Al Hakam - 30 July 2021

From the Markaz Hazrat Amirul Momineen delivers Eid-ul-Adha sermon

Page 10

A

The first Jalsa Salana UK, 1964

How the success of Ahmadiyyat is different to that of other communities

Page 19

Page 13

100 Years Ago...

Daily diary of Hazrat Khalifatul Masih II: Huzoor’s stay in Kashmir and relocation to Ganderbal Page 25

THE WEEKLY

www.alhakam.org AL HAKAM | Friday 30 July 2021 | Issue CLXXVI Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | ISSN 2754-7396

The relationship Final preparations between taqwa underway for Jalsa Salana UK 2021 and sacrifice Hazrat Amirul Momineen delivers Eid-ul-Adha sermon Wednesday, 21 July 2021, Islamabad, UK: Hazrat Amirul Momineen, Khalifatul Masih Vaa arrived at the Mubarak Mosque in Islamabad, UK at 10:33 BST to lead the congregation in the Eid-ul-Adha prayer.

Following the Eid Salat, Hazrat Amirul Momineen, may Allah strengthen his hand, addressed the congregation and the millions of viewers of MTA International with his Eid-ul-Adha sermon.

After tashahud, ta‘awuz and Surah alFatihah, Hazrat Amirul Momineenaa recited the following verse of the Holy Quran and proceeded with the Eid-ul-Adha sermon.

ۡ َّ ُ َ َ ُ َ َٰ ُۡ ُ ّٰ َ َ َّ ۡ َ ‫ال الل َہ ل ُحوۡ ُم َہا َو لَا ِد َمآؤ َہا َو لٰ ِک ۡن ّینال ُہ التق ٰوی ِمنک ۡم ؕ کذل ِک‬ ‫لن ین‬ ّٰ ُ ّ َ ُ ۡ ُ َ َ َ َّ َ َ‫الل َہ َع ٰلی َما َہ ٰدک ُ ۡم ؕ َو بَ ّشر ال ۡ ُم ۡحس ِنیۡن‬ ‫سخرہا لکم ل ِتکبِروا‬ ِ ِ ِ

“Their flesh reaches not Allah, nor does their blood, but it is your righteousness that reaches Him. Thus has He subjected them to you, that you may glorify Allah for His guiding you. And give glad tidings to those who do good.” (Surah al-Hajj, Ch.22: V.38) Huzooraa then said that on this Eid, various animals were slaughtered in the way of Allah, and during the Hajj, hundreds of thousands of animals were slaughtered.

Although for the last couple of years, Hajj had been impacted due to the situation of the world, but in normal circumstances, many animals were sacrificed and widely distributed among the poor and needy.

In general, Huzooraa said, in the Muslim

world, animals were slaughtered in large numbers. Some did this for mere show and to display their wealth and reach.

In Pakistan, people take great pride in the fact that they prevent Ahmadis from celebrating Eid. They see themselves as the custodians of faith and thus consider that no Ahmadi can sacrifice any animals on this day. The surprising thing is that law enforcement supports such hindrances.

Some allow sacrifice by Ahmadis to be done in secret, but otherwise, if news gets out about Ahmadis slaughtering animals, then there is great opposition to it.

The enforcers seem to be compelled to stay quiet against this injustice. Regardless, this has always been the way of opponents of the Ahmadiyya Jamaat, that they try and make any excuse to bring grief and trouble to Ahmadis.

The reason behind all this is that they do not possess taqwa and believe that they are practicing Islam in its fullest. Only Allah knows who possesses true taqwa, who is right in His sight and who is in the wrong.

We, Ahmadi Muslims, prostrate and bow before God alone. If we continue to do this, then certainly, God’s help and succour will be with us.

In the verse Huzooraa recited at the outset (Ch.22: V.38), Allah says that He is not in need of any sacrificial animal or meat. Thus, Continued on page 3

Photo courtesy of Makhzan-e-Tasaweer

First and foremost, it is important to note that under the instructions and guidance of Hazrat Amirul Momineenaa, everyone attending Jalsa Salana UK must put on a face mask before entering the main Jalsa arena, must show their face to the scanning team by temporarily taking off their mask and then continue to keep their mask on everywhere in the Jalsa site. To ensure security for both the men’s and women’s side, members must show their faces to the scanning team upon entry, but only when asked to do so. In the main Jalsa arena, everyone is required to wear face masks at all times.

Insha-Allah, Hazrat Khalifatul Masih Vaa will be inspecting the Jalsa Salana site in Hadeeqatul Mahdi on Thursday, 5 August. Only those who will be carrying out duties will be able to attend this inspection and inauguration of Jalsa duties. Tea and refreshments will be served.

Hazrat Amirul Momineenaa has given permission for the Makhzan-e-Tasaweer department to hold an exhibition this year at Jalsa. They will be showcasing historic

pictures of Jamaat-e-Ahmadiyya.

Other departments such as The Review of Religions, Press and Media, UK Press, Al Fazl and Al Hakam etc. will be given an area where they will be able to work from.

The International Bai‘at will not take place this year due to social distancing measures. Instead, a special documentary

by MTA International will be played that will showcase the bai‘ats that have taken place in the past.

The 28-day period given by the local council to set up and then clear the Jalsa site started on 19 July 2021. Since then, the Jalsa site has been busy with marquees being erected, tracks being laid. 40% of the fences have been put up and 40% of the toilets have been set up too. The work continues every day.

Hired cabins have been set up and various marquees continue to be erected throughout the Jalsa site. The structures of the main Jalsa gah – on both the women’s side and men’s – have been put up and the Continued on next page >>

Friday 30 July 2021 | AL HAKAM

2

<< Continued from previous page Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa

The ruling on one who abandons prayer

َ ّ ٰ َّ َ َ َ َ َ ّٰ ُ ‫ ﻗال ﻗال َر ُسول ا�� ِ� َصلی ا�� ُ� َعل ْی ِﻪ‬،‫ع ْن َجابِ ٍر‬ ْ ْ ُ َ َّ ْ ُ ْ ْ َ َّ ‫َو َسل َم ل� َﺲ بَی َن ال َع ْب ِد َوبَی َن ا�ْ�فرِ ِإلا ت ْرک‬ َ َّ ‫الصلا ِة‬

Hazrat Jabirra narrates, “The Holy Prophetsa said, ‘There is nothing between a person and disbelief except abandoning Salat.’”

(Sunan Nasa‘i, Kitab al-Salat, Hadith 464)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The effect of apparent grace In short, human nature has been instilled with the characteristic that it desires to pursue every form of perfection.

You may observe how in the case of modern British craftsmanship, for example, even things like the needle

and knife, etc., are held in high regard.

These items are preferred immensely over domestic products, even though not few; rather, most of these foreign products, are artificially glossed. But even so, their apparent splendour and sheen is so alluring that they dazzle the eyes, and their glow is so captivating that they draw in one’s attention.

Do you not observe how quickly the sale of gilded artificial jewellery continues to increase? If this merchandise is placed next to genuine goods, the genuine appears to be artificial, while the artificial appears to be genuine. The lustre and glow of these items shines so brightly that our native craftsman are unable to produce a similar likeness. Therefore, even though people are perfectly aware that these goods are coated artificially, this fabrication does not bother them in the least.

Observe any of the things they produce, whether domestic clothing or shoes, the educated gentleman expresses an aversion to these things. Why? Only because British goods possess a distinct, outward grace and elegance. These folk process a piece of leather to such an extent that they are able to achieve a

softness and glow. Leaving this aside, even something as insignificant as a thread manufactured by these people is immensely attractive.

In short, these items have reduced all domestically produced goods to nothing.

In fact, I have even heard that certain local chiefs are so averse to domestic products that even their clothes are sent to Paris to be cleaned and they even have their drinking water sent to them from abroad.

What is the hidden cause that underpins such consumer decisions? The fact is that the British produce goods that possess an apparent beauty, lustre and charm. This is why people have turned to them. Although there are other honest people as well, yet people are inclined towards the disbelievers, due to their apparent elegance and splendour.

This is the case with morals and deeds as well. Until their splendour and radiance is elevated to such a degree, humankind cannot be influenced. Those who are weak themselves cannot attract others who are weak.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 221-222)

Photos courtesy of Makhzan-e-Tasaweer

flooring work is happening. The dedication and hard work by Imran Chughtai Sahib, naib afsar Jalsa Salana, and his team has been commendable in setting up these hired installments like cabins, toilets and marquees etc.

Various deliveries to stock the Jalsa Salana stores have also started and they continue every day.

The roti plant has been run and tested and final touches to the kitchens are being made. This year, we have 176 burners for the langar khana (kitchen). Of course, this will create a lot of heat and so we have had special fans and ventilation systems installed. Zaheer Jatoi Sahib, a gas engineer, has been installing these with his team and is working very hard.

In terms of the langar khana and food supply, as mentioned in the previous report in Al Hakam, lunch will be served onsite and dinner will be given for attendees to take home. The food marquee will be able to accommodate 750 people at one time, with social distancing measures being adhered to. Therefore, we aim to provide all the attendees lunch within 1-1.5 hours.

The electrical systems and cables etc. continue to be installed throughout the Jalsa arena and Pir Basharat Sahib, an electrical engineer, and his team are working very hard in this regard.

The khidmat-e-khalq department – which runs under Majlis Khuddam-ulAhmadiyya UK – is providing constant manpower every day at the Jalsa site. At all times, at least 10 Khuddam are at the site to help in preparations. Khuddam come for waqar-e-amal (labour) every day too from various parts of the UK, including students of Jamia Ahmadiyya UK who will be spending their time there now.

These khuddam assist and help in various departments.

To ensure a Covid-19-safe environment, various checks and balances have been put in place and these were mentioned in the previous report in Al Hakam. We have also put up signs, reminders and displays to remind Jalsa Salana attendees of the precautions they should be adhering to.

Those who have been outside of the UK two weeks prior to Jalsa Salana and have been given an invitation to attend, are urged to let the Jalsa organisation know immediately so that an assessment can be made.

The Jalsa Salana office has already sent out car passes for various departments and car passes continue to be printed and sent out. Displaying the car pass is essential.

The designing and printing of Jalsa Salana invitations is being finalised and very soon, Jalsa attendees will receive their invitations.

We have also placed an EE booster for phone signals and the signals now at the Jalsa site are very good.

This year, a special electronic backdrop will be installed in the Jalsa gah – a new edition to Jalsa Salana.

Marquees for first aid and homeopathy will be available during Jalsa.

We request for prayers for the success of the Jalsa Salana.

(Report prepared after speaking to Zaheer Khan Sahib, a missionary and naib afsar Jalsa Salana UK, who supervises the Jalsa Salana UK office and reporting department)

3

AL HAKAM | Friday 30 July 2021 Continued from page 1

if Ahmadis are prohibited from sacrificing animals, then they should not worry; if we continue to tread the path of taqwa and have the intention to sacrifice animals, then we will reap the blessings associated with it irrespective of any attempts to hinder us from its blessings.

We are fortunate, as Ahmadi Muslims, that we have accepted the Imam of the age, the Promised Messiah, Hazrat Mirza Ghulam Ahmad, peace be upon him. He taught us the true teachings of the Holy Quran. We should not be upset that we have been prohibited from sacrificing animals; rather, we should ensure that our pure intentions are accepted by God. We find in narrations and traditions that one person gained the reward for Hajj without performing Hajj and by bearing the expenses of another person’s Hajj. Thus, the apparent show of rituals is not always a guarantor of divine reward.

If we are not making sacrifices solely for the sake of Allah, then it is of no benefit.

In the Holy Quran, Allah speaks of sacrifice in various places. The Promised Messiahas has also elucidated this subject.

At one place, Hazrat Mirza Ghulam Ahmadas said, “Man should, with all his faculties and potential, sacrifice himself for the sake of God.” He said that the actual purpose of sacrifice is what has been mentioned in the verse:

ۡ َّ ُ َ َ ُ َ َٰ ُۡ ُ ّٰ َ َ َّ ۡ َ ‫ال الل َہ ل ُحوۡ ُم َہا َو لَا ِد َمآؤ َہا َو لٰ ِک ۡن ّینال ُہ التق ٰوی ِمنک ۡم ؕ کذل ِک‬ ‫لن ین‬ ّٰ ُ ّ َ ُ ۡ ُ َ َ َ َّ َ َ‫الل َہ َع ٰلی َما َہ ٰدک ُ ۡم ؕ َو بَ ّشر ال ۡ ُم ۡحس ِنیۡن‬ ‫سخرہا لکم ل ِتکبِروا‬ ِ ِ ِ

“Their flesh reaches not Allah, nor does their blood, but it is your righteousness that reaches Him. Thus has He subjected them to you, that you may glorify Allah for His guiding you. And give glad tidings to those who do good.” (Surah al-Hajj, Ch.22: V.38) Thus, the Promised Messiahas said, we should sacrifice our own selves whilst attaining taqwa.

Hazrat Ahmadas also said that without true sincerity and pious intentions, Salat and prayers are of no benefit. Many other religions pray with great efforts and by putting themselves in great trouble and difficulty, but these practices alone cannot bring them spiritual enlightenment.

Bearing in mind this verse (Ch.22: V.38), Allah is not in need of our efforts; rather, He desires the essence in our sacrifices and practices.

Hazrat Ahmadas then posed a question that if God required taqwa from us, what need was there for physical acts like slaughtering animals and sacrifice.

Hazrat Ahmadas answered this question by saying that those who did not practice taqwa with their physical bodies, could not succeed spiritually.

The physical state has a deep connection with the physical body and physical practices affect the soul. Physical displays of humility impact the soul. Thus, when the soul actually possesses humility, then the body will also display true humbleness.

Reminding his Jamaat about the essence of taqwa, the Promised Messiahas said, “The Jamaat is associated with and in the bai‘at [allegiance] of such a person who claims divine appointment. Thus, those who possess animosity or rancour in their hearts or shirk [associate partners with Allah] should purify themselves of such traits.”

The Promised Messiahas said that when a

physical blemish appears on one’s face, then one becomes concerned that it does not spread over the entire face. Similarly, if one’s spirituality becomes blemished, it is a cause for great concern.

Allah is the Gracious and Merciful. He has in His sight a community of people who claim to have achieved many things or promise to bring transformations and revolutions. If, however, this is not the case, then the Promised Messiahas said that God’s wrath would be incurred and in doing so,

He could punish the group of believers through disbelievers. In history, there are many such instances where this happened, that the group of believers suffered at the hand of disbelievers.

If God Almighty sees that one verbally claims something but their practices are contradictory to what they claim, then it is a point of great concern as this can incur Allah’s wrath.

We should always reflect whether we are following the true commandments of God

Almighty.

The Promised Messiahas then said, “We should always reflect on how much we have progressed towards attaining taqwa and for this, we must analyse ourselves by means of the teachings of the Holy Quran.”

ۡ َّ ّٰ َّ َ ‫َو َم ۡن ّیت ِق الل َہ یَ ۡج َع ۡل ل ٗہ َمخ َر ًجا‬ ُۡ َ ُ ‫ّو یَ ۡرزق ُہ ِم ۡن َح ۡیث لَا یَ ۡح َت ِس ُب‬

“And he who fears Allah – He will make for him a way out; And will provide for him Continued on next page >>

Friday 30 July 2021 | AL HAKAM

4

<< Continued from previous page

from whence he expects not.” (Surah alTalaq, Ch.65: V.3-4) This is a trait of a believer, that Allah does not leave him to depend on illicit things, for example lying etc. God Almighty becomes the Protector of a true believer and protects him from such unlawful recourses.

If we understand this, then we will be able to beautify our future.

The Promised Messiahas then said that true muttaqis [those who possess taqwa] were those who spoke softly and lived modest and humble lives; whoever possessed taqwa would be elevated in status

by God Himself.

The Holy Prophetsa was granted the status given to him due to his taqwa and the same was the case of Prophet Abrahamas.

The Holy Prophetsa endured great challenges, but it was due to his sincerity and purity that God said in the Holy Quran:

ُّ ُ َّ َ ُّ َّ ُ َ َ ّٰ َ ‫ِا ّن الل َہ َو َم ٰٓل ِئک َت ٗہ یُ َصلوۡ َن َعلی الن ِب ِ ّی ؕ ٰۤیا ّی َہا ال ِذیۡ َن ٰا َمنوۡا َصلوۡا‬ َ َ ّ ‫َعل ۡی ِہ َو َس ِل ُموۡا ت ۡس ِل ۡی ًما‬

“Allah and His angels send blessings on the Prophet. O ye who believe, you [too] should invoke blessings on him and salute [him] with the salutation of peace.” (Surah al-Ahzab, Ch.33: V.57) This verse shows that Prophet Muhammad’ssa practices were such that they were acknowledged by Allah and they were so dear to God, that Allah desired for his

actions to be praised till the end of days.

The Holy Prophetsa not only reformed himself and practised the perfect teachings, but also reformed thousands of people who were erstwhile ill-mannered and like beasts. Regardless of how bad those people were prior, they were transformed into Godly human beings through Prophet Muhammad’ssa revolution.

Despite this, Huzooraa said, non-Ahmadi Muslims said that we were an affront to the honour of the Holy Prophetsa; they tried to bar us from practicing his pure teachings.

They may try all they want, but they cannot remove the love from our hearts for our Prophet, peace and blessings of Allah be upon him.

Huzooraa then quoted the Promised Messiahas, who said that the path of taqwa should be followed; through this, one could attain great heights in spiritual terms. Even the smallest opportunity of doing good should not be turned down.

Thus, Allah states:

ّٰ َ َّ ۡ َّ ۡ ‫ِان َما یَ َتق َّب ُل الل ُہ ِم َن ال ُمت ِقی َن‬

“Allah accepts only from the righteous.”

(Surah al-Maidah, Ch.5: V.28) This is a promise of God, which He never breaks. ّٰ َّ َ ‫الل َہ لَا یُ ۡخل ُِف ال ۡ ِم ۡی َع‬ ‫ِان‬ ‫اد‬ “Surely, Allah breaks not His promise.”

(Surah Al-e-Imran, Ch.3: V.10) The Promised Messiahas said, “Every

member of our Jamaat should adopt the path of taqwa, as much as possible, so that the joy of the acceptance of prayer and increasing faith may be experienced.”

Hazrat Ahmadas said that taqwa was needed, as opposed to the sword. If a person practised taqwa, then the whole world would be on their side. If the Jamaat was so fortunate that they combatted foul deeds and treaded the path of taqwa, then there could be nothing more honourable.

When a person becomes a true muttaqi, Hazrat Ahmadas said, Allah creates a stark difference and distinguishes between them and others.

Who is a muttaqi and what are the criteria for becoming a muttaqi?

The Promised Messiahas said that sins such as arrogance, adultery, theft, not fulfilling rights of others etc. become a hindrance, and once one refrains from these and adopts higher morals and searches for opportunities to fulfil the rights of God and the rights of His creation, only then can one attain such a rank and only then can they be a true muttaqi.

Allah protects and befriends such people then, as He says in the Holy Quran:

ۡ ّٰ َّ َ َ َ َ ُ َ ‫الص ِل ِحی َن‬ ‫و ہو یتولی‬

“And He protects the righteous.” (Surah al-A‘raf, Ch.7: V.197) Huzooraa said that the Promised Messiahas instructed his followers countless times in various places to adopt the ways

of taqwa, otherwise a mere bai‘at was not enough.

On the occasion of Eid-ul-Adha, Huzooraa said, we must all vow to lead our lives in the manner described by the Promised Messiahas, where our words and deeds are in perfect harmony for the sake of Allah. Then, with the grace of Allah, we will succeed and no enemy will be able to cause any harm to us, nor will they be able to prevent us from partaking of the blessings associated with Eid. Huzooraa then urged everyone to remember the asiran-rah-e-Maula in their prayers and any other people who were suffering due to their faith. In Pakistan, Ahmadis are suffering due to others stopping them from jobs and earning livelihoods. Similarly, Huzooraa said to pray for humanity at large so that they might be saved from Allah’s wrath.

Huzooraa said that the manner in which the world is heading towards destruction, may Allah give the world the sense to realise the destruction that lies ahead and to save themselves by morally and spiritually bettering themselves.

Huzooraa then delivered the khutba thania and led everyone in dua (silent prayer), before extending a hearty “Eid mubarak to everyone”.

(Report prepared by Al Hakam)

5

AL HAKAM | Friday 30 July 2021

Answers to Part XIX: Ambiguity in religion, Everyday Heaven and Hell, role of mothers Issues and message for Lajna Imaillah Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.

Zaheer Ahmad Khan Head of Records Department, Private Secretariat, London

Of what benefit are Heaven and Hell to God? Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa and said, “Allah the Exalted has created us. If we do good deeds, then there is a promise of Heaven and if we do evil deeds, we will have to go to Hell.” The person then asked, “Of what benefit is that for Allah the Exalted?”

Huzooraa, in a letter dated 4 February 2020, gave the following reply: “The premise of this question is incorrect because Islam does not at all teach that man should do good out of a desire for Heaven or avoid evil out of fear of Hell. Faith that stems from greed or fear is weak.

“The creation must have such a strong relationship with the Creator that is free from any lure of paradise or fear of Hell. On the contrary, even if it is assumed that there is neither Heaven nor Hell, man should not allow the slightest difference in the worship, love and obedience of His Lord.

“Therefore, in the Quran and the ahadith, the relationship between the Creator and the creation is described as follows: Man should adopt the attributes of Allah the Exalted. He should become His true servant and should seek His pleasure in every word and deed.

“The Promised Messiahas has also mentioned this subject on numerous occasions. In one place, he wrote: “‘Our paradise lies in our God. Our highest delight is in our God, for we have seen Him and found every beauty in Him. This wealth is worth procuring though one might have to lay down one’s life to procure it.’ (Noah’s Ark, p. 35)

“Thus, the relationship between Allah and His servant is that of a lover and a beloved. No lover says to their beloved, ‘I am in love with you because you gave me this much money or such and such a thing.’ Not at all! On the contrary, such love is free from all kinds of greed or avarice.

