Al Hakam - 16 September 2022

King Charles III’s views on Islam can break barriers of misunderstanding

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Pioneer Missionaries Part II

The true meaning of a nation’s ‘success’

Serving till their last days

Hazrat Musleh-e-Maud’s article for the Kamyabi magazine of Delhi

Zikr-e-Habib: A beloved remembered Part II

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 16 September 2022 | Issue CCXXXV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Observe salat, shun falsehood and honour your pledges Hazrat Khalifatul Masih V addresses the concluding session of MKA UK 2022 ijtema On 9-11 September 2022, Majlis Khuddam-ul-Ahmadiyya UK held their annual ijtema in Kingsley, Hampshire. On the final day, Hazrat Amirul Momineen, Khalifatul Masih V, may Allah strengthen his hand, graced the occasion to formally conclude the event with an address.

At around 16:30 BST, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa arrived at the ijtema site and led the congregation in Zuhr and Asr prayers. At 16:47 BST, the formal proceedings of the final session of MKA UK’s national ijtema commenced after Huzooraa invited Raheel Ahmad Sahib to recite a portion of the Holy Quran. He recited verses 92-93 of Surah al-Nahl, after which Tanzeel Ahmad Sahib was invited to present the English translation.

Hazrat Khalifatul Masih Vaa then stood up, as did all those present, and took the Khuddam-ul-Ahmadiyya pledge from everyone present.

Huzooraa then invited Jazib Cheema Sahib to recite an Urdu poem. He recited a poem written by Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi, on the topic of taqwa (true fear of Allah) and the attributes of a true Muslim. Abdul Ghalib Khan Sahib presented the English translation of the couplets.

Huzooraa then invited Abdul Quddus Arif

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

Allah looks at your hearts and your actions

َ َ َ َ َ ُ َ َ ّٰ ُ ‫ قال قال َر ُسول الل ِه‬،‫ع ْن أبِي ه َريْ َرة‬ َ ّ ٰ َّ ُ َ ّ ٰ َ َّ ‫َصلى الل ُه َعل ْي ِه َو َسل َم ِإ ّن الل َه لا ي َ ْنظ ُر‬ َ​َ ُ ُ ٰ َٰ ُ ‫ك ْن‬ ِ ‫ِإلى ص َو ِرك ْم وأ ْم َوالِك ْم ول‬ ُ َ َْ ُ ُ ُ ٰ ُ ‫ي َ ْنظ ُر ِإلى قلوبِك ْم َوأ���لِك ْم‬

Hazrat Abu Hurairahra narrates that the Holy Prophetsa said: “Verily, Allah does not look at your shapes and your wealth but He looks at your hearts and your actions.”

(Sahih Muslim, Kitab al-birri wa s-silati-wa l-’adab, Hadith 2564)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Emphasis on meeting the Promised Messiahas often A message was received from a respected friend of this claimant of revelation from Lahore – a Hafiz Sahib – who said that he viewed past signs to be futile and has no interest in listening to any signs of the past. At this, the Promised Messiah, on whom be peace, said: “Alas! Such people do not understand that nothing from God Almighty should be looked upon as being unworthy of recognition. Allah the Exalted addressed a people of the past in the following words:

َ ۡ َ َ َ ۡ ۡ َ ۤ َّ َ ۡ َ ‫ا َول َ ۡم یَک ِف ِہ ۡم انا ان َزلنا َعل ۡیک ال ِک ٰت َب یُ ۡت ٰلی َعل ۡی ِہ ۡم‬

Is it not enough for them that We have sent down to thee the Book which is recited to them?

Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya UK, to present the ijtema report. Sadr Sahib said that the theme for this year’s ijtema, as per Huzoor’s instruction, was “Honouring our pledge”, which was reflected in all local and regional ijtemas. He then went on to describe various aspects of the ijtema and some new additions this year. The total

attendance of this year’s ijtema was 5,719. A short video presentation was then shown to Huzooraa showing highlights of the ijtema.

Anas Rana Sahib, Naib Sadr MKA UK, was then called to announce the Alame-Inami prize for Atfal-ul-Ahmadiyya

Does this not make reference to signs of the past?” The Promised Messiahas went on to say: “Now the times are such that our friends ought to visit me again and again, so that their faith and righteousness may increase by witnessing the new and fresh signs that are manifested daily in my favour.”

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 2, pp.

29-30)

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and Khuddam-ul-Ahmadiyya, which Huzooraa awarded to the winning qiadats.

