay attention towards tabligh. As opposition increases, more efforts should be made on tabligh.”

Huzooraa said that to counter the rising anti-Islamic views, efforts should be made on spreading the message of Islam.

Shamim Ahmad Qazi Sahib, Qaid Tarbiyat, reported that 91% of Ansar offered

the five daily prayers and 77% recited the Holy Quran regularly.

Huzooraa said: “It is the duty of Ansar to morally train Khuddam and Atfal; until the Ansar themselves do not set an example, how will they able to train the youth?” Huzooraa added that Ansar must also look after the welfare of future generations.

Addressing Awais Tahir Shaib, Naib Sadr II, Hazrat Amirul Momineenaa enquired how many saf-e-daum Ansar exercised or cycled regularly; answering, Awais Tahir Shaib said there were 60 Ansar who frequently exercised and 13-15 Ansar cycled.

Qaid Ishaat, Basharat Ahmad Sahib, reported that as per Huzoor’saa instructions and guidance, an Ansarullah magazine was established and two issues had already been printed and published.

Speaking with Naeemullah Sahib,

Qaid Talim (education), Hazrat Amirul Momineenaa asked, “Are you the father of Maulvi Wahab [a missionary serving the Jamaat]?” to which he replied in the affirmative. Naeemullah Sahib then reported that this year, Ansar were prescribed the Promised Messiah’sas book, Paigham-e-Sulh [A Message of Peace], after which a test was also conducted.

Addressing Rahmatullah Zahid Sahib, Qaid Zehanat-o-Sehat-e-Jismani (physical and mental wellbeing), Hazrat Khalifatul Masihaa asked about the department’s plan for the year. Rahmatullah Zahid Sahib said that they focused on promoting good health and a wholesome diet and sent videos to Ansar about the importance of maintaining good health. He had urged them by saying that when the body was healthy, the mind Continued on next page >>

Friday 25 June 2021 | AL HAKAM

4 << Continued from previous page

would also remain healthy.

Huzooraa encouraged all Ansar to pay attention to health and to partake in regular physical activities.

Alluding to what Rahmatullah Zahid Sahib said about a healthy mind, Hazrat Khalifatul Masihaa said that this was very good and added, “With good health, one is able to serve the Jamaat even more.”

Yahya Bajwa Sahib, Muavin Sadr, reported that his duties were to remind the various departments to send their reports and attend various events where interreligious dialogue was held. He said that just two weeks ago, he was sent to the Church of St Peter in Zürich where he was able to meet people and introduce the Jamaat to them.

Hazrat Khalifatul Masihaa mentioned the banning of constructing minarets in Switzerland and the votes, by the Swiss public, in favour of banning the Islamic veil.

In response, Yahya Bajwa Sahib provided his view on the matter and said that such policies were set to gain votes.

Hearing this, Hazrat Amirul Momineenaa said that this meant that the agenda made by political parties had been made after considering the mentality of the public, which showed that there were sentiments against Islam in the general public which the political parties moulded their agendas around to advance their own interests.

This meant, Huzooraa said, that there was no freedom of religion in Switzerland, no freedom of expression and no freedom of expressing one’s beliefs in its true sense.

Speaking with Khadim Hussein Warraich Sahib, whose son, Abdul Waheed Warraich Sahib, recently passed away this year while descending from the summit of Mount Everest, Hazrat Amirul Momineenaa said, “I was very much saddened to hear about the passing of your son. May Allah elevate his status.” The late Abdul Waheed Warraich Sahib embarked on his journey to climb Mount Everest and carrying with him the Liwa-e-Ahmadiyyat.

Huzooraa further said: “Insha-Allah, I will, at some point, lead his Janazah prayer. He embarked on his journey for a purpose and strived to fulfil his objective; and, in this sense, we can say that his passing away was a martyrdom as he had a pious purpose. May Allah reward him.”

Qaid Isaar (sacrifice), Mahmud-urRahman Anwar Sahib, reported that throughout the period of this pandemic, he and Sadr Sahib were in continuous contact with all Ansar and provided them assistance. He said that they had handed out hand sanitisers and masks.

Whilst addressing Mubashar Sheikh Sahib, Qaid Tajnid (census), Hazrat Amirul Momineenaa asked if the tajnid was collected from the grassroots level. Mubashar Sheikh Sahib answered in the affirmative and stated that as there were not many Ansar, all zaeems knew the exact number of Ansar in their regions and also kept a personal relation with them all. Huzooraa said, “The Qaid Tajnid should also keep personal contact.”

Speaking with Jamal Khurram Khokhar Sahib, Qaid Tabligh, Hazrat Khalifatul Masihaa asked about the target set by his department and asked whether he would be able to convert 100 during the year.

Responding to Huzoor’s question, the qaid tabligh said that 100 was difficult and said that they had set their target for 5-10 people. He expressed that atheism was more dominant in Switzerland and thus, they decided to set a realistic target. Upon this, Huzooraa said, “The target should be realistic, but also ambitious.”

Hazrat Amirul Momineenaa said that one should endeavour to spread the teachings of Islam in a way that removed the reservations people had in their hearts for Islam.

Huzooraa said: “Majlis Ansarullah should make a scheme to spread the basic teachings of Islam, which is peace, love and compassion.”

Huzooraa stated that it was our duty to spread the message of Islam, and whether people joined the Jamaat or not was in Allah’s hands as it was He who guided people.

Jawed Babar Sahib, Qaid Talim-ulQuran and Waqf-e-Arzi (teaching the Quran and temporary life-devotion), reported that 108 Ansar regularly recited the Holy Quran.

With regard to waqf-e-arzi, Hazrat Amirul Momineenaa said emphasis should be given on waqf-e-arzi too and if it was difficult to go to various places, due to the pandemic, then waqf-e-arzi could be held online.

Huzooraa said, “Start with your national amila and muqami amila, then ask others to do waqf-e-arzi.”

Following this, all zaeems had the opportunity to speak with Hazrat Khalifatul Masihaa and reported the number of Ansar residing in their respective regions.

After this, Sadr Sahib said that there were some questions that some Ansar members desired to ask Huzooraa. Hazrat Amirul Momineenaa accepted this request.

One nasir asked Huzooraa if the Holy Prophetsa would be the greatest prophet for those living on other planets.

To this Huzooraa said that if there was life on other planets, and they were conscious and if they ever received the message of Islam, then yes, the Holy Prophetsa would be the prophet for them too.

Huzooraa said that the Holy Prophetsa was “a mercy for all the worlds”, therefore any world that received the message of the Holy Prophetsa must accept his message too.

However, Huzooraa emphasised, our duty is to first pay attention to this world and spread the message here, before thinking about other worlds.

Next, a member of Ansarullah stated that the plots for graveyards or cemeteries in Switzerland were temporary and asked Huzooraa for the solution to this problem and how graves could be preserved.

Huzooraa said that a plot could be acquired for 50 years, a contract could be drawn to maintain the graveyard or permission could be sought for this.

Huzooraa said that as other countries had done, multi-storey graves could also be considered.

Hazrat Amirul Momineenaa said that graves, after some time, cease to remain.

Huzooraa gave the example of the graves of Companionsra of the Holy Prophetsa and other noble people, whose whereabouts today is unknown. Huzooraa added, graves should be preserved for as long as possible.

With this, Hazrat Khalifatul Masihaa conveyed his salaam to all members and the meeting drew to a close.

(Report prepared by Al Hakam)

Ansarullah Switzerland grateful following audience with Huzoor

Photo courtesy of Jamaat Switzerland

National secretary sami-o-basri sent the MTA team to the venue of the mulaqat several times to review preparations and Majlis Ansarullah Switzerland had acquire any necessary equipment. Majlis requested Hazrat Amirul Momineenaa for a Ansarullah’s ziafat (food preparation) mulaqat with our national amila, which was department took care of their stay, comfort approved by Huzooraa and the date for this and meals. audience was scheduled for 19 July 2021.

Waqar-e-amal (voluntary labour work) An emergency meeting was immediately started three days before the mulaqat. called and all qaideen and zaeems were Multiple tests to check the audio and called upon to prepare for this meeting. video were conducted live with the central Immediately after the meeting, a MTA team in the UK led by Munir Odeh committee was formed that comprised of Sahib. Two days prior to the meeting, the eight members. Tasks were assigned to these sound and video check was fine but some committee members and all steps were problems with audio were noticed one day smoothly completed. prior to the mulaqat, which were resolved One of the charges given to this before the mulaqat. committee was to plant flowers in the On the day of mulaqat, a meeting premises around Nur Mosque before the was held at 9:40 am to discuss the final meeting with Huzooraa. points of the mulaqat. At 11 am, again, an A banner was prepared which showed MTA test with all participants inside the the magnificent scenery of Switzerland to be hall was conducted, liaising with MTA placed in the background. Huzooraa noticed International. it during the meeting and enquired about it.

At 12:45 pm, all members reconvened When the programme for the mulaqat in the hall and the final check was carried was finalised, I communicated with the out before the mulaqat, which started at national Secretary Sami-o-Basri (audio and 1:15 pm local time. video department), Dawood Ahmed Toor Some of the impressions of participants Sahib, with the permission of Amir Sahib, of this mulaqat are given below: and told him about the programme so that Malik Arif Mahmood Sahib, Sadr his department could keep the equipment Majlis Ansarullah Switzerland, expressed: ready. From that point on, we kept in regular “It was an immense privilege and contact. honour for all of us, and for Majlis Malik Arif Mahmood Sadr Majlis Ansarullah Switzerland

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AL HAKAM | Friday 25 June 2021 << Continued from previous page

Ansarullah Switzerland, for having an hour-long virtual mulaqat with our beloved Hazrat Khalifatul Masih V, may Allah strengthen his hands. We were all very overwhelmed by emotions.

“The joy of meeting with a man of God on earth can never be translated into words; this is a two-way love that is unique in the Ahmadiyya Muslim Jamaat. During the meeting, we received very profound guidance from Huzooraa. We will, inshaAllah, try our outmost to translate these instructions into actions so that Majlis Ansarullah Switzerland may attain great achievements in every department, be it tabligh, khidmat-e-khalq or tarbiyat.

May the Almighty Allah enable us all to fully comprehend and truly understand and comply with the guidance given by Huzooraa in our daily lives and in the Jamaat’s future plans and endeavours.”

Dr Shamim Qazi Sahib, Naib Sadr and Qaid Tarbiyat Awal, said: “Meeting Hazrat Khalifatul Masih Vaa is a lifetime memory for us. He gave us energy and it was a very blessed opportunity. Huzooraa kindly reviewed all the departments and guided them to do their work better and fulfil their responsibilities. He overlooked our shortcomings like a loving father and the members feel a new zeal to serve and follow the directions given by Huzooraa.”

Awais Tahir Sahib, Naib Sadr Saf-eDaum, expressed: “Ever since Covid-19 spread all over the world, there was a feeling that mulaqats would not take place, but this mulaqat has filled a void, which has greatly comforted our hearts.”

Khalid Mahmood Ahmad Sahib, Muavin Sadr, said: “I felt blessed to have had this opportunity to meet Hazrat Amirul Momineenaa. It was a spiritually fulfilling experience.”

Khawaja Rizwan Mubashar Sahib, Qaid Umumi, said: “There was a lot of work which went to prepare for this virtual mulaqat with Huzooraa. Soon after the mulaqat, the feeling of joy and happiness was overwhelming. I feel blessed as Huzooraa gave direction for us to do more and the motivation and resolve to do more is at its peak.”

Tahir Mahmood Chaudhary Sahib, Qaid Mal expressed: “It was such a pleasure to meet Huzooraa. I was given multiple instructions from Huzooraa regarding improving our budget for Majlis Ansarullah. I felt blessed and I am committed to following Huzoor’s guidance.”

Mubashir Ahmed Sheikh Sahib, Qaid Tajnid, said: “Our Switzerland Jamaat was blessed to have had this virtual mulaqat with Hazrat Khalifatul Masih Vaa. The emotions of love and respect for Huzooraa are so enormous that I don’t have words to accurately describe my feelings. It was an honour and blessing.

“Huzooraa has given us a lot of advice.

We need to work on them for our personal development and within our respective responsibilities. We need to work on

Photo courtesy of Jamaat Switzerland

them individually as well as in our local and National Majalis. May Allah give us the strength and ability to live up to the expectations of our beloved Khalifa […]

May our Khalifa’s words be dua for us that Allah the Almighty accepts them, inshaAllah.”

Babar Javed Sahib, Qaid Talim-ulQuran, said: “It was a great feeling. I feel blessed to have met Huzooraa. I will do more, as directed by Huzooraa, towards ensuring an improvement in the number of Ansar reciting the Holy Quran.”

Khawaja Naman Mubashar Sahib, Zaeem-e-Ala, said: “I felt privileged to speak to the Khalifa of the time. The experience was beyond expression. I hope and pray to meet Huzooraa again soon, insha-Allah.”

Malik Zafar Ullah Sahib, Regional

Nazim Zentral Schweiz, expressed: “Immense and intense love and tenderness come from mulaqats with Hazrat Amirul Momineenaa. The mulaqat opened new paths for every task and challenge.”

Nasir Mahmood Sahib, Regional Nazim Nord West and Ost, said: “Meeting with Huzooraa strengthened our faith and increased our spirituality.”

Zahid Ahmad Sahib, Zaeem Basel, said: “I feel happy and invigorated. I feel spiritual happiness after meeting Hazrat Amirul Momineenaa and my soul feels rejuvenated.”

Dawood Ahmad Nasir Sahib, Zaeem Jona, said: “It was a spiritual feeling. I cannot put in words how it felt seeing Huzooraa in front of us.”

Kamran Qaiser Sahib, Zaeem Neuchâtel, expressed: “It was a soul-enriching experience due to which I was spiritually energised and strengthened. This was my first meeting with Hazrat Khalifatul Masih Vaa. It was only due to the blessing of Allah that He enabled me to meet Huzooraa.”

Sulaiman Mubashir Ahmad Piracha Sahib, Zaeem Geneva, said: “I never thought that having a virtual meeting would have such a powerful effect on me. I was trembling and could barely remember my own name when the session was about to start. But when Hazrat Amirul Momineenaa appeared on the screen, all that anxiousness vanished as I saw utter love, compassion and mercy in Huzoor’s face. May Allah continue to bless us with his guidance and kindness. Amin.”

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Friday 25 June 2021 | AL HAKAM

This Week in History 25 June - 1 July

25 June 1921: Hazrat Musleh-eMaudra set out for his Kashmir tour and returned on 29 September 1921.

During this tour, Huzoorra mostly stayed in Srinagar. The Jamaats of Kashmir benefited a lot from Hazrat Musleh-eMaud’sra presence. Around 90 people pledged allegiance during this tour.

On 22 August 1921, Huzoorra went to Mohalla Khanyar along with his family, and prayed at the tomb of Prophet Jesusas and donated some money to the caretaker of the tomb for repair work.

was published in this day’s issue of Al Fazl along with the announcement of his expulsion from the Jamaat.

for extended family members in connection with the completion of the first reading of the Holy Quran by seven of his children. Huzoorra also wrote a poem on this occasion paying gratitude to Allah.

26 June 1942: With the expansion of war fronts, the flames and horrors of World War II started engulfing the Middle East, Egypt and other neighbouring areas. Hazrat Musleh-eMaudra asked his followers to sincerely pray for the security and sanctity of sacred places located in the Muslim world. This was very much appreciated

The names of those children are as follows: Sahibzada Mirza Nasir Ahmad Sahibrh, Sahibzadi Nasira Begum Sahiba, Mirza Mubarak Ahmad Sahib, Amatul Qayum Begum Sahiba, Mirza Munawar Ahmad Sahib, Amatur Rashid Begum Sahiba, Amatul Aziz Begum Sahiba.

Hazrat Hakim Maulvi Nuruddinra with his son, Abdul Haye Sahib

sacred places, is completely correct.”

(Al Fazl, 22 July 1942, p. 1) 27 June 1905: Hazrat Hakim Maulvi Nuruddinra celebrated his son, Abdul Haye Sahib’s first reading of the Holy Quran. Under the guidance of the Promised Messiahas, he also arranged food for people.

26 June 1937: During the Khilafat of Hazrat Musleh-e-Maudra, many conspiracies were hatched against the Jamaat. Some of these plots were so alarming that in all likelihood, the Jamaat could have been wiped off the face of the earth. Huzoorra overcame every obstacle with amazing courage.

He foretold that every plot would fail and every prediction made by Huzoorra came true. In 1937, Sheikh Abdur Rahman Misri, former principal of Madrasa Ahmadiyya, started creating a rift in the community. He wrote vilifying letters and tried his utmost to create disorder within the Jamaat.

Hazrat Musleh-e-Maud’sra wise reply

by the opponents of Ahmadiyyat as well. A newspaper of the Ahrar group, Zamzam, said in its 19 July 1942 issue: “Under these circumstances, the Khalifa Sahib has shown such righteous indignation for Islam with reference to Egypt and the Holy Land of the Hijaz that we are greatly indebted to him and by expressing his concern, he has rightly represented the feelings of Muslims.”

It further stated: “Zamzam concedes that the concern shown by the Khalifa in regard to the

On this occasion, Hazrat Sahibzada Mirza Bashiruddin Mahmud Ahmad Sahibra wrote a poem, and a special issue of Al Hakam was also published.