“As far as the question is concerned as to what benefit there is for Allah the Exalted in these matters, the answer is that there is no benefit for Him in them because He is free from all kinds of benefit or loss. He has given this teaching to man for the benefit of man alone. Thus, He states: “‘Whoso is grateful, is grateful only [for the good of] his own soul. And whoso is ungrateful, then surely Allah is SelfSufficient, Praiseworthy.’ (Surah Luqman, Ch. 31: V. 13) “This question is like asking, ‘What is the benefit for a mother in feeding her child or in giving her baby bitter medicine when her baby is sick?”, or like asking ‘What is the benefit for a teacher in passing a student who studies well and failing a student who does not study?’

Thus, just as there is no benefit or loss for the mother or the teacher in these matters – rather, there is benefit or loss for the child or the student – in the same way, in the case of Allah and His servant, there is no benefit or loss for Allah the Exalted; rather, it is man alone who reaps the benefit of obeying the Divine commands or the loss of disobeying them.”

Why did God not state everything in absolutely unambiguous terms?

Someone wrote to Hazrat Khalifatul Masih Vaa and asked as to why Allah the Exalted had said complicated things in the holy scriptures instead of stating everything in

simple and clear terms, even though He knew that this would later cause disputes.

Huzooraa, in a letter dated 4 February 2020, gave the following reply: “The fact is that trials are a prerequisite for a high level of faith. That is why in the beginning verses of Surah al-Baqarah, one of the signs of the righteous who are guided and successful is that they believe in the ‘unseen’. Therefore, faith is always only beneficial if there is an aspect of concealment in it so that the difference between a believer and a non-believer can become clear.

“The Promised Messiahas, while stating the wisdom behind this concealment, said: “‘In a prophecy, it is also necessary to have some degree of concealment and matters that are susceptible of different interpretations. That has always been the Way of God […] Had the prophecies about the Holy Prophetsa, which are mentioned in the Torah and the Gospel, been stated in absolutely unambiguous terms […], then the Jews could not have refused to believe in him. However, God tests His servants to see who among them is righteous and recognises the truth by its signs and believes in it.’ (Malfuzat [Urdu], Vol. 9, pp. 283, Edition 1984)” Toddlers diverting mothers’ attention during Salat During a virtual mulaqat of the national amila of Lajna Imaillah Bangladesh with Hazrat Khalifatul Masih Vaa, which was held on 14 November 2020, a member of Lajna Imaillah said to Huzooraa, “Mothers with small children have to pray while holding the children in their arms or putting them on their laps. In that situation, one is naturally more focused on the child than on the prayers.” She then asked, “Would that not deprive us of the blessings of prayer?”

Huzooraa replied: “No, you are not being deprived. What you should do is that whenever the child cries, you can put him in your lap and offer your prayer. Then, when you are about to prostrate, you can put the child to the side and continue the prayer. This is a unavoidable situation and Allah knows the state of the hearts. As you are praying with the correct intention, Allah the Exalted shall reward you.

“Nevertheless, you have sufficient time to pray. At Fajr time, children are usually asleep. Otherwise, you can easily offer the Fajr prayer after putting the child to sleep by giving the child a bottle of milk, or by

feeding the child first.

“Generally, try to put the baby to sleep and then offer your prayer in peace once you get a break after they have been put to bed or after he has been fed. If that break is short, for example, the sun is setting or the sun is rising at the time of the Fajr prayer, then one has no choice but to perform the prayer quickly. Or if your Asr prayer is being lost due to the sun setting, then offer it quickly.

However, in general, try to take care of your child’s needs, put him to sleep and then offer your prayer.

“However, if you are compelled to take the child in your arms and offer a prayer, then there is no problem with that, but try to focus on prayer as much as you can. Keep pondering over the words of the prayer.

“Allah gives the reward. He is the Gracious, the Merciful and the Most Forgiving. Allah the Exalted is not cruel at all. He is aware of the whole situation. Thus if, in spite of all efforts, a woman does not have time and is compelled to pray with her child in her arms, then the reward lies with Allah the Exalted and He does give the reward.”

Naming oneself after the husband During the same mulaqat, a member of Lajna Imaillah said, “Sometimes, after marriage, girls change their names in a way that they add their husbands’ names to their own names. Is it permissible to do so according to the Islamic teachings?”

Huzooraa replied: “There is nothing wrong with that.

What is the issue in naming oneself like that? [...] Also, sometimes, one has no choice with regard to official documents. If someone has a name such as ‘Atiya Babar’ for example, which was given after the girl’s father, it would change to a name such as ‘Atiya Mubashir’ after she gets married and her registration takes place. So, if her name appears as ‘Atiya Mubashir’ on the marriage Continued on next page >>

Friday 30 July 2021 | AL HAKAM

6 << Continued from previous page

certificate or other official papers, instead of ‘Atiya Babar’, what is wrong with that? There is nothing wrong with that.

“In Islam, it is perfectly permissible to be named after the husband. [In this example that I have given,] the girl’s real name would be ‘Atiya’. The other name would be added for identification. First, she identified herself by the name of her father. Later, after her marriage, the husband became her identity; rather, it is a good thing if she identifies herself with the name of her husband, for then he will take care of his wife’s honour and the wife will take care of her husband’s honour. And, through this, the two will have more love and attachment with each other.

“Therefore, there is nothing wrong with adopting the husband’s name.”

Tabligh amidst the pandemic During the same mulaqat, a member of Lajna Imaillah said, “Under the current circumstances, where there is a pandemic, we are unable to preach like before. How can we continue our work under these circumstances? Could Huzoor kindly guide us in this regard?”

Huzooraa replied: “Now, we have no choice, other than to stay indoors. Governments in some countries have legislated social distancing and some other restrictions due to Covid.

“However, one can develop personal contacts online despite those restrictions.

Those who are determined to work have devised plans for virtual tabligh on social media. If your tabligh department is able to create a social media presence, then members of Lajna would be able to go there to do tabligh. The entire Lajna can participate in that. Moreover, you can preach by calling your contacts or sending them messages through social media. You can send a good message or a pleasant quote about the teachings of Islam. Then, more avenues open gradually.

“Hence, there are avenues for doing tabligh that could be explored even under the current circumstances. You will have to make an effort and explore them yourselves.”

Boys not giving preference to piety when looking for spouses During the same mulaqat, a member of Lajna Imaillah said, “In matters relating to marriage, it has been emphasised that one should give preference to the aspect of religion. However, these days, people give preference to beauty and other qualities and as a result of this, many righteous and religious girls within the Jamaat are not getting married. We would like to request your guidance regarding this.”

Huzooraa replied: “You see, we can only make an effort and, so, I always endeavour to explain this to the boys – and it is absolutely right and this is what the Holy Prophetsa has said – that when people marry, they look at certain aspects, such as the potential spouse’s family status, her beauty or her wealth. However, a true believer should always look towards the religion of a woman.

“Now, the issue is that if the boys themselves are not religious, how would they look for faith in the girls? Hence, I say to the administration of the Jamaat and to Khuddam-ul-Ahmadiyya to try

and inculcate piety amongst boys. Once boys have inculcated righteousness in themselves, they will most certainly try to marry such women who are also pious. So, this is a matter pertaining to tarbiyat and this is something towards which I regularly draw the attention of the Jamaat, Khuddamul-Ahmadiyya and Ansar.

“However, it is also the task of the Lajna that they should also make efforts.

Those members of Lajna who are older and who are mothers should also endeavour to morally train their children and in particular the boys. They should explain to them that they should marry girls who are righteous and religious. If mothers fulfil their responsibility in this regard, then their sons will surely marry girls who are religious as well.

“The issue is that when it comes to the marriage of their sons, mothers say that we will marry them based upon their own choice and when the marriageable age for girls is passing by, when they get older and when they stop receiving any marriage proposals, the parents then expect the Jamaat to get them married when in actual fact, both parties should seek help through the Jamaat and should endeavour to settle marriages in which both the boy and girl are religious and so that marriages occur within the Jamaat and so that a righteous and pious progeny continues to follow. So, this is a joint effort that men and women ought to carry out together. Mothers and fathers should both fulfil their respective responsibilities in this regard.

“I try to explain these matters and draw the attention of people towards them and pray that Allah the Exalted may enable everyone to act upon this.”

Most pleasing action in God’s sight During the same mulaqat, a member of Lajna Imaillah said, “Which is the most pleasing and which is the most disliked action in the sight of Allah the Exalted?”

Huzooraa replied: “The fact of the matter is that such actions can vary depending on an individual’s circumstances.

“A man came to the Holy Prophetsa and asked as to what good deed he should adopt.

The Holy Prophetsa replied, ‘Serve your parents. That is pleasing to Allah.’

“Then, another man came and asked as

to what good deed he should adopt, which would please Allah the Exalted. The Holy Prophetsa replied, ‘Make financial sacrifices.

That is pleasing to Allah the Exalted.’

“Then, a third man came and asked as to what good deed he should adopt that would please Allah the Exalted. The Holy Prophetsa replied, ‘Fight in the way of Allah.’

“Likewise, a fourth person came and he was told some other action. So, the Holy Prophetsa was aware of their circumstances and knew who had what weaknesses.

He would have known some of their weaknesses due to his being aware of their circumstances and Allah the Exalted would have also guided him. So, actions can vary depending on an individual’s circumstances.

“Allah the Exalted has given 700 commandments in the Holy Quran, which include virtuous deeds as well as prohibitions. He has laid out what actions are to be performed and which ones are prohibited; the commandments and the prohibitions; the dos and don’ts. Allah the Exalted has revealed a grand list. Now, one has to see for oneself as to what weakness he has that he can then remove and what good deeds he is currently not performing that he can then start doing.

“Thus, if everyone undertakes a selfanalysis in this manner, then that would lead to reformation. Therefore, one should seek a fatwa from one’s self. Not every edict appears in black and white. In principle, the instruction is to find one’s weaknesses and to try to remove them; or rather, not only to remove weaknesses but also to perform good deeds.

“Therefore, the basic principle stated

by Allah the Exalted is that you have two responsibilities: one is to fulfil the rights owed to Allah the Exalted, that is the right of His worship. If the right of the worship of Allah the Exalted is fulfilled properly, then He gives man the strength to continue doing good deeds because the right of His worship is being fulfilled. Secondly, Allah the Exalted has commanded that one should fulfil the rights owed to His servants. A person who is trying to fulfil the rights owed to God’s servants, would not harm anyone and is consequently enabled to do more and more good deeds.

“These two things are intertwined. So, the most basic task is to fulfil the rights owed to Allah and to fulfil the rights owed

to His servants.

“Other than that, one should go into the details, undertake a self-analysis and ask one’s conscience as to what evil deeds one still has to give up and what virtues one still needs to adopt.

“Another thing is that once, a person came to the Holy Prophetsa and told him, ‘I am not such a good person. I have numerous evil characteristics. Please tell me just one evil that I should give up for the time being. I cannot leave all at once.’ The Holy Prophetsa replied, ‘Make a vow that you will not lie and that you will always tell the truth.’ Once he resolved to always tell the truth, every time he was about to commit an evil deed, he would think, ‘If the Holy Prophetsa asked about this evil deed, I would feel embarrassed if I told the truth and if I told a lie, I would have to break the vow not to lie.’

“In this way, all his evil traits gradually disappeared. So, one has to see for themselves. That is why Allah Exalted has equated lying with shirk. Therefore, one should consider that they must not lie even about the smallest things because it is tantamount to shirk and Allah the Exalted dislikes shirk.

“Thus, many of these things vary depending on a person’s individual circumstances. Therefore, undertake a self-analysis and introspect to see what is lacking. However, the fundamental principle is to fulfil the rights owed to Allah and those owed to His servants. Whenever you start doing something, consider that Allah is watching you. When one is certain that Allah the Exalted is watching him, and their every deed, then one will resist evil and do good deeds.”

Huzoor’s message for Lajna Imaillah During the same mulaqat of 14 November 2020, the president of Lajna Imaillah Bangladesh said, “Could Huzoor kindly give a message for Lajna and Nasirat of Bangladesh which they would convey to all after the meeting.”

Huzooraa replied: “Please convey my ‘assalamu alaikum w rahmatullah’ to everyone. Also, tell them to remain firm on their faith. Difficult circumstances, worries and painful experiences do come, but never let them undermine your faith. When you experience any difficulty or pain, always bow down before Allah the Exalted instead of placing any kind of hope on any individual. Also, pledge that you will strive for the moral training of yourselves, your children and your progeny and that you will raise them to be righteous, pious and true believers.

If you offer this supplication and make an effort for your children, then naturally you will also have to make efforts towards your own reformation.

“Therefore, pay utmost attention towards reforming yourselves so that righteous generations continue to be produced. Also, always bear in mind that if our women are reformed, and they attain piety and the highest standards of taqwa, then, this will, insha-Allah, secure the spiritual well-being of our future generations and we will have nothing to worry about.

“This is the duty of Lajna Imaillah, and this is my message to all the [members of] Lajna and Nasirat who are to become mothers in future, insha-Allah.”

7

AL HAKAM | Friday 30 July 2021

100

The Promised

Years

Messiah’s call

Ago...

for subscribers of The Review of Religions

The Review of Religions (Urdu), July 1921 Regarding the expansion of the publication of The Review of Religions, the Promised Messiahas said: “If, God forbid, this magazine [The Review of Religions] ceases to publish due to lack of attention on the part of this Jamaat, then it will really be a time of mourning for this Jamaat. Thus, I strongly urge the sincere, generous members of my Jamaat to show courage in supporting and financing this magazine as much as possible.”

The Promised Messiahas then said: “If 10,000 members of the Jamaat come forward to buy both the Urdu and English versions to support this magazine, then this magazine will certainly be successful.

According to my knowledge, if those who have taken bai‘at, strive to do so by keeping the true spirit of bai‘at in their minds, then the number [of 10,000] is not very high. In fact, this number is very small as compared to the current number of members of the

Jamaat.”

What could be more effective for the Ahmadiyya Jamaat than these words? It is unfortunate that the Promised Messiahas – many years ago, when the condition of the Jamaat was much weaker than it is today – wanted 10,000 members to buy this magazine, but the Jamaat has not yet produced even two thousand buyers [in 1921]. If the words of the Promised Messiahas are not heeded, what effect will my appeal have?

Amirs, presidents and secretaries are more responsible for drawing the attention [of the Jamaat] towards complying with such instructions.

Wassalam. The manager of The Review of Religions.

(Translated by Al Hakam from the original in The Review of Religions [Urdu], July 1921)

For the first time at Jalsa Salana Important events that happened for the first time at markazi (central) Jalsas: www.alhakam.org/for-the-first-time-at-jalsa-salana/

8

Friday 30 July 2021 | AL HAKAM

This Week in History 30 July - 5 August lasted for about an hour.

1 August 1908: Hazrat Sheikh Ghulam Ahmadra was appointed and sent as a preacher to various places to spread the message of Islam Ahmadiyyat. It should be remembered that Hazrat Sheikh Ghulam Ahmadra had made a vow for the propagation of Islam in the life of the Promised Messiahas.

He planned a trip from Amritsar to Hyderabad. During his journey, Hazrat Nawab Muhammad Ali Khanra bore the expenses of his house.

Approving this journey, Hazrat Khalifatul Masih Ira instructed: “One should mostly go to small villages rather than big cities and travel a little – two or three miles a day […]

– meaning that the proclamations of ‘Allahu Akbar’ and ‘La ilaha illallah’ should reach the people of the village.”

Hazrat Musleh-e-Maudra in the grounds of the Fazl Mosque, London, 1955

30 July 1955: Hazrat Musleh-e-Maudra led the Eid-ul-Adha prayer at the Fazl Mosque, London. Around 500 worshippers were present. Guests included ambassadors from Chile, Argentina and Haiti, Sir Frank Herbert Brown, the mayor of London and other dignitaries. After the Eid prayer, Desmond Shaw, an Irish novelist and dramatist had the opportunity to meet with Huzoorra.

30 July 1976: Hazrat Khalifatul Masih IIIrh delivered a Friday sermon in the United States of America. This was the first sermon of a Khalifa in this continent. Abdur Rahim Kolade called the azan. Huzoorrh then delivered the Friday Sermon in English.

31 July 1910: Hazrat Khalifatul Masih Ira addressed the general public who had gathered at the Ahmadiyya Building in Lahore to listen to his words. Hazrat Hakim Maulvi Nuruddinra chose the topic of “Islam compared with other religions.” The same evening Huzoorra made his journey back to Qadian.

31 July 1920: Hazrat Musleh-eMaudra travelled to the hillside city of Dharamshala, nowadays located in the Indian state of Himachal Pradesh.

Surrounded by cedar forests on the edge of the Himalayas, Huzoorra stayed there until 27 September. During his stay, Huzoorra composed his famous, heart-rending and energising poem, “Naun-e-halan-e-Jamaat […]”, the English rendering of which has been given in this issue of Al Hakam.

31 July 1978: Hazrat Khalifatul Masih IIIrh arrived in Gothenburg from Stockholm. Huzoorrh stayed there until 3 August and then left for Copenhagen.

During his stay in Stockholm, on the morning of 29 July, the Society of Religious Forum for Inter-dialogue Between Religions’ president and four members came to meet with Huzoorrh and had a discussion with him that

1 August 1931: Hazrat Muslehe-Maudra had a meeting with the viceroy of India, Lord Willingdon, Major Freeman Freeman-Thomas, 1st Marquess of Willingdon.

Hazrat Musleh-e-Maudra had great interest and sympathy for the land of Kashmir and Kashmiri Muslims.

During this meeting in Shimla, Huzoorra appointed Hazrat Maulvi Abdur Rahim Dardra as the spokesperson and presented the case of the people of

Huzoorra explained every verse of the poem. Even before composing the poem, Huzoorra explained the background of this poem in his writings.

31 July 1928: Hazrat Syeda Sara Begumra, noble wife of Hazrat Muslehe-Maudra, passed the examination of adeeb (Urdu literature course).

She stood first amongst the female candidates from her whole province. In addition to her hard work and effort, Hazrat Khalifatul Masih II’sra interest in women’s education was also involved in this success.

Baitun Noor Mosque, the first mosque of Norway

AL HAKAM | Friday 30 July 2021

Kashmir to the viceroy of India.

1 August 1980: On this date, Hazrat Khalifatul Masih IIIrh inaugurated the first-ever mosque of Norway, Baitun Noor Mosque, along with the mission house. This was Europe’s eighth and Scandinavia’s third mosque. Prior to the inauguration, a lengthy press conference was held on the same day.

The inauguration took place after the Friday prayer. Huzoorrh said that the mosque was Allah’s house and it was open for anyone who wished to come and worship the One God.

9

3 August 1917: Hazrat Musleh-eMaudra sent a delegation of Ahmadi missionaries and devotees to Mumbai.

This team spent more than two months discharging their assigned duties and remained occupied in discussions with people of different faiths.

Hazrat Mirza Bashir Ahmad MAra

2 August 1913: Hazrat Khalifatul Masih I’sra son, Abdul Hayy Sahib’s wedding ceremony took place.

Regarding his son’s residence, Huzoorra instructed the construction workers that it should be built facing the Baitullah in Mecca. Huzoorra wished that his progeny should always remain punctual and regular in their prayers and worship.

This daughter-in-law of Huzoorra was the daughter of Hazrat Maulvi Syed Sarwar Shahra. Hazrat Khalifatul Masih Ira gifted his son and daughter-in-law with a copy of the Holy Quran, Sahih al-Bukhari and some other books.

2 August 1952: An organisation based in Baltimore, USA planned to celebrate 6 August as Peace Day. Its secretary requested Hazrat Musleh-eMaudra to make special prayers on this day. Huzoorra instructed his Jamaat to observe this specific day as Peace Day and inculcate the importance of peace through sermons. Moreover, Huzoorra had Surah al-Fatihah translated into English and sent to the abovementioned organisation’s management.

Read Huzoor’s letter bearing this prayer at: Al Hakam, 19 February 2021, www.alhakam.org/hazrat-musleh-emauds-letter-to-international-worldpeace-day-company-on-how-to-trulyestablish-world-peace/ 2 August 1976: The Dayton Daily News interviewed Hazrat Khalifatul Masih IIIrh. Huzoorrh later addressed a press conference as well. During the meetings and the press conferences, a common question that was asked was how Huzoorrh would spread Islam and convert the Americans to Islam.

For this, Huzoorrh always answered that he would try to win the hearts of people. Huzoorrh reached Dayton from Washington on 30 July. The City Commissioner welcomed him and presented the city’s key. Huzoor’srh arrival in Dayton was especially a source of happiness for the local new Muslims. Many non-Muslims also had the opportunity to meet Huzoorrh.

Hazrat Mir Muhammad Ishaqra

Hazrat Sheikh Yaqub Ali Irfanira

Hazrat Maulvi Muhammad Ismailra Fazil Hilalpuri

The delegation included Hazrat Mirza Bashir Ahmad MAra, Hazrat Mir Muhammad Ishaqra, Hazrat Sheikh Yaqub Ali Irfanira and Hazrat Maulvi Muhammad Ismailra Fazil Hilalpuri.

Huzoorra gave them 31 instructions and despite the rain, he went outside Qadian to see the delegation off.

The delegation remained occupied in the propagation of Islam for around two to two-and-a-half months. They preached among different sects of Muslims through announcements, lectures and duroos. Despite the opposition, the overall impact was very good. Hazrat Mirza Bashir Ahmad MAra wrote two tracts in Mumbai.

4 August 1934: On the instruction of Hazrat Musleh-e-Maudra, a twiceweekly newspaper was launched from Srinagar called Islah. It was to spread the voice of the oppressed people of the Kashmir valley and safeguard their due civil rights.

This newspaper was published from August 1934 to 1947. During these 13 years, this newspaper served for strengthening the unity and reformation of the Muslims, conveying their political and social demands

Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra and Abdul Ghafur Kuku, Vice President Jamaat Nigeria, 1955

Hazrat Musleh-e-Maudra outside the Fazl Mosque, London. Abdul Ghafur Kuku can be seen to Huzoor’sra right and Hazrat Chaudhry Muhammad Zafrulla Khanra to Huzoor'sra left

to the government, guiding them at every step, and establishing the concept of “Muslim Kashmir” for shedding light on their needs. It accomplished these tasks with such bravery and fearlessness that the Kashmir government blacklisted this newspaper.

4 August 1955: Hazrat Musleh-eMaudra was in London. On this day, a delegation from Nigeria had an audience with him. Huzoorra graciously accepted their request and granted his stick to the Nigeria Jamaat as a source of blessings.