At 17:10 BST, Huzooraa conveyed “Assalamu alaikum wa rahmatullah” after which he recited tashahud and ta‘awuz and said that it was with the grace of Allah, MKA was able to hold its ijtema after two years since the Covid-19 pandemic.

Huzooraa then said: “Originally, Majlis Khuddam-ulAhmadiyya had included a full sports programme in the ijtema programme.

However, upon the sad demise of Her Majesty, Queen Elizabeth, I instructed Sadr Sahib that the sports and games be scaled back as a mark of respect.

“I deemed it essential because the Queen was our long-serving head of state and she led the nation with great dignity and justice for over 70 years. During her reign, the United Kingdom remained a beacon of religious freedom in the world. Indeed, the Queen herself advocated for true religious freedom and interfaith harmony on many occasions. Thus, we are grateful to have lived under such a gracious monarch.

“As Ahmadi Muslims, we should be particularly appreciative of the fact that we were given the opportunity to establish our Jamaat’s international headquarters after the migration of Hazrat Khalifatul Masih IVrh in the United Kingdom during the reign of Queen Elizabeth and we have been able to practise and propagate our religion, Islam, freely.

“In this regard, we will always be grateful to Queen Elizabeth, the British Government and this nation.

“Furthermore, we pray, that our new head of state, King Charles III continues to ensure that religious freedom and justice for all people remains a hallmark of this nation and that the rights of the people are always fulfilled.

“Anyway, I hope and pray that all of the participants will have taken great benefit from the various academic programmes and other events that did take place at the ijtema.”

Huzooraa then said that during the concluding session, he would highlight “some of the fundamental responsibilities and obligations of members of Majlis

Khuddam-ul-Ahmadiyya”.

Above all, Huzooraa said, the true purpose for creating man was to worship Allah. In this regard, the primary source of worship were the five daily prayers. Anyone who called themselves a Muslim must pay great attention to guarding their worship, which required them to be punctual and regular in offering their prayers.

The reason Allah had made salat obligatory was that it was indispensable and spirituality could not survive without it. By the grace of Allah, many young Ahmadis were diligent in their prayers. Yet, there was no room for complacency regarding the worship of Allah. We must never let our standards slide and seek to improve our connection with our Creator.

“Just as our physical bodies require food and air, in the same way, our souls need continuous spiritual nourishment.”

Often, people submitted before Allah with great fervour and humility when faced with any problem or difficulty. However, when circumstances became favourable again, they lost sight of their worship.

“Their spiritual state changes like the weather; sometimes it is warm, sometimes it is cold; sometimes the wind blows in one direction; sometimes, in another; sometimes after a period of hot weather, there is a torrent of rain or a cool breeze which serves as a source of temporary relief and joy, but is not a lasting pleasure. Thus, just as a person is in perpetual need of air, food and water, in the same way, if a person wishes to remain spiritually alive, they must ensure that they constantly nourish their soul through salat. Hence, throughout your lives, namaz should be the one constant companion that you never let go of.”

Huzooraa added that Muslims were instructed to come together and offer their prayers in congregation. Over the last few years, access to mosques was restricted due to the pandemic. Thankfully, Huzooraa said, the situation had now improved and we were able to hold our events like Jalsa and ijtema.

Some people, however, continued to offer their prayers at home and did not come to the mosque.

“Now, as the situation has, alhamdulillah, much improved, it is necessary to return to the proper means of spiritual salvation as per the command of Allah the Almighty,

which requires Muslim men to be regular in offering congregational prayers in their local mosques or salat centres as much as possible.” reminded everyone Huzooraa that namaz helped one to refrain from sin and was the foremost means of fulfilling the purpose of our creation and reaping the blessings of Allah the Almighty. Otherwise, without prayers, our claim to believe in the Messiah of the age and belonging to this community was hollow.

Huzooraa said, it was a great favour of Allah on our Jamaat that He had bestowed this community with people who were everready to offer their time and sacrifice for the sake of the Jamaat. Recently, thousands of Ahmadis had presented themselves for Jalsa Salana UK and had put aside their jobs and other occupations. Many had not slept properly for days or even weeks. However, they had never expressed fatigue or other signs of non-cooperation. There were many who offered sacrifices whenever a scheme was launched.