Hazrat Sheikh Yaqub Ali Irfanira expressed to Hazrat Hakim Maulvi Nuruddinra that he wished that a hafiz-e-Quran be appointed in Madrasa Talim-ul-Islam who would teach and help others to memorise the Holy Quran. Hazrat Hakim Maulvi Nuruddinra agreed and stated that his heart also desired the same. However, it was not possible in the given circumstances.

29 June 1938: Hazrat Muslehe-Maudra sent his son, Mirza Mubarak Ahmad Sahib to Egypt so he could acquire knowledge of Arabic and excel his experience in agriculture from the land of Egypt.

Mirza Mubarak Ahmad Sahib

On this occasion, Hazrat Musleh-eMaudra wrote down and highlighted some important matters and gave some advice to Mirza Mubarak Ahmad Sahib, which has been recorded on pages 485 to 490 in the seventh volume of Tarikhe-Ahmadiyyat.

Among many other important matters, Huzoorra mentioned the importance of offering prayer at its prescribed time and in congregation.

30 June 1967: Sir Farimang Mamadi Singateh, Ahmadi Governor of the Gambia, West Africa, during his tour of the UK, visited the Fazl Mosque, London. A dinner was held in his honour.

28 June 1968: During his Friday Sermon of 28 June 1968, Hazrat Khalifatul Masih IIIrh instructed the members of the Jamaat to fulfil their responsibilities and continue to recite istighfar, in addition to praising Allah.

1 July 1931: The education of girls has always remained a salient feature of the Ahmadiyya Jamaat from its beginnings. On this day, Hazrat Muslehe-Maudra inaugurated the faculty of arts for girls in Qadian.

29 June 1931: Hazrat Mirza Bashiruddin Mahmud Ahmad, Muslehe-Maudra, arranged a gathering

On this occasion, Huzoorra said, with respect to children’s schooling and education, that an all-inclusive school

AL HAKAM | Friday 25 June 2021

7

Hazrat Khalifatul Masih IIIrh in The Gambia. Sir Farimang Mamadi Singateh can be seen on Huzoor’s right

ought to be set up for youngsters under the management of ladies who would then be able to impart extraordinary ethics and morals to them directly from adolescence. Huzoorra added that this could only be achieved once there was a high number of educated women.

1 July 1955: Hazrat Musleh-e-Maudra delivered a Friday Sermon in The Hague. At the end of this sermon, Huzoorra stated that he desired to continue to serve humanity till his last breath.

Ambassador of Tanzania visits Ahmadiyya Jamaat in Kababir, Haifa Imaduddin Al-Masri Kababir

The Ahmadiyya Muslim mission in Kababir was established back in 1928 when Hazrat Maulana Jalaluddin Shams came and established a strong Jamaat in the area of Mount Carmel in Haifa.

Located on a high mountain near the sea is the Mahmood Mosque and the newly built Masroor Centre. Every year, thousands of guests from all over the world come to visit the mosque and the mission house in order to learn more about Islam Ahmadiyyat.

On 21 June 2021, HE Job Daudi Masima, the Ambassador of Tanzania in the Holy Land, came to visit the Ahmadiyya Muslim mission and Mahmood Mosque in Kababir, Haifa.

Muhammad Sharif Odeh Sahib, Amir Jamaat-e-Ahmadiyya Kababir and Shamsud Deen Malabari Sahib, Missionary-inCharge, received the guests.

Amir Sahib took the ambassador on a tour around the mosque and the new Masroor Centre.

A short video was shown to the guests which introduced the activities of Hazrat Amirul Momineenaa and the worldwide Jamaat-e-Ahmadiyya, it also included a short introduction of Humanity First and its different projects. The ambassador was touched to hear the motto of the Jamaat,

“Love for all, hatred for none”.

Amir Sahib and the guests spoke about the importance of promoting peace and unity around the world. Amir Sahib said: “We should try our best to help each other and be united despite the differences between us because none of us was asked in which house or family they wanted to be born”.

Later, Amir Sahib took the guests to visit the books exhibition, and the ambassador was overjoyed to see the Swahili translation of the Holy Quran. He took a copy and said that he wanted to present it to a high government official.

The tour included the Green Ahmadiyya School and MTA studios where a lot of recorded and live programmes are prepared for MTA3 Al-Arabiyya. His Excellency liked the fact that the children were taught how to plant trees and plants in the garden of the school, and how they were taught to recycle the plastic tools they stopped using such as water pipes.

Back in the mission house, the ambassador presented a souvenir from Tanzania with the sentence “Welcome to Tanzania” written on it, and Amir Sahib presented a number of books including the English and Swahili translations of the Holy Quran, The Philosophy of the Teachings of Islam and World Crisis and the Pathway to Peace.

Photo courtesy of Jamaat Kababir

8

Friday 25 June 2021 | AL HAKAM

The Hidden Christians of Nagasaki Part I adopted a self-imposed policy of isolation from the world. As a consequence, from 1641 to 1858, the entry of a foreigner into Japan became a mere dream and a fantasy.

This period is known as the period of national isolation.

In this period of national isolation and dissociation policy, when there would arise a need for contact with a foreign state, the port of Nagasaki was the only means of communication.

This period of national isolation and self-imposed dissociation of the Japanese government was an out-of-the-ordinary time in the history of Japan. Even the emperors of Japan had become a mere showpiece to the power of regional chiefs and feudal lords.

In this age of mutual disputes and conflicts between regional chiefs, influential leaders and rulers began to see European merchants and missionaries as a threat to their power. Portuguese and German merchants had established trade links with Japan through various islands in the Pacific.

Arrival of the first priest in Japan as a representative of the king of Spain and Portugal

Old scene of Nagasaki, Japan

Anees Ahmad Nadeem Missionary-in-Charge, Japan

Two and a half centuries of persecution of the early Japanese converts to Christianity In the history of religions, it is difficult to find a parallel to the horrific period of persecution that Christians had to endure in their first three centuries as a consequence of accepting Christianity and spreading their religion. The dark underground cemeteries in Rome – the catacombs of Rome – tell the story of the brutalities and religious persecution carried out against the early Christians.

The Romans made the lives of Christians – who believed in one God and considered Prophet Jesusas, son of Maryas, as their Redeemer – so difficult that it was impossible for them to survive and prosper

on the surface of the earth.

Consequently, these sincere followers were forced to take refuge in underground caves to protect their faith. When the persecution would escalate, they would hide in secret underground caves with months of supplies. Sometimes, they had to spend years in this state.

The Holy Quran has referred to these sincere people as “Ashab al-Kahf” [people of the catacombs] and their sacrifices are mentioned in Surah al-Kahf. This period of persecution of the people of the catacombs lasted for more than three centuries. In the Holy Quran, Allah the Almighty says: ُ َ ۡ ۡ َ َ َ ‫َو ل َ ِبثوۡا فِ ۡی ک ۡہف ِ​ِہ ۡم ث ٰلث ِمائ ٍۃ ِسنِی َن َو از َد ُاد ۡوا ت ِۡس ًعا‬ “And they stayed in their Cave three hundred years, and added nine more.”

(Surah al-Kahf, Ch.18: V.26) This means that the said harsh period of oppression spanned over 309 years. Traces

of more than 60 caves have been discovered in Rome that openly tell the story of the sacrifices of the early Christian missionaries and sincere followers of Christianity.

When the history of religious persecution is mentioned, the accounts of Nagasaki’s Christian missionaries and the harsh experiences of early Japanese converts to Christianity are a great lesson for every religion preaching in Japan. This long period of 200 years of cruelties consists of countless incidents of painful atrocities, torture, imprisonment, exile and sacrifices of lives.

Nagasaki is a historic city in the far south of Japan. Until the 16th century, all Japanese ports, including Nagasaki’s port, were a means of trade and communication with the outside world. However, in the 17th century, in view of the growing dangers of Western colonialism, the Japanese government

A few years prior to the implementation of the national isolation policy, a famous Christian priest, Francis Xavier – who was known for preaching Christianity in India, China and other Eastern countries – arrived in Kagoshima, a suburb of Nagasaki, in 1549. Coming to Japan as a missionary of Christianity was not free from danger, so he arrived in Japan from the Indian state of Goa as a representative of the King of Spain and Portugal, Philip II. Francis Xavier began his mission on the outskirts of Nagasaki. His efforts paid off very soon and a local feudal lord converted to Christianity and joined Francis Xavier.

The feudal class associated with trade also began to feel a mercantile interest in extending friendly relations with the Western world. As a result, a large number of people, including influential people, began to convert to Christianity. Coincidentally, in those days the government was of Oda Nobunaga in Japan who, due to personal prejudice against Buddhism, proved somewhat lenient towards Christianity.

Rome of Japan – the city of Nagasaki Christian priests began to spread the message of Christianity by pursuing the feudal lords of Nagasaki city and its environs. Some scholars are of the view that instead of attraction in the message of Christianity, the said people had cast their Continued on next page >>

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AL HAKAM | Friday 25 June 2021 << Continued from previous page

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Mo description of the events that unfolded The 17th century dawned upon the early show their detachment from Christianity.

Sakata ga mi PAC I F I C O C EAN with those 26 Christians who sacrificed (The Triumph of Perseverance: Kakure Kirishitan in 125° Japanese Christians as one of the worst Tsuruoka Awashima their lives that day can be read in the novel, centuries with respect to suffering and Japan and its Inscription on the World Heritage List by Seoul Gangneung Yamagata Kirish’tan: Joanes da Silva Rocha [2018], p. Sado 168) Seongnam Heaven’s Samurai: A novel of old cruelties.

2220 Niigata Suwon Japan. ThWonju ose who sacrificed their lives are According to a BBC research report: In 1612, new laws were introduced, Liancourt Rocks (Dokdo / Takeshima) “Around the 1620s, authorities decided Ag declaring the preaching of Christianity an Ulleungdo o RUSSIA Cape to Suzuget rid of the religious (Dagelet) it wasn’t enough a crime and ordering the demolition of 195 Noto Cheongju They had to come up with aNagaoka public the border Christian cathedrals. Despite the leaders.

RUSSIA Peninsula Andong dispute Kōriyama religion from the hearts Toyama implementation of anti-Christian laws, way to root out the Bay Daejeon Tsushima Basinpublic crucifixion and persecution of priests of the people. Th e solution? The fumie.

Toyama Takaoka SOUTH KOREA Pohang ese were brass images, sometimes set and active Christians, the majority of those Th Nagano Kanazawa Utsunomiya Daegu Oki Islands Christ who converted to Christianity remained in wooden boards, depicting either Maebashi Gyeongju Dōgo Ku or Mary.

Tonein steadfast on their faith. zur Every single person that lived Fukui yū Mount Mi Matsumoto Hotaka to go through Takasakithe Nagasaki was ordered Ulsan Thus, in order to uproot Christianity, Changwon 3 190 m Cape Kyōga Kg Cape Jizō Saitama 35° rather than persecuting Tottori the affluent, the practice of stepping on the fumie. Soon it Ks Tone Matsue Maizuru Kōfu Tokyo F Pusan annualisopractice carried outKawasaki at the authorities decided to target the common became an Gifu K Mount Kita Mount Fuji Lake 3 193 m S 3 776 m start of each year.” (www.bbc.com/news/worldYeosu Chiba i n swas decided Christian folk. Consequently, t a it Biwa u Moun Mishima Toyota Western Chūgok Bōsō Kyōto asia-50414472) Nagoya Channel Yokohama about the city of Nagasaki, which was called Peninsula Y Tsushima Shizuoka Himeji To Ta Ōtsu In Japanese, Okazaki the term “fumie” is used to Okayama Sagami theHiroshima “Rome of Japan” and had a population Ō A Osaka i N Izu Bay Toyohashi Kōbe Fukuyama Kanmon Peninsula the the Cape Nara to Tsu Nojimazaki Ise said practice of trampling of millions, to give allKurashiki its inhabitants one H refer 3 Korea Straits Osaka Suruga Yamaguchi Bay Sea Tsushima as Ōshima Strait 2 Bay Bay Shimonoseki Sakai image of Jesus Hamamatsu underfoot.

Strait last chance to prove their detachment from Cape To-shima Cape Awaji Udone-shima Kure 1 Irōzaki Takamatsu Omaezaki Kitakyūshū Iki Martin Inland 5 Wakayama According to the BBC report, Nii-jima Christianity.

Shikine-jima 4 Fukuoka Iki Strait Seto Kōzu-shima Yoshino Ramos, Professor of Japanese studies at theMiyake-jima However, it was a diffi cult task to fi nd Tokushima Matsuyama Hirado Kii 82 Ōnohara-jima Hōyo go Ecole Francaise D’ e xtreme-Orient, said: iku Ch Peninsula out who was a follower of which religion in Strait Sasebo Saga Mikura-jima Nakadōri Kii Kurume 3465 “It was an obligation, the commoners, a population of millions.

Many suggestions Channel Gotō Islands Kōchi Ariake Mount Aso Ōita Inamba-jima Sea Tosa the samurai, the Buddhist monks, even sick came under consideration, but in view ofCape Shionomisaki Bay Cape Muroto Fukue Nagasaki people couldn’t miss it – they would bring 155 the possibility that a person may verbally To : Toyonaka Kumamoto Amakusa Sea HachijōHachijō-jima Kojima : Takatsuki deny Christianity under pressureTabut their the wooden board to their house. Every Danjo Bungo Amakusa Islands Cape Ashizuri : N Nishinomiya Channel heartfelt commitment may remainAwith their single person had to do this.” (Ibid) : Amagasaki Yatsushiro Sea Mount Kirishima The BBC also quoted Professor Simon 825 faith, it was decided to force theHChristian : Higashiōsaka Hull, an expert in Japanese Catholicism at Aogashima 1 Kurushima-Kaikyō Bridge Koshikijima inhabitants of Nagasaki to do blasphemy Miyazaki Islands 2 Great Seto Bridge 4945 against Prophet Jesus g h as and Maryas in3 order Kagoshima 2730 Akashi Kaikyō Bridge Bayonnaise ou Kagoshima 4 Ōnaruto Bridge r to prove their dissociation with Christianity.

Bay Uji Islands T Continued on next page >>

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glances on mercantile interests and relations with the Western world.

Whatever the reasons may be, the fact is that the city of Nagasaki soon became a centre for Christianity. As a result of the landlords’ conversion to Christianity, the lower classes and peasant families, who were under their influence, also began to convert to Christianity.

According to researchers, after a few years of hard work, the number of Japanese converts to Christianity was not in thousands but in millions. Consequently, the city of Nagasaki became known as the “Rome” of Japan. The Christian population in and around Nagasaki in the early 17th century is estimated at 500,000. (www.bbc.com/

Shikoku Basin

Smith Isla

10

Friday 25 June 2021 | AL HAKAM On 7 October 1613, eight Christians were burned to death on the island of Kyushu.

When the governor of Nagasaki ordered to burn those eight Christians alive, the three Japanese Samurai on duty refused to obey his orders.

Consequently, all three of them were killed along with their families. (Full

<< Continued from previous page

Nagasaki Junshin Catholic University, as follows: “If you examine an original fumie closely, one poignant detail is that the face of Christ has been completely worn away, [reminding] us of the countless feet that would have trampled on it.” (Ibid) The BBC report further states: “The Christians who refused to tread on the fumie were killed, or, more commonly, tortured.” (Ibid) The city of Nagasaki still has numerous monuments and museums that tell the tale of the resoluteness and determination of the “hidden Christians” of Japan and their steadfastness on the religion. A memorial wall having the names and statues of the first 26 people who sacrificed their lives owing to their religion has been erected on Nagasaki Hill. A glimpse of the persecution of Christians can be observed in the museums of Nagasaki. The images carved on the statues and boards that were trampled underfoot were almost identical

An original fumie displayed in a museum

to the image of Gautama Buddha. These statues of Prophet Jesusas and Maryas portray a dark picture of the 200 years of atrocities faced by the early Japanese Christians.

The severity of the said catastrophes can somewhat be estimated from the following incident:

martyrs [2008], pp. 51-52)

sail with the wind of grace-Peter Kibe and 187

Some researchers consider that the acts of blasphemy of the early Japanese Christians, which they carried out against Christ and Mary to keep their religion from annihilating in Japan, was a sign of

their weakness of faith. However, it is also a fact that hundreds of Nagasaki residents accepted death over the blasphemy of Prophet Jesusas, and there were thousands of Christians who could not cope with the sufferings and succumbed to those atrocities. Consequently, they went through that apparent act of blaspheming Christ and Mary against their will and kept Christianity hidden and safe in their hearts and waited for better times. According to the BBC, Professor Simon Hull said: “One of the paradoxes of Japanese Christian history is that if all Japanese Catholics had refused to trample on the fumie and instead chosen to die as martyrs, Christianity in Japan would also have died.

It is only because some made an existential decision to trample on the fumie, despite their belief that this action was gravely sinful, that Christianity in Japan was able to survive.” (www.bbc.com/news/worldasia-50414472) (To be continued…)

(Translated by M Adam Ahmad, Al Hakam)

Ahmadi mosque foundations laid in Majengo and Taveta, Kenya Tahir Ahmad Machengo Kenya Correspondent

Majengo Lajna Imaillah Kenya took the task to build a mosque in Majengo Town commemorating 100 years of Lajna Imaillah in 2022.

Sadr Lajna Imaillah Kenya, in conjunction with the National Majlise-Amila has taken the initiative and responsibility of building the mosque in Majengo Voi region.