This delegation included Abdul Ghafur Kuku, Vice President Jamaat-eAhmadiyya Nigeria and Naseem Saifi Sahib, Missionary of West Africa and editor of the newspaper, The Truth.

Naseem Saifi Sahib presented a letter to Huzoorra from Jamaat Nigeria which said that Jamaat Nigeria was presenting Huzoorra a staff crafted and

made in Nigeria as a gesture of love and faithfulness. The letter further requested Huzoorra to grant them his personal staff as a tabarruk (source of blessings) so that it could be kept and preserved in Nigeria, as a gesture of love.

Huzoorra graciously accepted their request and granted his staff to the Nigeria Jamaat.

There is a photo of this mulaqat also, which was published in the monthly Khalid of Rabwah in May 1955. In the photo, alongside Huzoorra, Abdul Ghafur Kuku is also present.

Huzoor’sra blessed staff is still present in the Ahmadiyya mission house of Lagos.

5 August 1955: The editor of the magazine, Eastern World had an audience with Hazrat Musleh-e-Maudra.

On the same day, some students from Zanzibar, Africa had the opportunity to see Huzoorra and spend time in his company.

Friday 30 July 2021 | AL HAKAM

10

24 Jalsa Salana of Jamaat-eAhmadiyya Kababir th

Imaduddin Al-Misri Missionary, Kababir Jamaat Jamaat-e-Ahmadiyya Kababir was able to hold its 24th Jalsa Salana on 8 and 9 July 2021.

Jamaat-e-Ahmadiyya Kababir had, in line with the tradition of the Jamaat of inviting local dignitaries to Jalsa Salana, invited people from all backgrounds to attend the Jalsa. The president, the prime minister, ministers, ambassadors of different

countries, parliamentarians, the mayor of Haifa city and people from different walks of life, were invited to attend the Jalsa.

The president, on receiving the invitation, replied to Amir Jamaat-e-Ahmadiyya Kababir, saying that he would not be able to attend because he was very busy, as it would be his first day as the eleventh president of Israel. Moreover, the president did call Amir Sahib on the telephone on the second day of Jalsa to congratulate him and to convey his greetings to members of the Jamaat as well as all the guests.

This year, Jalsa programmes were divided into two days. The first day was dedicated to Hebrew-speaking guests, and the Arabic-speaking guests were invited to attend Jalsa on its second day. َّ َ ً َ Under the theme of ‫َول َ ُي َب ِّدلَن ُه ْم ِم ْن بَ ْع ِد خوْفِ ِه ْم أ ْمنا‬ i.e. “And He will surely give them in exchange security and peace after their fear” (Surah al-Nur, Ch.24: V.56), many speeches were delivered. Amongst them were two speeches of Amir Sahib, through which he suggested the right way to establish brotherhood in the midst of religious differences and pointed out the great role played by Khilafat in establishing international peace.

Shamsuddin Sahib of Malabar, Missionary-in-Charge Kababir also delivered a speech about the sacrifices of sincere and loyal Arab Ahmadis.

This year’s Jalsa saw the attendance of 1,040 guests.

Einat Kalisch, Mayor of Haifa, said in a

tweet: “Yesterday I attended the annual conference of the Muslim Ahmadiyya Community, and as I feel every time I come here, I am very touched. We are so fortunate to have such a community in Haifa”.

Sheikh Muwaffaq Tarif, the leader of the Druze community in the Holy Land, said in his short address: “I am so happy to be here with you and to attend your Jalsa. Masha-Allah your Jalsa is improving all the time. Now it is no more a Jalsa for Ahmadis only; rather, it became a Jalsa for all the people, especially those of them who love peace”.

Mr Zayid Falah, a judge, said in a short speech: “After hearing all the great things I have heard here in your Jalsa, I would like to promise Amir Sahib that the love I have seen here, will not only accompany me in my daily life; rather, it will accompany me in my life as a judge as well.

Moreover, even those people, who would stand before me in order to solve their different issues, they as well, will notice this love.”

In addition many dignitaries attended Jalsa Salana Kababir this year, including HE John David Masima, the ambassador of Tanzania; Mr Mohammad Ka‘biyya, representing the office of the prime minister; Mr Mohammad Odah, representing the Palestinian Authority; Mr Sharbin Sitora, Vice General secretary for the International Baha‘i community and Mr Yona Yahav, former mayor of Haifa city.

This year’s Jalsa Salana had a wide media coverage too. Channel 13 is one of the most popular TV channels in the country; it has aired a TV report about Jalsa Salana.

Similarly, an Arab TV channel, Shams broadcasted a report about Jalsa along with a short interview with Amir Sahib.

Kan Radio channel aired a 30-minute long interview with Amir Sahib. Newspapers such as newshaifakrayot.com and renunim. com also posted reports about Jalsa.

Alhamdulillah, this year’s Jalsa was a very successful one by the grace of Allah and due to the special prayers and attention of Hazrat Khalifatul Masih Vaa. We request all the readers to pray for Jamaat-e-Ahmadiyya Kababir and all the jamaats in the Arab world.

11

AL HAKAM | Friday 30 July 2021

The Imam Mahdi would be opposed: Proof from Shia sources Raziullah Noman Canada When we study the Holy Quran and the books of ahadith, it becomes evident that the Latter-Day Messiah was to be opposed and declared a disbeliever by the people of his time, especially by the clergy. This is not only proven by the Quran and ahadith, but also by the pious saints and scholars who have preceded us.

Hazrat Mirza Ghulam Ahmadas, the Promised Messiah has written:

‫ن‬ � � � ‫ی‬ ‫ی ن‬ ‫�ور � � �ٓان ی‬ ‫�� اور‬ � ‫ا�د� � وہ ���ی��� ی��اں‬ � ��‫� ی‬ ‫�� � ی‬ ‫�رى ی‬ ‫م � � � � ��د � �� �� وت‬ ‫االس� �ء ےک �� � ُد� اُ�� � وہ اُس �وک �� �ار ی‬ �‫د‬ � ‫د� ی‬ ‫� اور اُس ےک � ےک � �ے ی‬ ‫اج� � اور اس‬ ‫�ی ن‬ �� ‫وت� � اج� � اور اس وک دا�ہ االسم � �رج اور‬ ‫ن‬ ‫ی‬ ‫ی‬ ‫� اج� �۔ � ان د�ں م وہ‬ ‫�ال ی ا‬ ‫د� � �ہ �� وا� ی‬ � �� � ‫ی‬ � � � ‫��یئ ا� ���ی �ں � ا� ��ں � �رى‬

“But it was essential that those prophecies of the Holy Quran and ahadith be fulfilled, in which it was written that when the Promised Messiah would appear, he would face grief at the hands of the Muslim scholars. They will declare him to be a disbeliever and issue verdicts for his assassination and he will be severely disrespected and will be taken outside the pale of Islam and would be deemed to be the one who destroys religion. So in these days, these prophecies are fulfilled at the hands of these very maulvis [Muslim clerics].”

(Tohfa-e-Golarhviyya, Ruhani Khazain, Vol. 17, p. 53) The books of Shias are also full of such prophecies regarding the Imam Mahdi. In this article, I will present some references I have found in the Shia literature pointing towards the opposition of the Imam Mahdi.

Such references are also found throughout the Sunni literature and those references will be presented in the future.

According to the Shia prophecies of the Imam Mahdi, he was to face greater persecution and opposition than the Holy Prophetsa because of the condition of the ulema. In Bihar al-Anwar, a fundamental book of ahadith in Shia literature, it is narrated: ّٰ ‫ حدﺛنا‬:‫أﺧ�رنا عبد الواحد بن عبد ا��� بن يونﺲ ﻗال‬ ��‫ حدﺛنا محمد بن ا�حسین بن أ‬:‫ ﻗال‬،��‫محمد بن جعفر الﻘر‬ ‫ عن ا�حسین بن المﺨتار عن‬،‫ عن محمد بن سنان‬،‫ا��ﻄاب‬

‫ إن صاحﺐ ہﺬا‬:‫ ��عت أبا جعفر يﻘول‬:‫أ�� حم�ة ال����� ﻗال‬ ‫ال��ر لو ﻗد ﻇ�ر ل�� من الناس مﺜل ما ل�� رسول ا��� وأك�ر‬ “Abdul Wahid bin Abdullah bin Yunus narrated from Muhammad bin Ja‘far alQarashi from Muhammad bin al-Husayn bin Abul Khattab from Muhammad bin Sinan from al-Husayn bin Mukhtar from Abu Hamza ath-Thimali that Abu Ja‘far al-Baqir had said: ‘When the man of this matter [al-Qa‘im] appears, he will receive [harm] from people like the Holy Prophetsa had received, and more so than him.’” (Bihar al-Anwar, Vol. 52, p. 362) Then it is narrated: ّ ‫محمد بن سعید عن‬ ّ ‫ أﺧ�رنا أحمد بن‬:‫ﻗال‬ ‫محمد بن المفﻀل‬ ّ ‫محمد بن عبد ا��ّ� بن زرارة عن‬ ّ ‫عن‬ ‫محمد بن �روان عن‬ ّ ‫ ��عت أبا جعفر علیﻪ‬:‫الفﻀیل بن �سار ﻗال‬ :‫السلام يﻘول‬ ّ ��‫إن ﻗاﺋمنا إذا ﻗام استﻘبل من جهل الناس أشد ��ا استﻘب‬ ٰ ّٰ ّ ‫ا��ّ� علیﻪ و آ�� و سلم من‬ ،‫جهال ا�جاہلیة‬ ‫رسول ا��� صلی‬ ّٰ ّٰ ‫ إن رسول ا��� صلی ا��� علیﻪ و آ�� و‬:‫ و كیﻒ ذاک؟ ﻗال‬:‫ﻗلت‬ ّ ‫سلم أتی الناس و �م يعبدون ا�حﺠارة و الصﺨور و العیدان‬ ‫ و إن ﻗاﺋمنا إذا ﻗام أتی الناس و كلهم‬،‫و ا��شﺐ الم��وتة‬ ّٰ ّ ���‫ أما و ا‬:‫ ﺛم ﻗال‬،‫يتأول علیﻪ كتاب ا��� و یح�� علیﻪ بﻪ‬

‫لیدﺧلن علیهم عد�� جوف بیوتهم كما يدﺧل ا�حر و الﻘر‬ “Ahmad bin Muhammad bin Saeed bin Uqda narrated from Muhammad bin alMufadhdhal bin Ibrahim from Muhammad bin Abdullah bin Zurara from Muhammad bin Marwan that al-Fudhayl bin Yasar had said: ‘I heard Abu Abdullah as-Sadiq saying: “When our Qa‘im appears, he will receive harm from the ignorant people more and bitterer than that of the Holy Prophetsa had received from the ignorant people of the preIslamic age.” I said: “How is that?” He said: “The Prophetsa came to people while they used to worship sculptured stone and wood whereas when al-Qa‘im comes to people, they will protest against him by interpreting the Book of Allah according to their fancies.

By Allah, he [al-Qa‘im] will insert his justice into their houses like the entering of hot and cold.”’” (Bihar al-Anwar, Vol. 52, p. 362) In another narration about the Imam Mahdi, it is said: ،��‫ حدﺛنا حمید بن زياد ا��و‬:‫أﺧ�رنا محمد بن ہمام ﻗال‬ ‫ حدﺛنا أحمد‬:‫ ﻗال‬،‫ حدﺛنا ا�حسن بن محمد بن ��اعة‬:‫ﻗال‬ ،‫ عن محمد بن أبی حم�ة عن بعض أ�حابﻪ‬،��‫بن ا�حسن المیﺜ‬ ّٰ ‫ الﻘاﺋم‬:‫ ��عتﻪ يﻘول‬:‫ ﻗال‬،(‫عن أبی عبدا��� )علیﻪ السلام‬ ّٰ ‫)علیﻪ السلام( يلﻘی �� حربﻪ ما لم يلﻖ رسول ا���)صلی‬ ّٰ ّٰ ّٰ (��‫ إن رسول ا��� )صلی ا��� علیﻪ وا‬،(‫ا��� علیﻪ وا�� وسلم‬

‫ وإن‬،‫أتا�م و�م يعبدون �جارة �نﻘورة وﺧشبا ���وتة‬ ّٰ ‫ ويﻘاتلونﻪ‬،���‫الﻘاﺋم ی�رجون علیﻪ فیتأولون علیﻪ كتاب ا‬

‫علیﻪ‬ “Muhammad bin Hammam narrated from Hameed bin Ziyad al-Kufi from alHasan bin Muhammad bin Suma‘a from Ahmad bin al-Hasan al-Maythami from Muhammad bin Abu Hamza from some of his companions that Abu Abdullah as-Sadiqas had said: ‘Al-Qa‘imas will face [difficulties] in his wars, more than what the Prophetsa had faced. The Prophetsa came to people while they used to worship stone and wood whereas the people of al-Qa‘im will protest against him by the means of the Book of Allah and will fight him by the means of the Book of Allah.’” (Bihar alAnwar, Vol. 52, p. 362) The last reference has a prayer which the Shias would read and in this prayer they would pray for being protected from denying any of Allah’s authorities and it shows Jesus (the Promised Messiah) would be rejected.

It is narrated: ‫و أﺧ�رنا أحمد بن محمد بن سعید ﻗال حدﺛنا أبو محمد‬ ‫الﻘاسم بن محمد بن ا�حسن بن حازم ﻗال حدﺛنا عب�ﺲ بن‬ ّٰ ‫ہشام ﻗال حدﺛنا عبد ا��� بن جبلة عن ا�حكم بن أيمن‬ ّٰ ‫ ﻗلت ل��� عبد ا��� إن فلانا يﻘرﺋك‬:‫عن محمد بن تمام ﻗال‬ ‫السلام و يﻘول لك اضمن �� الشفاعة فﻘال أ من موالینا‬ ‫ﻗلت نعم ﻗال أ�ره أرفﻊ من ذلك ﻗال ﻗلت إنﻪ رجل يوا�� علیا‬ ‫و لم ي�رف من بعده من ال�وصیاء ﻗال ضال ﻗلت أﻗر بال�ﺋمة‬

‫جمیعا و جﺤد ال�ﺧر ﻗال ہو كمن أﻗر بع�سی و جﺤد بمﺤمد‬ ‫ص أو أﻗر بمﺤمد و جﺤد بع�سی نعوذ با��� من جﺤد �جة من‬ ‫�جﺠﻪ‬ “Ahmad bin Muhammad bin Sa‘eed narrated from Abu Muhammad al-Qassim bin Muhammad bin al-Hasan bin Hazim from Obayss bin Hisham from Abdullah bin Jibilla form al-Hakam bin Aymen that Muhammad bin Tamam had said: ‘I said to Imam Abu Abdullah al-Sadiq: “Someone has sent you his regards and requested you to intercede for him (on the Day of Resurrection).” Imam as-Sadiq said: “Is he from our followers?” I said: “Yes, he is.” He said: “His matter is more important than that.” I said: “He has believed in Ali but he does not know any of the guardians after him.” He said: “He is astray.” I said: “He has believed in the Imams but he has denied the last one of them.” He said: “He is like that who believes in Jesus Christ and denies Muhammad or believes in Muhammad and denies Jesus Christ. We pray Allah to protect us from denying any of His authorities.”’”

(Bihar al-Anwar, Vol. 23, p. 112) History shows how fiercely Hazrat Mirza Ghulam Ahmadas faced opposition and persecution, especially by the ulema class.

However, despite this Allah the Almighty protected him from all of his enemies and spread his message to the corners of the earth.

We pray that Allah the Almighty guides all Muslims to the true teachings of Islam.

Friday 30 July 2021 | AL HAKAM

12

Ahmadis in Kosovo, with Humanity First Germany, renovate medical centre in Kamanica Zubair Khalil Khan Director Balkans Countries, Humanity First Germany

On 16 July 2021, the inaugural ceremony of a community medical centre was held in Kamanica, Kosovo. The medical centre, previously in shabby conditions, was renovated and equipped by Humanity First Germany.

Jinahuddin Sahib, National President Jamaat-e-Ahmadiyya Kosovo was the focal person behind the project. For the inauguration, Mayor of the City, Mr Qendron Kastrati, along with the director of health of the area personally came and thanked Humanity First for sponsoring this noble project for humanitarian services.

Now the centre will provide medical services to 6,000 families in the area.

Specialist doctors will also start visiting the renovated centre four times a week.

Local residents were extremely grateful to the Jamaat and Humanity First for this service.

Divine sign in favour of the Promised Messiahas In Haqiqatul Wahi, under the 77th sign, the Promised Messiahas writes: “Bashir Ahmad, my son, once fell ill with an eye condition, so much so that no medicine was of any help.

There was fear of him losing his eyesight.

When the illness reached its utmost severity, I prayed to God and received the revelation: ‫ب َ ّرق طفلی بشیر‬ “Meaning: ‘My son, Bashir, began to see.’

“Then, either the same day or the next, he recovered. This incident, too, would be known to 100 persons or so.”

(Hazrat Mirza Ghulam Ahmadas, Haqiqatul Wahi, pp. 293-294)

Thousands given meat on Eid-ul-Adha in Southeast Europe, Africa and Asia by Humanity First Germany Zubair Khalil Khan Director Projects SEE countries, Humanity First Germany

Humanity First Germany provided funds to some countries of Africa, Asia and Southeast Europe, to undertake the qurbani project on the occasion of Eid-ul-Adha.

This year, a record number of 1,389 animals were slaughtered, and meat was distributed in 18 countries of Africa, Asia and Europe.

These countries included Benin, Central African Republic, Congo DRC, Madagaskar, Sao Tome, Togo, Cambodia, Turkey, Albania, Bosnia, Bulgaria, Croatia, Georgia, Greece, Kosovo, Montenegro, North Macedonia and Serbia.

In total, 172,701 individuals belonging

to 26,840 families benefitted from the qurbani meat.

In Albania, meat was distributed to 1200 people in the capital city of Tirana and Kelcyra. The deputy mayor of Kelcyra participated in the event while the mayor of the city, as well as the mayor of Tirana sent letters of gratitude to Humanity First.

In Bosnia, meat was distributed to 1,160 families (with an average of five members per family) and 1,500 individuals belonging to the cities of Sarajevo, Maglaj, Dubica, Prijidor, Bihac and Ustikolina. The mayors of Bihac, Maglaj and Ustikolina participated in the event. In Sarajevo and Prijedor, the mayors sent their representatives.

In Bulgaria, 3,700 people benefitted from the meat sacrificed on Eid in the cities of Sofia, Plovdiv, Burgas, Varna, Blevograd

and Sandanski. Representatives of all the municipalities participated in the event and sent letters of gratitude to Humanity First.

In Croatia, 1,641 people benefitted from the meat in the cities of Zagreb, Sesvete, Kasina, Brezovica, Sisak and Karlovac.

The mayor of district Brezovica of Zagreb and former MP of SDP, Mr Dazen Pandek participated in the event.

In Georgia, 3,700 people benefitted from the meat in the cities of Tejesi, Sabechisi, Trialeti, Spasovka, Zedubani, Afieti, Bakhmaro, Farfara, Choloki, Batumi and Beshumi. Dignitaries of all the cities participated in the event and thanked Humanity First for the event.

In Kosovo, 6,450 people benefitted in the cities of Istog, Peja, Decan, Podujeva and Pristina. The mayor of Decan, social

welfare director of Podujeva and secretary of war veterans of Kosovo Liberation Army participated and thanked Humanity First for the event and donations.

In Montenegro, 370 families benefitted and thanked Humanity First for this noble gesture.

In North Macedonia 3000 benefited in the cities of Berovo, Pehcevo, Vinica, Kocani and Kumanovo. Municipality representatives participated and thanked Humanity First for this wonderful project.

Almost 30 non-Muslim neighbours of the newly built Ahmadiyya mission house expressed their gratitude when meat was given to them.

In Serbia, 300 families benefited from the meat in the city of Novi Pazar.

13

AL HAKAM | Friday 30 July 2021

How the success of Ahmadiyyat is different to that of other communities Ataul Fatir Tahir Al Hakam

A common question asked to Ahmadis – and understandably so – is how the success of Islam Ahmadiyyat is any different from the success and accomplishments of other organisations who continue to thrive.

This question is not new.

During his trip to Europe in 1924, Hazrat Khalifatul Masih IIra was asked this question when aboard a ship. Hazrat Bhai Abdur Rahman Qadianira, in his diary, Safre-Europe, recorded the incident.

He said a few educated Indians met with Huzoorra and began asking questions.

During Hazrat Musleh-e-Maud’s answers, one of them began raising allegations and said, “Your success is nothing extraordinary!

There are others in the world who have attained success and progress as you have, some of whom [have gained success] even more than you.” (Safr-e-Europe, p. 437) Hazrat Musleh-e-Maudra was just about to answer, when someone from the same group of Indians exclaimed, “Huzoor, wait, don’t trouble yourself. Allow me to answer this.” (Ibid) Hazrat Bhai Abdur Rahman Qadianira said the person responded to the question in the same way Hazrat Musleh-e-Maudra – who had been asked this question many times before – would respond to it.

The gentleman said: “Present any jamaat, organisation or

person who had raised their voice against the accepted narrative of the time and achieved success as the Ahmadiyya Jamaat has, after they went against the common and accepted narrative of the age. The people or organisations you have named said exactly what Europe is spreading today. [It is useless] to bow before European culture and to follow its way and then claiming, ‘We have seen succeeded’, ‘We have created a Jamaat’, etc.” (Ibid) “The questioner fell silent”, and Hazrat

Musleh-e-Maudra was pleased with the answer and commented on the intelligence of the gentleman. (Ibid) The Ahmadiyya Muslim Jamaat and its teachings have been – and still are – opposed by the majority. The Ahmadiyya narrative has been against the common view – whether in the Muslim world or when facing many Western ideologies and philosophies.

Ahmadiyya teachings are fiercely opposed by Muslims. The influential

Christians of colonial India – especially missionaries – saw Ahmadiyyat as a great problem and carried out endless campaigns against the community and its holy founder.

Followers of other religions and views, who witnessed a powerful defence of Islam by the Promised Messiahas, were perturbed by his movement and vehemently opposed it.