It was important, Huzooraa said, to remember that it was not enough to offer temporary sacrifices; rather, Allah desired a permanent state of righteousness and the way to achieve this was namaz. Allah stated in the Holy Quran:

ۡ َ َۡ َۡ ۡ ۡ َ َ َ ّ َّ َ ٰ َ ّ َ ‫الص ٰلوۃ تن ٰہی َع ِن الف ۡحشآ ِء َوال ُمنک ِر ؕ َول َ ِذک ُر‬ ‫اقِ ِم الصلوۃ ؕ ِان‬ ّٰ ُ‫الل ِہ اَکۡبَر‬

“Observe Prayer. Surely, Prayer restrains one from indecency and manifest evil, and remembrance of Allah indeed is the greatest virtue.” (Suran al-Ankabut, Ch.29: V.46) In this verse, Allah instructed Muslims to offer prayers and said that salat was the means of abstaining from every vice and sin.

Therefore, one must offer their prayers at the appointed time and in congregation.

In this era, there were sinful temptations at every turn which sought to disrupt the moral fabric of society. One vice Huzooraa wished to remind everyone to abstain from was falsehood.

Huzooraa said that dealings and agreements occurred at all levels of society, whether linked with one’s personal affairs or business transactions. However, it was regrettable that organisations, individuals and nations would make firm promises, after which they broke them. No matter how

small or low level a deal may be, a person was duty-bound to adhere to the terms agreed on; otherwise, such a person would fall into the category of hypocrites.

Another characteristic of a hypocrite was a person who used foul language in an argument or debate. This did not behove a believer. Instead, a believer should always maintain the highest standards of good morals. As Muslims, we must ensure that we are free from such vices.

Huzooraa said that, just a few moments ago, all khuddam and atfal had stood and pledged that they would give precedence to their faith over all worldly things. Yet, words alone were futile until and unless they were accompanied by action.

“You may wonder what it means to give precedence to your faith over all worldly matters. In simple terms, it means that when it is time for prayer, one sets aside whatever else he is doing for the sake of the worship of Allah. Therefore, apart from those exceptional situations where Allah has permitted us to combine prayers or to offer them later, every khadim should offer their prayers on time and whenever possible in congregation.”

With regard to acting truthfully, Huzooraa said that khuddam were employed in different spheres of life. He guided all khuddam to abstain from deception in dealings with finances; for example, “when it comes to their tax returns, they should declare their earnings honestly and pay whatever is due to the government. Similarly, whatever official papers or documents they require for personal or business use should be obtained honestly and all declarations should be genuine and true.

“Similarly, a khadim must never resort to falsehood in terms of their chanda. If a person cannot pay at the prescribed rate, they may seek permission to pay at a lower rate, but they must not lie about their financial state because dishonesty can never lead to the blessings of Allah the Almighty.

“Another point I wish to make especially to the younger khuddam and atfal who are still in school or education is that they must be careful who they keep company with.

At your age, your friends and those who you spend time with can easily influence you as has been observed, if you keep poor company, you will pick up bad habits such as lying, needlessly quarrelling, or even

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AL HAKAM | Friday 16 September 2022 fighting instead of acting truthfully and being kind and considerate.

“Thus, the younger khuddam and atfal must be very conscious of their company.

Make friendships with people who are sincere, who are honest and who are not involved in any immoral or senseless activities.

“Furthermore, as you get older and get more independence, do not let your guard down. Remain firm in your faith and ensure that you never fight or be abusive to others and do not use vulgar language or speak in a way that provokes others. The older khuddam must also pay heed to all of these points; otherwise, despite having accepted the Promised Messiahas and claiming to follow his teachings, you will be violating what he stood for and taught.”

Huzooraa then read out extracts of the writings of the Promised Messiahas regarding falsehood.

Huzooraa said that it was the duty of Ahmadi youth to lead a campaign and movement against all forms of falsehood and deception and they must personally lead by example. They must pledge to never tell a lie.

“Indeed, falsehood and failure to fulfil one’s promises and covenants are the root causes underpinning the widespread injustice and disorder witnessed in today’s society, be it on a small scale within the domestic environment or on a larger scale in the broader community.”

Only if we can reached those virtuous standards that free us from the shackles of hypocrisy could we come to fulfil the demands of our pledge to give priority to our faith over everything worldly. Once this was achieved by our youth, we would see a really high standard of morals and values in our khuddam.

Huzooraa said, always remember the enlightened words of Hazrat Musleh-eMaudra that “A nation cannot be reformed without reforming its youth.” However, it should not be that these were words merely to display on banners. Huzooraa had once instructed Majlis Khuddam-ul-Ahmadiyya to make badges to display this quote. But all khuddam must strive to live by these words; in fact, all members of the Jamaat, no matter which auxiliary body they belonged to, must live by these words. Indeed, this slogan presented each khadim with a target and a challenge. Every step one khadim takes must be towards the path of righteousness.