Voi is the largest town in Taita-Taveta County in southern Kenya, in the former Coast Province. It lies at the western edge of the Taru Desert, south and west of the world-famous Tsavo East National Park. The Sagala Hills are to the south.

Voi existed even before the arrival of the Portuguese, Arabs and other visitors at the Kenyan Coast. Jamaat presence in the area is in three towns – Voi, Mwatunge and Majengo with a total of above 200 members and growing daily.

Jamaat-e-Ahmadiyya Kenya was able to acquire a property in a prime location of 1.5 acres in Majengo town, which is 6 km from the main Nairobi-Mombasa highway in a village called Nyika where we have 27 Lajna and 28 Nasirat members.

There is a health clinic, nursery, and a primary and high school 2km away from the mosque.

On 12 June 2021, the foundation laying ceremony took place. It started with a recitation from the Holy Quran with Kiswahili translation.

Amir Jamaat-e-Ahmadiyya Kenya,

Tariq Mahmood Zafar Sahib laid the first brick, followed by some missionaries and other office-bearers.

Various Lajna Imaillah National Amila members also laid bricks.

Taveta Majlis Ansarullah Kenya has once again embarked to accomplish another blessed duty in the cause of Allah. Sadr Majlis Ansarullah, Sameer Ahmad Sheikh Sahib, in conjunction with the National Majlise-Amila has taken the initiative and responsibility of building another Mosque at California, Taveta.

In 2013, Majlis Ansarullah Kenya built a mosque at Mrabani Taveta. Mrabani is 9km from Taveta.

Taveta town is the central administrative as well as a business centre bordering Kenya and Tanzania. It is just 4km from the Holili border. The plot where the mosque is being constructed, is only a few hundred meters from the high way. The highway joins Taveta to Holili border in Tanzania and Voi, hence leading to Mombasa to the East Coast and ultimately to Nairobi. Taveta town is surrounded by many hills and Mount Kilimanjaro in Tanzania can easily be viewed.

On 13 June 2021, the foundation stone laying ceremony for the mosque took place. It started with a recitation from the Holy Quran with Kiswahili translation.

Amir Sahib laid the first brick and then Sadr Majlis Ansarullah, Sadr Lajna Imaillah Kenya and other office-bearers.

Photo courtesy of Jamaat Kenya

11

AL HAKAM | Friday 25 June 2021

Hazrat Khalifatul Masih II’s Years guidance following news of the Ago... spread of Islam in Africa 100

Al Fazl, 23 June 1921 During his Friday Sermon of 17 June 1921, Hazrat Khalifatul Masih II[ra] stated: I will now say a few words briefly.

Perhaps it would have been appropriate for me to have another friend give a sermon, but as one sermon has already been missed before and now, I have to go abroad as per the doctor’s advice, I will personally say a few words.

The first thing is that in this world, tasks are not achieved verbally. We have to work to achieve tasks and success comes from constant work and repeated attention. Look at your inner selves and consider the state of your soul, how much sincerity and sacrifice you have. If you have something, then look as to how open the way forward is and how desirous you are for it. Unless this point is nailed into the heart of every individual and every person realises that they are the manifestation of all Islamic progress, we can never achieve the goal for which our Jamaat has been established.

My second piece of advice is that Allah the Almighty, by His blessings, is bringing people into this Jamaat in droves, but our responsibilities are increasing with their arrival.

No madrasa has the right to be happy that a thousand students were admitted into it, but they could not manage and provide for their education. Likewise, if millions of people join our Jamaat but we cannot do their tarbiyat and educate and edify them according to Islamic teachings and teach them Islamic morals, then their coming is futile and it would be futile for us to be

happy. A similar example of pride in this situation would be if guests were to come to our house, but there was no food for them to eat. The arrival of relatives is a good thing, but it is shameful and embarrassing if they cannot be served with food.

This is exactly an example of our Jamaat [that we should avoid], that people come to join Ahmadiyyat, but we are unable to spread a spiritual table in front of them or treat them like people sitting at the dining table treat animals, i.e. leftovers are thrown

to them.

Our first duty is to do our own tarbiyat and then, we should reform the people near our markaz [centre]. The fall of Christianity was due to the fact that Jerusalem was empty and Christianity was established in other regions like Anatolia, Rome, etc.

On the contrary, the rise of Islam was such that the markaz first became stronger.

When millions of people converted to Islam, it then spread across other areas. We are in danger if our condition ever becomes

similar to Christianity. Thus, it is necessary to strengthen the markaz and carry out tabligh in the surrounding areas.

Now, I shall convey the good news that came through a telegram today. Master Abdur Rahim reached Lagos during his [tabligh] tour. There were already about a hundred Ahmadis there. The people there were divided into different sects and they looked keenly towards Ahmadiyyat. The relations of the Jamaat also had a great impact on them. They wanted an Ahmadi missionary to come there. Ten thousand people there have joined the Jamaat and a telegram has been received today from Master Sahib in this regard. This is delightful news and we are happy with this, and as the Holy Quran has taught us: َ ۡ َ ‫ف َس ِّبﺢ ِب َح ۡم ِد َر ِّبک‬ [“Glorify thy Lord, with His praise”], we glorify Allah, with His praise. These are God’s blessings and special grace that He is showering upon us without any great efforts on our part. However, this has increased our duties. It is our duty to educate [talim] and edify [tarbiyat] them. Otherwise, just as they were called savages before, they will now be called Ahmadi savages. Millions of people will join the Jamaat, but millions of missionaries are also needed for their tarbiyat. Hence, pay attention towards it; shun slothfulness and try your best to conquer the areas around you. May Allah the Almighty be with you.

(Translated by Al Hakam from the original Urdu in the 23 June 1921 issue of Al Fazl)

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Friday 25 June 2021 | AL HAKAM

Becoming Abdus Salam A glance at Prof Abdus Salam’s journey to becoming a Nobel laureate and the renowned Muslim scientist the world knows him as today Ahmad Kamal Student, Jamia Ahmadiyya International Ghana

“The world would listen”: Dreams and visions In 1925, the modest town of Jhang, 200 miles west of Lahore, did not call for much attraction. Adorned with only the most basic amenities, the only sign of advancement was a railway line built by the British and a few creaking bicycles to be seen around.

Then, in this same humdrum town, did a man called Chaudhry Muhammad Hussain see the most extraordinary dream. A dream that would be etched in his mind forever.

Gordon Fraser in his detailed biography of Abdus Salam writes: “In his dream, Muhammad Hussain had seen that his child would be a boy, a firstborn son who would bring glory to God and honour to his family. But he would not be a warrior or a rich merchant: his achievements would be through wisdom and intellect more powerful than any sword or amount of money”. (Cosmic Anger: Abdus Salam – The First Muslim Nobel Scientist, p. 2)

Soon enough in 1926, a boy was born in his house and named Abdus Salam. After his birth, Chaudhry Muhammad Hussain requested Hazrat Maulvi Ghulam Rasul Rajekira to pray for the child. In reply, “The maulvi foretold that the boy would one day speak so loudly that the world would listen”.

(Ibid, p. 48) Ahmad Salam (son of Abdus Salam) also narrates another dream seen by Chaudhry Muhammad Hussain Sahib regarding his son, Abdus Salam; “[…] In another dream grandfather saw a young boy climbing a very tall tree that disappeared high up into the sky. When my grandfather called on this child to stop and come down, the child looked down and smilingly said ‘don’t worry father’ and continued so high that he became invisible.”

(Salam + 50: Proceedings of the Conference, p. 70)

“The healthiest child”: Upbringing Chaudhry Muhammad Hussain Sahib worked hard as a school teacher for a meagre allowance. Despite the austere backdrop and him being borderline poor, he would try everything to make his dream a reality. Abdus Salam was thus excused from household chores that his sibling would partake in, plus he would be fed with the best meals. In fact, at the age of just two, he won his first award. His daughter fondly recollects; “My father actually began his illustrious career by winning his first award at the age of

congratulate him” (Cosmic Anger: Abdus Salam – The First Muslim Nobel Scientist, p. 53)

The next day, a local newspaper also carried the picture of young Abdus Salam.

“A problem of Ramanujan”

Abdus Salam’s penmanship skills had already manifested itself when he was contributing pieces to the children section of the local newspaper. And when Abdus Salam was 17, he elegantly worked out a proof of one of Ramanujan’s problems, albeit first as homework.

He then wrote a paper on it and titled it “A problem of Ramanujan”.

Srinivasa Ramanujan was an Indian mathematician who, despite having little education in the field of mathematics, managed to deliver novel contributions. But he died prematurely at the age of 32.

Abdus Salam’s first Prof Abdus Salam Sahib with Hazrat Chaudhry Muhammad Zafrulla Khanra contribution to science was due “He joined primary school in Jhang at two; for being the ‘healthiest’ or rather the to him. His proof was based on a concept age 6 where the Headmaster gave him a test ‘fattest’ baby in Jhang!”. (Ibid, p. 75) propounded by Ramanujan himself. Abdus Chaudhry Muhammad Hussain Sahib and was so impressed by the precocious Salam’s paper was just two pages long kept Abdus Salam intellectually stimulated child that he admitted him straight to class worth of complex math equations. (https:// as well. Being Muslims, Abdus Salam would four. Salam had no problem in catching up fermatslibrary.com/s/a-problem-of-ramanujan) learn to read the Holy Quran and memorise with students much older than him.” (Ibid) Jhang was still years away from electricity stories and poems. His father would Three pieces of advice from Sir Zafrulla personally tutor him and teach him to be when Abdus Salam was to sit for his Khan Sahibra matriculation examination. ahead of the class. Gordon Fraser writes: With pending deci“One of Abdus Salam’s earliest memories At night, he would have no sions regarding the was of learning the multiplication table for choice but to learn under the future of his son’s edthe number fifty. It is not a particularly lantern. This did not hinder ucation, Chaudhry difficult table to master, but on the other Abdus Salam as he studied Muhammad Hushand an accomplishment when most and made records. sain Sahib wrote a When Abdus Salam was children are still learning to count to ten, let letter to Hazrat Sir alone fifty.” (Cosmic Anger: Abdus Salam – The First 14, he managed to score the Zafrulla Khanra rehighest ever recorded marks Muslim Nobel Scientist, p. 49) questing advice. Zain the University of Punjab’s frulla Khan Sahibra Highest ever score: Intellectual matriculation. This earned replied that: capabilities him a bit of local recognition “He would pray In accordance with the dreams seen by since traditionally, students for Abdus Salam, Muhammad Hussain Sahib, Abdus Salam’s from other Hindu schools and offered three sharp intellect was apparent in his early would perform rather well pieces of advice: years. He had no trouble comprehending as compared to the Muslim firstly, the boy seemingly difficult topics for his age. Zainab schools in the area. Gordon should look after Fraiser writes: Mehmood writes: his health, for this “Salam recalled cycling “Since the early years, his power of was the foundation comprehension astonished his parents. home in the early afternoon, for all achievement; Chaudhry Muhammad Hussain Sahib, father As a toddler when his mother narrated when the news of his standing of Prof Abdus Salam Sahib secondly, all lessons bedtime stories, he retained every word first in the exam had already should be prepared and whenever she repeated a story, he arrived. Passing through the for beforehand and revised immediately interrupted by saying ‘I already know it’.” (Dr city to reach his home, Hindu merchants afterwards; and thirdly, that the boy should who normally would have closed their Abdus Salam – The ‘Mystic’ scientist) shops in the afternoon heat stood outside to She further writes: Continued on next page >>

13

AL HAKAM | Friday 25 June 2021 United Nations in New York where Zafrulla Khan Sahibra introduced Abdus Salam Sahib to the world of international diplomacy and politics. This was of tremendous help as later in his life, he set up the International Centre for Theoretical Physics in Italy.

“The Prophet at home”

<< Continued from previous page

broaden his outlook, especially through travel.” (Cosmic Anger: Abdus Salam – The First Muslim Nobel Scientist, p. 54)

Their paths were destined to cross many more times in the future. Their first actual contact came at a dock in Liverpool when Abdus Salam Sahib first arrived in Britain.

“Salam stood with his huge trunk of mathematics books, well prepared for university study, but was totally unprepared for the British climate. He shivered in the early autumn chill. Seeing the student’s predicament Zafrullah Khan gave him his heavy overcoat and helped him with his luggage [...] He stayed overnight with Zafrullah Khan at the Ahmadi London Mosque in Southfields, before making his way to Cambridge.” (Ibid, p. 72-73) The death of his father (Chaudhry Muhammad Hussain Sahib) broke Abdus Salam Sahib. His father had been the single most influential man in his life. His death had caused much grief to Abdus Salam Sahib to the point that he even stopped eating properly. Gordon Fraser writes how Zafrullah Khan Sahib came to his rescue: “Worried, his family sought help from Zafrullah Khan nearby. While accepting that grief is natural and normal, Zafrullah sternly admonished Salam for such exaggerated behaviour. Such shirk – idol worship – was un-Islamic. The warning brought Salam to his senses.” (Ibid, p. 190) Later in America, they both visited the

Another memorable meeting between these two occurred when once Zafrulla Khan Sahibra was admitted to hospital.

Concerned, Abdus Salam Sahib went to the hospital to meet him. As a gift, he brought him one of his favourite books, a book of hadith called Shamailal-Tirmidhi. He also expressed his desire to translate the book one day. Zakaria Virk writes about what further ensued: “Next time Dr Salam visited Sir Zafrulla at the hospital, he gave him a printed copy of the translation with this dedication: ‘With deep gratitude to Abdus Salam, eminent physicist, with whom the idea of this book originated.’” (Dr Abdus Salam – His

prophetic forename ‘Muhammad’.”

(Cosmic Anger: Abdus Salam – The First Muslim Nobel Scientist, p. 249)

He would be from now on known as Professor Dr Mohammad Abdus Salam.

A Prolific Reader Abdus Salam’s love for reading cannot easily be imagined. He had a wide reading spectrum, where books such as Teach

Nobel Laureate!” (Ibid, p. 76) Not interested: Meeting Einstein In 1950, Abdus Salam was invited to study in America at Princeton University.

Coincidentally, the famous Albert Einstein was also present at the time in the campuses of Princeton. Zakaria Virk, in a speech, narrated an anecdote about these two scientists:

Faith and His Science)

Zafrullah Khan Sahibra had managed to translate the book whilst he was still in the hospital! It was published under the name, The Prophet at Home.

“Declared non-Muslim, cannot cope” In 1974, in Pakistan, the Ahmadiyya Muslim Community was officially declared as non-Muslims due to their beliefs. This development in Pakistani politics sent a ripple of distress through the hearts of Ahmadi Muslims worldwide, particularly Abdus Salam.

Abdus Salam Sahib was devastated at the news because science and religion were the two cornerstones of his life. It is on record that Abdus Salam’s diary entry for that day read: “Declared non-Muslim, cannot cope”.

As a muslim, in keeping with the practice of the Holy Prophetsa , he decided to take certain steps. As Gordon Fraser notes: “To underline his personal pride in being Muslim, he grew a beard and assumed the

Yourself Air Navigation could be found on his bookshelf. Whenever he could, he would go looking for books and return with a bag filled with books. Every room in his house had shelves filled with books and not even the bathroom was spared. His daughter recollects: “He loved to buy books, old and new.

There was no room in our house, including the bathroom that did not have bookshelves in it, filled with books on every subject. My father would come home from travelling the globe with his suitcases splitting from the weight of the books he had bought, and my mother would worry about where to put them”. (Salam + 50: Proceedings of the Conference, p.

77)

Even with age, his love for books never faded away; even in the latter part of his life when, due to medical conditions, his movement was restricted. His son recollects: “He would spend a great deal of time in these bookshops and I recall even when he was confined to a wheelchair, that I would take him through the bookshop at Heathrow so he could choose books and magazines which he would buy with an obligatory bar or box of chocolates. As children we were always encouraged to read extensively and were always allowed and encouraged to try as many books as we wanted” (Ibid, p. 72) A fortune teller

Despite his busy engagements, Abdus Salam Sahib never missed a chance to have some fun. His daughter recollects: “Soon after I went to Putney High, the school held a fundraiser. Having just read a book on palmistry, my father volunteered his services as a palm reader and dressed in his sherwani and turban, which was the hit of the fete. I wonder how many people who had their palms read that day would have believed that the palm reader was a future

“When Prof Salam was studying in Princeton, New Jersey, one day, he met Prof Einstein casually on the campus of Institute for Advanced Study. Einstein asked him, ‘What kind of research are you doing?’ Salam replied, ‘I am working on the renormalization theory.’ Einstein said, ‘I am not interested in that.’ After a few moments, Einstein asked, ‘Have you studied my Relativity theory?’ Salam replied, ‘I am not interested in that.’” (Dr Abdus Salam, Champion of Science in the Third World, p. 5)

Always taking notes: Lunch with the Queen Abdus Salam’s work consumed him; his mind was always at work, thus he was always brimming with ideas. For this reason, nothing capable of holding ink was spared.

Scraps of paper, envelopes, posters, napkins on planes, trains and cars were all used to note down his ideas. Be it dinner or perhaps even a lunch with the Queen.

Abdus Salam Sahib once had the opportunity to lunch with her Majesty, Queen Elizabeth, and Prince Philip along with a few other guests. His son recollects: “After the lunch when her Majesty, the Corgis and all the other guests had left, he popped back into the room to ask if he could have the napkin as he had written some notes on it.” (Salam + 50: Proceedings of the Conference, p. 70)

His commitment to his work cannot be understated. The late Imam BA Rafiq Sahib of London once also had a similar encounter.