No Muslim community or sect has been suppressed, persecuted and opposed through a constitution in the way that the Ahmadiyya Muslim Jamaat has been.

Ahmadis were pioneers in preaching Islam to the West, often facing harsh opposition. Yet, Ahmadi missionaries, under the guidance of Khilafat, continued to preach the plain and simple message of Islam, without cutting corners or giving in to the widespread Western ideals and philosophies that Muslims at the time were succumbing to.

The teachings of Hazrat Mirza Ghulam Ahmadas were against all narratives at the time and the reaction of groups within Indian and abroad, to the Ahmadiyya Muslim Community, prove how at odds they were to these teachings.

The answer of the Indian gentleman opens the doors to a detailed and rich history of the Ahmadiyya Muslim Jamaat.

However, in his simple answer, a lot can be taken away. Communities sanctioned

by God face opposition in this way, and continue to spread.

The opposition continues, and the spread and success of Ahmadiyyat run parallel.

14

Friday 30 July 2021 | AL HAKAM

The 73 heavenly sect: Response to allegations rd

Part II “The children of Israel split into 72 sects, and my nation will split into 73, all of which will be in Hell except for one [...] which is ‘al-Jama‘ah’.” (Sunan Ibn Majah, Book of Tribulations)

system of shura, to name but a few qualities.

This list is enough to burden any current sect or group of Muslims with the allegation that they are among the 72.

The true “al-Jama‘ah” is indeed the Ahmadiyya Muslim Jamaat. It is the Ahmadiyya Muslim Jamaat which, as a community, has all the above characteristics of the Holy Prophetsa and his Companionsra.

In an interview, the late Dr Israr Ahmed, a famous Pakistani Muslim scholar, quotes Sir Allama Muhammad Iqbal, the famous scholar and poet, saying:

‫ارگ وکیئ صخش ٓاج االسم زدنہ د�یکھ�ن�ا اچےہ وت اقد ی�ان ی‬ ‫م اج ےک‬ ‫�یک‬ ‫د ھے‬

“If anyone wants to see Islam alive today he should go to Qadian.”

Regarding the Muslims who oppose the Ahmadis, Sir Allama Muhammad Iqbal wrote in his poem Jawab-e-Shikwa: “There is a clamour that the Muslims have vanished from the world. We say were there ever any Muslims there at all? If in manner you are Christian, then in culture, Hindus. These are the Musims! On seeing who, the Jews would be ashamed! Somehow you are Sayyids, you are Mirzas too, Afghans too, you’re everything – tell me, are you Muslims too?”

Coming back to the meaning of “alJama‘ah”, the Holy Prophetsa told his companion, Hazrat Huzayfara bin al-Yaman another meaning. He said: ُ َ َ َ َ َْ ْ َ َ ‫امه ْم‬ ‫تل َز ُم َج َماعة ال ُم ْسلِ ِمين و ِإم‬ “Adhere to the Jama‘at of the Muslims and their Imam” Huzayfara bin al-Yaman asked: َ َ َ ُْ َ ْ ُ َ َْ ْ َ ٌ ‫اع ٌة َولاَ إ َم‬ ‫ام‬ ‫ف ِإن لم يكن لهم جم‬ ِ “If there is neither the Jama‘at, nor an Imam [then what should I do]?”

The Holy Prophetsa replied: َّ َ َ َ َ ْ َ َّ َ َ ْ َ ْ َ َ َ َّ ُ َ َ ْ َ ْ ْ َ ْ َ ‫ ولو أن تعض بِأص ِل شجر ٍة حتى‬،‫فاعت ِزل تِلك الفِرق كلها‬ َ َ َ َ َْ ُ ْ َ َ ْ ‫يُد ِركك ال َم ْوت َوأنت َعلى ذل ِك‬ “Then keep away from all those different sects, even if you had to bite [i.e. eat] the root of a tree, till you meet Allah while you are still in that state.” (Sahih al-Bukhari, Book of Virtues and Merits of the Prophetsa, Hadith no. 3606)

Syed Hashir, Student Jamia Ahmadiyya Canada

Allegation 4: The heavenly sect is the majority The fourth argument given by many is that “al-Jama‘ah” in the above hadith is referring to the majority of Muslims, not one particular sect.

To understand the meaning of “alJama‘ah”, we need to refer to the Holy Prophetsa. How did our beloved master define this word? When the Companionsra asked him about the “al-Jama‘ah”, the Prophetsa simply replied, “What I am upon and my companions”.

“Indeed the children of Israel split into 72 sects, and my ummah will split into 73 sects.

All of them are in the fire except one sect.”

[The companions] said: ‘And which sect is it, O Messenger of Allah?’ He said: “[Those who are like] What I and my Companions are upon.” (Jami‘ al-Tirmidhi, Book of Faith) This is the definition of “al-Jama‘ah” given by the Holy Prophetsa.

The question is, what were Prophet Muhammadsa and his Companionsra “upon”?

The Companionsra had our beloved Prophetsa to guide them. They had an imam sent by God, who led and guided them as a shepherd. The Holy Prophetsa and his Companionsra were persecuted for reciting the kalima shahada and offering Salat. They were persecuted for reciting the Holy Quran to the extent that they could not even recite the Holy Quran in their own homes. They were all severely punished just for praying and prostrating before Allah the Almighty so much so that Prophet Muhammadsa was mocked and was beaten while in prostration.

It is narrated that a pagan once tied a cloth around the neck of our beloved master to suffocate him to death while he was prostrating. The Muslims were boycotted and suppressed in every possible way. These were the prevailing conditions subsequent to the birth of Islam.

After the Holy Prophet’ssa demise, the Companionsra were blessed with the

institution of Khilafat. The Companionsra of the Holy Prophetsa were less in number but soon became a majority in the region against all odds. The level of obedience in the hearts of the Companionsra for the Holy Prophetsa was so high that when the commandment of the prohibition of wine reached their ears, the drunk companions broke the barrels of wine immediately without any question and never drank after that.

Prophet Muhammadsa and his ra Companions were barred from Masjid alHaram, stopped from the Holy Pilgrimage and stopped from preaching. The Companionsra of the Prophetsa were strict in adhering to the unity of God, punctual in their prayers, woke up for Tahajud, regularly spent huge amounts in the way of Allah, created peace in the society, were good with neighbours regardless of their faith and ethnicity, were always ready for jihad, were just and honest and smiling and kind, were always completely obedient to Khilafat and whoever was placed as an authority over them by the Khalifa, and had a proper

This hadith gives a distinctive meaning of “al-Jama‘ah”: having an imam (leader).

A Jama‘at cannot function without an imam. That is why prayer in a congregation necessitates an imam. The Holy Prophetsa has clarified that a group which is not a Jama‘at is a mere sect, and he differentiated between sect and Jama‘at; commanding to stay away from any sect if one does not find a Jama‘at with an Imam.

Today, many Muslim denominations would claim to have their imams, but those imams only called towards disorder.

Various sects are a testimony of the violent tendency of modern sects among Muslims.

Their obedience by their followers was and is limited to creating chaos. The Holy Quran categorically states:

َ ‫يل ل َ ُه ْم لاَ تُ ْفس ُد ْوا في الْأَ ْرض َقالُوْا إنَّ َما ن َ ْح ُن ُم ْص ِل ُح‬ َ ِ‫َو ِإ َذا ق‬ ‫ون‬ ِ ِ ِ ِ

“And when it is said to them: ‘Create not disorder on the earth,’ they say: ‘We are only promoters of peace.’” (Surah al-Baqarah, Ch.2: V.12)

1,400 years ago, the Holy Prophetsa prophesied this condition of the Muslims and their scholars. He said: “A time will come when nothing will be left of Islam except its name, and nothing

15

AL HAKAM | Friday 30 July 2021 will be left of the Quran except its script; their mosques will be full of worshipers but devoid of righteousness. Scholars will be the worst of creatures under the canopy of the heavens. Evil will hatch from them and to them it will return.” (Mishkat-ul-Masabih, The Book of Knowledge)

The Holy Prophetsa conversely foretold the coming of an imam who would be guided

by Allah the Almighty and prophesied the establishment of the long-lost Khilafat in Islam: ‫ﺛم ت�ون ﺧلافة علی �نهاج النبوة‬ “[…] Then there will be Khilafat on the precepts of Prophethood.” (Musnad Ahmad bin

Hanbal)

Imamat is perhaps the most important factor in identifying the true Jama‘at as mentioned in the hadith above. Dr Israr again writes in his Urdu book Jihad Fi Sabeelillah: “Regarding the Jama‘at, the Holy َ ّٰ ُ sa Prophet has informed us that ‫يَد ا�� ِ� َعلی‬ ْ َ ‫ ا�جَ َماع ِة‬that Allah’s hand is on the Jama‘at and ‫ علیكم با�جماعة‬that it is mandatory on you to stay as aَ Jama‘at.

Hazrat Umarra said َ َ َ َ ّ َ َ َ َ َ َ َ َ َ َّ َ َ ْ َ ُ َّ that ‫ِإنﻪ لا اِسلام ِإلا ِ�جماع ٍة ولا جماعة إلا بِ ِإمار ٍة ول َا‬ َ َ ّ َ َ َ ‫ارة ِإلا بِﻄاع ٍة‬ ‫إم‬.ِ That it is a reality that Islam is nothing without a Jama‘at, and a Jama‘at is nothing without imarat [leadership], and imarat is useless if there is no obedience of it.” (Jihaad fi Sabeelillah, p. 26) Then he further states in the same book that “some people say that the entire ummah is one Jama‘at. If this is true, then who is its imam? If there is no imam present, then it is not a Jama‘at”. (Ibid) On the same page Dr Israr writes, “The Muslims worldwide are not a Jama‘at.

Hazrat Umar has unequivocally stated in an

unambiguous manner: َ َ َ َ َ ‫اع َة إلَّا بإ َم‬ ‫ار ٍة‬ ‫لا جم‬ ِ​ِ “‘There is no Jama‘at without the imarat [leadership].’” (Ibid) In the book, Sharh al-Sunnah by Imam Al-Barbahari, it is written: “[…] there will be no Jama‘at except with two conditions: that its methodology be based on the Quran, the sunnah and methodology of the righteous predecessors; and they must have a Muslim leader, to whom their affairs are referred. There is no religion except with a Jama‘at and there is no Jama‘at except with an imam; and there is no imam except by listening [to him] and obeying [him].” (Sharh as-Sunnah, Volume 1, p.

43, Chapter: The Jama‘at will not exist except with two things, by Imam Al-Barbahari with the explanation by Dr Saalih al-Fawzan)

Where is your Imam, O Muslims?

Where is your Jama‘at? If you do not have an imam, then you are not a Jama‘at, and if there is no Jama‘at then Hazrat Umarra has said that there is no Islam.

A clear challenge The Fifth Khalifa of the Promised Messiahas, Hazrat Mirza Masroor Ahmadaa challenged the entire Muslim ummah with regard to Khilafat. He declared: “If all the leaders of the Muslim countries and the entire Muslim ummah unanimously agree upon an individual as the Khalifa and associate themselves with him by means of bai‘at, then the Ahmadiyya Muslim Jamaat will most certainly be prepared to consider accepting such a Khalifa and associating with him through bai‘at along with the entire ummah.”

He continued:

“[…] they cannot do this. They cannot do so. They simply cannot ever do so!”

(Al Hakam, 25 December 2020, www.alhakam.org/ unveiling-the-story-behind-the-great-challenge/ )

Does the Jama‘at need to be the majority?

Simply put, no. Hazrat Abdullahra bin Mas‘ud replied to a person who enquired from him about the Jama‘at, saying: ّٰ ‫إنما ا�جماعة ما وافﻖ طاعة ا��� وإن كنت وحدک‬ “The real Jama‘at is the one that runs in alignment with obedience of Allah, even if you are alone.” (Sharh Usool-e-I‘tiqad Ahl-is-Sunnat wal-Jama’at, narration number 160, by Imam AbuQasim Hibatullah ibn al-Hasan at-Tabari al-Laalaka‘i)

In the book Sharh as-Sunnah it is written: “The Jama‘at […] does not necessarily mean that they should be many; even if it is a single person who is upon the truth, he is called a Jama‘at. Therefore, the Jama‘at is whoever is upon the truth; whether its followers are few or many.” (Sharh as-Sunnah, Volume 1, page 40, Chapter: The Jama‘at will not exist except with two things)

Imam Al-Barbahari also said: “The meaning of Jama‘at is not large numbers of people; rather, it is those upon the truth even if it is just a small group.”

(Sharh as-Sunnah, Volume 2, p. 540, Chapter: The truth, sunnah, and Jama‘at, by Imam Al-Barbahari with the explanation by Dr Saalih al-Fawzan)

He goes even further and states that “Whoever is upon the truth is the Jama‘at. So the person upon the truth is called Jama‘at even if it is just one person, even if the entire people are against him.” (Ibid) Imam Ibn-e-Qayyim al-Juziah also writes a similar statement in his book I‘laam-ul-Muwaqqi‘een.

Moreover, the hadith clearly mentions that 72 sects will be in Hell and one will be

saved. The Holy Prophetsa has clarified that the majority would be misguided.

Allama Abul-Ala Maududi states: “The question of majority and minority only arises in regards to nations, not for ‘Jama‘ats’ [communities]. Those Jama‘ats which are proponents of a powerful viewpoint and a vigorous collective philosophy are always few in numbers. And despite their few numbers, they rule over dominating majorities.” (Tehrik-e-Azadi-e-Hind aur Musalman, Part 2, p. 59)

Maulana Amin Ahsan Islahi wrote the following in Tarjuman-ul-Quran (an Urdu magazine of Allama Maududi):

� ‫ی‬ ‫االسم ی‬ � ‫ا�� � � �ت � � � اج � اس ےک‬ �‫م‬ � � ��� � ‫ی‬ ��‫ � � ی‬،‫ا�� � �م �اد ا� ےہ‬ � ،‫�� � د��ی� ےہ‬ ‫�� ےک � ی‬ ‫ اور � � �م ےک ���ی �ں‬،‫م دا� ےہ‬ �‫ن‬ ‫ن‬ ‫� � �� � � را� وک ی‬ ‫� ا�ع ےہ‬ ‫ا�ار � ی ا‬

“Agreement reached by the majority on anything is not considered in Islam to be a proof of its being the truth; nor does every preponderance of people constitute a true majority. Every multitude of people is not an organised Community [Jama‘at], nor is the adoption of a particular viewpoint by the mullahs of a particular locality to be termed as Consensus.” (Tarjuman-ul-Quran, edition SepOct 1945, p. 175, translation taken from [English] Mahzarnama of the Ahmadiyya Muslim Community)

He further says: “In it [Islam], one group, however small it is, will always be on the right path and that [group] is the Jama‘at, and Allah’s hand is on that Jama‘at and whoever cuts off from this Jama‘at would fall in Hell. This explanation is also backed up by the hadith of the Holy Continued on next page >>

When she-camels will become obsolete In Haqiqatul Wahi, under the fourth sign mentioned by the Promised Messiahas, Huzooras writes: “The fourth sign is the invention of a new means of transport which is a special Sign of the advent of the Promised Messiah. As is written in the Holy Quran: َ ّ َ ۡ َ ‫َو ِاذا ال ِعﺸ ُار ُع ِﻄل ۡﺖ‬ “Meaning that the Latter Days were those when shecamels would become obsolete. Similarly, there is a hadith in Sahih Muslim that: ٰ ‫ولیتركن الﻘلاص فلا‬ ‫�سعی علیها‬

“Meaning that, in that age ‘she-camels will become useless and no one will travel on them.’ During the days of the Hajj, the journey between Mecca and Medina is undertaken on she-camels, but the day is close at hand when railways will be constructed for this journey and then it will be true for this journey that ‫[ لیتركن الﻘلاص فلا ٰ�سعی علیها‬She-camels will become obsolete and no one will travel on them.]”

(Hazrat Mirza Ghulam Ahmadas, Haqiqatul Wahi, p. 248)

16

Friday 30 July 2021 | AL HAKAM

100 Years Ago...

To the Nati

The Moslem Sun

Urdu poem of his (Hazrat) MB the Ahmadia Moslem Community, address

Rendered into English verse by Dr MM Sadi 1 O! ye tender plants of the Nation, To you I have something to say; Providing my Message May flash not away.

2 Advice I would give To the Nation’s youth; That they may not say, I withheld the Truth.

3 When we pass away, the burdens Of life, you will have to bear So be not seekers of idle rest But do and dare.

4 Serve the Faith with the heart Filled with God’s sweet grace And let not a thought of compensation Cloud your face.

5 Let your eyes fill with tears And your heart burn with love

Let your spirit ascend beyond Islam’s more name, to the realms above— 6 No bragging in the head, No thunder of wrath in the eye, No desire for revenge, no curse on the lips Which would cause thy brother to sigh.

7 The well-wishing of Brethren Always keep in sight Neither criticize, nor mischief-make But cling to the right.

8 Be free from jealousy And contentment create, Make not gold your beloved, Nor silver your charmed mate.

9 With full attention continue Offering prayers and keeping fast; Obeying God’s commandments

Which were written in the past.

10 If you have wealth be charitable In giving alms to those who need Fear not the days of trouble If the needy you would feed.

11 You must learn and remember That a Muslim shines more bright If he makes a pilgrimage To the Holy Land of Light.

12 Let Zikr be your habit Remembering God in prayer When the Beloved is kept in mind It is impossible His name not to declare.

13 Let not reason be the ruler O’er Faith which is salvation Blind is the reason if it be not Guided by the sun of Revelation.

14 Cling fondly to all the Truth Whenever and wherever you find Follow not the imagination Calling it knowledge of the mind.

15 The believers who love Muhammad[sa] Be not an enemy to them But keep yourself aloof from those Who would the Prophet condemn.

16 Live in peace, taking no part With those who trouble create; Cause no anxiety nor disturbance For the rulers of the State.

17 Consider the age of youth As a favour great That in the days to come You may not say it is too late.

18 Beauty is good in all cases But seek it with great care

A << Continued from previous page

Prophet which is narrated by Hazrat Ibn Umarra that: ُ َ ْ َ ً َّ َ ْ َ َ ْ َ ْ َ َ ْ َ َّ َ َ َ َ ْ َ َّ َ ‫ین ِملة َوتفت ِرق‬ ‫و ِإن ب ِ�� ِإ��اﰱِیل تفرﻗت علی ﺛِنتی ِن وسب ِع‬ ُ ُّ ُ ً َّ َ ْ َ َ َ َ َ َ َّ ُ ً َ َ ً َّ َّ َّ ‫احدة‬ ‫و‬ ‫ة‬ ‫ل‬ ‫م‬ ‫لا‬ ‫إ‬ ‫ر‬ ‫أم ِ�� علی ﺛلا ٍث وسب ِع‬ ِ ِ ِ ِ ‫ین ِملة كله ْم �ِ� النا‬ ْ َ َ ْ َ َ َ َ َ َ َ ّٰ َ ُ َ َ َ ْ َ َ ُ َ َ �ِ�‫ﻗالوا ومن �ِ � يا رسول ا�� ِ� ﻗال ما أنا علی ِﻪ وأ�حا‬

“‘Indeed the children of Israel split into 72 sects, and my ummah will split into 73 sects. All of them are in the fire except one sect.’ They said: ‘And which is it O Messenger of Allah?; He said: ‘What I am upon and my Companions.’” (Tarjuman-ul-Quran, edition Sep-

Oct 1945, pp. 175-176, by Maulana Amin Ahsan Islahi edited by Allama Maududi)

Maulana Amin Ahsan Islahi further

writes on the same page: “There is no ray of hope in this hadith for the community which declares itself, solely on the basis of its numerical strength, to be the community under Allah’s protection. Because this hadith explicitly states two characteristic features of the Community: firstly, it will tread on the path of the Holy Prophetsa and his Companions and, secondly, it will be an insignificant minority.” (Tarjuman-ul-Quran, edition Sep-Oct 1945, p. 176, by Maulana Amin Ahsan Islahi edited

by Allama Maududi, translation from [English] Mahzarnama)

It is clear what “al-Jama‘ah” actually means. Those who say it means the majority of the Muslims, are in clear error.

In this day and age, there is no consensus amongst the majority of Muslims, neither on any major issue nor on any minor issue. They cannot even agree on one simple definition of a Muslim, which is fundamental. For example, in 1953 an enquiry committee was put in place in Pakistan which asked different Islamic scholars and theologians from different denominations “Who is a Muslim?” The honourable judges, Justice Muhammad Munir and Justice MR Kiani commissioned this report and following its findings, said: “Keeping in view the several definitions given by the ulama, need we make any comment except that no two learned divines agree on this fundamental. If we attempt

our own definition as each learned divine has done and that definition differs from that given by all others, we unanimously go out of the fold of Islam. And if we adopt the definition given by any one of the ulema, we remain Muslims according to the view of that alim but kafirs according to the definition of everyone else.” (Munir Inquiry Report, p. 218)

The esteemed judges were right in their decision. The book Hussam-ul-Haramain

by Allama Ahmad Raza Khan Barelvi contained edicts declaring all other sects kafirs – disbelievers – long before 1953. In reply, Allama Khalil Ahmad Saharanpuri in his book Al-Muhannad Ala Al-Mufannad declared the followers of Allama Ahmad

THE WE

www.alha

17

AL HAKAM | Friday 30 July 2021

ion’s youth

nrise, July 1921

Mahmud Ahmad[ra], the head of sed to the young students at Qadian, India.

iq and Madam Rahatullah (Ella May Garber)

May be that you think To be a gain is a snare.

19 Should you become a statesman, A general or a physician; If your heart in Islam is not steeped, You will not please us with your position.

20 Keep self-respect for bad it is To lack dignity of mind; But also to others be respectful Sincere and kind.

21 Whether in prosperity or poverty In riches or need Never cease for a moment In spreading Islam’s seed.

22 If you conquer the world You have gained nought If the wild and terrible self

You have not subdued and taught.

23 Do not spoil the good done By reminding of an obligation Lest the thread of communion be broken Letting you fall from near the roof to the foundation.

24 Forget not that delicacy Is the women’s share He is no man whose body is as roseleaf And cannot hardships bear.

25 Drop not down at the sight Of wine like a fly Look carefully, for at the bottom Of the cup dregs may lie.

26 You must know that the honours From the Blessed One’s school Are always accompanied

With persecutions from the fool.