“I also wish to say to the younger khuddam who have taken their first step into Khuddam-ul-Ahmadiyya that they should not think theirs is an age of mere recreation or fun. You have also reached an age where your thought processes and conduct should be maturing daily.

“For quite some time, I have been mentioning the early history of Islam in my Friday Sermons during which I have narrated the incidents of many young boys from that era no older than you, who were able to offer extraordinary sacrifices for the sake of Islam and achieved great successes.

This was all because they understood their purpose and the challenge that lay before them. They understood that it was up to them to fulfil the purpose of their life through the worship of Allah and it was up to them to manifest the highest of morals at all times. They understood their value and worth as young Muslims. They

“You may wonder what it means to give precedence to your faith over all worldly matters. In simple terms, it means that when it is time for prayer, one sets aside whatever else he is doing for the sake of the worship of Allah. Therefore, apart from those exceptional situations where Allah has permitted us to combine prayers or to offer them later, every khadim should offer their prayers on time and whenever possible in congregation.” understood the purpose of their creation and this ensured they played an outstanding role in transforming a society defined by immorality and ignorance into a pure and righteous community the like of which the world had never seen before and one that will forever serve as a beacon for all mankind.

“In this era, having firm faith in the truth of the claim of the Holy Prophetsa, it is now up to all of you to ensure that a firm adherence to the truth defines every aspect of your life whether in your personal dealings, your promises, your proclamations or any other sense. You must keep your tongue free from immoral or ignorant speech. Instead, Allah’s praise and remembrance should always be at the tip of your tongue. From this day forth, you should seek to think and act maturely and understand your status and the true magnitude of your responsibilities.”

The pledge that was taken earlier was something that must not be taken likely as the Holy Quran says:

َ َ ‫َواَ ۡو ُفوۡا بال ۡ َع ۡہد ۚ ِا َّن ال ۡ َع ۡہ َد ک‬ ‫ان َم ۡسـُٔوۡلًا‬ ِ ِ

“And fulfil the covenant; for the covenant shall be questioned about.” (Surah Bani Israil, Ch.17: V.35) So, Huzooraa said, do not be under the

misconception that repeating the words of the bai‘at or the Khuddam pledge was sufficient. One must understand the significance of the words and strive every minute of every day to fulfil it, knowing that one day, Allah will hold you accountable over your pledges of loyalty and fidelity to the Khalifa and to the Promised Messiahas.

Huzooraa then prayed that Allah enabled all khuddam and atfal to act on these words and that they were the ones to fulfil their pledges and strive towards all good endeavours and live up to the pledge of spreading the message of Islam to the corners of the earth and fly the flag of Islam high in every part of the world.

“Whether you are 15, 20, 30 or 40 or of any other age, grasp every opportunity to serve Islam as though it is your last. Without any shadow of a doubt, every khadim, according to their age, knowledge and experience, can serve the cause of Islam and the mission of the Promised Messiahas so long as they fulfil the rights of Allah’s worship and fulfil the rights of His creation and be those who never forsake the truth and who fulfil their promises and pledges.”

Huzooraa prayed that Allah enabled the khuddam and atfal to “be shining stars of Ahmadiyyat and be those who come to

fulfil the true purpose of their creation. May Allah continue to bless Majlis Khuddam-ulAhmadiyya in every aspect. Amin.”

Huzooraa then led everyone in dua (silent prayer).

After dua, Huzooraa announced that the ishaat department of Majlis Khuddamul-Ahmadiyya UK was given the blessed opportunity to translate the first half of Mash‘al-e-Rah, volume 1. This book covers the initial years of Majlis Khuddamul-Ahmadiyya from the first address of Hazrat Musleh-e-Maudra in 1938 onwards.

The English translation comprises of 26 addresses and 12 poems in total.

Huzooraa named this collection A Beacon for the Youth.

Huzooraa then also announced the SalatHub mobile application to help learn the wording of namaz. Children can attain badges, which are all based on Arabic words used in the Holy Quran. Jamaat members of all ages can use the app and this is available on iOS and it will be made available on Android soon.

After taraney (choral poems) by khuddam and atfal groups, Huzooraa departed the ijtema gah at 18:05 BST. (Report prepared by Al Hakam)

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This Week in History

Hazrat Khalifatul Masih Vaa delivering the concluding address at the Ansarullah UK Ijtema 2015

18 September 2015: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Maulana Fazl Ilahi Bashir Sahib – a missionary of the Jamaat – who had passed away on 3 September at the age of 97. Along with some other missionaries, he reached Mombasa, Kenya on 23 February 1947, and served there as a missionary. He had the opportunity to serve in Suriname, Guyana, Kababir (The Holy Lands), and Iran as well.