Abdus Salam Sahib used to normally sit in the front row during the Friday sermons. Bashir Rafiq Sahib, whilst giving the sermon, would see Abdus Salam Sahib take out a notebook and begin to write in it. Bashir Rafiq Sahib was delighted with Continued on next page >>

14

Friday 25 June 2021 | AL HAKAM << Continued from previous page

the fact that Abdus Salam Sahib had heard something worthy of been noted.

Zakaria Virk writes: “One day Mr Rafiq asked him, ‘Sir you must find my sermons very informative that you keep taking notes.’ Dr Salam replied, ‘Sometimes I get ideas like a flash of light, or an electric current. If I don’t jot these ideas down right away, chances are I will forget them. These flashes of intuition are very basic to my research.’” (Dr Abdus Salam,

100 Years Ago...

Champion of Science in the Third World, p. 7)

The Muslim Gospeler Abdus Salam was often smartly dressed.

He was always seen in dark suits no matter the occasion or the weather, but on the prestigious occasion of his Nobel Prize ceremony, he retraced his cultural roots.

Gordon Fraser writes: “Camera lights flashed as a stocky bearded man with a turban and gold khussa shoes, pointed like twin crescent moons, stood up to receive the prize for physics. […] It was a careful statement of pride and humility: pride that a son of such a modest Third World town should attain the highest accolade of science, and humility in remembering these modest beginnings”

Ladies’ acceptance of Islam in America and a successful lecture at a philomath’s house Al Fazl, 23 June 1921

(Cosmic Anger: Abdus Salam – The First Muslim Nobel Scientist, p. 9)

Abdus Salam Sahib had found religion and science to be in harmony with each other. Well aware of his position and place in history, he attempted to reconcile them for they had gone their separate ways. He started his Nobel Prize speech with verses of the Holy Quran.

“Abdus Salam was mindful that he was a scientific ambassador of Islam. Few people in Stockholm knew the impact that Islamic scholars had made on the progress of science. Salam, resplendent in his turban, saw himself as a Muslim gospeller, restoring nameplates in the pantheon of science that had become obscured or even illegible.”

(Ibid, p. 10)

In 1973, he also proposed to Pakistan’s government to set up an Islamic Science Foundation. Fraser writes: “The proposal led to a loose association of Muslim scientists ‘Ummatul-Ilm’ (Community of Science) that first met at Trieste at Salam’s suggestion in 1980.” (Ibid, p. 199) Even when he addressed the UN symposium in Kuwait in 1981, Abdus Salam Sahib recalled the glory of Islamic science, when intellects like Al Haytham, Ibn Sina, and Al Biruni had widened the view of the world centuries before Newton.

Abdus Salam Sahib also gave a speech at a UNESCO conference which was later published as a book, titled, Renaissance of Sciences in Islamic Countries, but despite his tireless travels to reduce the growing gulf between Islam and science, the renaissance could never take off.

“Toddlers play at the feet of Nobel laureates”

Abdus Salam Sahib arrived in Stockholm with his family to attend the Nobel Prize ceremony, but were informed of a longstanding rule which prohibited the entrance of children into the ceremony.

But at the request of Abdus Salam Sahib,

this rule was overlooked and thus, his grandchildren were allowed to attend. His daughter narrates: “The next day, there were more pictures of the two grandchildren in the newspapers than of the Nobel Laureates, with the headline ‘Toddlers play at the feet of Nobel Laureates.’” (Salam + 50: Proceedings of the Conference, p. 78)

Humility: “This is for you” After being awarded the Nobel prize, Abdus Salam Sahib toured India and Pakistan. His actions would forever speak volumes of his humility. Tasneem Zehra Husain writes: “He sought out his primary school teacher, who was by then so old he could not even sit up. Salam put his Nobel prize on his teacher’s chest and said ‘this is for you.’” (What Remains Invariant: Life Lessons from Abdus Salam, p. 22)

His son also narrated with regard to the Nobel prize money: “I am not sure that many of you know that the Nobel Prize money was put into a charity in memory of my father’s parents for the education of young children in developing countries, irrespective of colour,

Mufti Sahib is busy preaching Islam through lectures, exchange of letters and meetings.

When he returned to his office after delivering lectures in two cities, he met Mrs Beasley, a respectable woman who has already visited him three or four times before to examine and study Islamic beliefs.

On the evening of 8 May [1921], she brought another young lady named Mrs Milhau [‫ ]�����ؤ‬with her, who wanted to meet with Mufti Sahib. She was satisfactorily conveyed the message of Islam and at the time of her departure, she was presented the book, [The Philosophy of the] Teachings of Islam, by Mufti Sahib. The latter is very keen on listening to Islamic matters. Hopefully, she will soon convert to Islam, insha-Allah!

Before leaving, Mrs Milhau invited Mufti Sahib to give a lecture at a special meeting of her friends, which was to take place on 9 May [1921] at eight o’clock in the evening. Consequently, Mufti Sahib reached precisely on the given time at the house where the lecture was to take place.

This house belongs to a revered philomath who invites special scholars to lecture in one of the two spacious rooms of his house every Monday. About 40 people were present in the gathering, all of whom were scholars and highly esteemed people.

Mufti Sahib, after explaining a few Islamic matters in his lecture, shed light on Salat and the need for divine revelation and propethood. He then conveyed the message of Prophet Ahmadas and narrated some of his prophecies in detail.

The audience was very pleased to listen to them. At the end of the lecture, some tracts were distributed which were eagerly accepted by the participants and upon the conclusion of the meeting, they requested Mr Mufti to give another lecture in an upcoming meeting.

Humbly yours, Muhammad Yusuf Khan of Jhelum from America

creed, or nationality. That fund still exists in a small way today”. (Salam + 50: Proceedings of the

one of his old teachers, Dr Ganguly, who was suffering from cancer, at his home, accompanied by a senior Indian government official who presented the professor with a certificate and cash reward” (Ibid)

Conference, p. 70)

Prior to the Nobel Prize money, he used his cash rewards for the benefit of deserving students. Zainab Mehmood writes: “Dr Salam won 274 awards, degrees and prizes most of which carried substantial cash rewards. He used all his prize money to create a scholarship fund for deserving students as well as to aid impoverished people. He would purchase books and laboratory equipment for various Lahore universities and answer hundreds of letters he received from eager students despite his busy schedule.” (Dr Abdus Salam - The ’Mystic’

scientist)

During his time as a lecturer in Cambridge, he never forgot his teachers back in his homeland. Zainab Mehmood notes: “He regularly sent money to his retired and impoverished teachers in Jhang. He held all his teachers in the highest of esteem […] he insisted that all his Hindu and Sikh teachers who had migrated to India, should be invited to all functions arranged in his honour. He met them with great humility and gratitude. He went so far as to visit

(Translated by Al Hakam from the original Urdu in the 23 June 1921 issue of Al Fazl)

Three ambitions of Dr Abdus Salam In the end, Gordon Fraser has listed three ambitions which summarised the pursuits of Professor Abdus Salam: “1. to make fundamental discoveries in science and understand better Allah’s work; 2. to enable isolated researchers from developing countries to interact and become intellectually energized without having to emigrate; and 3. to improve the status of modern science in Islamic countries.” (Cosmic Anger: Abdus Salam – The First Muslim Nobel Scientist, p. 284)

Abdus Salam Sahib had spent his entire life chasing these ambitions, but despite his services to the religion of Islam, his tombstone had initially read “Abdus Salam, the First Muslim Nobel Laureate”, but was vandalised due to the prejudice which continues to plague his fellow countrymen in Pakistan. They removed the word “Muslim” from his tombstone for they would not let him be, in his life or death.

15

AL HAKAM | Friday 25 June 2021

Perfect Preservation of the Holy Quran

Standardisation of the main dialect

Farhan Iqbal Missionary, Canada

In the previous article of this series, it was discussed that different dialects of the Holy Quran existed in the time of the Holy Prophetsa, while the primary one remained the Hijazi or Quraishi dialect that was also the dialect of the Holy Prophetsa.

In the early years, the need for the dialects, other than the main one, remained for a time as different tribes which spoke different dialects of Arabic entered Islam and needed to be taught the Holy Quran.

However, as time passed and Islam spread throughout the Middle East, it became no longer necessary to learn each one of the dialects of the Holy Quran. The main dialect was the Hijazi dialect and this dialect became common among all Arabs. This was especially true by the time of Hazrat Uthmanra.

Explaining the conditions of this time, Hazrat Musleh-e-Mauudra writes that Medina had become a capital and all the various tribes had mixed with one another and had become one nation. The leaders of the Muslims were the companions from Mecca and the companions of Medina had also learned the Hijazi dialect, which meant the time was right for the standardisation of the main dialect of the Holy Quran. (Tafsire-Kabir, Vol. 9, p. 48) This is what Hazrat Uthmanra did by ensuring that the manuscripts written

A series of articles discussing the miracle of perfect preservation of the Holy Quran and responding to modern-day criticisms.

for the other dialects were all brought to Medina and burned while the main dialect was standardised.

Hazrat Uthmanra sent a request to Hazrat Hafsahra to send him the manuscript that had been prepared at the time of Hazrat Abu Bakrra with the unanimous approval of all the companions. This was the mush‘af-eumm and it was used by Hazrat Uthmanra to make standard copies of the Holy Quran.

Hazrat Uthmanra instructed Hazrat Zaidra bin Thabit, Hazrat Abdullahra bin Zubair, Hazrat Saeedra bin Aas and Hazrat Abdur Rahmanra bin Harith bin Hisham to prepare the standard manuscript. He further gave the instruction: َ َ َّ َ ْ َ ُ َ ُ ُ ُ ْ َ ‫ش ف ِإن َما ن َزل بِلِ َسانِهِ ْم‬ ِ ‫فاكتبوه بِلِس‬ ٍ ‫ان قري‬ That is, “Write it in the language of the Quraish because the Quran was revealed in their language”. (Sahih al-Bukhari, Book of Virtues of the Quran, Chapter: The collection of the Quran http://sunnah.com/ bukhari/66/9) As such, using the mush‘af-e-umm, Hazrat Uthmanra had seven manuscripts prepared.

One was kept with him in Medina, while the other six were sent to various provinces of the Islamic empire. Furthermore, an official reciter (qari) of the Quran was sent along with each manuscript so that the reading of each of these manuscripts was also standard based on the language or dialect of the Quraish. (Al-Zikrul Mahfuz, p. 295, [2007]) This entire exercise laid the foundation of the official manuscript of the Quran that

was now being spread widely. Hazrat Alira is reported to have said: ‫لولم یصنعہ عثمان لصنعتہ‬ That is, “If Hazrat Uthmanra had not done it, I would have certainly done it”.

(Abu Bakr Abdullah bin Sulaiman, Kitab alMasahif, p. 177, [2002]) In other words, this task of Hazrat Uthmanra was so important that if he had not done it, Hazrat Alira would have taken it up and done it during his Khilafat.

Why was the mush‘af-e-umm not standardised?

A question may be asked here that why did Hazrat Uthmanra set up a committee of companions to prepare the standard manuscript and why did he not simply use the mush‘af-e-umm?

Answering this question, Ahsanullah Danish Sahib writes that the intention of Hazrat Uthmanra was to standardise the text of the Quran to the Quraishi dialect or form of recitation. There was only one difference that arose between the mush‘af-e-umm and the manuscript that was prepared by Hazrat Uthmanra and that was related to the way the word ‫ تابوت‬taabut is to be written.

The tribe of Hazrat Zaidra wrote the word as ‫ تابوة‬taabut with a round taa at the end; the Quraish on the other hand wrote it with the regular ‫ ت‬taa. When this case was presented to Hazrat Uthmanra, he said that it should be written in the language of the Quraish as ‫ تابوت‬taabut with regular ‫ ت‬taa.

The standard manuscript that was prepared during the time of Hazrat Uthmanra is called mush‘af-ul-Imam.

As far as the differences between the mush‘af-e-umm and mush‘af-ul-Imam are concerned, Ahsanullah Danish Sahib writes that even if all the inauthentic traditions are considered to be true, the total number of differences amounts to 12, which were all related to the style of writing similar to the one example discussed above and did not impact the meaning. (Al-Zikrul Mahfuz, p.

297 [2007]) Differences in dialects not due to diacritical marks One thing to note here is that it is sometimes assumed that the qira‘at or readings are due to the variants in the diacritical marks and dots. This is not the case at all. The different readings existed from the time of the Holy Prophetsa as it has been discussed in this article series. However, diacritical marks were added much later, in the 40s AH. (Ibid, p. 302) The mush‘af-ul-Imam prepared by Hazrat Uthmanra came prior to the 40s AH, which means that the Muslim world had a standard reading and qira‘ah prior to the addition of diacritical marks. The early companions did not need these marks or the dots in order to read the Quran properly.

The scriptural style of writing of each letter determined its pronunciation and they felt no need for the dots or marks. However, Continued on next page >>

16 << Continued from previous page

later generations and new converts who were not Arab required them for ease of learning and reading the Quran.

What happened to other qira‘at?

The other important point to note is that the other qira‘at did not totally disappear after the time of Hazrat Uthmanra. While the standardisation process was taking place, the other qira‘at lived on through oral tradition. Eventually, 80-100 years after the time of Hazrat Uthmanra, the Muslim community started to write down the other qira‘at (Ibid, p. 309). Hence, the main, authentic, perfectly preserved dialect of the Quran that comes straight from the time of the Holy Prophetsa is the Quraishi dialect.

The other dialects and qira‘at are based on traditions – similar to the way ahadith were transmitted – and did not enjoy the same kind of preservation through history as the Quraishi dialect did.

The hafs and warsh readings The subject of multiple of qira‘aat of the Holy Quran continued to develop as a form of knowledge and served the Muslim community as an additional subject in the commentary of the Quran and to understand its meanings. Ahsanullah Danish Sahib notes that over time, the popular qira‘at developed further, while the unpopular ones were confined to books. In the ninth century AH, Ibn Mujahid wrote a book Al-Qira‘atus-Sab listing seven qira‘at named after famous reciters, namely, warsh, qanbal, susi, Ibn Zakwan, hafs, khallaad, and doori.

The most famous among them are the warsh and hafs. Among these, hafs is in accordance with the language of the Quraish while warsh is a little different. One website (http://muslimprophets.com/article. php?aid=64 [Accessed 26 April 2020]) has listed 51 small differences and if we go through the list, we come to realise that the meaning of the Quran is not impacted at all and the differences are within the parameters that have been defined in this series. That is, they are no more than the differences one expects between dialects.

Nevertheless, the hafs reading – which is based on the Quraishi dialect – is the most common in the Muslim world.

It is these differences of dialects that critics of the Holy Quran use to somehow prove that the Quran has different “versions” and those versions somehow “contradict” one another.

To illustrate, I will quote a famous online critic, Mr Jay Smith, who presents these differences to audiences whom he is preparing to preach to Muslims. Using his criticisms as case studies would be fair as they are in popular discussion and since he has an agenda to convert Muslims to his faith, he must have placed maximum efforts to find those differences that he considers to be the most problematic for Islam.

Example 1: Qaatala and qutila One example Mr Smith quotes is that of Surah Aal-e-Imran, verse 147. In the hafs, Quraishi reading, it is as follows (note the word qaatala):

َ​َ ٰ َّ َ ۡ َ َۤ ُ ‫َو �ا ّیِ ۡن ِّم ۡن ن ِب ٍ ّی ق َت َل � َم َع ٗہ رِ ِّب ُّیوۡ َن ک ِثی ٌر ۚ ف َما َو َہنوۡا ل َِما ا َﺻابَ ُہ ۡم فِ ۡی‬ ّٰ َ ۡ ُ َ َ ۡ َ َ ۡ ُ ُ َ َ َ ّٰ ۡ َ ّٰ ‫الل ُہ یُ ِح ُّب‬ ‫س ِبی ِل الل ِہ و ما ﺿعفوا و ما است�انوا ؕ و‬ ‫الصبِرِیۡ َن‬

“

Friday 25 June 2021 | AL HAKAM

The earth has borne witness to

my truth as has the heavens. Both have

proclaimed that I am the Vicegerent of God. But it was necessary, in accordance with the prophecies, that I should be denied.

This is because those whose hearts are in veils do not accept the truth. I know that God will surely support me as He has always supported His Messengersas. No one can stand against me, because Divine support is not with them.

(Hazrat Mirza Ghulam Ahmadas, A Misconception Removed, pp. 9-10)

Translation: “And many a Prophet there has been beside whom fought numerous companies [of their followers]. They slackened not for aught that befell them in the way of Allah, nor did they weaken, nor did they humiliate themselves [before the enemy]. And Allah loves the steadfast.”

In the warsh reading, it is written as follows (note the word qutila):

Mr Smith translates it as follows: “And how many prophets were killed, with whom were many worshippers of the Lord”. (www. youtube.com/watch?v=6nBO6ja0_RU, [Accessed 26 April 2020]).

At the very outset, we can note that the translation of the warsh reading is a gross misrepresentation of the original text. The correct translation is: “And many a Prophet there has been beside whom were killed numerous companies [of their followers]. They slackened not for aught that befell them in the way of Allah, nor did they weaken, nor did they humiliate themselves [before the enemy]. And Allah loves the steadfast”.

The hafs reading says that the followers of prophets fought while the warsh reading says that the follows of prophets were killed.