27 Very hard is the task The goal is far away O my faithful ones, be not Indolent; but work without delay.

28 If step you will upon the path Of sincerity and loyalty There will be no difficulty which you cannot Surpass, even to the royalty.

29 Let your actions put us not to shame On judgment day nor trouble for us make In the task of Faith let not Your lessons be half-done for your own sake.

30 We are continuing our work Somehow or other, Be careful, lest the Movement

In your time may suffer.

31 My prayer for your sake O dear ones is this May God keep you under His shade Bringing no failure, but bliss.

32 May you be safe from the darkness Of grief, pain and sorrow— And may the evening shade ne’er cast its shadow O’er your sunlight of the morrow.

(Amen) Listen O earth! And bear witness O Heaven! That I have received an inspiration from on High, and have found access to the Divine mysteries.

(Ahmadas) (Transcribed by Al Hakam from the original in The Moslem Sunrise, July 1921)

EEKLY

akam.org

Raza Khan Barelvi as kafirs. There are countless other edicts of Muslim scholars and clerics against other Muslims.

Yaum-ul-Furqan – The day of the victory This is the reality of their consensus and their majority. They cannot agree on any issue except one and that is the removal of the Ahmadiyya Muslim Jamaat from the pale of Islam. The verse of the Holy Quran rings true where Allah says:

َّ َ ُ​ُ ً َ ُْ​ُ َ َْ ‫یعا َوقلوبُ ُہ ْم ﺷتی‬ ‫تحسبہم ج ِم‬

“Thou thinkest them to be united, but their hearts are divided.” (Surah al-Hashr, Ch.59: V.15) 7 September 1974 was a day of victory

for the Ahmadiyya Muslim Jamaat but a great calamity hit Pakistan, and along with it, all other Muslim countries. This was the day when, against the clear commandment of the Holy Prophetsa, the government of the Islamic Republic of Pakistan ruled a judgment that 72 are Muslims and one is outside the pale of Islam. Before this verdict was passed, the Third Khalifa of the Promised Messiahas, Hazrat Mirza Nasir Ahmadrh stated in the National Assembly of Pakistan, on 22 July 1974, that: “In diametric opposition to the above noted pronouncement of the Holy Prophetsa, the Resolution presented by the religious scholars on the side of Opposition seeks to portray seventy-two Muslim sects to be

bound for Paradise and points to only one to be Hell-bound. This is clearly contrary to the Hadith of the Holy Prophetsa and amounts to a sacrilege against him.

So therefore, it is ill-becoming of the august National Assembly of the Islamic Republic of Pakistan to deliberate upon, or even put forward for deliberation, this Resolution as it now stands. However, if this resolution is rephrased and purports to determine the identity of that single Muslim sect which will be granted salvation, in the light of the aforesaid Hadith, then such an initiative will be in full accord with the intent of the Hadith of the Holy Prophetsa.”

(Mahzarnama, [English translation], p. 8)

The newspaper, Nawa-i-Waqt published a statement in an article regarding the decision of the National Assembly which stated: “In the entire history of Islam, we have never seen such unity among the Muslims.

In this unity we have all the ulema, scholars, political leaders and the ‘holy men’ of the various groups who have given their stamp of approval of this decision. With the exception of the Qadiani sect, all the seventy-two sects generally known amongst the Muslims have willingly united in this decision.” (Nawa-i-Waqt, 6 October, 1974) The Holy Prophetsa said that 72 would be Hell-bound and one would be delivered.

18

Responding to Allegations

Friday 30 July 2021 | AL HAKAM

The Bible and the truthfulness of the Promised Messiahas Part II

M Adam Ahmad Al Hakam

Another allegation raised by Christians against the founder of Ahmadiyya Jamaat and Promised Messiah, Hazrat Mirza Ghulam Ahmad, peace be upon him, is that it was said that a large number of people across the globe would instantaneously accept the Messiah of the Latter Days when he would descend from the Heavens.

However, this description of rapid following and acceptance of the second Messiah goes against the narrative of the Bible as Jesus had clearly predicted quite the opposite.

Jesus said: “I tell you [disciples] that Elijah has already come, and they did not recognise him, but have done to him whatever they wished. In the same way, the son of man [Messiah] will suffer at their hands.’”

(Mathew, 17:11-12) The above verse of the Bible shows that the Latter-Day Messiah would also suffer at first because the people would not accept him as they did not accept John the Baptist who came as an embodiment of Elijah. They would present the same excuse which they presented in the time of Jesus and persecute him.

If someone objects that this verse is specifically referring to the suffering of Jesus, then it is indeed true. We, the followers of the Promised Messiahas, believe that he was an embodiment of Jesus, so the same was destined to happen with him as well.

The Promised Messiahas said: “Verily, remember that the promises of God are true. In accordance with His promise, He has sent a warner to the world, and while the world has not accepted him, God Almighty will surely accept him and demonstrate his truthfulness with immensely powerful onslaughts.

“I tell you truthfully that in accordance with the promise of God Almighty, I have appeared as the Promised Messiah; accept if you will, or reject me if you so please.

But remember, your denial will amount to nothing. Whatsoever God has willed shall indeed come to pass, because God Almighty has already revealed to me, as recorded in Barahin-e-Ahmadiyya: ً ْ ً ْ َ َ َ َٗ ْ ُ َ َ ُ َ َ َ ‫ان َوعدا َمف ُع ْولا‬ ‫صدق ا��� و رسو�� و ك‬ “‘The prophecy of Allah and His Messenger has been fulfilled at its duly appointed time and whatever God had willed was bound to happen.’” (Malfuzat [English], Vol. 1, pp. 213-14) Though the Promised Messiahas faced great opposition in his life and his community is bearing the hardships of persecution even today, his divine mission

continues to spread like the followers of Jesus.

The present head of the global Ahmadiyya Muslim Community, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, said: “When the beloveds of God are made to face hardships in His name, the

promise as some understand slowness, but is patient with you, not wanting anyone to perish but everyone to come to repentance.

But the day of the lord will come like a thief.”

(II Peter 3:9-10) The above verses clearly indicate that the second Messiah will appear like a thief cloaked in the spirit of Jesus and the

transgressions of such evil-doers continue to increase. When the Holy Prophetsa faced opposition, Allah the Almighty said to him as well that such opposition was the work of evil-doers. Opponents of faith always strive their hardest to oppose the message of a prophet, create hurdles in his work, afflict his followers with hardships; but these oppositions, these hardships, these attacks never enable opponents to be successful. In the end, it is the prophets who prevail and the opponents become the target of God’s wrath.” (Friday Sermon, 21 May 2010) The Bible also gives a very different view of the manner in which the Messiah will appear in the Latter Days. Rather than descending from the Heavens with great pomp, it is stated in the Bible that the Messiah would appear like a thief in the dead of the night. It says: “Therefore, keep watch, because you do not know the day on which your lord will come. But understand this: If the homeowner had known in which watch of the night the thief was coming, he would have kept watch and would not have let his house be broken into. For this reason, you also must be ready, because the son of man [Messiah] will come at an hour you do not expect.” (Mathew 24:42-44) In another book, it is stated: “For you are fully aware that the day of the lord will come like a thief in the night.”

(I Thessalonians 5:2) The Bible further states: “The lord is not slow in keeping His

people will at first deny him because he did not appear according to their wishes and expectations.

Moreover, regarding the condition of the people at the time of the second coming of the Messiah, the Bible says: “But understand this: In the last days terrible times will come. For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy, unloving, unforgiving, slanderous, without selfcontrol, brutal, without love of good, traitorous, reckless, conceited, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power.

Turn away from such as these!” (II Timothy 3:1-5) The above verses are self-explanatory that the people before the appearance of the second Messiah would be indulged in worldly luxuries and selfish endeavours.

Thus, it is impossible to justify through any means of logic or reason that in such circumstances, people would flock to accept the Messiah of the Latter Days right after his appearance.

The Promised Messiahas said: “When God saw the world sunk into an abject state and the earth full of wickedness, tyrannies and iniquity, He sent me with the mission of propagating truth and reforming the world. The point of time was also appropriate, for the fourteenth century was approaching fast. Then, under Divine command, I raised my voice through

printed announcements and public speeches proclaiming to everyone that I am the one who was destined to be raised by God at the beginning of this century to renovate religion, claiming that I have been sent with the mission to re-establish the faith that has disappeared from the face of the earth and to draw the whole of mankind back to piety and righteousness with the aid of God’s own hand and to reform them and to remove errors of belief and conduct.

“It was disclosed to me through divine revelation a few years later that the Messiah that had been promised from the earliest time to this nation and that the last Mahdi [Reformer] who was destined to appear after the deterioration of Islam and who was to be granted direct guidance from God and who was to provide once again the spiritual nourishment, as had been preordained and about whom glad tidings had also been given by the Holy Prophet, may peace and blessings of Allah be upon him, himself 1,300 years ago, is none other than me.” (Tadhkiratush-Shahadatain, Ruhani Khazain, Vol. 20, pp. 3-4) The Bible also sheds light on the condition of faith before the advent of the Latter-Day Messiah. Jesus says: “I tell you, he will promptly carry out justice on their behalf. Nevertheless, when the son of man [Messiah] comes, will he find faith on earth?” (Luke 18:8) This is certainly a rhetorical question and thus, Jesus left it unanswered. The current state of the people of the world shows that they have lost all faith in God and it is decreasing to the point of extinction by the day. This fact signifies that if at all a chosen one of God was to come, this was his time to appear.

The Promised Messiahas said: “Some ignorant people wrongly imagine that I claim to be a recipient of revelation by way of imposture. In truth, this is the act of the Powerful God, Who created the Heavens and earth and the universe.

Whenever faith in God declines, someone like me is raised; God speaks to him and manifests His wonders through him until people understand that God exists. I announce openly that if a person, whether Asian or European, comes to stay in my company, he will soon discover the truth of my statements.” (Essence of Islam, Vol. 4, pp.

29-30; Kitab-ul-Bariyyah, Ruhani Khazain, Vol. 13, p.18] In one of his Urdu couplets, the Promised Messiahas states: �‫و� � و�ِ �� ی���ا � � اَور � و‬ ‫ی‬ �� ‫م � ٓا� وت وکیئ اَور � ٓا ی�ا‬ “This was indeed the appointed time for none other than the Messiah; had I not been appointed, someone else would surely have appeared!” (Durr-e-Sameen, p. 160) Hence, the world had certainly lost true faith before the return of the Messiah, Hazrat Mirza Ghulam Ahmadas. He came and restored faith in God and laid the foundation of the Ahmadiyya Jamaat which is carrying out his mission.

The current successor of the Promised Messiahas, Hazrat Mirza Masroor Ahmadaa, continues to remind the people of the world that to find true faith on earth in these faithless times, one must accept the Messiah of the Latter Days.

(To be continued…)

19

AL HAKAM | Friday 30 July 2021

The first Jalsa Salana UK, 1964

Photo courtesy of the late Imam Bashir Ahmad Rafiq Sahib’s archives

Raheel Ahmad Missionary, History Department UK

The Jalsa Salana of the Ahmadiyya Muslim Community was initiated by the Promised Messiahas in 1891. What we know as the first ever Jalsa Salana of 1891 was in fact a gathering for a specific purpose.

The Promised Messiahas invited members of his Jamaat to come to Qadian for a consultation on a religious matter: to invite those opponents – who had either published edicts of disbelief against the Promised Messiahas or had supported it – to a method of identifying the truth.

The Promised Messiahas wrote Asmani Faisalah (The Heavenly Decree) in December 1891 and it intended to resolve the disputes between him and his adversaries. The Promised Messiahas had been inviting scholars to a discussion on the life and death of Jesusas as that was the key difference and the bone of contention of the entire dispute.

Yet the only reply he received was from Maulvi Nazeer Husain and his acolyte, Muhammad Hussain Batalwi, who said that Hazrat Mirza Ghulam Ahmadas was not a Muslim and that they could only hold a discussion if he proved his Islam to them.

The Promised Messiahas had even gone to Delhi for this very purpose with his companions in October 1891. Despite all the arrangements at the Jami‘ Masjid of Delhi and an attendance of 5,000 people, Maulvi Nazeer Husain, to save face, declined to discuss the life and death of Jesusas and returned to the takfir of the Promised Messiahas.

The Promised Messiah’s book, Asmani Faisalah (The Heavenly Decree) was read out in the first Jalsa by Hazrat Maulvi Abdul Karim Sialkotira in front of 75 fortunate members who were part of this first historic Jalsa.

The book began with the verse, “Allah will not grant the disbelievers a way to prevail against the believers” (Surah al-Nisa, Ch.4: V.142) so as to state that the support and succour of Allah would determine which of the two parties was worthy of being called “the believers”. After mentioning the details of the debate with Maulvi Nazeer Husain, the Promised Messiahas presented four ways, as described by the Holy Quran, by which the chosen ones of God could be identified and distinguished from the rest of mankind: • The chosen ones of God receive many glad tidings from Him regarding themselves and their friends • Secrets of the future are often revealed to them which relate to the decrees of Heaven concerning important events and persons of this world • Their prayers are largely accepted • The secrets and meaning of the Holy Word are opened to them in abundance The Promised Messiahas invited his opponents to test the acceptance of prayers.

He suggested the setting up of a body which should publicly invite the most physically ill (from any faith) to send in their names and full particulars, and then the parties,

after dividing the afflicted people by casting lots, should pray for the betterment of their batch. The results should then be prepared, compared and published. It appears, however, that none had the courage or conviction to accept this open challenge.

At the end of the book, the names of all 75 attendees of the Jalsa were published.

The Promised Messiahas also published an announcement informing members of his Jamaat about the decision of an annual gathering, which would take place on 27, 28 and 29 December at Qadian every year.

The Promised Messiahas, speaking on the purpose of this gathering, wrote: “All sincere souls who have entered the fold of this humble one should know that the purpose of pledging allegiance is to dampen the worldly ardour, so that the heart is engulfed in the love of the Bountiful God and of the Holy Prophetsa, and to develop such a state of detachment that the Final Journey does not seem an unwelcome prospect. But in order to achieve this, it is necessary to stay in my company and to spend a portion of one’s life in this cause, so that – if God Almighty so wills – through witnessing some definite signs, weakness, infirmity and tardiness may be overcome and perfect faith may be born, resulting in fervour and passionate ardour. One should always strive to achieve this goal and pray that God may grant this opportunity. Until this happens, it is essential to meet me now and then.

“Bai‘at is devoid of all blessings and is a mere formality if one does not care to

meet me. Since – due to physical inability, lack of resources, and long distances – it is not possible for everyone to stay in my company or to visit me a few times every year, and most hearts are not yet endowed with such ardent desire that they should bear the greatest troubles and hardships for the meeting, it seems appropriate, therefore, that three days of every year should be fixed for a gathering in which all my devoted followers should – God willing – be present, with the condition of health, time and absence of strong impediments.

“So, in my opinion, these dates should be from 27 to 29 December. Hence, from this day, 30 December 1891, if we live to see 27 December, all our friends should, to the best of their ability, come and listen to divine words and join us in supplication for the sake of Allah.” (The Heavenly Decree, pp.

73-74) He added: “This gathering will be devoted to the exposition of such truths and spiritual insight as are necessary for the promotion of faith and certainty and spiritual understanding, and there will be special prayers and attention for the participants.

And to the best of our ability, we shall endeavour to supplicate at the threshold of the Most Merciful that He may draw them towards Him, may accept them and may bring about a pious change in them.

“An additional benefit of these gatherings will be that each year, new entrants to the Jamaat shall, by being present on the fixed Continued on next page >>

20

Friday 30 July 2021 | AL HAKAM << Continued from previous page

dates, get to know their brethren who had joined earlier. And these meetings will lead to progressive strengthening of the bond of mutual love and affection. Prayers for absolution will be offered for brothers who will have passed away in the interim, and supplications shall be made at the threshold of the Glorious God that He may unite all these brothers in spirit and banish all estrangement, dryness and differences from amongst them.” (The Heavenly Decree, p. 74) The Promised Messiahas also published an announcement before the second Jalsa Salana of 1892 on 7 December 1892. Among the purposes detailed of this fathering were spiritual and moral progress and acquaintance with their spiritual family.

An additional purpose of this Jalsa Salana was described as “to put forward sound policies for the religious benefit of Europe and America.” (Majmu‘a-e-Ishtiharat, 7 December 1902, Vol. 1, pp. 340-342) On the second day of the convention, on 28 December 1892, a consultation meeting was held for this purpose, and it was decided that an English magazine should be distributed – free of charge – in Europe and America.

It was the fruit of this consultation that Anjuman Isha‘at-e-Islam (a body for the

UK in 1913. The years after saw the influx of missionaries to the London mission.

This mission – in the heart of the colonial empire – also served as a training ground for missionaries. It was the practice of missionaries to spend some time in the UK before heading to the country of

the propagation of Islam in the West and a guideline for the spiritual and educational advancement of new converts were on the agenda during the conference.

While this conference was an historic event in the history of Ahmadiyyat in the UK, it is not certain whether this conference could be considered the first Jalsa Salana UK since it was merely reported as a conference in Al Fazl (Al Fazl, 1 November 1949). Also it is not reported to have been annually held thereafter. However, the Jalsa Salana of 29 and 30 August 1964 is reported in Al Fazl as the first Jalsa Salana of the United Kingdom.

(Al Fazl, 26 September 1964) The 1964 Jalsa was participated by Ahmadis around the UK and many British guests attended the final session of the Jalsa. The London Jamaat embraced the responsibility of providing accommodation and food to the guests and provided their homes for this cause.

Background and proceedings of the first Jalsa Salana UK

Ahmadi missionaries at the Annual conference of 1949

propagation of Islam) was set up under which the publication of the famous magazine, The Review of Religions was initiated by the Promised Messiahas in 1902, which played a pivotal role in the propagation of Islam to the West.

The Ahmadiyya UK Mission and its first Jalsa Salana It is important to note that the Promised Messiah’sas message had reached Europe and America as early as 1885 when he claimed to be the reformer of the age, and many connections and links were formed. A direct correspondence also took place with the native British people. Among them, some accepted and joined the Ahmadiyya Movement and others of intriguing nature came to Qadian to enquire about his claims. Hence it would not be incorrect to say that the Promised Messiahas was, in a manner of speaking, the first missionary to the Europeans and Americans before the departure of any Ahmadi missionary to those lands.

Hazrat Chaudhry Fateh Muhammad Sayalra was the first missionary sent to the

their assignment. Thus, the UK mission was blessed with the company of many prominent companions of the Promised Messiahas and more importantly, with the visits of Khulafa-e-Ahmadiyyat until the migration of Hazrat Khalifatul Masih IVrh in 1984 and the eventual permanent residence of Khilafat.

The first Jalsa Salana United Kingdom took place for two days on 29 and 30 August 1964. There is, however, mention of an annual Jamaat conference of the United Kingdom in October 1949 where members of the Ahmadiyya Muslim Community attended from around the UK. In it, the then imam of the Fazl Mosque, London, Mushtaq Ahmad Bajwa Sahib, also invited missionaries serving in many European countries to attend.

During this conference, a congratulatory message from the Ahmadiyya Muslim Jamaat UK was sent to their Khalifa in Rabwah on the establishment of the markaz in the newly formed Pakistan and on the laying of the foundation stone of the Mubarak Mosque, Rabwah. Plans for

The two-day proceedings of the first Jalsa Salana UK began on 29 August 1964 in the vicinity of the Fazl Mosque, London. The former imam of the Fazl Mosque, London, Bashir Ahmad Rafiq Sahib wrote about the first Jalsa Salana, 1964: “In April 1964, I was appointed Imam of the Fazl Mosque in London. Shortly after assuming charge, I felt that for the education and training of the Jamaat in England it was essential to hold annual conventions (Jalsas) so that at least once a year, all Ahmadis in England and some from the continent could get together. I called a meeting of the executive committee to chalk out a programme for the holding of the first annual Jalsa.

“In those days, we had acute financial problems. In any case, holding an annual convention was no simple task. With trust in God and in consultation with certain friends, it was decided that a beginning should be made in that very year. A committee was formed for this purpose. The dates fixed for the annual convention were announced through The Muslim Herald and the Akhbare-Ahmadiyya. The European Missions were also advised of the dates. It was decided to hold the Convention on 29 and 30 August 1964. This was the first historic convention of the British jamaats.

“Accommodation for members who were to visit London for the convention proved to be a complicated problem. A committee was formed and through Friday Sermons and Akhbar-e-Ahmadiyya, members of the London Jamaat were repeatedly invited to spare some space in their houses for the guests.

“At that time, the British Jamaat mostly consisted of young men. There were very few members who had their families with them. The young men mostly lived in one or two room bachelor lodgings. However, with His mercy and grace, members of the London Jamaat, displaying the spirit of selflessness and sacrifice, accommodated visitors in their houses. Mostly they set apart their sitting rooms to lodge the guests.

His mercy and grace solved that problem in this manner. Members from Scotland, Bristol, Gillingham, Manchester, Oxford, Preston, Bradford and Birmingham came to participate in the Annual Convention.

“All meals were served in the mosque premises. The house at 63 Melrose Road then served as the mission house. In its basement, there was a spacious kitchen in which all the meals were cooked. The team responsible for cooking remained in the basement both day and night. They served the two meals to all the guests. Tea was served round the clock. Arrangements were also made to serve special meals to those on a diet. May Allah abundantly reward all those who helped.

“In 1964, Hazrat Chaudhry Zafrulla Khanra was a Judge at the International Court of Justice at The Hague. When I invited him to participate in the convention, he accepted my invitation with pleasure […]

“Two or three weeks before the arrival of the guests, on a regular basis, members of the London Jamaat performed waqar-eamal (dignity of labour). They thoroughly cleaned the mosque and the surrounding compound. They also cut the grass and attended to the garden. Some nonMuslims had been specially invited to the Convention. We also knocked at the doors of all our neighbours and invited them to the Convention. Many did participate and joined us at our meals.” (Taken from the personal memoirs of the late Imam Bashir Ahmad Rafiq Sahib) Speaking on how the first Jalsa Salana in the UK was promoted, Bashir Ahmad Rafiq Sahib said in an interview: “In the 1960s, I was the deputy imam here and I had a personal relationship with Hazrat Mian Bashir Ahmad Sahibra, who was the younger brother of Hazrat Muslehe-Maudra. He wrote to me and said that the jamaat was scattered in Britain and there was no way of communicating with them, so [I should] try to bring out a small leaflet every month, giving the names of the jamaat so that everybody knew what was going on.