He wrote more than ten books in Arabic, English and French.

“The most important and significant form of worship is to offer the five daily prayers. At various places in the Holy Quran, Allah the Almighty has commanded us to offer the five obligatory prayers and so if we are negligent in our prayers it means our declaration of faith in Allah is meaningless, without value and false.” (“Head of Ahmadiyya Muslim Community concludes Majlis Khuddamul Ahmadiyya Ijtema with faith-inspiring address”, www. pressahmadiyya.com)

Hazrat Khalifatul Masih Vaa delivering the concluding address at Jalsa Salana, Sweden, 2005

16 September 16 September 2005: Hazrat Khalifatul Masih Vaa delivered an address at the first-ever combined Scandinavian Jalsa Salana that was also attended by the Khalifatul Masih from Gothenburg, Sweden.

Huzooraa spoke about the ma‘rifat (recognition) of God Almighty and the ways to achieve it.

16 September 2016: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Raza Saleem Sahib, a student of Jamia Ahmadiyya UK, who had passed away in an accident while hiking in Italy.

17 September 17 September 2010: During his first

Maryam Mosque, Galway, Ireland

tour of Ireland to lay the foundation of Maryam Mosque (Galway), the first Ahmadiyya mosque in Ireland, Hazrat Khalifatul Masih Vaa delivered a Friday Sermon. Huzooraa mentioned that from a geographical standpoint, Galway was a kind of corner of the world.

17 September 2017: Hazrat Khalifatul Masih Vaa delivered the concluding address at the National Ijtema of Majlis Khuddam-ulAhmadiyya UK. During his address, Huzooraa said:

18 September 18 September 2009: During his Friday Sermon, while mentioning the Jamaat-e-Ahmadiyya’s services for Hadith, Hazrat Khalifatul Masih Vaa said that Hazrat Musleh-e-Maudra had instructed Hazrat Syed Waliullah Shah Sahibra to collate the ahadith of Sahih al-Bukhari and to write its brief commentary as well. Some volumes of this work had been published in that era, however, there had been no further publication for a long time.

Maulana Fazal Ilahi Bashir

19 September 19 September 2003: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned the tenth condition of the Bai’at, which is:

Now, Huzooraa had established the Nur Foundation, and books of Hadith were being published, and many volumes of Sahih al-Bukhari and Sahih Muslim had been published with translation.

“That he/she shall enter into a bond of brotherhood with this humble servant of God, pledging obedience to me in everything good for the sake of God, and remain faithful to it until the day of his/her death.

That he/she shall exert such a high devotion in the observance of this bond as is not to be found in any other worldly relationship and connection that demands devoted dutifulness.”

18 September 2013: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Ijaz Ahmad Kiani Sahib of Orangi Town, Karachi, Pakistan who was martyred on the same day.

While advising the Jamaat in light of this condition, Huzooraa said that it was every Ahmadi’s duty to act upon each and every instruction of the Khalifa-e-Waqt. Huzooraa also said that one should not indulge in

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AL HAKAM | Friday 16 September 2022

16 - 22 September

A heartfelt condolence, from a Muslim woman Attiya Shaukat UK

finding definitions of ma‘ruf and ghair-ma‘ruf decisions.

Huzooraa advised members of the Jamaat to instil a spirit of unity and brotherhood amongst each other and remove the internal disagreements.

19 September 2008: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Sheikh Saeed Ahmad Sahib, who was martyred in Pakistan at the age of 42. Huzooraa mentioned that his father Sheikh Bashir Sahib, brother Sheikh Muhammad Rafiq Sahib and maternal uncle Professor Dr Sheikh Mubashir Ahmad Sahib were also martyred due to their faith.

20-21 September 20 September 2015: Hazrat Khalifatul Masih Vaa delivered the concluding address at the 32nd Ijtema of Majlis Ansarullah UK. During his address, Huzooraa referred to the fact that Majlis Ansarullah was celebrating its 75th anniversary in 2015, and said that the anniversary would only be worthy of celebration if it led to a moral and spiritual improvement amongst the members of the auxiliary organisation.

21 September 2012: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa said that the Muslims across the world had been aggrieved and hurt by the film The Innocence of Muslims, and also by the decision of a well-known French magazine to once again print vile caricatures depicting the Holy Prophet Muhammadsa.

Huzooraa called on Muslims across the world to peacefully unite in their opposition to the film and also pointed out how the laws of freedom of speech were being misused by some to injure religious sentiments of billions of Muslims.