The meaning and purport of the statement is the same; the followers of prophets risked their lives and fought and were killed. What is more is that the meanings are complimentary to one another and only increase our understanding of the Holy Quran, and expand the meanings of the statement.

Example 2: Bariyyah and baree‘ah The hafs reading of Surah al-Bayyinah, verse 7, is as follows:

ٰ َّ َ ۡ َ َ َ َّ َ ۡ ۡ ۡ ‫ِا ّن ال ِذیۡ َن کف ُر ۡوا ِم ۡن ا ۡہ ِل ال ِک ٰت ِب َو ال ُمش ِرک ِی َن فِ ۡی نارِ َﺟ َہن َم خ ِل ِدیۡ َن‬ َ ۡ َُ َ ُ ‫فِ ۡی َہا ؕ اولٰٓ ِئک ُہ ۡم � ّر البَرِ ّی ِۃ‬

Translation: “Verily, those who disbelieve from among the People of the Book and the idolaters will be in the Fire of Hell, abiding therein. They are the worst of creatures”.

The warsh reading, on the other hand, is as follows:

Mr Smith translates it as follows: “Indeed, they who disbelieved among the People of the Scripture and the polytheists will be in the fire of Hell, abiding eternally therein. Those are the worst of the innocent”.

The problem here is that Mr Smith has betrayed his lack of knowledge of the Arabic language. The words baree‘ah and bariyyah are from the same root and have the same meaning. The only difference is that one Arabic dialect pronounced the word with the hamzah and the others did not. This matter is discussed in Arabic dictionaries and commentaries of the Holy Quran. For instance, Lisanul Arab makes the following note: ّٰ ْ ُ ُ َ ����‫ و��وز فﻴہ ��ﻘﻴﻖ ا‬:‫قال‬..… ،���‫الـمﺨ ِ�� عﻦ ا‬ :‫والن ِ��ء‬ َ َ َ َ​َ َ َ َ ‫ ل�ﺲ أﺣﺪ مﻦ‬:‫ قال ﺳﻴبویہ‬.‫ یﻘال ن َبﺄ ون ّبﺄ وأنـْ َبﺄ‬.‫و��ﻔﻴﻔہ‬ َ َ َ َ ّ ����‫ ﻏ�� أنهم ترﻛوا ا‬،����‫با‬،‫ال��ب ِإ�� ویﻘول ت َن ّبﺄ ُم َس ْﻴلِمﺔ‬ ُ َ َّ َ َ َ ّ �� ،‫ ِإ�� أﻫل مﻜﺔ‬،‫ﻴﺔ‬ ِ ِ‫الن�� ﻛما ترﻛوه �� الﺬ ّ ِریّ ِﺔ وال� ِ�یّ ِﺔ وا��اب‬ ِ َ ُ ‫ و��ال ِﻔون‬،‫فإنهم یﻬ��ون ﻫﺬه ا��ﺣرف و�� یﻬ��ون ﻏ��ﻫا‬ ِ َّ ‫ یع�� لﻘلﺔ‬،‫الن ِ�� ِء لﻐﺔ ردیﺌﺔ‬ �� ����‫ وا‬:‫ قال‬.‫ال��ب �� ذلﻚ‬ َ َ َ ‫ أ�� ترى ِإلﻰ قول‬.‫ �� �� ّن الﻘﻴاس یمنﻊ مﻦ ذلﻚ‬،‫اﺳتعما��ا‬ ٰ ّٰ َ �َ‫ وقﺪ قﻴل یا ن‬:‫ا��ّ� �لﻴہ وﺳلم‬ ّ ‫�ء‬ ‫ ﺻلﻰ‬،���‫رﺳول ا‬ ‫ﺳﻴ ِﺪنا‬ ِ ِ ِ ٰ َ ّ ٰ ُّ َ َ ّ ْ ْ .���‫فإنما أنا ن ِ�� ا‬ ِ ،��‫ �� تن ِ�� باﺳ‬:�� ‫ فﻘال‬،���‫ا‬ ّٰ ُّ ّ ّٰ ُ ‫ )لسان‬.���‫و���� ن�� ا‬ �ِ ��‫ فﻘال لسﺖ بِ َن ِ�� ِء ا‬:‫و�� روایﺔ‬ ِ (‫ال��ب‬ Translation: “An-Nabee‘u: The one who informs from Allah … It is said: it is allowed to include the hamzah or drop it. It is reported: naba‘a, nabba‘a, anba‘a. Saibwiyah says: All the Arabs say Musailamah prophesied (tanabba‘a with hamzah).

However, they dropped the hamzah in the

ّ word, an-nabiyyi (‫)النبﻰ‬ just as they drop it َ ُ in the words, az-zurriyyati (‫ )الﺬ ّ ِریّ ِﺔ‬and alَ َ bariyyati (‫ )ال� ِ�یّ ِﺔ‬and al-khaabiyati (‫ﻴﺔ‬ ِ ِ‫)ا��اب‬.

The exception existed among the people of Mecca, for they used the hamzah in these words, and did not use the hamzah in other words. Other Arabs differed from them. It is said: The hamzah in the word an-nabee‘i is outdated use. It is observed that such usage is incorrect. You are encouraged to look at the usage of our master, the Prophet of Allahsa: It was said (to him), O Nabee‘Allah [Prophet of Allah], and he said to him: Do not address me with that word, for I am a Nabiyyullah (Prophet of Allah). In one narration, he said: I am not Nabee‘Allah; instead, I am Nabiyyullah (Prophet of Allah).

Another dictionary, Al-Qamus-ulُ َ ُ Muheet, writes, ‫المﺨتار‬ ����‫ا‬ ‫وت ْرك‬, (leaving ِ of the hamzah is a choice). Similarly, the commentary of Imam Razi adds the following note under Chapter 98, verse 6: ،����‫ قرأ نافﻊ ال��یﺌﺔ با‬:‫ﻛﻴﻒ الﻘراءة �� لﻔﻆ ال��یﺔ؟ ا��واب‬ ّٰ ‫ والﻘﻴاس فﻴﻬا‬،‫وقرأ الباقون بﻐ�� ﻫ�� وﻫو مﻦ برأ ا��� ا��لﻖ‬ ‫ وا����ة‬،‫ �الن�� والﺬریﺔ وا��ابﻴﺔ‬،‫ا���� إ�� أنہ ترك ﻫ��ه‬

��‫ ﻛما أن مﻦ ﻫ‬،‫فﻴہ �ا��د إلﻰ ا��ﺻل الم��وك �� ا��ﺳتعمال‬ ‫ وإن �ان ا���� ﻫو‬،‫الن�� �ان ﻛﺬلﻚ وترك ا���� فﻴہ أﺟود‬

‫ وﻫ�� مﻦ‬.‫ ��ن ذلﻚ ﺻار �ال��ء ال��فوض الم��وك‬،‫ا��ﺻل‬

‫ إنہ مﻦ ال��ا الﺬي ﻫو‬:‫ﻫ�� ال��یﺔ یﺪل �لﻰ فساد قول مﻦ قال‬ .‫ال��اب‬ Translation: “What about the variant reading of the word, al-bariyyah? Answer: Nafi’ recited it as al-baree‘ah with hamzah.

Others recited it without the hamzah.

And its origin is: Allah bara‘a (created/ originated) the creation. Regarding hamzah, it is understood that it is dropped, as done for (the words) an-nabiyyu, az-zurriyyatu, and al-khaabiyatu. In these words, the hamzah is removed in usage. This is seen in the hamzah of an-nabi which exists in original form, but is dropped in final form.

Regardless, hamzah remains in the original form of the word because that is like the thing that is discarded. The hamzah in the word al-bariyyatu highlights the issue as in

17

AL HAKAM | Friday 25 June 2021 the saying: Certainly, it is from al-bara‘a, that is, it is from sand. (Imam Muhammad al-Razi Fakhruddin, Tafsir al-Fakhrur Razi, Part 32, p. 50 [1981]) In light of these references, it must be clear that the words baree‘ah and bariyyah are the same. The only difference is that of pronunciation and dialects. Hence, the translation of 98:6 is the same for both qira‘aat: “Verily, those who disbelieve from among the People of the Book and the idolaters will be in the Fire of Hell, abiding therein. They are the worst of creatures”.

Example 3: Mautihi and mautihim The Promised Messiahas has also used the different readings as a legitimate practice in the commentary of the Holy Quran to expound on the meanings of words and phrases. This is especially true for Surah alNisa (Ch.4: V.160):

َّ ُ َ َ​َ ۡ ۡ َ ‫َو ِا ۡن ِّم ۡن ا ۡہ ِل ال ِک ٰت ِب ِالا ل َ ُی ۡؤ ِمن ّن ِب ٖہ ق ۡب َل َموۡ ِت ٖہ ۚ َو یَوۡ َم ال ِق ٰی َم ِۃ یَکوۡ ُن‬ َ َ ‫َعل ۡی ِہ ۡم ش ِہ ۡی ًدا‬

Translation: “And there is none among the People of the Book but will believe in it before his death; and on the Day of Resurrection, he [Jesus] shall be a witness against them”.

Non-Ahmadi Muslims argue that the words “before his death” refer to Jesusas and that the verse is saying that the People of the Book will all believe in Jesus Christas before his death, and this in turn means that Jesusas is still alive. Refuting this argument based on the qira‘at of this verse, the Promised Messiahas writes in Barahin-e-Ahmadiyya Part V: “Hence, the correct translation of the above-mentioned verse I quoted is, ‘Every person from among the People of the Book will, before his death, believe in the Holy Prophet, may peace and blessings of Allah be upon him, or in Hazrat ‘Isa.’ The word ‫‘[ َم ْوتِ ٖہ‬his death’] refers to the People of the Book, and not Hazrat ‘Isa. This is why in another reading of this verse the words are ‫‘[ َم ْوتِھِ ْم‬their death’]. Why would ‫‘[ َم ْوتِھِم‬their death’] be present in the other reading if it referred to Hazrat ‘Isa? See Tafsir Thana‘i, for it strongly confirms my statement.

(Barahin-e-Ahmadiyya – Part V, English translation) He further writes, “[…] the alternative reading of the verse, according to the norms held by the scholars of Hadith, holds the status of an authentic hadith – and here the َ َ alternative reading of the verse ‫ ق ْبل َم ْوتِ ٖہ‬does َ َ exist, as ‫ق ْبل َم ْوتِھِ ْم‬, which has to be taken as an authentic hadith […]” (Ibid, p. 541) Conclusion There is no doubt the Holy Quran is a perfectly preserved book and there is also no doubt that the Quran was revealed in multiple dialects to help its quick spread among the various tribes of Arabia in the early days. By the time of Hazrat Uthmanra, a need was felt to standardise the Quran back to its primary Quraishi dialect, which was also the dialect of the Holy Prophetsa.

Since then, copies of the Quran in hafs, based on the main dialect, have been published over the centuries in all parts of the Muslim world. The other dialects and readings of the Quran also survived and are treated like authentic ahadith, and help elaborate meanings of the Quran through its commentary.

Finding a long lost brother in remote Jamaica Tariq Azeem President and Missionary-in-Charge Jamaica

There is an elderly lady who lives in the parish of St Mary in Jamaica. She accepted Islam Ahmadiyyat several years ago and is a very devout member of the Jamaat. Even though she lives at a distance of more than four hours from the mosque, she makes an effort to attend every important event such as Eid or Jalsa Salana.

To reach the mosque, she has to change up to five different taxis and buses, which is not an easy task at her age. When one considers her circumstances, one realises how great of a sacrifice she has to endure every trip.

Ever since the pandemic started about a year ago, I, along with my wife, try to visit this elderly sister every couple of months.

On my recent trip to her village, a strange incident took place.

That morning, we didn’t leave at the time we had originally planned, due to some circumstances.

The fact that we left our home later than we had in mind had made me slightly worried about the long journey through mountainous passages and winding roads.

I was also worried about making our elderly sister wait for us too long.

Little did we know that Allah had timed us perfectly.

Our sister lives in a remote area where it is difficult to reach her exact location. Thus, she always meets us by the side of the main road, which passes by her community.

When we finally reached her, we parked our car under a tree and took a chair out of our trunk for our sister to be seated. We always try to bring small gifts for her as it has been taught to us by the Holy Prophetsa.

She was extremely pleased to see us, and as diligent as she is, she had also brought her chanda contributions.

It had only been a few minutes since we gathered under the tree, when a man passed by us. He recognised that we were Muslims by my head covering (prayer cap) and the hijabs of the women. He rested his bicycle on the ground to buy something from a vendor across the street and while passing us, he smilingly said “Assalamu alaikum” and went on to run his errand. We returned his salaam with a delight; there are many courteous people we always come across that greet us with “Assalamu alaikum” even though they are not Muslims – so we didn’t think much of it.

By the time he came back and had already picked up his bike only Allah knows what went through his heart at that time.

The gentleman enquired which mosque we offer our prayers at. I explained to him that our mosque is near Kingston, the capital

of Jamaica, and that we were visiting our sister here.

As my wife chatted with the sister, I moved towards this gentleman and started having a conversation with him.

He introduced himself as Waheed Ahmad.

When he told me his name, I had a feeling in my heart that this person may be an Ahmadi Muslim, as Ahmad is a name that is commonly used in our Jamaat, but I brushed it off as a coincidence and continued the conversation.

I asked him if he was Muslim and he replied in a humble manner, saying “I am trying my best”. With that, I smiled and told him we all are trying our best to be practising Muslims.

It turned out Waheed Sahib grew up in Canada and he had learnt about Islam in 1996 from a mosque near Highway 27 in Ontario, Canada. Again, my mind went to our Canadian headquarters in Vaughan, Ontario. I enquired from him if he knew about Bait-ul-Islam – the Jamaat’s mosque there – and as it turned out, that was the exact mosque and community which had brought him to Islam.

I couldn’t believe what I was hearing, here in this remote part of Jamaica stood a man in front of me who coincidentally turned out to be Muslim – an Ahmadi Muslim to be exact. We all were overjoyed about this incident, which felt like a reunion of brothers. In an instant, we had a connection. Even days later, when I am writing this, the joy of this connection is still lingering in my heart.

All praise belongs to Allah, Who is truly the Best of Planners!

ۡ ۡ َ ّٰ ‫َو الل ُہ خی ُر ال ٰم ِک ِریۡ َن‬

“And Allah is the best of planners.”

Here I was that day complaining about the fact that we had left late; yet, it turned out to be the perfect timing. Allah the Almighty certainly works in mysterious ways.

Waheed Sahib had accepted Islam Ahmadiyyat in 1996 and moved back to Jamaica a year after. He had not been in touch with the Ahmadiyya Muslim Jamaat ever since. However, he continued to carry on

his worship and recitation of the Holy Quran.

I exchanged numbers with Waheed Sahib and invited him to our Sunday class on Zoom, so he can become an active member of the Jamaat once again.

Being a member of this Jamaat is like being a member of a big family, no matter where you are and who you Photo courtesy of Jamaat Jamaica are; just knowing you are an Ahmadi brings instant familiarity amongst other Ahmadis.

Huzoor’s address at UNESCO published by Sri Lankan media A Abdul Aziz Sri Lanka Correspondent

A leading website, Lankaweb.com published an article on 14 June 2021 titled “An Address

by Ahmadiyya Head”, which contained the gist of the address delivered by Hazrat Amirul Momineen, may Allah be his Helper, at UNESCO Headquarters in Paris, France on 8 October 2019.

The text of Huzoor’s speech was sent to the Honourable Mahinda Rajapaksa, Prime Minister of Sri Lanka, Honourable Kehliya Rambukwella, Minister of Mass Media, Honourable Ali Sabry, Minister of Justice, Hon Prof G L Peiris, Minister of Education and some other parliamentarians.

18

Friday 25 June 2021 | AL HAKAM

100 Years Ago...

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

Before we present the speech of Lord Reading, the then viceroy of India, a glimpse of this event mentioned in the 27 June 1921 issue of Al Fazl is as follows: “The delegation reached the Viceregal Lodge, Shimla, on 23 June 1921 at 11 am to welcome the Viceroy of India, Lord Reading, on behalf of the Ahmadiyya Jamaat.

“The delegation comprised of 30 members who had come from different provinces of India in their distinctive local dresses.

Four uniformed military officers who were also wearing their medals were part [of the delegation].

“This entire party left the rest house in rickshaws for the Viceregal Lodge. The line of rickshaws was about a furlong [660 feet] long.

This view had a special effect on the people of the city. Consequently, it also became a means of tabligh because everyone who saw that sight enquired about the people and asked as to what has happened.

“The viceroy’s aide-de-camp was present for the reception at the door. When all the members of the delegation were seated in their respective places, the viceroy came. His private secretary first introduced Chaudhry Zafrulla Khan, Barrister Lahore, Secretary to the Delegation, and then Chaudhry Sahib introduced the members of the delegation one by one. The Viceroy shook hands with everyone and went to his chair.

“After this, Chaudhry Zafrulla Khan Sahib read out the address in which the viceroy was welcomed by the Ahmadiyya Jamaat and the family of the Promised Messiahas, and his teachings were mentioned.

The Jamaat’s services for peace were also presented briefly. Then there was a mention of the current state of affairs and unrest in India and in this regard, the attention of the government was drawn to certain issues.