So I started Akhbar-e-Ahmadiyya, which was published every month and through Akhbar-e-Ahmadiyya and The Muslim Herald, we informed Ahmadis in the UK and in Europe that Jalsa was going to be held, and also the local press gave us publicity.

The Wandsworth Borough News published a report of the Jalsa, and they also published the announcement of the Jalsa Salana, but as mentioned, in those days, we did not have the resources to reach every newspaper.”

(Unpublished interview, 2016, taken from Imam Bashir Ahmad Rafiq Sahib’s archive)

21

AL HAKAM | Friday 30 July 2021 The Wandsworth Borough News reported on Friday, 4 September 1964: “The first annual gatherings of the Ahmadiyya Movement in Islam was held on Saturday and Sunday at the London Mosque, Melrose-road, Wandsworth. More than 400 members of the community participated.

The conference was opened by Mr. B. A. Rafiq, the Imam of the Mosque, and Prof.

Abdussalaam, F.R.S., of the Imperial College of Science, presided. The speakers were Sir Muhammad Zafrullah Khan, and the Imam.

“Special arrangements were made for the Muslim ladies, in a separate marquee near the main meeting place.”

A report on the proceedings of the first Jalsa Salana UK was published later in Al Fazl on 26 September 1964. The Muslim Herald also published a report in its September issue of 1964 titled, “The First Annual Gathering” – this report is given below: “The First Annual Gathering “The first Annual Gathering of the Ahmadis residing in the United Kingdom was organized at the London Mosque on Saturday, the 29th August 1964. In order to participate in this get-together members from Bradford, Birmingham, Bristol, Gillingham, Hayes, Southall, Oxford, Manchester, Preston, Glasgow and other centres came early in the day. Elaborate arrangements had been made beforehand in the Mosque premises for this purpose.

Accommodation was provided for those who had come from other counties. The London Ahmadis generously offered free accommodation to their guests. The Mission also arranged for their food and tea.

“The program commenced with the recitation of the Holy Quran by Mr Masud Ahmad and the singing of religious songs by some vocally gifted individuals. Mahmood ul Hasan, Member of the Board of Revenue, East Pakistan, who is on a private visit to this country, took the chair for the morning session.

“In the opening speech the Imam Mr B.A. Rafiq, drew the attention of the audience to

Hazrat Chaudhry Zafrulla Khanra addressing the final session of the first Jalsa Salana United Kingdom, 1964

the vision of the Promised Messiah that he was delivering a speech in London and after it he had caught some white partridges. He pointed out that a part of the vision had already come true as in and around London, his missionaries gave a number of talks on Islam each year. The Imam emphasized that the time had come when the second part of the dream was to be fulfilled. He expected that English people would join the fold of Islam as the white partridges according to the interpretation of the vision, referred to the English.

“The Imam laid stress on the importance of the sacrifice of time and money in order to carry on the work of the spreading of Islam in this country with more vigor.

He said that it is the keynote of any success that is to be achieved since without a concerted effort one cannot push the work of the Tableegh ahead.

Mr A. R. Chowdry then read the various messages, which had been received, from our Missions in Africa, America, Europe and the Far East. Besides these a message from the WakeelulTabshir, Rabwah, Pakistan,

was also received and read. These messages congratulated the Imam on holding the first Annual Gathering in London and drew the attention of the Jamaat here to the importance of the task that lay ahead.

“Mr Naseer Ahmad Khan, (Lecturer, T.I. College, Rabwah), read his paper on the various aspects of the Khilafat and its important role in Ahmadiyyat.

“Next, the Chairman, Mr Mahmood ul Hasan spoke on the importance of the spiritual uplift and the moral discipline. In his speech he emphasized that according to the Holy Quran one of the main objects of the advent of the Promised Messiah was the spiritual uplift (i.e. Tajziyah-e-Nafs) of the humanity especially of the Muslims and Ahmadis. Tajziyah-e-Nafs is a spiritual exercise, which requires constant personal guidance from a spiritual leader. The leader exercises on the character of those who seek his companionship and contact a sublime

influence analogous to the effect of a magnet on a piece of steel.

“Besides being attracted to it the piece of steel itself becomes magnetized as long as it is under the influence of the principal source of power. If the piece of steel goes beyond the magnetic field, it ceases to exercise magnetic properties; but if it remains in contact with a primary source of magnetism for a sufficiently long time it acquires magnetic properties permanently.

So it is that the companionship of spiritually elevated personages has the effect of purifying the spirit of followers. Quoting Maulana Roomi, he said that the point has been aptly described in his famous mathnavi in the following verse: “‘The spiritual benefit, which a person can derive by constant personal contact with a saintly person, is much greater than what one can acquire through a hundred Continued on next page >>

Photo courtesy of the late Imam Bashir Ahmad Rafiq Sahib’s archives

22

Friday 30 July 2021 | AL HAKAM

Hospitality – A divine quality Qasim Choudhary Missionary, USA

“A guest reveals and tests the righteousness of the host.” (Hazrat Musleh-e-Maudra) With the announcement of this year’s Jalsa Salana UK set for 6 August 2021, at long last, the Jalsa season is once again blossoming into life. Although this Jalsa will be limited in numbers, the opportunity to draw God’s mercy and grace will be innumerable. For this purpose, there is a salient aspect of Jalsa Salana which is seldom caught on camera, yet it remains as the bedrock of Jalsa Salana and an excellent means of attracting God’s blessings. If you want to learn more about the importance of hospitality, here are three interesting facts that you might not know.

1. Hospitality enhances faith Have you ever wondered what the spiritual benefits of hospitality are? “Why should I put myself in difficulty for another”? “Why should I incur financial loss for the comfort of another?”

Hazrat Musleh-e-Maudra states in this regard: “Hospitality is a means of increasing blessings and mercy from God. It is a means of generating the love of God. It is a means of enhancing faith.” (Friday Sermon, 18 December 1925, Khutbat-e-Mahmud, Vol. 9, p. 396) What’s more is that the Holy Prophetsa has mentioned hospitality as a fundamental Islamic value, saying, “Whoever believes in Allah and the Last Day, should serve his guest generously.” (Sahih al-Bukhari, Kitab << Continued from previous page

years spent in formal prayers.’

“The speaker also emphasized the point that like all other exercises spiritual exercises required constant application of physical, intellectual, and moral forces. These faculties are much sharper during youth and decline, as we grow old, become feeble or next to nothing at the stage of seventy.

It was an erroneous idea for young men to think that one could put off devotion to spiritual exercises to the later stage of one’s life. The most suitable age for the acquisition of moral and spiritual values was the period of youth.

“After the lunch and mid-day prayers, the second session commenced with Professor A. Salaam in the Chair. Sir Muhammad Zafrulla Khan, (Judge at the International Court of Justice, Hague), gave a speech in which he emphasized the importance of setting up a personal example and model of all that we claimed and said. Addressing the Ahmadis gathered on the occasion Sir Muhammad Zafrulla Khan suggested, “‘If we proudly claim to be morally,

ul-Adab) Fu r t h e r m ore , Hazrat Khalifatul Masih Vaa elucidating on the merits of hospitality said: “Hospitality is not a trivial practice.

It is mentioned in the Quran. A worldly person of good morals is also hospitable; however, when one is hospitable purely for the sake of God and not just to look after one’s personal guests or relatives; rather, most selflessly does it to attain the pleasure of God, certainly, such hospitality earns twice as much merit with God.” (Friday Sermon, 31 August 2012) 2. A trait of the prophets

returning home he sought comfort from his wife, Hazrat Khadijahra, who, amongst other things, said, “Allah will never disgrace you […] you serve your guests generously”. (Sahih alBukhari, Kitab Bad‘ul-Wahi) Similarly, the Holy Quran sheds light on the hospitality of prophet Abrahamas who did not delay in serving unfamiliar guests “a roasted calf.”

(Surah Hud, Ch.11: V.70) Following the footsteps of his predecessors, the Promised Messiahas would burden himself and go above and beyond to ensure his guests were well looked after.

The following statement beautifully captures the awareness he possessed for the sentiments of his guests. The Promised Messiahas states: “The heart of a guest is fragile like glass and is broken by the slightest of knocks.” (As quoted by Hazrat Mirza Masroor Ahmadaa in his Friday Sermon, 31 August 2012)

One should not feel embarrassed or inferior when it comes to serving guests. The most eminent class of humanity i.e. the prophets did not shy away from carrying out this noble practice in the most dignified manner. said, Hazrat Musleh-e-Maudra “Hospitality is amongst the qualities of prophethood.” (Ibid, p. 397) Observe the distressful and anxious state of the Holy Prophetsa on receiving his first revelation from God Almighty. Upon

The renowned mystic, scholar and poet, Muhiyuddin Ibn Arabirh had a teacher who did not earn any livelihood and preferred

spiritually and culturally superior to all mankind then it becomes our great responsibility that our own actions should reflect the teachings of which we are the privileged inheritors.’

“Sir Muhammad Zafrulla Khan continuing his speech drew the attention of the members of the Community by saying that they were fortunate that they had come and settled in a country whose religion and culture was different to their own. It happily provided them with a great opportunity to show by their example that their culture and their beliefs and consequently their faith was in every respect superior to any other culture or faith. No other Tabligh could be more effective than their own example and actions. “‘For this’ he said, “‘One should not fear that the Community is in a minority. Every prophet who revolutionizes the entire nation does so single-handed at first. He brings a doctrine quite contrary to the one followed by all the others. Through his own model and example, he brings a complete transformation in the land where he sows the seeds of his faith. So,

work hard on this side in order to get the pleasure of God. Be fair in your dealings, as God loves those who are fair to all. And above all set up an example so that all the people might walk in your way.’

“On the second day, the program commenced under the chair of Mr A.A. Dean. Sir Muhammad Zafrulla Khan again addressed a large crowd of about four hundred people both the English and Pakistanis. The subject of his address was the life of Prophet Muhammad (Peace and Blessings of God be upon him).”

This Jalsa saw grand new heights and became an international Jalsa with the arrival of Hazrat Khalifatul Masih IVrh. Ever since the beginning, Jalsa Salana UK has been a means of spiritual and moral advancement of Ahmadi Muslims and additionally a means of propagating the true message of Islam to the British public. The growth of these Jalsas has been remarkable under the guidance and leadership of Khilafat-e-Ahmadiyya.

With Jalsa Salana UK 2021 around the corner, let us pray that the following blessed words of the Promised Messiahas are fulfilled

3. God is the Greatest host

to remain unemployed. One day, someone said to him that as he was a pious man and did not earn livelihood, although it was obligatory. The teacher responded, “We are guests of God and it would be an insult to him if we arrange our own food and drink despite being His guests.” The man retorted, “According to hadith, one is only considered a guest for three days”. The teacher replied, “One day for God equates to ten thousand years; rather, fifty thousand years. The day I turn one hundred and fifty thousand years old, then you can criticise me.” (Ibid) The purpose of this narration is to demonstrate the standing of God as a host and humans as guests. Thus, hospitality is not a trivial matter; rather, it is a noble and lofty endeavour. Accordingly, Hazrat Musleh-e- Maudra states: “Hospitality contains a glimpse of the attribute of God because God is also a host.

When God sees that his servant hosts others out of their limited resources, God the possessor of unlimited resources also hosts them. Thus it is a sublime and magnificent trait that draws the benevolence of God and inspires His mercy.” (Ibid) Undoubtedly, the Jalsa Salana is a perennial sign of the truth of the Promised Messiahas who prophesied its progression and success.

Though many of us will not be able to attend the Jalsa Salana physically this year, we will surely be glued to our screens in the comfort of our homes absorbing the countless blessings the Jalsa experience will yield. Not only is the Jalsa itself a grand sign; rather, those who attend with a sincere heart blessed.

in our favour. The Promised Messiahas, praying for the attendees of Jalsa, wrote: “I conclude with the prayer that for everyone who travels for [attending] this Jalsa that is for the sake of Allah: May Allah, the Exalted, be with them, reward them in abundant measure, have mercy on them, ease up for them their circumstances of hardship and anxiety and eliminate their anguish and grief. May He grant them freedom from every single hardship and lay open for them the ways of [achieving] their cherished goals, and raise them up, on the Day of Judgment, among those of His servants who are the recipients of His blessings and mercy. May He be their Guardian in their absence until after their journey comes to an end.

“O Allah! O Sublime One and Bestower of bounties, the Ever Merciful and the One Who resolves all problems, do grant all these prayers, and grant us victory over our opponents with scintillating signs because You alone have all the prowess and power.

Amin! Amin!!” (Majmu‘a-e-Ishtiharat, 7 December 1892, Vol. 1, p. 342)

23

AL HAKAM | Friday 30 July 2021

100 Years Ago...

Importance of tabligh in the UK and methods to achieve success Al Fazl, 28 July 1921

Hazrat Chaudhry Fateh Muhammad Sayalra MA (1887-1960)

The tabligh [preaching] of Islam in the UK is a very important and beneficial matter. It is the duty of every Muslim to spread the message of Islam all over the world. Allah the Almighty says: ُۡۤ ۡ ّ َ ‫بَلِغ َما ان ِز َل ِال َ ۡیک‬ “Convey to the people what has been revealed to thee from thy Lord.”

The English are also part of the various nations of the world. Hence, they also have a right to be conveyed the message of Islam.

Moreover, the superiority that this nation has today is manifest to all. The people of Europe are prevailing in the world today, but the English people are dominant over all the nations of Europe.

Thus, as a nation whose purpose of coming into existence and a Jamaat whose primary reason for establishment is to spread Islam in all parts and corners of the world, it is incumbent upon us to give special attention to these people.

The Promised Messiahas, who came to revive Islam in this age, prayed a lot for them [the English] and paid considerable attention towards them. Naturally, he should have paid more attention to the Hindus because they were the near ones and the dwellers of the country. It is probably for this reason that in his book, Barahin-e-Ahmadiyya, mostly Hindus were addressed. However, most of the books that followed [Barahin-eAhmadiyya] discuss Christianity.

Moreover, I observe that the very first foreign mission of the Ahmadiyya Jamaat

was also the London Mission. There is certainly divine providence behind this as well.

I admit that this mission was established by a stroke of fortune. I was present in this country and Hazrat Khalifatul Masih II[ra] ordered me to start work. Otherwise, had there been a proposal to set up a mission in London after deliberation in Qadian, most people would have opposed this suggestion, probably due to difficulties and vast expenses, and the work would have been postponed. However, the situation was such that work started over here without any special proposal. Thereafter, since it was impossible to abandon this work, a permanent mission was established by the grace of God Almighty.

Allah the Almighty creates appropriate means when He wants to take work from a community of believers. Regarding the Battle of Badr, it is written that the group of disbelievers was three times larger than the group of Muslims, but Allah the Almighty made such an arrangement that most of that group was veiled behind a mountain.

Muslims thought that disbelievers were few in number. On the other hand, disbelievers thought that there were only a few Muslims.

In this way, the battle began.

God has said: ۡ َ َ ً ۡ َ ُ ّٰ َ ۡ َ ّ ‫ان َمف ُعوۡلًا‬ ‫ل ِیق ِضی اللہ امرا ک‬ “[The encounter was brought about] that Allah might accomplish the thing that was decreed.”

In the verses of the Holy Quran that mention the Battle of Badr, it is written that Allah the Almighty Himself made such an arrangement that the weak group of disbelievers escaped from the hands of

the Muslims but God made them attack the stronger group [of disbelievers] so that such a severe blow be inflicted on disbelievers that their backs and morale be shattered.

Just as London’s tabligh work is important, it is equally difficult as well.

Converting the British to Islam is not a trivial matter. It requires extraordinary effort and patience.

I have made this preamble because there are some people who do not consider it financially viable to set up a mission in the UK. The second reason behind this is that I wish to present a new proposal to our nation for this work and it will cost more in the beginning. It could have made people even more nervous [had I not given a preliminary explanation]. Though it is against the high standards of the momineen [believers] of the Ahmadiyya Jamaat, I still have cautiously submitted [all the above].

Settling Ahmadis in the UK for indirect tabligh I do not currently remember exactly, but probably at the annual Jalsa of 1917 or 1918, I expressed this [suggestion] before the Jamaat that in order to carry out tabligh in London, it was very necessary to have a group of Indian Ahmadis relocate [to the UK] who should be engaged in their business and trade and make a living out of those jobs. Their task should not be to preach directly, and their expenses should also not depend on donations for tabligh or chanda.

Since then, I have mentioned this view to friends in private conversations.

Such discussions made me realise that

the Jamaat is ready for this task on its own and most people are feeling the same as I have felt. Apart from other friends, Sheikh Ahmadullah Sahib met me after the said Jalsa. Moreover, once, I happened to go to Gujranwala and learned that Bhai Azizuddin Sahib was ready for this work, so much so that he was ready to sell his house .to go to England Now, these two friends are here in London and run their own businesses.

Although they have not made huge mercantile profits so far, still their own expenses are being met. However, the presence of these two friends is helping me a great deal in tabligh. Ahmadi students also help me, but most students cannot help as much as these two friends do.

Maulvi Mubarak Ali Sahib has gone to Southsea and I am alone here in London.

There was a lot of work for a lone man and it was difficult to do without the help of the said friends. Likewise, Karam Din is also making a living and preaching to Indian sailors in his own way. Hence, three friends have come here following [my suggestion] and all three are easily surviving.

Now, the proposal is to expand this further and such people come here who can stay in the UK for a while or make it their home. A large number of those young people are needed who have studied in Qadian for eight years or more, whether they have got this much education in high school or in Madrassa Ahmadiyya, or even if they have studied in the Madrassa for a few years and then for some years in the school. There is no issue if people volunteer [for this work]. Those people who have received private education will reside and work in different cities in the UK and will usually be assigned to places where there are already some English Muslims. Together with these people, these friends will do the work of tabligh. In this way, wherever there will be such friends, a centre of tabligh will be established.

Practical example of Islamic life in the UK One of the objectives of this work is to show the English people a practical example of Islamic life. People in Europe are often not of a religious bent and also look down on Islam. When they are told about Islam, their answer is often that, “You are right, but why are Muslims in such a bad state?”

I had a lecture last night at a dignitaries’ club here. The first question after the lecture was, “If what you are saying is true, then why is the condition of Muslims so bad?”

If we reply that Muslims have given up the practice [of Islam], then the objection is that it proves that Islam is a religion that cannot be practised. [They say] “If the people of the East cannot act on it, how can we act on it?” If the example of the Ahmadiyya Jamaat is presented, they make excuses by expressing non-acquaintance.

Thus, a living example of Ahmadiyyat needs to be shown in this country. In addition, many ways of tabligh will be opened for the missionaries through these people. For the details, talk to nazir talifo-ishaat [director of compilation and publication], Qadian.

(Translated by Al Hakam from the original Urdu in the 28 July 1921 issue of Al Fazl)

24

Friday 30 July 2021 | AL HAKAM

Germany in the catastrophe of a century: Ahmadi youth step forward to help Osama Ahmad Naib Sadr MKA Germany

Distressing images of people suffering in Germany went viral: in the blink of an eye, people lost their entire existence, a beloved family member, their neighbour, or friends and acquaintances. People had to leave their homes within a few minutes, not knowing whether they will be able to see their homes still standing there when they return. Sunken towns, villages, roads and motorways submerged in water, we are not talking about scenarios that are more familiar in films or distant continents and countries, we are talking about a flood of the century in Germany.

So far, the authorities have reported over 150 dead and dozens more missing in the two affected federal states of NordrheinWestfalen and Rhineland-Pfalz. Hundreds of people are homeless, senior citizens and old people’s homes have been evacuated and refugee shelters have been converted into reception centres for those affected by the floods.

According to the German Weather Service, it was a 1-in-a-100 year’s deluge over a large swath of western Germany.

The flood disaster resulted from an unusual combination of weather factors that conspired to produce exceptional rainfall. It is rare but is becoming more frequent. The effects of the extreme rainfall were also felt on 18 July 2021, in south-eastern Bavaria and parts of the state of Sachsen, where the cases of flooding were also witnessed.

As in the current pandemic, the last few months have once again shown that the servants of the Promised Messiahas, as shining beacons within society, are ready

without hesitation to render complete service to humanity. Whether it is the acute need for blood, basic sustenance to the worst affected section of the population affected by the pandemic or the selfless help within the neighbourhood, the members of Majlis Khuddam-ul-Ahmadiyya, under the blessed guidance of Huzooraa, are at the forefront in rendering services to mankind.

In coordination with the khidmat-ekhalq department, MKA Germany had the opportunity to support citizens affected by the flood.

On 17 July 2021, 237 Khuddam helped at 13 different locations including severely affected places in Hagen, Stolberg, Zülpich, Rieden, Bad Münstereifel, Leverkusen, Trier and Gemünd. From serving food to shelters and people in their homes, to delivering clothes and donations of goods, clearing out basements and houses and evacuating affected people, the young Khuddam have been everywhere.

On 18 July 2021, 229 Khuddam helped at 23 different locations which included: Bischofswiesen, Ramsau, Berchtesgaden, Schönau, Salzbach, Gerolsheim, Wittlich, Trier, Gemünd, Scheiden, Hagen, Ahrweiler, Schuld, Leverkusen, Bergisch Gladbach, Simbach, Neuss, Köln, Euskirchen, Erftstadt, Stolberg and Aachen. In Nürburgring the Khuddam had the opportunity to help set up a mobile hospital.

On 19 July 2021, more than 100 Khuddam were helping in different parts of Nordrhein-Westfalen, Rhineland-Pfalz and Bavaria.

MKA Germany are continuing this assistance throughout Germany and are at the forefront of serving humanity without discrimination.