Media outlets including BBC National News, BBC Newsnight, Sky News, Sky Arabic, Reuters, the Press Association and various other organisations were in attendance and met with Huzooraa immediately after his sermon.

During the press conference, Huzooraa told the media that the love a Muslim possessed for the Holy Prophet Muhammadsa was unparalleled. He said that all people were hurt if their loved ones were mocked and thus any attack on the Holy Prophetsa was sure to grieve all Muslims.

21 September 2012: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Naveed Ahmad Sahib of Karachi, Pakistan who had been martyred on 14 September. Huzooraa also mentioned Muhammad Ahmad Siddiqui Sahib of Karachi, who had been martyred on 15 September.

While mentioning the increasing persecution and martyrdoms of Ahmadis in Karachi and the Punjab province of Pakistan, Huzooraa urged the Jamaat to pray for those Ahmadis.

22 September

With the abdication of Edward VIII, the younger brother who was not destined to sit on the throne, became the king.

After King George VI’s demise, Queen Elizabeth II, as the eldest daughter, reigned for a prosperous 70 years. Throughout her years, the Queen has shown her true colours as a natural-born leader. The ability to be loved and respected by so many across the world is a testimony to her qualities.

It may seem strange to some eyes why someone South Asian in ethnicity, Muslim in faith and born outside the UK holds an affection for Her Majesty. However, this affiliation is rooted in a declaration of the Holy Prophetsa that “loyalty to one’s country is a part of faith” and since I have lived and breathed the air of freedom in Great Britain, my gratitude and loyalty have been the reason I have prayed with good wishes for the monarchy.

It is a loss to lose a Queen such as Her Majesty and therefore I would like to share a prayer written for Her Majesty by the

Khalifa of my community. I share it in the hope that it might console all our souls.

“It is our prayer that Her Majesty comes to be loved by the Angels of God. May the All-Powerful and Mighty God shower Her Majesty generously with His countless spiritual bounties and blessings, just as He has granted her with worldly blessings in abundance. Through these blessings, may all citizens of this great nation be enabled to recognise the Supreme Lord and come to live in mutual love and affection. Irrespective of colour, creed, nationality or religion may all citizens of the United Kingdom show respect and honour to one another, to such a degree, that the positive impact and influence of this attitude extends beyond these shores and spreads to the people of other countries of the world also’’. (www. reviewofreligions.org/7084/letter-from-headof-the-ahmadiyya-muslim-community-toher-majesty-queen-elizabeth-ii/) We are all different as humans, but the spirit which binds our humanity is connected by the One God. He is our Maker and we all shall return to Him.

45th National Ijtema of Jamaat auxiliaries in Fiji Islands

22 September 2013: Hazrat Khalifatul Masih Vaa arrived in Singapore on this day.

He was greeted at Singapore’s Changi Airport by the delegates of the Jamaat from Singapore, Indonesia and Malaysia. Later in the day, Huzooraa travelled to the Taha Mosque, where he was greeted by Ahmadis and then led the Maghrib and Isha prayers.

22 September 2014: Hazrat Khalifatul Masih Vaa arrived in the Republic of Ireland for his second visit to the country, to inaugurate Maryam Mosque (Galway), the first Ahmadiyya mosque in Ireland.

22 September 2017: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Bilal Abdus Salam Sahib of Philadelphia, USA, who had passed away on 13 September. He was previously a “minister of the gospel”, however, carried out thorough research about Ahmadiyyat, and once he saw the photograph of the Promised Messiahas, he accepted Ahmadiyyat.

Abdul Noor Bhatti Missionary, Fiji

On 20 and 21 August 2022, the auxiliary organisations of Jamaat-e-Ahmadiyya Fiji Islands had the opportunity to hold their two-day annual Ijtema at Nadi after a gap of two years due to the Covid-19 pandemic.

On the first day, the Ijtema formally started with the flag hoisting ceremony at 10:45 am. The opening session commenced with the recitation from the Holy Quran, followed by the pledges of Ansar, Khuddam, Atfal, Lajna and Nasirat.

After this, Mahmood Ahmad Sahib, Amir and Missionary-in-charge Fiji delivered the opening speech, in which he explained the purpose behind establishing the auxiliary organisations, as described by Hazrat Musleh-e-Maudra. The first session concluded with silent prayer.

After the opening session, Khuddam, Ansar and Lajna members went to their respective places for academic competitions.

In the evening, auxiliary organisations held their Shura.

The total attendance on the first day was 127.

The second day commenced with the congregational tahajjud and Fajr prayers, followed by dars of the Holy Quran.