“After the address, Hazrat Nawab Muhammad Ali Khan Sahib presented the address [to the viceroy] in a casket. The viceroy then responded to the address and spoke for about 25 minutes. Acknowledging the services rendered by the Ahmadiyya Jamaat and expressing his delight on behalf of the government, the Viceroy said, ‘I thank you for your statement that you are all to be depended upon in whatever emergency may occur.’ The Viceroy also gave detailed answers from his point of view on the issues that were brought to his notice, save for one matter which was not explicitly mentioned by him.

“At the end, he again thanked the

Ahmadiyya Jamaat and members of the delegation, and concluded his speech […]

On this occasion, the relevant literature of the Jamaat was also presented to the Viceroy through his private secretary.”

Below is the speech of the viceroy in response to the Ahmadiyya Jamaat’s welcome address (Editor, Al Hakam): I am glad to have the opportunity today to meet you, the representatives of the Ahmadiyya community, and to thank you for the congratulations which you have been good enough through your secretary to express in the address to me upon my assumption of the office of Viceroy of India.

I have listened with very deep interest to the account of the origin and growth of your community, and have heard with real satisfaction of the loyal services which your community has been able to render to the king-emperor. Let me say that I was impressed on the introduction of your members by finding so many representatives of different professions, and of different vocations of life, and in particular may I be permitted to say how pleased I was to find that among the members of this deputation today were two sons of the holy founder of your religion.

And again let me add that it was a special satisfaction to see amongst you so many who by their costume, by the uniform they wear, and the medals upon their breasts, are clearly ready to defend with their lives in the future, as they have done in the past, whenever the necessity may come, the loyalty that they owe to their king-emperor.

The services of your community, let me assure you, are not less appreciated by me than by my predecessor. I congratulate you heartily on the spirit of loyalty which you

You have referred in moderate language to the momentous problems with which my government is confronted, and you have made certain suggestions with regard to them. You have particularly referred to certain difficulties with which the government is confronted in the near East, and upon those you have laid special stress. Reference is to be found also to other difficulties such as internal problems, and the conditions of the Indian, and a recognition of citizenship in the British Dominions and Colonies. You will appreciate that it is not possible within the limits appropriate to a reply to your address to traverse the whole ground covered by these difficult and complicated questions, and you have the advantage that though in making these representations to me you have the responsibility of expressing your views, it is upon government that the duty devolves of giving practical effect to them.

But in general terms, I can assure you that all these questions receive the constant and anxious attention of government.

by Indian Moslems against Lord Chelmsford or the present Secretary of State, for both of these distinguished gentlemen persistently and most forcibly represented the Indian Moslem views, and left no stone unturned to place them before the Allied Powers. If the facts were more fully known, a more generous acknowledgment would be made to both of these distinguished friends of India.

Since I have been Viceroy, I have done the utmost in my power to continue to represent these views to his Majesty’s government, and as you are well aware, this deputation has received the most sympathetic consideration. I do not mean by that that everything that they asked was promised to them. That was hardly possible, and indeed the Prime Minister explained that he could not fully accept those representations. But he went a very long way, as I am sure you will admit, when he made the promise, and when he used his powers, as he has used them, for the purpose of getting the Treaty of Sevres modified very much in favour of Turkey.

That these terms have not yet been accepted by the Powers involved cannot be laid to the fault of the Prime Minister or of the British Government. I wish that the facts to which I have just referred were a little more generally recognized. I know that many Mahomedans are free to admit that a great change has been made in the situation by the reception which the Prime Minister gave to the deputation, and by the statements that were made afterwards

by Mr Montagu embodying the terms the British government was prepared to put forward to Greece and Turkey, and of which the British government is seeking its best to obtain acceptance. But it does seem as if there are some among the Indian Moslems who are more anxious to find fault with the British government and more desirous of embarrassing the British rule in India than they are of recognising the efforts that are made to placate, and indeed even to content, the Indian Moslems.

The Treaty of Severs

Baseless rumours

In particular, I would ask you to bear in mind the efforts that the government of India have consistently made to secure terms of peace with Turkey, more in accordance with the religious susceptibilities of our Moslem fellow-subjects in this country.

I speak from personal knowledge when I tell you that no reproach can justly be made

There is at the present moment a recrudescence of the tendency in some quarters to represent Great Britain as hostile to Islam, and to indulge in references to the attitude of his Majesty’s government towards the Kemalist government at Angora, which do not seem to be warranted by the facts.

The rumour that an ultimatum has been

have displayed sometimes in the face of very great difficulties, as well as on the measure of assistance which you have been able to render.

Momentous problems

19

AL HAKAM | Friday 25 June 2021 presented to that government by the British is, so far as I am aware, untrue. I don’t know whence the rumour comes. I have heard nothing of it his Majesty’s ministers have on repeated occasions emphatically contradicted the suggestion that they are giving the Greeks any assistance in the campaign now proceeding in Asia Minor.

A great responsibility rests upon those who choose to make themselves the means of disseminating the notion in India that in its relations with the Angora government his Majesty’s government has only shown another example of its alleged hostility towards Islam, and of its resolves to crush the last remnant of Islamic temporal power. There is not a vestige of truth in that statement. Nothing could be further from the truth than to say that Britain is out to destroy the Islamic power, and let me tell you that no statement is more calculated to tend to trouble and unrest among Indian Mahomedans.

I most earnestly hope that as a result of events that are now proceeding, and of the efforts which are being made, as shown by the reports of Mr Winston Churchill’s speeches on behalf of his Majesty’s government, that their desire to bring about a reasonable peace with Turkey will succeed. I fervently trust that the neutrality so recently re-affirmed by his Majesty’s government in the struggle between Greece and Turkey may be continued, and that if the conflict in the near East must proceed, Britain may not be compelled to depart from her declared policy, and I trust also that a just and reasonable peace may result from the endeavours of the Allied Powers between Greece and Turkey, which will content the Moslems, and particularly the Indian Moslems, who constitute so great and important a portion of the population of his Majesty’s subjects.

Indians in the Dominions I will not detain you by reference in detail to other matters. I have to say that I am naturally impressed with the difficulties which have arisen here in India as to the position of Indians in the Dominions and Colonies of the Empire. India’s cause has always found a stalwart champion in this respect in the government of India.

At this moment, India’s representatives are in London, and will sit at the Imperial Conference. Thus you may be assured that the views of the people of India will be ably represented to the representatives of the Dominions, and I need scarcely say that for my own part I shall always give this problem, closely affecting as it does position in the Empire, the very earnest attention that it most unquestionably merits. It has been my good fortune to meet round the conference table, or at the Imperial War Cabinet, all those who now represent his Majesty’s Dominions, they are statesmen who are never blind to the considerations of equity and I feel convinced that they will give every heed to the Indian representations, always remembering their own responsibilities to their own constituents and to their own country, and to me the very fact that they will meet and discuss the problem is a great gain. Such a meeting always gives me hope and confidence.

Internal problems With regard to internal problems, let me

only add that, as you are aware, I have given constant attention to them from the time that I landed in India, and assumed office.

My most earnest wish and I know it is shared by every one of my colleagues, is to promote a calmer and healthier political atmosphere based on mutual understanding, mutual respect, mutual sympathy and on racial equality.

I am in full accord with you that wrongful acts must not be vindicated in a spirit of false pride, or to uphold an imaginary prestige, and I agree of course that justice must be meted out without fear or favour to all who offend, whether they be British or Indian. Our aim is by means of patience and tolerance, combined with firmness in the maintenance of order, and the protection of peaceful and law abiding citizens, to arrive at better relations between the rulers and the ruled.

British officers’ attitude towards Indians One observation only I must make in reference to your address. You speak of British officers and you make some observations with regard to their attitude towards Indians. I am not sure what is meant. If you mean British officials, then I am sure that even though it may well be that errors are sometimes committed, they are not purposely made. There may be mistakes of judgment as will happen to us all, but there is no foundation, I verily believe, for any suggestion that the British official is anxious to assert racial superiority over the Indian with whom he comes in contact. I am not sure that the suggestion is made, but as the language might imply it, I could not pass it.

I have watched with the greatest care the reports which come to me from the various provinces of the actions of the officials. I know that here, as at Delhi we are at a great distance from a number of our officials, but from my own observation up to this moment and I am still naturally watching with care, I am deeply impressed by the high sense of duty and responsibility of these men, who are serving the king-emperor and India in their endeavours to govern in the districts to which they are appointed, and who manifest a great desire to act wisely and justly.

If you mean by British officers, those who hold the King’s Commission, then I again am rather at a loss to understand your observations. I am brought into close contact with those at the head of military affairs here, and who have particular charge of British officers in this country, and I have made it my business to enquire and am persistently enquiring, as to whether or not there is or is not any foundation for the suggestion of an assertion of racial superiority by British officers.

I am assured by those who share my views, and are in the best position to know there is none. I make these remarks lest there might be a misunderstanding in reference to the expression that fell from you, but do not think for a moment that we claim infallibility, either for ourselves at Simla [now Shimla] or for those who administer in remote districts. Far from it, we know how difficult the situation is, we know that human judgment is not infallible. All we can achieve is to act according to the dictates of our own honour, of our own conscience, with a supreme desire to do our duty, both to the king-emperor and to India.

The Leader, Allahabad, also published this speech by Lord Reading, Viceroy of India, on Sunday, 26 June 1921. The first column published by The Leader is shown above

India’s momentous voyage In conclusion, I am very grateful to you for your cordial wishes and congratulations to Lady Reading, who daily finds greater satisfaction in her duties. For myself, I am encouraged by your support. India has embarked on her momentous voyage towards representative government and equal partnership in the Empire. With all my heart, I wish her success.

I am privileged in that I have been entrusted for a time by the king-emperor with the task of assisting in setting her course truly and guiding her safely on her

great enterprise, but the captain on the bridge must have the cordial and ready assistance of all on board, officers, crew, and passengers, and I know gentlemen that I shall receive that assistance from you in whatever capacity you may be called upon to perform it. I thank you for your expressions of loyalty, I thank you for your statement that you are all to be depended upon in whatever emergency may occur.

(Transcribed by Al Hakam from the original article in The Review of Religions [English], June 1921)

20

Friday 25 June 2021 | AL HAKAM

The exemplary young Companions: Honesty and integrity

was not to be found anywhere.

After a year, he again visited the Holy Prophetsa and apprised him about the nonavailability of the owner. The Holy Prophetsa again asked him to look for the owner for another year.

After a year, he again told the Holy Prophetsa that the owner was not found.

Then, the Holy Prophetsa directed him to hand it to anybody from the owner’s clan whom he met first. Thus, he followed the instruction. (Sunan Abi Dawud, Kitab al-Fara‘iz, Bab fil-mirath zil-arham)

Integrity in finding so much as a needle When, after the Battle of Hunain, Hazrat Aqeelra bin Abi Talib returned home, his wife asked him if he had brought anything from the spoils of war. He replied that he had found a needle for sewing, which he handed to her. In the meantime, a crier called to submit to the treasury if anything was found from the spoils. Thus, he instantly took the needle back from his wife and deposited it in the national treasury. (Usdul-Ghabah, Vol. 6, p. 227, Zikr Fatimah bint Saudah)

Integrity towards one’s foes

Rahmatullah Khan Shakir (1901-2000) Former Assistant Editor and Manager of Al Fazl

Honesty and integrity are among the major traits of human beings. Those who have studied about the life of the Holy Prophetsa know well that honesty was his hallmark even before his ministry, so much so that he was called “Al-Ameen” – the trustworthy – by his countrymen. In Arabia, he was referred to as “Al-Sadiq”, the truthful, and “Al-Ameen”, the trustworthy. Even nonMuslims are greatly impressed by this trait of the Holy Prophetsa.

Mrs Annie Besant, a theosophical leader in India, and a renowned European lady, writes to the effect: “A quality of the Holy Prophet which established his grandeur and nobility in my heart is one due to which his countrymen called him the trustworthy. No quality can be greater than this one. And nothing is worthier of emulation than this for both the Muslim and non-Muslim. Can there be any doubt in the nobility of a man who is truth incarnate? Such a man is worthy to receive the divine message.”

Where numerous other traits were generated among the Companionsra by keeping the company of the Holy Prophetsa, their honesty and integrity were also elevated. Even amid very hostile conditions, their honesty did not falter. Some accounts are given below: Finding gold coins During a battle with the Romans, a young Muslim found a jar full of gold coins. He could have kept it if he had desired, but he opted not to do so. He brought it to the commander-in-chief, who distributed it among the troops according to their proportionate share.

The commander was so impressed by his honesty that he said, “Had it not been the Islamic teaching not to gift anyone out of

it before Khums (the fifth portion) I would have given the gold coins to you. But now, the most I can do most is to give you my own share, therefore I offer it you.”

Observe the independence of this companion who had found the jar, for he denied it saying that he did not need it.

numbered eighteen. He brought all the coins to the Holy Prophetsa. The Prophetsa remarked that he could not have brought the coins out from that little hole, to which Hazrat Miqdadra concurred in the negative.

The Holy Prophetsa said, “May Allah bless you.” (Sunan Abi Dawud, Kitab al-Khiraj, Bab

(Sunan Abi Dawud, Kitab al-Jihad)

ma ja‘a fir-rikaz)

Hazrat Ubayra bin Kaab once found a pouch containing a hundred gold coins.

But it never occurred to him to keep it with himself, so he brought it to the Holy Prophetsa. He asked him to announce for a whole year to find its owner. He complied with the instruction.

After a year, he visited the Holy Prophetsa and submitted that he had failed to find the owner. He asked him again to do the same for another year and he tried to find the owner for yet another year, but failed to find its claimant.

The third year, he came once more to the Holy Prophetsa who allowed him to keep it and asked him to give it to the owner if he found him, otherwise he should spend it himself. (Sunan Abi Dawud, Kitab al-Luqtatah) Searching and announcing for the rightful owner for a year Once, Hazrat Sufyanra bin Abdullah Thaqfi found somebody’s meal container and brought it to Hazrat Umarra. He asked him to announce for its owner for as long as a year, and only if he failed to find the owner could he keep it.

After a year, he again came to Hazrat Umarra when he failed to find its owner.

Only then did Hazrat Umarra declare it to be his. But Hazrat Sufyanra said he did not need it. Thus, Hazrat Umarra deposited it in the national treasury. (Sunan al-Darimi, Kitab alBuyu‘, Bab al-Luqtatah)

Bringing lost property to the Prophet

sa

Once, Hazrat Miqdadra was passing through an orchard when he saw a mouse bringing out from a hole some gold coins, which

Spending on others with integrity As Hazrat Zubairra was a trustworthy man, people entrusted him with their valuables.

But in case of the unlikely event of him losing the money, he considered it as a loan.

The valuables of numerous Companionsra remained entrusted with him, and he was so honest that when the need arose, he would spend on their families from his own pocket but would not take anything out from their trust. (Al-Isabah, Vol. 2, p. 460) Taking care of a camel in the absence of its rightful owner Once, a companion lost his she-camel. He asked another companion to catch it in case he found it. By chance the latter found it, but its owner had departed for some place. The one who found the camel kept it with him and continued to search for the owner. But the owner was not to be found.

One day, the she-camel fell severely ill and his wife suggested that he slaughter it.

The people of his household were starving in those days, but his honesty did not allow him to slaughter it and so, the she-camel died a natural death. (Sunan Abi Dawud, Kitab alAt‘imah, Bab fil-Muztar ilal-Maitatah)

Searching for the owner for a year and then handing it to the original owner’s fellow tribesman A companion had somebody’s trust secure with him, but its owner was not to be found. He came to the Holy Prophetsa and relayed the whole account to him. The Holy Prophetsa asked him to look for the owner for a year. But to his utmost effort, the owner

After the fall of Khaybar, the Holy Prophetsa gave the local agricultural lands to the local cultivators for cultivation. After the harvest, he sent Hazrat Abdullahra bin Rawahah to collect their share of the proceeds. He divided the proceeds into two halves and allowed the Jewish cultivators to take a share of their liking. But the Jews wanted to take more than their share. They amassed the jewellery of their women to bribe him into giving them some favour. But he replied, “O Jews! I think you are the most accursed people in the sight of God. But even this hostility of mine towards you cannot incite me to do any injustice to you. As for the bribe, it is unlawful; therefore do not expect from me to accept it.” (Muwatta Imam Malik, Kitab al-Masaqat, Bab ma ja‘a fil-masaqat)

Integrity of Hazrat Abu Bakrra Hazrat Abu Bakrra was a young man when he accepted Islam. The Holy Prophetsa proclaimed his prophethood at 40 years of age when Hazrat Abu Bakrra was two and a half years younger than him. He was an experienced businessman and his honesty and integrity were renowned. He was a very respectful man among the Quraish. In the days of ignorance, blood-money used to be entrusted to him, and the Quraish would not accept if it was entrusted to somebody else other than him. (Kanzul-Ummal, Vol. 6, p.

312)

Fighting and triumphing against the Persians, when the Muslim forces cooled down the fire-temple at Nahavand, one of its worshippers brought a trunkful of precious jewels to Hazrat Huzayfara bin Yaman, which had been entrusted to him as a palatial trust. These were not spoils of war, but something obtained personally. A person who overlooks the subtle ways of integrity may have made many interpretations to keep such a valuable thing with himself, but Hazrat Huzayfara deposited all of it to the national treasury.