25

AL HAKAM | Friday 30 July 2021

100 Years Ago...

Daily diary of Hazrat Khalifatul Masih II: Huzoor’s stay in Kashmir and relocation to Ganderbal Al Fazl, 25 and 28 July 1921

Kashmir

Hazrat Khalifatul Masih in Kashmir Hazrat Khalifatul Masih II suffered a fever for the first 10-12 days, but now, he is absolutely fine and has been so for a whole week by the grace of Allah the Almighty.

Huzoor[ra] visited various places like Chashma Shahi, Nishat Bagh and Shalimar [ra]

Bagh for recreation. We now observe a significant improvement in his health by the day.

Maulvi Abdullah Sahib (lawyer) came to meet Hazrat Khalifatul Masih II[ra] several times. For the first two days, he talked on Babism and Baha’ism, and then a discussion was held on Haqiqatun-

Nubuwwah [philosophy of prophethood] and Ma‘yar-e-Nubuwwat [criteria for prophethood].

In the city, the dars [religious sermon] of Maulana Hafiz Roshan Ali Sahib is held regularly after Maghrib prayers every day.

The opposition that used to be very strong has now calmed down. Around 22 other

Amir Jamaat Niger’s meeting with minister of urban development in Niamey, Niger Muhammad Jamal Niger Correspondent

On 7 July 2021, Amir Jamaat-e-Ahmadiyya Niger, Asad Majeeb Sahib, along with Sadr Majlis Ansarullah Niger, Mahamane Bello Abdoulaye Sahib, had a meeting with Minister of Urban Development, Maizoumbou Laoual Amadou.

During the meeting, the honourable minister was given an introduction to the Promised Messiahas, the need for the Imam in this era and the system of Khilafat.

Moreover, Jamaat-e-Ahmadiyya’s efforts for the establishment of world peace were also discussed.

Later, Amir Jamaat Niger presented him the Holy Quran with French translation, The Philosophy of the Teachings

of Islam and World Crisis and the Pathway to Peace for better comprehension of Jamaat-eAhmadiyya and its teachings.

The honourable minister was then informed about the plan for establishing a centre for Jamaat-e-Ahmadiyya Niger in the capital, Niamey, and that we needed at least 6,000 square meters of land for this purpose.

He was also shown pictures of Jamaat-eAhmadiyya’s headquarters in neighbouring countries.

The honourable minister assured every possible cooperation in this regard and promised to find a suitable land for the Jamaat and expressed the wish to bond a strong relationship with the Jamaat.

The meeting lasted for about 45 minutes and was very successful, alhamdulillah.

people also come [to attend the dars].

After the dars, there are questions which Hazrat Hafiz Sahib answers with great clarity. In this way, the series of questions often continues until eleven o’clock and sometimes even longer.

Now, after a lot of effort and search, a house in the city has been rented for 50 rupees. Ahmadi brothers from Asnoor, Shopian and other surrounding areas come to meet Hazrat Khalifatul Masih II[ra] on regular basis. […]

Hazrat Khalifatul Masih II’s[ra] health is very good by the grace and benevolence of Allah the Almighty. Day by day, considerable improvement is being noticed in his health.

Huzoor[ra] moved to the city house on 18 [July 1921]. This house is much cheaper and more comfortable than houseboats.

On 19 [July 1921], Huzoor[ra] measured his weight. All praise belongs to Allah that there is an increase of six seer [around 6 kilograms] in his weight. When Huzoor[ra] left Qadian, his weight was measured. In three weeks, his weight has increased by six seer, alhamdulillah!

In the morning of the same day, a houseboat was sent to Ganderbal. This place is about 13 miles away [from Srinagar]. The houseboat reaches there in about two days.

After Zuhr prayer on 20 [July 1921], Hazrat Khalifatul Masih II[ra] left along with his family and the rest of his companions in boats. Hazrat Ummul Momineen and Hazrat Sahibzada Mirza Sharif Ahmad Sahib came on a horse-driven carriage by road. We reached there [Ganderbal] at around 10 pm. This place is very pleasant and good for one’s health. Hazrat Khalifatul Masih II[ra] liked this place very much and it is far better than Srinagar. Huzoor’s[ra] mail arrives here every day from Srinagar.

Therefore, letters etc. should be sent to the mailing address of Srinagar, because wherever Hazrat Khalifatul Masih goes, the postmen themselves deliver [his mail] over there.

On 22 [July 1921], Huzoor[ra] said, “Though we are travellers, let us offer the Jumuah prayer.” Thus, Hazrat Khalifatul Masih II[ra] led the Friday prayer.

Maulana Hafiz Roshan Ali Sahib, Dr Mir Muhammad Ismail Sahib and Bhai Abdul Rahman Qadiani Sahib are present in Srinagar.

Humbly yours, Syed Mahmudullah Shah. 22 July 1921.

(Translated by Al Hakam from the original Urdu in the 25 and 28 July 1921 issue of Al Fazl)

26

Friday 30 July 2021 | AL HAKAM

Friday Sermon 2 July 2021 Men of Excellence: Hazrat Umarra ibn al-Khattab After reciting the Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated: Currently, the accounts from the life of Hazrat Umarra are being narrated and I will continue to narrate them today as well. Hazrat Musleh-e-Maudra states: “There is a narration in regard to Hazrat Umarra which states that upon the instruction of the Holy Prophetsa, when he expelled the Jews and Christians from Yemen, he purchased their land from them.”

Hazrat Musleh-e-Maudra further states: “The land owned by the Christians and the Jews was ‘Kharaji’ [land owned by a non-Muslim] and when Hazrat Umarra took their land and expelled them from the Arab lands, he did not just seize their land, but in fact purchased the land from them, even though it was ‘Kharaji’ and in principle belonged to the government.

A hadith is mentioned in Fath-ul-Bari, a commentary of Bukhari, and states: ْ َ َ ْ َ َ ْ َ ٰ ْ َ َ َ ُ َّ َ ْ َ ْ َ ْ َ ْ َ ‫ان َوال َی ُہ ْو َد‬ ‫عن یحیى ب ِن س ِعی ٍد أن عمر أجلى أہل نجر‬ َ َ َ ٰ َ ْ َ ٰ َ َّ َ ْ‫اض أ َ ْر ِضہِ ْم َوک ُ ُر ْو َمہُم‬ ‫والنصارى واشترى بی‬ “That is, ‘Yahya bin Saeed narrates that Hazrat Umarra expelled the idolaters, Jews and the Christians of Najran and paid for their lands and orchards.’

“It is clear the land which belonged to the Jews was not ‘Ushari’ [land owned by a Muslim] because if it was ‘Ushari’ then it would have had a Muslim owner and there would be no reason to pay the Jews for it. Thus, this land was undoubtedly ‘Kharaji’ just like the land in India is also referred to as ‘Kharaji’. However, Hazrat Umarra did not take possession of the land by considering it to be ‘Kharaji’ and thereby declaring it as the property of the government; in fact, he paid them for the land.

“It is possible that someone may claim that perhaps this land was neither ‘Kharaji’ nor ‘Ushari’ and was classified as something else, but such a notion would be utterly foolish and would reflect one’s lack of knowledge of the Islamic Shariah.

“In Islam, the land is either ‘Kharaji’ or ‘Ushari’ and there is no other form of

world’] meaning, ‘O Muslims, do you desire to behave like other nations and enslave their people to augment your power?’

َ ّٰ ‫َوالل ُہ یُرِیْ ُد الْآخ َِرۃ‬

land, unless it is completely derelict and abandoned with no one to lay claim to its ownership. Thus, the land belonging to the Jews, Christians and idolaters was either ‘Kharaji’ or ‘Ushari’, but in either case, Hazrat Umarra recognised them as its owners and subsequently purchased the land from them.” (Islam Aur Malkiyyat-e-

Zameen, Anwar-ul-Ulum, Vol. 21, p. 444, 478-479)

Mentioning the prohibition of making slaves other than prisoners of war in Islam, Hazrat Musleh-e-Maudra states: “Allah the Almighty states:

ْ ُّ َ َ َ َ ْ ُ ْ ُ ‫الدن َیا‬ ‫ترِیدون عرض‬

“[‘You desire the frail goods of this

“Nay, Allah does not want you to follow other nations. He wants to guide you to the course that is better for you in the end and entitles you to win Allah’s pleasure in the next life. And with respect to gaining the nearness of Allah and attaining a good end, God decrees that it is better for you that you do not take any prisoners except when war is imposed on you.” Thus, in Islam, one is not permitted to enslave anyone except as prisoners of war.

“This rule was strictly enforced in the early days of Islam. During the reign of Hazrat Umarra, a deputation from Yemen came and complained that before the advent of Islam, they had been made into slaves without any cause by a neighbouring Christian tribe. Otherwise prior to this time, they were free, therefore they ought to be relieved of this bondage.

Hazrat Umarra replied that though the event took place before the Muslims were in power, he would look into the case and have them set free if their complaint was borne out by facts.

“In contrast to this” – Hazrat Muslehe-Maudra is now comparing this conduct to the practice of Europe in that this was the Islamic stance taken by Hazrat Umarra or which he reassured them with. In contrast to this, what do we see in Europe – “the Europeans continued to use slavery for advancing their trade and agriculture until the nineteenth century. There is no doubt that some instances of the unIslamic custom of slavery can be found in Islamic history; but slavery was never practised to promote domestic industry or trade.” (Islam Ka Iqtasadi Nizam, Anwar-ulUlum, Vol. 18, pp. 26-27)

There is no concept of this in Islam.

On one occasion, during the era of Hazrat Umarra, there was a very severe drought and famine in Medina and its surrounding areas. When the strong

27

AL HAKAM | Friday 30 July 2021 winds would blow, the dust would fly in the air like ashes, thus that year was referred to as “aam al-ramadah” [the year of the ashes]. (Tarikh Al-Tabari, Vol. 2, p. 508, Darul-Kutub al-Ilmiyyah, Beirut, 1987)

Auf bin Harith relates from his father, “That year was known as ‘aam al-ramadah’” i.e. the year of the ashes “because owing to the lack of rainfall, the land had become black like ash and this condition remained for a duration of nine months.”

Hizam bin Hisham narrates from his father: “In 18 AH when people returned from the pilgrimage of Hajj, they were faced with great hardships. There was a severe drought. The cattle died and people also began to die of hunger to the extent that they would finely grind the animal bones and mix it in water to drink and they would dig up the burrows of mice, etc. and eat whatever they could find.”

Hazrat Ibn Umarra relates that Hazrat Umarra bin Al-Khattab wrote a letter to Hazrat Amrra bin Aas during ‘aam alramadah’ which stated: “In the name of Allah, the Gracious, the Merciful. From the servant of Allah, Umar, the Leader of the Faithful to Aasi bin Aasi; may peace be upon you. Would you like to witness me and those who are with me die whilst you and those who are with you remain alive? Is there anyone to help?” Hazrat Umarra then wrote the word “help” three times.

In reply to the letter, Hazrat Amrra bin Aas wrote: “In the name of Allah, the Gracious, the Merciful. There is none worthy of worship except Allah. To the servant of Allah. Help has arrived but you will have to just wait a little while. I am sending a caravan of camels, the first among them would be with you and the last of them would still be with me.”

In other words, it was a rather large caravan of camels.

The governor of Egypt, Hazrat Amrra bin Aas sent 1,000 camels laden with grain and corn. Clarified butter, clothes etc. were also sent in addition to that. The governor of Iraq, Hazrat Saadra sent 2,000 camels laden with grain and provisions, as well as clothes. The governor of Syria, Hazrat Amir Muawiyahra sent 3,000 camels laden with grain and also sent clothes and other provisions in addition to that. When the first stock of grain arrived, Hazrat Umarra bin Al-Khattab stated to Hazrat Zubairra bin Al-Awam, “Stop the camels and turn them in the direction of the surrounding villages and distribute the provisions among them first. By God, it is possible that aside from the honour of enjoying the company of the Holy Prophetsa, you may not have been granted a better opportunity than this. Also, make garments from the sacks so that they can wear them and slaughter the camels for them, so that they can eat its meat and take the animal fat away with them. Do not wait for them to say that they will wait for the rainfall. They should cook the flour and gather the provisions until Allah the Almighty grants them ease.”

In other words, they should cook some

of the provisions and store some of it for themselves as well.

Hazrat Umarra would have the food prepared and then it would be announced that at mealtime, if anyone wished to come and eat, they should come. And if anyone wanted to take the food back to their families, they could come and take it. Hazrat Umarra would prepare Tharid for the people, which was a dish prepared by mixing small pieces of bread in a broth.

There was flatbread which had stew made from olives and would be cooked quickly in pots. Camels would also be slaughtered and Hazrat Umarra would sit with the people and eat whatever they were eating.

Abdullah bin Zaid bin Aslam relates from his grandfather, “Hazrat Umarra would continually keep fasts. During the aam al-ramadah, bread would be presented to Hazrat Umarra which had been mixed with olive oil.

“One day, the camels were slaughtered and people were given its meat and they kept the best portion of its meat for Hazrat Umarra. When this meat was presented before Hazrat Umarra which consisted of pieces of the camel’s hump and liver, Hazrat Umarra enquired where this meat had come from and was informed, ‘O Leader of the Faithful! This has come from the camels which we slaughtered today.’

Hazrat Umarra stated, ‘What a pity! What a pity! How awful a leader would I be if I ate the best part of the meat and leave the least favoured parts for others? Take this bowl away from me and bring me other food instead.’ And so, bread was brought mixed in olive oil. Hazrat Umarra broke the bread into pieces and then prepared the Tharid himself. He then stated to his assistant named Yarfa to take that bowl [of meat] and give it to such and such family in Samak.” Samak was a date orchard close to Medina which was owned by Hazrat Umarra and he had donated this orchard.

“Hazrat Umarra further stated, ‘I have not given them anything for the last three days and I believe they have not had anything to eat. Thus, go and present this to them.’”

Hazrat Ibn Umarra narrates, “During the days of the famine, Hazrat Umarra started to do something which he never did previously. He would lead the Isha prayers and would then return to his residence and would continue to offer his [voluntary] prayers until the latter part of the night. After that he would leave his residence and would do the rounds of inspection in Medina. One night, at the time of Sehri [predawn], I heard him say: َ َ ٰ َ ُ َ ُ َ َ َ ْ َ َ ّٰ َ ‫الل ُہ َّم لا ت ْج َعل ہلاک أ ّم ِۃ محَ ّم ٍد َعلى یَد ّی‬ ‘O Allah! Do not allow the ummah of Muhammadsa to perish at my hands.’”

Muhammad bin Yahya bin Habban relates that once, during the days of the famine, bread was presented before Hazrat Umarra which had been mixed in animal fat. Hazrat Umarra called a Bedouin to come close to him and he began to eat alongside Hazrat Umarra. He quickly began to take the fat from the edges of the bowl upon which Hazrat Umarra stated, “You are eating as if you have never eaten animal fat before.” He replied, “Indeed, for many days, I have neither eaten clarified

butter, nor olives, nor have I seen anyone else eat it.” Upon hearing these words, Hazrat Umarra vowed to neither eat meat, nor clarified butter until people did not enjoy the same comforts as they did before.

Ibn Taus relates from his father that Hazrat Umarra did not eat meat nor clarified butter until people returned to their normal conditions. Since he would not eat any clarified butter, etc. Hazrat Umar’sra stomach would rumble. However, Hazrat Umarra would address his stomach and say, “You may rumble, but by God, you will not get anything until people return to their normal conditions and eat as they did before.”

Iyad bin Khalifah states: “During the year of the famine, I saw that the complexion of Hazrat Umar’sra skin had completely darkened, even though before he had a very fair complexion. We would enquire as to how this happened and the narrator [of the tradition] told us, ‘Hazrat Umarra was an Arab and butter and milk was a part of his diet. When the famine occurred, he declared all these foods unlawful for him until people did not return to their normal conditions. Hazrat Umarra would eat his food with oil as a result of which his complexion changed and then when he went without food, his complexion changed even more.’”

Usama bin Zaid bin Aslam narrates on the authority of his grandfather, “We used to say that if Allah did not provide us relief from this famine and drought, Hazrat Umarra would grieve himself to death due to his constant worry for the Muslims.”

Zaid bin Aslam narrates from his father: “During the era of the drought and famine, people from all over Arabia came to Medina. Hazrat Umarra had ordered people to make arrangements for them and provide them with food. Hazrat Umarra had assigned various companions to oversee arrangements in different areas of Medina. In the evenings, they would gather and bring back information about every single moment. The report of what took place from the morning until the evening would be presented to Hazrat Umarra in the evening when they gathered together. Bedouins of different areas had gathered in Medina.

“One night, when everyone had eaten dinner, Hazrat Umarra said to count the number of people that had eaten dinner with them. When the total was counted, it was almost 7,000 people. Hazrat Umarra then said, ‘Count those people who were not present at the time as well as the sick and children.’ When they were included, the total number of people was 40,000.

After a few days, this number increased.

When they were counted again, the number of people who would eat with them totalled 10,000 and the others were 50,000. This continued until Allah the Almighty sent down rain. When it had rained, I saw that Hazrat Umarra ordered his governors to make arrangements for their citizens to return to their areas and for them to provide them with mounts

and grain.”

The narrator says, “I saw that Hazrat Umarra would come himself to send those people off.” (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 165169, Dar-e-Ihya Al-Turath, Beirut [1996]) (Lughat-ulHadith, Vol. 1, p. 234, definition of the word “Tharid”, Numani Kutub Khana, Lahore [2005]), (Fath-ul-Bari Sharah Sahih Bukhari, Vol. 5, pp. 460-461, Hadith 2764, Dar-ul-Riyan Li Al-Turath, Cairo [1986])

People from the surrounding areas had gathered in the city [of Medina] out of hunger and would receive food there.

When the situation improved and it had rained and farming could resume, Hazrat Umarra said to return home, work hard and manage their crops.

In Tabari, with regard to the end of the famine, it is written that one person saw a dream in which the Holy Prophetsa said to be mindful of prayers. Subsequently, Hazrat Umarra made an announcement among the people that Salat al-Istisqa [prayer for rain] would be offered. Hazrat Umarra said, “This trial has reached its peak but will now come to an end, inshaAllah. Whichever people are granted the opportunity to pray will come to realise that the trial will come to an end.” Hazrat Umarra wrote letters addressing the governors of other cities and said to them, “Offer Salat al-Istisqa for the residents of Medina and its surroundings because they have endured great hardship.” Hazrat Umarra gathered the Muslims in an open plain to offer Salat al-Istisqa; he came with Hazrat Abbasra, delivered a short sermon and then led the prayers. He then sat down and prayed: ْ َ ُ ّ ٰ َ ُ َ َ َ َّ َ ُ ْ َ َ َّ َ ُ ّ ٰ َ ْ ‫اغف ْر ل َ َنا َو‬ ‫ار َح ْم َنا‬ ِ ‫ َاللہ ّم‬،‫اللہ ّم ِإیاک نع ُبد و ِإیاک ن ْست َ ِعین‬ َ ْ ‫َو‬ ‫ارض ع ّنا‬ “O Allah! You alone do we worship and You alone do we beseech for help.

O Allah! Bestow Your forgiveness and mercy upon us, and You be pleased with us.” After this, Hazrat Umarra returned. He had not yet reached home when owing to the intense rain, a pond had formed in the open plain. (Tarikh Al-Tabari, Vol. 2, pp. 508-509, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1987)

According to one narration, whilst supplicating, Hazrat Umarra said the following: “O Allah! When we would experience drought during the era of Your Prophetsa, we would pray through means of Your prophetsa, and You would thus send down rain upon us. Today, we beseech You by means of Your Prophet’ssa uncle. Relieve us from this drought and send down rain upon us.” Subsequently, the people had not moved from their places that it began to rain. (Al-Tabaqaat-ul-Kubra, Vol. 4, p. 21, Dar-ulKutub al-Ilmiyyah, Beirut [1990])

In relation to when the [straw] prayer mats were first laid out in Masjid Nabawi it is said that initially, people would pray without it directly on the floor or on any soft area, and there would be dust on their foreheads. Afterwards, the custom of using prayer mats came into effect. Abdullah bin Ibrahim narrates that the first person to use straw prayer mats in Masjid Nabawi was Hazrat Umarsa bin Al-Khattab. Before this, when people would raise their heads after performing sajdah, they would wipe their hands. Subsequently, Hazrat Umarra

28

ordered for prayer mats to be laid down which were brought from Aqiq and laid out in Masjid Nabawi. Aqiq is the name of a valley which spans almost 150 kilometres from the southwest of Medina up to the northwest of Medina and it is said to be a large valley. (Izalatul Khulafa

An Khilafat Al-Khulafa, translated by Shah Walliullah, Vol. 3, p. 236, Qadeemi Kutub Khana Karachi) (Al-Sirat Nabawi, p. 168, Dar-ul-Islam Al-Riadh, 1424 AH)

In the time of Hazrat Umarra, Masjid Nabawi underwent an expansion in 17 AH. Hazrat Abdullah bin Umarra narrates that during the time of the Holy Prophetsa, Masjid Nabawi was made from mudbricks, the roof was made from date palm leaves and branches and date palm trunks were used as pillars. The mosque remained the same throughout the era of Hazrat Abu Bakrra and no expansion or changes were made. Hazrat Umarra instructed for the mosque to be extended and renovated but did not make any changes to the appearance and building structure and left it on the original foundations. The roof was kept in its original condition using date palm leaves but changed the pillars using wood instead. The renovation of the mosque was completed in 17 AH under the supervision of Hazrat Umarra. After this expansion, the area of the mosque increased from 100 x 100 cubits, which is approximately 50 x 50 metres to 140 x 120 cubits, approximately 70 x 60 metres. From this narration, it is evident that during the era of Hazrat Abu Bakrra, the mosque remained in the same condition as it was during the time of the Holy Prophetsa. But it was extended significantly due to the construction in the time of Hazrat Umarra.

Abu Saeed Khudrira narrates that Hazrat Umarra gave instructions to expand Masjid Nabawi and to make provisions for people to be safeguarded from the rain, but to avoid the use of red and white in the renovations, because it is these sorts of adornments that place man in trial. Hazrat Umarra was careful in what he spent and ensured it remained in the same style and design as it was in the blessed era of the Holy Prophetsa.