After breakfast, various sports competitions were held. This was followed by the concluding session which commenced at 1 pm with the recitation from the Holy Quran, followed by the pledges of all the auxiliaries.

Amir sahib Jamaat-e-Ahmadiyya Fiji delivered the concluding address, which was followed by the prize distribution ceremony.

The event concluded with silent prayer.

Friday 16 September 2022 | AL HAKAM

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Zikr-e-Habib ‫ﺫﮐﺮ ﺣﺒﯿﺐ‬ Part 2 Return from Qadian After pledging bai‘at [to the Promised Messiahas] in Qadian, I returned to Jammu where I was employed as an English teacher in the high school. On the way, I stayed in Lahore for a day and met the friends of Maulvi Muhammad Sadiq Sahib, i.e. Maulvi Asghar Ali Sahib, Wahi Sahib, etc., and also Sheikh Abdullah Sahib who was studying in the entrance class at that time and is now a lawyer in Aligarh and a member of the Muslim University. Sheikh Sahib was converted to Islam Ahmadiyyat by Hazrat Maulana Nuruddin Sahibra. Moreover, Hazrat Khalifatul Masih Ira helped him acquire education in Lahore and Aligarh at his own expense. I thus had a strong relationship with him as he was my spiritual brother.

Thereafter, as long as I stayed in Jammu, I used to attend the service of the Promised Messiahas every year during the summer holidays. On one occasion, apart from the holidays, I went [to Qadian] along with Maulvi Fazil Muhammad Sadiq Sahib and Khan Bahadur Ghulam Muhammad of Gilgit and Ladakh, and both of these companions pledged bai‘at [to the Promised Messiahas]. This incident happend around 1892. After their bai’at, we went to Lahore with the Promised Messiahas and returned to Qadian.

Claim of the Messiahship Although in his book, Barahin-eAhmadiyya, there were clear revelations that Allah the Almighty had appointed Hazrat Mirza Ghulam Ahmadas as the Messiah and Mahdi, the Promised Messiahas openly presented the claim of the Messiahship in his book, Fath-e-Islam, published in June 1891.

Places where I used to stay in Qadian When I went to Qadian for the first time which was probably at the end of December 1890, I stayed in the room called the Gol Kamra. In those days, it did not have the teen diwari in front of it. This room used to serve as the guest room and the Promised Messiahas would either sit there to meet the guests or on the charpoy in the yard at its door. Even after that, it remained the guest room for two or three years. Thereafter, when the city wall was sold, it was demolished and houses were constructed in its place.

Then, that place was constructed where the clinic of Hazrat Khalifa Ira and a garage are located. Later, that house which now serves as the guest house was constructed. Earlier, Hazrat Khalifatul Masih Ira used to live in it, but when he built his house in another place, the previous house began to serve as the guest house. I stayed in that guest house

A beloved remembered as well.

The Promised Messiahas built a room for Maulvi Muhammad Ali Sahib on the third floor of his house adjacent to Masjid Mubarak. The Promised Messiahas allowed me to stay in that room as well. Once, the Promised Messiahas let me stay in the room which is on the north side between Masjid Mubarak and his residence, and from where a window opens towards the mosque. This room is known as Bait-ul-Fikr. During those days, I was in Qadian on a few days’ leave to prepare for my Bachelor’s degree examination.

Bai‘at of Maulvi Abdul Karim Sahib In 1889, the first bai‘at took place in Ludhiana and Hazrat Maulana Hakim Nuruddin Sahibra was the first to pledge allegiance. At the time, Hazrat Maulvi Abdul Karim Sahib’s views were similar to those of the naturalists and thus he did not recognise the value of Bai‘at. However, following the advice of Hazrat Khalifatul Masih Ira, who was his mentor, he attended the service of the Promised Messiahas to pledge his bai‘at. The Promised Messiahas called Hazrat Maulana Hakim Nuruddin Sahibra and placed the hand of Hazrat Maulvi Abdul Karim Sahibra in his hand and took their hands in his own hand and then made Maulvi Abdul Karim Sahibra repeat the words of bai‘at. Hazrat Maulvi Abdul Karim Sahibra used to narrate this incident himself. Hazrat Maulvi Abdul Karim Sahibra was not among those who took bai‘at on the first day when 40 people took the oath of allegiance. However, he took bai‘at around one of those days [when the initiation started].

In the beginning, when the guests were fewer in number and were served in the Gol Kamra or the mosque, the Promised Messiahas would also accompany them and eat with the guests.