(Translated by Shahid Mahmood Ahmad, Missionary in Ghana, from the original Urdu, Muslim Nau-jawanon kay Sunehri Karnamey)

21

AL HAKAM | Friday 25 June 2021

Friday Sermon 28 May 2021 Khilafat and our responsibilities After reciting the Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa recited verses 56 and 57 of Surah al-Nur, before commencing with the sermon: َّ َ ۡ ّٰ َ َ َ ّٰ ‫الل ُہ الَّ ِذیۡ َن ٰا َم ُنوۡا ِم ۡن ُک ۡم َو َعم ُلوا‬ ‫الص ِل ٰح ِت ل َ َی ۡس َتخ ِلفن ُہ ۡم فِی‬ ‫وعد‬ ِ ۡ ‫الۡاَ ۡرض َک َما‬ ُ‫اس َت ۡخ َل َف الَّ ِذیۡ َن ِم ۡن َق ۡب ِلہ ۡم ۪ َو ل َ ُی َم ِّکن َ َّن ل َ ُہ ۡم ِدیۡ َن ُہم‬ ِ ِ َ‫الَّذی ۡارتَ ٰضی ل َ ُہ ۡم َو ل َ ُی َب ّدل َ َّن ُہ ۡم ّم ۢۡن بَ ۡعد َخوۡفہ ۡم اَ ۡم ًنا ؕ یَ ۡع ُب ُد ۡونَن ۡی لا‬ ِ ِ ِ ِ ِ​ِ ِ َ ٰٓ ُ َ َ ٰ َ ۡ َ َ َ َ ۡ َ َ ً ۡ َ ۡ َ ۡ ُ ۡ ُ ‫یش ِرکون ِبی شیئا ؕ و من کفر بعد ذل ِک فاول ِئک‬ ُ ٰۡ ‫ُہ ُم الف ِسقوۡ َن‬ َ ٰ َّ ُ ٰ َ َ ٰ َّ ُ ۡ َ َ ُ ُ َّ ّ ‫وۃ َو اَ ِط ۡی ُعوا‬ ‫الرَ ُسوۡ َل ل َ َعلک ۡم ت ۡر َح ُموۡ َن‬ ‫و اقِیموا الصلوۃ و اتوا الزک‬ The translation of these verses is as follows: “Allah has promised to those among you who believe and do good works that He will surely make them Successors in the earth, as He made Successors [from among] those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely give them in exchange security [and peace] after their fear: They will worship Me, [and] they will not associate anything with Me. Then whoso is ungrateful after that, they will be the rebellious. And observe Prayer and give the Zakat and obey the Messenger, that you may be shown mercy.”

[Ch.24: V.56-57]

Yesterday was 27 May which is known [in the Jamaat] as “Khilafat Day”. On Khilafat Day, our Jamaat holds various gatherings so that we may become acquainted with the history of the Jamaat and to remain mindful our responsibilities with relation to Khilafat and become those who, after pledging allegiance to Khilafat, fulfil their duties so that they may continue to receive the blessings of Allah the Almighty.

Allah the Almighty has greatly blessed us by enabling us to accept the one sent by Allah the Almighty in this era, who was sent to inform us about the true teachings of Islam; and then after him we pledged allegiance to Khilafat so that we may implement the teachings brought to us by the Promised Messiahas and spread them throughout the world. Hence, our relationship with Khilafat-e-Ahmadiyya places a great responsibility upon every Ahmadi. It is only when we fulfil this responsibility that we will be able to do justice to this blessing which has been bestowed upon us by Allah

the Almighty.

In these verses which I recited, the promise made by Allah the Almighty regarding the establishment [of faith] and turning fear into peace, is conditional upon us becoming those who have firm faith, who do good works, pay due regard to worship and do not associate any partners with Allah; one should abstain from every aspect of “shirk” [associating partners with God].

In order to achieve these things, worship of Allah the Almighty and Salat are absolutely necessary, therefore one must observe Salat in the manner taught by Allah the Almighty.

Furthermore, it is vital to spend in the way of Allah. Thus, one ought to spend in the way of Allah.

Obedience to the Holy Prophetsa is of paramount importance, therefore one must obey his every commandment.

It is only when we are mindful of these aspects, and strive to live our lives accordingly, and when we truly strive to fulfil our oath of giving precedence to faith over worldly affairs that we will truly be able to partake of the bounties promised by Allah the Almighty and will truly benefit from the bounty of Khilafat.

Hence, this verse presents a magnificent glad tiding for the believers; however, at the same time, it is an opportunity to greatly reflect as well, because if we do not fulfil these conditions, then we cannot truly benefit from this bounty [of Khilafat].

If one does not offer Salat and Zakat and does not fulfil the rights owed to Allah and the rights owed to humankind, then as it has been stated, they cannot draw the mercy and blessings of Allah the Almighty.

Therefore, simply learning about our history and celebrating Khilafat Day will not suffice until we become true servants; until we become those who safeguard their Salat and until we fulfil the rights owed to humankind and the rights owed to Allah the Almighty.

Therefore, simply celebrating Khilafat Day will be of no benefit to us if we do not fulfil these objectives. We must introspect and analyse the level of our faith; [we

must ask ourselves] do we fear Allah the Almighty? Do we tread upon the minutest aspects of righteousness? Do we love Allah the Almighty more than anything else?

Are we completely obedient to Allah the Almighty and His Messengersa?

Alongside this, we must be mindful of our actions and see whether they conform with the true teachings of Islam. [We must ask ourselves] are our actions and our offering of Salat merely to show others?

Are we spending [in the way of Allah] and paying the Zakat merely to show others?

Are we fasting merely to show others? Are we offering Hajj merely to be regarded as a Hajji [a title for one who performs the pilgrimage]?

We can only be truly obedient to Allah the Almighty and His Messengersa and can attain peace of mind and contentment when our actions are solely for the purpose of attaining God Almighty’s pleasure; and such a society under the shade of Khilafat can only be established when each one of our actions is truly fulfilling the rights owed to Allah and the rights owed to humankind.

Hence, it is not enough to merely utter words; rather, we must always be mindful of this instruction of Allah the Almighty, that only those believers will benefit from the institution of Khilafat, who do good works.

The Promised Messiahas states: “In the Holy Quran, God Almighty has prescribed performing righteous deeds along with faith. An action is considered pious or good when it is free from every kind of blemish. Remember, man’s actions always fall prey to thieves. Who are those thieves?

It is pretentiousness”, i.e. when man carries out a deed to show other people. “Then there is ujab” which means to carry out a deed and to be greatly pleased with one’s own actions. “Similarly, all sorts of vices and evils”, which at times, one may not even realise they are committing, “ultimately ruin one’s good deeds. Righteous deeds are those deeds which are free from even the thought of all injustices, conceit, pretentiousness, arrogance and usurping the rights of others.”

This, in essence, is true righteous deeds.

It is not merely refraining from committing an evil deed, in fact the Promised Messiahas stated that even the thought of doing so should not enter one’s mind. Only then can one be called a true believer and one who performs good deeds.

Then, the Promised Messiahas states, “Just as one can be safeguarded due to their righteous deeds in the Hereafter, they can be safeguarded through them in this world as well.”

The Promised Messiahas then states, “Even if there is one individual in the home who carries out virtuous deeds, the entire house can be saved as a result. Be mindful of this fact that until one carries out virtuous deeds, simply professing belief is of no benefit.” (Malfuzat, Vol. 4, pp. 274-275) Hence, righteous deeds are an absolutely necessary condition alongside faith.

The Promised Messiahas then states: “One cannot determine a righteous deed based on their own understanding and assumptions, nor by merely stating that such and such act is a good deed. Righteous deeds, in reality, are those which are free from all blemishes, because salih [righteous] is the opposite of fasad [corruption/disorder].

Just as in the case of food, it can only be considered wholesome when it is neither raw, nor burnt, nor of low quality; rather, it is such that is immediately consumed by the body”. It becomes part of the body and that food is wholesome in which there is nothing lacking.

“In the same manner, it is essential that righteous deeds must not have any kind of blemish in them, i.e. they should be in line with the commandments of God Almighty and in line with the practice of the Holy Prophetsa.” The deeds should be according to whatever the Holy Prophetsa did and demonstrated.

“Furthermore, there should not be any aspect of indolence when carrying out an action, nor any ujab, pretentiousness, or be merely according to one’s own understanding. It is only then that such an action would be deemed as a righteous deed.”

22 One should not make up their own definitions and interpretations of what a righteous deed is, nor assume that it can mean such and such.

“Instead, if one acts in word and in letter according to the commands of Allah the Almighty and the Holy Prophetsa, only then such an action will be considered a righteous deed. This is of vital importance.”

(Malfuzat, Vol. 6, pp. 425-426)

This is of extreme importance. If one attains this stage, then know for sure that they shall be recipients of the blessings of God Almighty’s promise.

Thus, these are the people who truly fulfil the oath of establishing Khilafat-eAhmadiyya, not those who, after seeing how they can acquire personal benefit, begin to offer their own interpretations of what is a righteous deed and what a ma‘ruf decision means. Such people are completely overcome by their arrogance.

The proclamations of such people of remaining attached to Khilafat can be of no benefit whatsoever, no matter how many times they claim to be attached to Khilafat.

Those who obey and follow Khilafat with sincerity are the ones who shall have a bond of loyalty with Khilafat in its truest sense.

They are the ones who safeguard Khilafat, and who are themselves safeguarded by Khilafat. The prayers of the Khalifa of the time shall be with them. Their troubles and worries shall draw the prayers of the Khalifa of the time. They are the ones who commit righteous deeds and whose connection with Khilafat and the bond of Khilafat with them are for the sake of attaining the pleasure of God Almighty.

Therefore, this is the true Khilafat in which the bond between the community and the Khalifa of the time is for the sake of acquiring the pleasure of God Almighty.

This is the Khilafat which shall be a means of stability and peace. This is the relationship between the members of the Jamaat and the Khalifa of the time, which shall enable both to receive the bounties of Allah the Almighty.

Other Muslims desire to establish Khilafat but want to do so through worldly means and planning. However, this can never avail them, nor can Khilafat be established through such efforts, no matter how hard they try. Now, Khilafat shall continue as God Almighty has decreed.

On the one hand, this should instil within us sentiments of gratitude and cause us to prostrate before God Almighty that He has favoured us with the blessing of Khilafat, but on the other hand, whilst always keeping the fear of God in our hearts, we must assess our actions as to whether they are in line with the commands of God Almighty and the Holy Prophetsa and whether our fulfilment of the rights owed to God and the rights owed to humankind is in accordance with the standard Allah the Almighty has prescribed.

Thus, where every moment of an Ahmadi should be spent in gratitude to Allah the Almighty for granting us the blessing of Khilafat, they should also spend that time assessing themselves as to whether they are fulfilling the commandments of Allah the Almighty. When one lives their life bearing this in mind, and moulds their actions in accordance with this, and prays for Khilafat to remain firmly established, then they shall continue to receive God Almighty’s

Friday 25 June 2021 | AL HAKAM bounties. The Promised Messiahas has taught us this very same thing, that God Almighty has reassured him that the institution of Khilafat shall remain established, and these glad tidings given to him by Allah the Almighty shall indeed be fulfilled if we continue to fulfil its conditions.

In his book, Al-Wasiyyat [The Will], the Promised Messiahas, with regard to the institution of Khilafat, gave a description in great detail. He states: “This is the way of God. And ever since He created man on earth, He has always been demonstrating this divine practice. He helps His Prophetsas and Messengersas and grants them success and predominance, as He says:

َ َ َ َ ْ َ ّٰ ‫ک َت َب الل ُہ لَاغ ِلب َ ّن انا َو ُر ُس ِل ْی‬

“[That is, ‘God has ordained that He and His Prophets shall prevail.’ (Ch.22: V.58)] And by predominance, it is meant that as Messengersas and Prophetsas desire that God’s hujjat [the will or purpose of God] is established in the world and no one is able to oppose it, so, in turn, does God demonstrate with powerful signs their truthfulness as well as the truth they wish to spread in the world. He lets them sow the seed of it [the truth], but He does not let it come to full fruition at their hands; rather, He causes them to die at such time as apparently forebodes a kind of failure and thereby provides an opportunity for the opponents to laugh at, ridicule, taunt, and reproach the Prophetsas. And after they have had their fill of ridicule and reproach, He reveals yet another dimension of His Might and creates such means by which the objectives which had to some extent remained incomplete are fully realised.” (Al-Wasiyyat, Ruhani Khazain Vol. 20, pp. 304-305)

The demise of the Promised Messiahas was a shock to every Ahmadi and left them grief-stricken; at the same time, the opponents rejoiced and marked it as a festive occasion.

When the Promised Messiahas passed away, such disgraceful statements were issued that upon hearing them, any person would feel ashamed [to hear such language].

Such vile statements were issued that one is left astounded that a person who believed in Allah and the Holy Prophetsa could fall to such a low ebb. I do not need to mention these malicious comments, but I will highlight some of the efforts of the opponents which shows how they tried their utmost to finish the Jamaat after the demise of the Promised Messiahas.

They tried to break up the Jamaat and spread lies that Ahmadis had repented from Ahmadiyyat. For example, the followers of Pir Jama‘at Ali Shah said that Ahmadis had repented from Ahmadiyyat and were pledging allegiance. (Tarikhe-e-Ahmadiyyat, Vol. 3, p. 204)

That is, after the demise of the Promised Messiahas, Ahmadis had turned away from Ahmadiyyat and joined them.

Whilst advising the Ahmadis, Khwaja Hasan Nizami Sahib said: “Ahmadis ought to reject Mirza Sahib’s claim of being the Messiah and Mahdi.

Otherwise, without the presence of an intelligent and well-organised individual such as Mirza Sahib, there is a danger that the Ahmadiyya Jamaat will be unable to survive the backlash from its opponents and would break apart.” (Tarikhe-e-Ahmadiyyat, Vol. 3, p. 206)

He imparted this advice in a very politically tactful manner, in the guise of softly spoken words. Though he appeared to have a very serious demeanour; however, he tried to act out as if he was saying this out of his simplicity and sympathy for Ahmadis that as Mirza Sahib had passed away, there was nobody that could now lead the Jamaat, which was why Ahmadis ought to leave Ahmadiyyat and join them.

But little did he know! He could not envisage the grandeur of those promises that Allah the Almighty had vouchsafed to the Promised Messiahas, wherein Allah the Almighty revealed to him through revelation that He was with the Promised Messiahas and his loved ones. (Al Hakam, Vol. 11, Number 46, 24 December 1907, p. 4)

Allah the Almighty revealed to the Promised Messiahas and reassured him that after him, the institution of Khilafat would be established and these promises and prophecies would certainly be fulfilled.

The Promised Messiahas stated that the communities of Prophetsas always witnessed the second manifestation of God’s power.

By giving the example of a prophet here, it answers the doubts of those Ahmadis of weaker faith who sometimes hesitate to mention that the Promised Messiahas was a prophet. This has clarified this point in that the Promised Messiahas himself declares that his community is the community of a prophet and that he himself was a prophet.

He stated that the communities of Prophets always witnessed the second manifestation of God’s power, and those who believed and did good deeds would witness this.

Regarding the continuation of the second manifestation of God’s power, the Promised Messiahas states: “Thus, He manifests two kinds of Power.

First He shows the Hand of His Power at the hands of His Prophetsas themselves.

Second, when, with the death of a Prophetas, difficulties and problems arise and the enemy feels stronger and thinks that things are in disarray and is convinced that now this Jamaat will become extinct and even members of the Jamaat, too, are in a quandary and their backs are broken, and some of the unfortunate ones choose paths that lead to apostasy, then it is that God, for the second time, shows His Mighty Power and supports and takes care of the shaken Jamaat. Thus one who remains steadfast till the end witnesses this miracle of God. This is what happened at the time of Hazrat Abu Bakr Siddiqra, when the demise of the Holy Prophetsa was considered untimely and many an ignorant Bedouin turned apostate. The Companionsra of the Holy Prophetsa, too, stricken with grief, became like those who lose their senses. Then Allah raised Abu Bakr Siddiqra and showed for the second time the manifestation of His Power and saved Islam, just when it was about to fall, and fulfilled the promise which was spelled out in the verse:

َّ َّ َ َ​َّ َٰ َ ‫َول َ ُی َم ِکن ّن ل َ ُہ ْم ِدیْن ُہ ُم ال ِذی ْارتضى ل َ ُہ ْم َول َ ُی َب ِّدلَن ُہ ْم ِّم ْۢن بَ ْع ِد خوْفِ ِہ ْم‬ ً َ ‫ا ْمنا‬

That is, ‘After the fear We shall firmly reestablish them.’” [Ch.24: V.56] (Al-Wasiyyat, Ruhani Khazain Vol. 20, pp. 304-305)

The Promised Messiahas further states: “So, dear friends! Since it is the sunnatullah, from time immemorial, that God Almighty shows two Manifestations so that the two false joys of the opponents

be put to an end, it is not possible now that God should relinquish His Sunnah of old.

So do not grieve over what I have said to you, nor should your hearts be distressed.

For it is essential for you to witness the second Manifestation also, and its coming is better for you because it is everlasting, the continuity of which will not end till the Day of Judgement. And that second Manifestation cannot come unless I depart.

But when I depart, God will send that second Manifestation for you which shall always stay with you just as promised by God in Barahin-e-Ahmadiyya.

“And this promise is not for my person; rather, the promise is with reference to you, as God [addressing me] says: ‘I shall make this Jamaat who are your followers, prevail over others till the Day of Judgment.’

Thus, it is inevitable that you see the day of my departure, so that after that day, the day comes which is the day of ever-lasting promise. Our God is He Who keeps His promise and is Faithful and is the Truthful God. He shall show you all that He has promised.