Friday 30 July 2021 | AL HAKAM

During the expansion, he obtained the houses that were attached to the mosque to the northern, southern and western side. Some people happily donated their land for the mosque and for some Hazrat Umarra had to explain to them and offered them financial incentives. Hence, Hazrat Umarra had to purchase some land and include it as part of the mosque. (Justujue-Madinah, Abdul Hameed Qadri, p. 459, Oriental Publications Lahore, 2007)

In the time of Hazrat Umarra, the practice of conducting a census was carried out or he requested for it to be conducted and also assigned food rations.

Hazrat Musleh-e-Maudra has written with regard to this and also about how the Islamic government organised systems, what changes were implemented and what administrative matters were introduced.

Hazrat Musleh-e-Maudra writes: “Upon arrival in Medina, the first thing the Holy Prophetsa did was to form bonds of brotherhood between those who had land and property and those who did not have anything. The Ansar owned land and properties whereas the Muhajireen did not have any. The Holy Prophetsa established bonds of brotherhood between the Ansar and the Muhajireen in a way that each Ansar with a property was attached with a muhajir who did not have anything. Some went to such extent that aside from their wealth, if someone had two wives, they proposed to their muhajir brothers that they would be prepared to divorce one of their wives for them and they would be free to marry them.

“This was the first example of equality that the Holy Prophetsa established upon arrival in Medina because essentially, the Islamic government was only established in Medina. In those days, there was not an abundance of wealth, therefore the only option was to attach an affluent person with another who was poorer so that he could have enough to eat.

“Then, during one battle, the Holy Prophetsa adopted another method which brought about some changes. During the course of one battle, the Holy Prophetsa came to know that some people had

nothing left to eat, or if they did, it was hardly anything sufficient, whereas some other people had plenty. Observing this situation, the Holy Prophetsa stated, ‘Whosoever has anything with them, they ought to bring it and collect it at one place.’

Subsequently, everything was brought and the Holy Prophetsa assigned rationing.

“Even here, the same principle was adopted in that everyone ought to have access to food. For as long as possible, they ate separately, but when this became impossible and there was a danger that some people would starve, the Holy Prophetsa forbade eating separately and instructed that food would be distributed evenly from one place. This decision was taken in light of the situation of that time, it was not the case that aspects of socialism or communism were being implemented.

“Nonetheless, the Companions said that they acted on this command so strictly that even if they had one date with them, they would deem it extremely dishonest to eat it and would be restless until they deposited it in the store. This was the second practice established by the Holy Prophetsa. And until they experienced difficult circumstances, it remained as such and this was the practice established by the Holy Prophetsa. Then, later in the time of the Holy Prophetsa, they experienced affluence and Allah the Almighty blessed them with an abundance of wealth. But Allah the Almighty wished for a proper system to be established after the Holy Prophetsa, lest people said that this system was something confined only to the Holy Prophetsa and nobody else could implement it after him.”

When they were blessed with wealth, the old system was established, which Allah the Almighty ensured would come into effect after [the Holy Prophetsa] as well.

As regards how this was achieved, Hazrat Musleh-e-Maudra writes: “Hence, on the one hand, Allah the Almighty established an example through the Holy Prophetsa, and on the other hand, upon his arrival to Medina, the Ansar presented all their wealth to the

Muhajireen. The Muhajireen said that they were not prepared to take these lands without recompense. And they would work as farmers on these lands and pay them their dues. This was the desire of the Muhajireen which they expressed; however, the Ansar showed no hesitation in offering them their wealth.

This is similar to the example whereby the government is providing rations and someone does not take them. In this case, the government would be blameless. It would be declared that the government had prescribed rations and now it was up to others to accept or decline it. Similarly, the Ansar offered everything. It is a separate matter that the Muhajireen did not accept it.

“Thus, the Holy Prophetsa had established this practice during his lifetime, to the extent that when the king of Bahrain accepted Islam, the Holy Prophetsa guided him to provide four dirhams and clothing as sustenance for all those in his country who did not possess land for their livelihood so that they do not remain hungry and deprived.

“Later, the Muslims began to acquire a lot of wealth. As the Muslims were fewer in number and the wealth was plentiful, there did not seem to be a need for a new regulation to be introduced at that time.

This is because the objective [of providing people for their basic needs] was being met. The general principle is that a new law should be instituted when there is danger, and so long as there is no danger, it is the choice of the government whether or not they institute a particular law. Thus, the point which I initially wanted to draw upon but other details were mentioned in between was that how this system continued after the Holy Prophetsa.

“When the Holy Prophetsa passed away and Muslims began to spread to different corners of the world, foreign nations also entered the fold of Islam.

The Arabs were like one group of people and a single nation and would uphold equality amongst themselves, but when Islam spread to different regions and various nations began entering the fold of Islam, arrangements for food became very difficult. Ultimately, Hazrat Umarra conducted a census for all individuals and established a system for rationing which lasted until the reign of the Banu Umaiyyah.

“European historians admit that the first census ever taken was by Hazrat Umarra. They also admit that this very first census taken by Hazrat Umarra was not to seize the wealth of its citizens, but to establish a system for their sustenance.

Other governments take a census to make sacrificial lambs out of their people and to procure military services; however, Hazrat Umarra did not take a census for this purpose, but did so to provide them with food and to ascertain the number of people and how much food would be required. Therefore, after taking the census, all people would receive sustenance under a designated system and a monthly allowance would be given to fulfil other remaining necessities. This task was completed with such care that

29

AL HAKAM | Friday 30 July 2021 during the time of Hazrat Umarra when Syria was conquered and an abundance of olive oil was acquired and everyone began to receive their share, Hazrat Umarra said to the people that his stomach swelled with the use of olive oil. Hazrat Umarra, himself, received a share of that oil and explained that by using olive oil often, his stomach became bloated. He asked for permission to exchange clarified butter from the treasury of equal value with the olive oil he received because it was harmful to his health.

“Thus, this was the first step in Islam that was taken to fulfil the needs of the people, and it is clear that if such a system is established, no other arrangement is required because the government would be responsible for the needs of the whole nation. Their sustenance, clothing, education, treatment for illnesses and building homes for lodging would all be the responsibility of the Islamic government. If all of these needs continued to be fulfilled, then there would be no need for any insurance etc. People get insurance to ensure that they leave something behind for their children or to have the ability to fulfil their needs if they do not have an income when they are elderly. If the government takes on this responsibility, there remains no need for insurance.”

Hazrat Musleh-e-Maudra continues: “Those who came later began saying that the decision of whether to give, or not to give, was exclusive to the ruler’s choice.

Since the Islamic teachings had not been firmly implemented, those people became inclined once again to the ways of Caeser and Chosroes. They inclined towards the ways and practices of other kings which then became commonplace.” (Tafsir-e-Kabir, Vol. 7, pp. 334-336)

With regard to the Islamic government establishing an infrastructure for food and clothing for every person, Hazrat Muslehe-Maudra further states: “When the Islamic government obtained wealth, it created an infrastructure for the food and clothing of every person. Hence”, as mentioned earlier, “it was in the era of Hazrat Umarra when the system was complete, at which time, according to the teachings of Islam, the food and clothing of every person was the responsibility of the government, and it carried out this duty with great care.

This was the reason for which Hazrat Umarra initiated the practice of taking a census and opened registries wherein everyone’s names would be entered”. As mentioned before, “European writers acknowledge that it was Hazrat Umarra who first initiated a census and began the system of registration. The purpose of this census was so that every person could be given food and clothing, and it was necessary for the government to know the number of citizens in the country.

“Today, it is said that Soviet Russia was the first to create a system for providing food and clothing to the poor. However, such an economic system was first established by Islam. From the practical standpoint, during the era of Hazrat Umarra, the names of people from every

village, town and city were entered into a registry; the names of everyone’s wives, children and the total number would be recorded, and then the amount of sustenance for each person would be stipulated so that even those who ate less could be content with their share and also those who ate more could eat to their fill.

“It is recorded in history that in his earlier decisions, Hazrat Umarra had not provided for the needs of suckling babies, and an infant’s due ration was granted only after it had been weaned by its mother.”

As I mentioned in the previous sermon, “one night, while out on a round of quiet inspection, Hazrat Umarra heard the wailing sound of an infant from a tent, which made him pause. But the cries continued, even though the mother tried to put the child to sleep by patting him.

Eventually, Hazrat Umarra entered the tent and enquired of the mother, ‘Why do you not suckle the child? The child has been crying for quite some time’ The woman did not recognise Hazrat Umarra and thought he was an ordinary person.

Hence, she answered, ‘Are you unaware that Hazrat Umarra has decreed that no ration be granted in the case of suckling infants. We are poor with hardly enough to make ends meet. I have weaned the child early so that we should get the child’s share of ration from the treasury. If the child cries, then it is the fault of Umarra who created such a law.’ Hazrat Umarra returned at once and painfully addressed himself saying, ‘O Umar, O Umar, do you have any idea how you have weakened the coming generation of the Arabs by causing infants to be prematurely weaned; the responsibility for this lies with you.’ As he said this, he went to the storage, opened the door and lifted a sack of flour on his own back. When an attendant offered to carry it for him, he replied, ‘No. The fault is mine and I must bear the consequences for it myself.’ He then carried the flour to the woman and ordered the next day that a ration be granted for a child from the day it was born, because the nursing mother would be in need of better nourishment as she feeds the child.” (Islam Ka Iqtasadi Nizam, Anwar-ul-Ulum, Vol. 18, pp. 61-62)

Hazrat Musleh-e-Maudra states: “It is Islam alone that has established the rights of every person. According to Islam, every person’s sustenance, lodging and clothing is the responsibility of the government, and Islam was the very first to establish this principle. Now, other governments are also following suit, but not to the full extent. Insurance is still bought and family pensions are given out, but the principle of the government being responsible for the sustenance and clothing of young and old was not presented by any religion before Islam.

Worldly governments take census in order to collect taxes or for the purposes of military conscription; so that if the need arises, they may know how many youths will be available to them. However, the very first census taken by Islam during the era of Hazrat Umarra was for the purpose of providing food and clothing, not in order to impose taxes or to find out how many youths can be available for the army

when needed. That census was solely conducted so that every person could be provided food and clothing.

“There is no doubt that a census was also conducted during the time of the Holy Prophetsa, but at the time, the Muslims did not hold governance, thus the purpose of that census was only to determine the number of Muslims. The first census taken by an Islamic government was during the era of Hazrat Umarra, and was conducted so that every person could be provided food and clothing.

“This is a matter of vital importance, which can establish peace in the entire world. It is said that one ought to submit a request [for rations etc.] and it will be evaluated [by the government]; however, not everyone’s sense of honour will permit them to submit such a request that would then be evaluated. Thus, Islam established the principle that the responsibility of providing food and clothing lies upon the government which will be provided to the rich and poor alike; even if they are millionaires and even if they decide to pass it on to someone else. This is so that nobody is made to feel as if they are inferior.” (Tafsir-e-Kabir, Vol. 10, p. 308)

If the rich are righteous, then they will certainly give forth whatever they are given to those in need, rather than benefitting from it themselves.

During the era of Hazrat Umarra, countries were divided into provinces. In 20 AH, Hazrat Umarra split the occupied territories into eight provinces so that administrative affairs could be better dealt with: 1. Mecca 2. Medina 3. Syria 4. Jazira 5. Basra 6. Kufa 7. Egypt 8. Palestine (Al-Farooq, Shibli Naumani, p. 185, Dar-ul-Ishaaat Karachi [1991])

Shura [consultative body] was also established during Hazrat Umar’sra era. Representatives from both the Muhajireen and Ansar would be present in meetings of the consultative body. The Ansar comprised of two tribes – the Aus and Khazraj – hence it was necessary for

30

representatives from both tribes to be present. Hazrat Uthmanra, Hazrat Alira, Hazrat Abdur Rahmanra bin Auf, Hazrat Mu‘az bin Jabalra, Hazrat Ubayyra bin Kaab and Hazrat Zaidra bin Thabit would also be present at these meetings. The procedure of these meetings was that a caller would make the announcement of: ٌ ُ ٰ َّ َ ‫الص‬ ‫لوۃ َجا ِم َعۃ‬ meaning that everyone should gather for prayer. When people would gather, Hazrat Umarra would enter Masjid Nabawi and offer two rak‘aat [units] of prayer.

After completing his prayer, he would go to the pulpit and deliver a sermon, and the matter which required discussion would be presented. Subsequently, a discussion would then ensue. When it came to smaller matters pertaining to everyday life, the decision of this body would be considered sufficient; however, when a more serious matter was presented, a general meeting comprising of the Muhajireen and Ansar would be held and the matter would be settled upon everyone’s consensus.

Various matters such as the army’s salary,

Friday 30 July 2021 | AL HAKAM

structure of offices, appointments of governors, the freedom of foreigners to conduct business and the stipulation of tariffs would be presented and determined in the meetings of this consultative body.

The meetings of the Shura would usually be held only when very important matters arose. Aside from this, there was another meeting which would speak about administrative and important matters on a daily basis. This meeting would always take place in Masjid Nabawi and only the Muhajireen Companions would take part. In the daily meetings for reports on the provinces and districts that would reach the Khalifa, Hazrat Umarra would ask whether there was any other matter to be discussed and would take people’s opinion. Aside from the members of the Shura, the general population also had a say in administrative matters. It was often the case that the governor of a province or district would be appointed by the citizens. In fact, in some instances, formal elections would be held. When tax collectors were being appointed in Kufa,

Basra and Syria, Hazrat Umarra instructed all three provinces that they should each select and send a person who they like and who they deem to be the most trustworthy and capable among all the people. (Al-Farooq, Shibli Naumani, pp. 180-182, Dar-ul-Ishaaat Karachi [1991])

With regard to the appointment of governors and the guidance given to them

by Hazrat Umarra, it is written that for important services, office-bearers would be appointed through the Shura – those upon whom everyone agreed would be appointed. Sometimes, he would send instructions to the governor of a province or district saying that the most capable person should be selected and sent. Thus, Hazrat Umarra would appoint those selected people as governors.

Hazrat Umarra appointed a higher salary for governors; this too had great wisdom behind it and was so they would carry out their duties in an honest manner and without any greed. Hazrat Umarra would advise office-bearers, “Remember, I have not sent you as commanders and tyrants;

rather, I have sent you as leaders, so that people may follow you. Fulfil the rights of Muslims. Do not abuse and demean them” i.e. do not punish them unnecessarily; “rather, try to fulfil their rights. Do not unnecessarily compliment anyone lest they fall into trial. Do not keep your doors closed to them, lest the strong devour the weak. Do not give yourself precedence over anyone for this would be an injustice upon the people.”

An oath would be taken from whoever was appointed as a governor that they would not ride on a Turkish horse, they would not wear fine clothes, they would not eat sifted flour, they would not appoint gatekeepers and they would always keep their doors open to those in need. This guidance was for all appointed governors and they would be read out to the people. After these governors had been appointed, an inventory of their wealth and possessions would be made.

If there was an unusual increase in the possessions of the office-holder, which he was not able to justify, he was immediately called to account, and the excess wealth would be given to the treasury. Governors were instructed that they must gather on the occasion of Hajj where public hearings would be held and any complaint against a governor would be addressed immediately.

Complaints against the governors would be presented, there was an office in order to investigate them which comprised of esteemed companions who would carry out the investigations. If the complaint turned out to be valid, the governors would be held accountable. (Al-Farooq, Shibli Naumani, pp. 189-193, Dar-ul-Ishaat Karachi [1991])

With regard to the complaints made against governors and the manner in which Hazrat Umarra handled them, Hazrat Musleh-e-Maudra writes: “There is an incident in relation to Hazrat Umarra. The people of Kufa were quite rebellious and would always raise complaints against their office bearers; saying that such and such judge is a certain way or that one person has this weakness and another person has that weakness. Upon these complaints, Hazrat

31

AL HAKAM | Friday 30 July 2021 Umarra would change the governors and would send a different one in his place.

Some people said to Hazrat Umarra that this was not right, and that if he continued changing them, [the people of Kufa] would continue making complaints, therefore he should not constantly change the governors. However, Hazrat Umarra said that he would continue changing the governors until the people of Kufa themselves became tired of making complaints.

“When he received similar complaints from them for some time, Hazrat Umarra said, ‘I will now send the people of Kufa a governor who will see to them.’ This governor, who was sent by Hazrat Umarra, was a 19-year-old youth by the name of Abdur Rahman bin Abi Laila. When the people of Kufa came to know of the fact that a 19-year-old youth was appointed as their governor, they said [to each other] that come, let us all make fun of him.

“The people of Kufa were mischievous.

They gathered all the [senior] individuals that would adorn themselves in cloaks and robes, who were 70, 80 and even 90 years of age and decided that all the people of the city ought to accompany these elderly individuals in order to welcome Abdur Rahman and mockingly ask him of his age, and when he answered, they would mock him extensively over the fact that a boy had been appointed as their governor.

Hence, in accordance with this scheme, they went two or three miles out of the city in order to welcome him.

“Abdur Rahman bin Abi Laila was also approaching riding a donkey from the opposing direction. All the people of Kufa were standing in rows and the front row consisted of the elderly chiefs. When Abdur Rahman bin Abi Laila approached, these people asked, ‘Is it you who has been appointed as our governor, and is your name Abdur Rahman?’ He replied in the affirmative. Upon this, a senior person from among them came forward and asked, ‘What is your age?’ Abdur Rahman replied, ‘My age? You can guess my age from the fact that when the Holy Prophetsa appointed Usama bin Zaidra as the commander-in-chief over 10,000 companions, among whom were Abu Bakrra and Umarra as well, I am one year older than Usama bin Zaidra was on that occasion.’ Hearing this, all of them stepped back and their plans were shattered. They retreated in embarrassment and said to one another that as long as this boy stayed [among us], they should not dare utter a word [to him] lest he took strict action.

Hence, he governed over them for a long time and the people of Kufa did not dare to confront him.” (Khutbat-e-Mahmud, Vol. 23, pp. 222-223)

Then, there was the system of revenue collection. Following the conquest of Iraq and Syria, Hazrat Umarra turned his attention towards the management of revenues. Previous kings had forcibly taken land from people and distributed it among their courtiers and chiefs, Hazrat Umarra returned these lands back to the local people. Along with this, Hazrat Umarra ordered that the Arabs, who had spread across these lands, would not

22 DEER PARK ROAD, SW19 3TL. UK

carry out any agricultural work. That is, the Arabs would not be involved in farming. The benefit of this was that the Arabs did not have the experience of the farming methods required of that area as compared to the locals. Every region has its own method for agriculture. Hence, it was ordered that those who were not locals and had come from outside would not be involved in agriculture and that this would be carried out by the locals.

Previously, Kharaj [tax on land] was forcibly taken from the people. After establishing rules in relation to taxes, Hazrat Umarra eased the method by which taxes were collected to a great extent and he also made new amendments. He took great care of non-Muslims [dhimmi] living under Muslim rule and at the time of collecting taxes, he regularly asked if any injustice had been committed against them. He would ask the opinion of the non-Muslim subjects, who were either Zoroastrians or Christians and he would also regard their opinions. (Al-Farooq, Shibli Naumani, p. 198, 202, pp. 209-210, Dar-ul-Ishaat Karachi [1991])

For the expansion of agriculture, Hazrat Umarra said in relation to barren pieces of land that whoever cultivated them, it would become their property and a period of three years was designated for this. Rivers were made to flow and the department of irrigation was established, which also oversaw the formation of ponds etc. (Al-Farooq, Shibli Naumani, pp. 209-210, Dar-ul-Isha’at Karachi [1991])

This was carried in order to better the agricultural system.

These were some of the achievements, which I have just mentioned. There

are further accounts of Hazrat Umarra remaining, insha-Allah, they will be mentioned in the future sermons.

I would like to make an announcement and that is an Ahmadiyya Encyclopaedia has been created and will be launched today; it has been made by the Central Ahmadiyya Archive & Research Centre.

They began work on it some time ago and now, by the grace of Allah the Almighty, this website is being made available for members of the Jamaat. It is available on www.ahmadipedia.org, where a homepage containing a search engine will open and can be used to search for information.

It has been designed in a very simple and easy-to-use manner. Key information has been added regarding the books of the Jamaat, personalities, incidents, beliefs and places. Each entry contains the relevant websites, videos, links to those topics found in Jamaat periodicals, so that detailed information can be obtained through these means. One benefit of the links to further research on the topics will be that those searching will be able to reach the other websites of the Jamaat and they will be able to benefit from all the newspapers and magazines [of the Jamaat].

Ahmadis around the world have beneficial information with them which is not recorded anywhere. On the Ahmadipedia website, there is a “contribute” option, where people can send in information, observations or documents on any topic.

They will not be able to directly upload information on it. In fact, they will have

to provide it to the central team and after assessing and verifying it, it will then be uploaded under the relevant entry. In this manner, through the cooperation of the Jamaat, this website will be an ongoing project and will, insha-Allah, be beneficial to every Ahmadi.

If anyone is unable to find certain material, they can contact Ahmadipedia and they will arrange to provide the relevant material on the website. They have further stated that although a lot of information has been uploaded through authentic sources; however, if anyone has any information that is different to the information provided on any subject, then they can provide the necessary facts, so that after verifying it, the history of the Jamaat can be authentically preserved.

The central IT team has worked in an excellent manner and with great effort in order to prepare the website and all its various technical phases. Their team consists of their full-time workers and also volunteers.

For the website’s content, the missionaries serving in the central archive department [ARC] and also the volunteers have worked extremely hard.

They have worked extremely diligently in locating the information, translating the material from Urdu, uploading the content and various other tasks related to the website.

May Allah the Almighty reward them all. After the Friday prayers, insha-Allah, I will launch the website.

(Original Urdu transcript published in Al Fazl International, 23 July 2021, pp. 5-10.

Translated by The Review of Religions)

32

Friday 30 July 2021 | AL HAKAM

Early Jalsa Salanas in Qadian

On the first Jalsa Salana, the attendance was 75. During the lifetime of the Promised Messiahas, this number grew as more and more people visited Qadian especially during the Jalsa days. The final Jalsa Salana in the lifetime of the Promised Messiahas was attended by 3,000 people, a number which continues to grow to this day. www.alhakam.org/early-jalsa-salanas-in-qadian/ Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad | Sub-Editorial: Ataul Fatir Tahir, Aqeel Ahmed Kang | News: Ata-ul-Haye Nasir | © Al Hakam 2021