“Though these days are the last days of this world and there are many a disaster waiting to happen, yet it is necessary that this world continues to exist until all those things about which God has prophesied come to pass. I came from God as a Manifestation of Divine providence and I am a personification of His Power. And after I am gone, there will be some other persons who will be the manifestation of the second Power [of God]. So, while waiting for the second Manifestation of His Power, you all together keep yourselves busy praying.” (AlWasiyyat, Ruhani Khazain Vol. 20, pp. 305-306)

Thus, in accordance with the prophecies of the Promised Messiahas, which had been vouchsafed to him by Allah the Almighty, we are witnessing the fulfilment of Allah’s blessings word for word for the past 113 years.

On the demise of the Promised Messiahas, some people began saying that the head [of the Jamaat] had been severed, as it were, and now they had nothing left. Some of these statements I mentioned earlier, wherein they stated that Ahmadis should abandon the Jamaat as there is nobody to take the helm.

Regarding Hazrat Khalifatul Masih Ira, the Curzon Gazette newspaper stated, “What are the Mirzais left with now? Their head has been severed, the person who has become their Imam” – this was written after Hazrat Khalifatul Masih Ira had been elected as Khalifa – “will not be able to do anything other than to teach them the Quran in the mosque.”

However, what would these ignorant ones, who were devoid of wisdom, have known that this was that magnificent task for which Prophet Abrahamas prayed for an extraordinary prophet to be raised from among his progeny, and this was the magnificent Shariah which was brought by the Holy Prophetsa; and that this is the most perfect and excellent book through which those who read it and teach it will succeed in this world and in the Hereafter.

The Promised Messiahas was sent by God to further spread the teachings of this very book and for which the institution of Khilafat has been established.

Nonetheless, upon hearing this, Hazrat Khalifatul Masih Ira stated, “May Allah

23

AL HAKAM | Friday 25 June 2021 ensure that this transpires and I am able to teach you the Quran alone.” (Badr Qadian, 7 January 1909, Vol. 8, edition no. 10, p. 5)

This is something Hazrat Khalifatul Masih Ira did in an exceptional manner. The enemies who thought that the organisation of the Jamaat would fall into disarray and that it would break up, were left as resentful as ever. Hazrat Khalifatul Masih Ira answered the hypocrites and those who supported Sadr Anjuman [as an absolute authority] in such a way, that no one had the strength to spread any evil.

In his first speech as Khalifa, he stated: “Irrespective of whatever your emotions or opinions are, you must now fully obey my commands.” (Badr Qadian, 2 June 1908, Vol. 7, edition no. 22, p. 8)

Then, on another occasion, Hazrat Khalifatul Masih Ira delivered an emphatic speech in Masjid Mubarak [Qadian]: “Through your actions, you have caused me so much pain, that I am not even standing in the part of the mosque that you have built. I am standing in the mosque of my Mirza.” i.e. he was standing in the part of the mosque that was built in the beginning, in the time of the Promised Messiahas, as opposed to standing in that part of the mosque that was constructed later using the donations from the Jamaat members.

Hazrat Khalifatul Masih Ira stated: “I do not stand in that part [of the mosque]; rather, I stand in the original part of the mosque which was constructed in the time of the Promised Messiahas,” or the part that existed from before the extension.

He further said, “I declare that both the Anjuman and the Jamaat are to obey the Khalifa and both are to serve him.” That is, both the Anjuman and the believers are to serve the Khalifa. “The Anjuman is an advisor.” In this capacity, advice can be sought from it and indeed seeking advice is important.

Hazrat Khalifatul Masih Ira then stated: “Whosoever said that the duty of the Khalifa is only to take the pledge of allegiance and the actual authority belongs to the Anjuman ought to repent. God has informed me that if anyone from among this Jamaat leaves me and becomes an apostate, then God will grant me a Jamaat [of people] in their stead.”

He then said: “It is alleged that the role of a Khalifa is only to lead the prayers and announce the nikah and also take the pledge of allegiance. This can be carried out by any mullah [religious cleric], so what need is there to appoint a Khalifa for it? There is no stipulation that only a Khalifa can carry out these tasks.”

He further states: “There is no condition stating that this must only be carried out by a Khalifa. I do not give any importance or value in taking a bai‘at of this nature. True bai‘at is one which comprises of complete obedience whereby one does not disregard even a single instruction issued by the Khalifa.” (Tarikh-eAhmadiyyat, Vol. 3, p. 262)

Thus, through this address, not only were the plans of the hypocrites foiled, but it also silenced the enemies. The person they deemed to be weak and old, when he spoke with the succour of God Almighty, it silenced them and they fell back down vanquished. Those that were once applauding, were forced to hide their faces.

The sincere members of the Jamaat were invigorated and pledged allegiance again.

The world looked on just how the Jamaat began to progress and flourish.

Then in March 1914, Hazrat Khalifatul Masih Ira passed away. This incident sent shockwaves throughout the Jamaat.

Supporters of the Anjuman who were adamant that the real successor to the Promised Messiahas was the Anjuman and were only silent due to Hazrat Khalifatul Masih Ira, once again became active.

Similarly, the hypocrites also began their activities.

However, in line with the promises of God vouchsafed to the Promised Messiahas, once again the institution of Khilafat was held by the hand of God’s support. The supporters of the Anjuman were worried that the Jamaat would elect Hazrat Mirza Bashiruddin Mahmud Ahmadra as the next Khalifa. They tried their level best to prevent this from happening and delay this even for a brief period. Hazrat Mirza Bashiruddin Mahmud Ahmadra openly stated: “A Khalifa must be elected. At the same time, I would clarify that I have no desire to become the Khalifa. Whosoever you elect as the Khalifa, my entire family and I are ready to pledge allegiance to him sincerely.”

However, the people who considered themselves to be extremely wise and wanted to take the leadership were worried that the decision would be in favour of Hazrat Mirza Bashiruddin Mahmud Ahmadra, and so did not accept this. When Hazrat Mirza Bashiruddin Mahmud Ahmadra, Khalifatul Masih II, said that he was prepared to pledge allegiance to anyone they elect as the Khalifa, but there must be a Khalifa, they did not accept this.

Nonetheless, in accordance with the instruction left behind by the Promised Messiahas, the believers gathered in Masjid Nur, and approximately 2,000 people or slightly more, all elected Hazrat Mirza Bashiruddin Mahmud Ahmadra as their Khalifa. People leapt over one another in order to pledge allegiance. Those present at the time wrote that it seemed as though the angels were taking hold of people and bringing them to pledge allegiance after the election. (Silsila-e-Ahmadiyya, Vol. 1, pp. 330-331) Upon witnessing all this, the supporters of the Anjuman, some of whom were prominent members, took all of the treasury and left. But once again, the world witnessed how Allah the Almighty established the grandeur and majesty of the Jamaat through Khilafat-e-Ahmadiyya. Hazrat Musleh-eMaud’sra 52-year reign as Khalifa is proof that the young man – to whom Allah the Almighty handed the reins of Khilafat – took the Jamaat to ever new heights of success at a rapid pace. The people who looted the wealth of the Anjuman and claimed that Christians would soon rule over Qadian, their progenies today are seeing that Allah the Almighty’s support is with Khilafat-eAhmadiyya and through it, they are seeing that Christians are coming under the flag of the Messiah of Muhammadsa. This is what we are witnessing even today.

Hazrat Musleh-e-Maudra established various missions throughout the world.

In Africa, Christian missionaries did not have the strength or courage to stand up to Ahmadi missionaries. Eventually they had to concede that Ahmadiyyat became a great obstacle in the progress of Christianity and

this has been mentioned in their reports.

Thus, whether it was to foil the plans to attack Qadian, the field of propagating the message or the migration, at every step, this resolute and determined Khalifa steered the ship of the Jamaat with the help and succour of Allah the Almighty and took it to ever new heights of success and safeguarded it. And then, in accordance with divine decree, when he passed away in November 1965, Allah the Almighty established another sign of the Second Manifestation of Allah’s power.

Once again, Allah the Almighty gathered the Jamaat at the hand of Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh and transformed their state of fear into peace.

And once again, the Jamaat continued to attain newer heights of success. A new era began of establishing schools and hospitals in Africa and also introducing Ahmadiyyat to Africa. The Jamaat began to be introduced across the world. Hazrat Khalifatul Masih IIIrh toured some of the African countries and this visit had an extraordinary impact.

This was the first time any Khalifa had visited Africa.

In 1974, the government [of Pakistan] at the time began an extremely harsh campaign against the Ahmadis and passed a law to declare Ahmadis as non-Muslims. However, under the protection of Khilafat, the Jamaat successfully escaped this dangerous onslaught and the efforts of the opponents to impede the success of the Jamaat were completely foiled and frustrated.

The opponents, who thought that they would reduce the Jamaat into an extremely helpless and impoverished state, their aspirations were completely ruined and in turn, Allah the Almighty opened new avenues of wealth for the Jamaat.

At the time, members of the Jamaat were financially rendered into a very dire state, or rather the opponents tried do so, but Allah the Almighty granted them affluence and enabled them to migrate from there as well.

Therefore, those people, who migrated to Germany, or any other country, after 1974, they were granted a lot of affluence. Thus, they ought to inform their children and their future progenies as to how the enemy made efforts against them, but then how Allah the Almighty opened new avenues for them under the shade of Khilafat and granted them a thousand times more affluence than before.

In June 1982, Hazrat Khalifatul Masih IIIrh passed away and once again Allah the Almighty, in accordance with His promise, transformed the Jamaat’s state of fear into peace through Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh. At the time, the opponents were left completely stunned upon witnessing the success of the Jamaat and once again sought to hatch new plans and completely destroy Khilafat-eAhmadiyya.

On the one hand, the enemy, in its own estimation, sought to launch a deadly attack, but these ignorant people who are bereft of any wisdom, failed to understand the plans of the divine. Through extraordinary help and support, Allah the Almighty enabled Hazrat Khalifatul Masih IVrh to migrate from Pakistan and the opponents were left watching.

After the migration of the Fourth Khalifarh, a new era of success began and through satellite [broadcast], the Khalifa of

the time, Ahmadiyyat and the true message of Islam began to not only reaching the home of every Ahmadi, but even to the homes of the non-Ahmadis all over the world and new avenues of tabligh opened.

Ahmadiyyat was established for the first time in many countries and the true message of Islam began to spread. The publication of the Holy Quran increased even more than before and its translations were produced in new languages.

In accordance with divine decree, Hazrat Khalifatul Masih IVrh passed away in April 2003. Once again, this news shocked the Jamaat and the enemy. In their estimation, [the enemy] thought that this was the perfect opportunity to now bring an end to the Jamaat. However, in accordance with the promises vouchsafed by Allah the Almighty to the Promised Messiahas, He once again granted His support to the Jamaat and did it in such a manner that even the opposing maulvis acknowledged that despite them not considering us to be truthful, the practical manifestation of God’s succour was with the Jamaat and they were a witness to this. However, despite knowing that the practical manifestation of God’s support was with us, they were unwilling to accept [Ahmadiyyat].

Allah the Almighty heard the prayers of the believers and transformed their state of fear into peace and through the Promised Messiahas, the era of the Fifth Khilafat began in the history of Islam.

In the early era of Islam, the Khilafat-eRashida was only limited to four Khalifas and this had been prophesied by the Holy Prophetsa. And now, the era of the Fifth Khalifa which has started through the Promised Messiahas, is also in accordance with the prophecy of the Holy Prophetsa.

Since the advent of the Promised Messiahas, many new chapters have been written in the history of Islam and the era of the Fifth Khilafat is also one of them.

The opponents thought that the leadership of the Jamaat was no longer in strong hands, but little did they know that the true hand [that was leading the Jamaat] was in fact the hand of God and He granted strength to those whom He was with and supported.

Today, the opponents look towards the success of the Jamaat with great envy, even more than before. The introduction of the Jamaat and its global recognition in this era has happened in an extraordinary manner; among every section of society and at every level. This is being done in an extraordinary manner.

I am a very weak person and this success is not owing to any excellence on my part.

The Ahmadiyya Jamaat is being introduced to the leaders of various governments of the world and in their parliaments, purely owing to the grace of Allah the Almighty and in accordance with His promises vouchsafed to the Promised Messiahas. This is happening in fulfilment of the prophecies of the Holy Prophetsa.

We witness the blessings of Allah the Almighty on a daily basis. The publication of the Holy Quran and the translation of the books of the Promised Messiahas into various languages has increased even more than before.

Through MTA, the true message of Islam is reaching every country of the world.

Initially, there was only one channel and it

24

A

& Q

Friday 25 June 2021 | AL HAKAM

Answers to questions on Islam Ahmadiyyat, given by Hazrat Amirul Momineen, Khalifatul Masih Vaa

Visit: www.alhakam.org/answers

was shown in one language, but now MTA has eight different channels operating all around the world. MTA studios have been established in various countries of the world from which MTA programmes are prepared.

The studios are not just located on one place, but have been established in various locations across Africa, North America and Europe. And yet, when we look at our means and resources, it seems impossible for us to do this. Similarly, the true message of Islam is being propagated through social media.

The government in Pakistan has imposed restrictions through various means, but new avenues have opened for us by Allah the Almighty in other countries.

Then, during the Covid-19 pandemic, Allah the Almighty has taught us a new approach of how one can strengthen their bond with Khilafat which is through online or virtual meetings. Through this means, various [virtual] meetings are taking place and direct communication has been established with the Jamaats and members are able to seek direct guidance from the Khalifah of the time.

Whilst residing here in London [UK], I am meeting people in countries in Africa or Indonesia, Australia or USA, etc. All of these are the signs of Allah the Almighty’s support which we are witnessing. Thus, we should never forget that we should always do true justice to these signs of Allah the Almighty’s grace and the blessings He is bestowing upon us through Khilafat, so that we continue to partake of this reward till the

Day of Judgment as prophesied by the Holy Prophetsa.

Allah the Almighty has vouchsafed His promise to grant success to the Promised Messiahas and Allah the Almighty does not break His promise. However, we must continue to fulfil our responsibilities in order to partake of these blessings.

We should always remain grateful servants of Allah the Almighty and prostrate before Him and we ought to demonstrate our gratitude for this blessing of Khilafat through our every word and deed. We ought to be every-ready to make any kind of sacrifice in order to fulfil our pledge of obedience to Khilafat till our very last breath; it is only then that we can do true justice in instilling this spirit of obedience in our future progenies till the Day of Judgment.

Those among us who are ready to make every kind of sacrifice, while remaining firm upon their faith, the Promised Messiahas has reassured them of becoming the recipients of Allah the Almighty’s blessings.

In relation to this, the Promised Messiahas states: “Do not think that God will let you go to waste. You are the seed which the Hand of God has sown in the earth. God says that this seed will grow and flower and its branches will spread in all directions and it will become a huge tree. So, blessed is the one who believes in what God says and does not fear the trials which he suffers in His path. For the coming of trials is essential so

GOD

HOLY QURAN

HOLY PROPHETSA

PROMISED MESSIAHAS

ISLAM

FIQH

that God may try you to see who is true in his declaration of bai‘at and who is false.

“Whoever falters in the face of a trial would do no harm to God whatsoever and ill-luck would only land him in hell. Were he not born, it would have been better for him. But all those who remain steadfast till the end – they will be shaken with quakes of calamities, and battered with storms of misfortune, ridiculed and mocked by people, and hated and reviled by the world – shall at last come out victorious. And doors of blessings shall be thrown open for them. God addressed me and said that I should inform my Jamaat that those who believe and their belief is not adulterated with worldly considerations and is free from hypocrisy and cowardice and is not found wanting at any stage of obedience, such people are the favourites of God. And God says that indeed these are the ones whose station is that of Truth.” (Al-Wasiyyat, Ruhani Khazain Vol. 20, p. 309)

The Promised Messiahas further states: “God’s word informs me that many calamities will occur and many disasters will descend on the earth – some during my lifetime and some after I have gone. And He will promote and advance this Jamaat to the full. A part of it will happen at my hands, and some after me.” (Al-Wasiyyat, Ruhani Khazain

Vol. 20, pp. 303-304)

Insha-Allah, this success is destined to happen; however, may Allah the Almighty always enable us to remain steadfast. May Allah the Almighty enable us to witness for

ourselves the signs of the complete success of the Jamaat. May Allah the Almighty enable us to fulfil the pledges we have made so that we can witness the fulfilment of Allah the Almighty’s promises in our very lives.

May our worship, prayers and our deeds attain the pleasure of Allah the Almighty.

May we develop a true understanding of the institution of Khilafat and teach this to our progenies as well, so that our future progenies continue to benefit from these blessings until the Day of Judgment.

I again draw your attention towards prayers. Remember the Ahmadis in Pakistan in your prayers and other Ahmadis being oppressed anywhere else in the world.

Pray for the Muslims facing injustices, whether they are in Palestine or anywhere else in the world. May Allah the Almighty alleviate their hardships and create ease for them. May He enable the Ahmadis to truly adhere to the teachings of the Promised Messiahas and become true Ahmadis. And those Muslims, who have not yet accepted the Promised Messiahas, may Allah the Almighty enable them to recognise the Promised Messiahas and enter his bai‘at. May we quickly witness the flag of Islam and the flag of the Holy Prophetsa raised aloft in the world and witness the tawhid [belief in one God] established all over the world.

(Original Urdu transcript published in Al Fazl International, 18 June 2021, p. 5-9. Translated

by The Review of Religions.)

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