The Promised Messiahas would take a loaf of bread in his hand and break it into two pieces. Then, he would place one piece on the dastarkhan [tablecloth] and break the other into a further two pieces. Then again, he would put a piece on the dastarkhan and from what was left in his hand, the Promised Messiahas would break a small piece, which was less than an inch in length and width, and put it in the bowl of curry. In this way, very little curry would apply to the edge of the piece of bread. The Promised Messiahas would then put it in his mouth and chew it for a long time. The Promised Messiahas used to talk with the guests and sometimes he would pick up some food in front of him and give it to the guests. If there were pickles, marmalade or some other special thing on the dastarkhan, the Promised Messiahas would put it on a piece of bread and serve it to the guests.

Masjid Mubarak, Qadian. The Promised Messiahas would spend many evenings in this mosque where he would explain the true message of Islam. As part of the spiritual and moral training of his Companionsra, he held these sittings to motivate them.

Habitually, I would always try to sit near the Promised Messiahas on the dastarkhan as I had great affection for him. I observed that the Promised Messiahas used to eat very little food that was not more than a few mouthfuls.

On one occasion, a new convert (Khaki Shah), who had previously converted to Christianity from Islam and was once a preacher among the Christians, complained to someone on his return from Qadian that he was not served good food. When this matter was mentioned before the Promised Messiahas, he said, “I used to pick up [the food placed] in front of me and serve him myself.”

Jumuah prayer in Chinyan Mosque It was around 1893 and I was travelling with the Promised Messiahas in Lahore. The Promised Messiahas went into the Chinyan Mosque for Jumuah and immediately came out after offering the prayer, and I was also with the Promised Messiahas at the time.

Register bai‘at In those days, the Promised Messiahas had a register for those who would take bai‘at.

The Promised Messiahas used to record their names, parentage, addresses, etc., in that register with his own blessed hands. Later on, that register was handed over to Pir Sirajul Haqq Sahib. It is very unfortunate that Pir Sahib lost it.

Example of the first night’s moon Once in the early days, Hazrat Maulvi Nuruddin Sahibra asked the Promised Messiahas, “The people are saying that it seems that the prophecies regarding the victory of Islam on the appearance of the Promised Messiah and Mahdi will not be fulfilled in the time of Mirza Sahib.” The

Promised Messiahas said, “Many people do not witness the moon on the first night, even if they rub their eyes again and again.”

Arrogance of Maulvi Muhammad Hussain I was in the company of Hazrat Khalifatul Masih Ira in Jammu at the time when he received the letter of Maulvi Muhammad Hussain Batalvi. In that letter, Maulvi Muhammad Hussain Batalvi wrote: “It was I who made Mirza Sahib known.

Now, I will bring him down.”

Allah helps him to write There was a priest named Thomas Howell in Pind Dadan Khan. In response to his questions, Hazrat Khalifatul Masih Ira wrote the book, “Fasal-ul-Khitab li Maqaddama Ahl al-Kitab”. Thomas Howell was later posted to Lahore.

When the debate between the Promised Messiahas and Padri Abdullah Atham took place in 1893 and a prophecy was made public about Atham, I wrote a letter to Priest Thomas Howell about that prophecy. In it, I stated that many debates had taken place between Muslims and Christians in the past, but that very debate had a special superiority over the others because there was a prophecy about Atham. I was in Bhera at the time of writing that letter. I also sent a copy of that letter to my honourable teacher, Hazrat Khalifatul Masih Ira who was in Qadian in those days. Hazrat Maulvi Sahibra presented my letter before the Promised Messiahas.

The Promised Messiahas commended the subject of that letter and said, “Only Allah helps [him] to write [in such a manner].”

(Translated by Al Hakam from the original Urdu in Zikr-e-Habib, pp. 5-9)

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AL HAKAM | Friday 16 September 2022

The true meaning of a nation’s ‘success’: Hazrat Musleh-e-Maud’s article for the Kamyabi magazine of Delhi pleased with Him; and He has prepared for them Gardens beneath which flow rivers.

They will abide therein forever. That is the supreme triumph.’ (Surah at-Taubah, Ch.9: V.100)

Ata-ul-Haye Nasir Al Hakam

In 1929, a prominent Muslim leader of British India, Khawaja Hassan Nizami launched a magazine titled Kamyabi (lit. ‘success’) – its aim was to promote business amongst the Muslims of India.

Khawaja Sahib requested Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra to write an article for the first issue of that magazine.

Huzoorra agreed and wrote an article titled “Kamyabi”, which was published in the very first issue of the magazine.

In this article, Huzoorra stated: “Our countrymen are normally unaware of the [true] meanings of the word ‘success’, and this is the reason behind the [country’s] failures. In our country, it is thought that success means wealth, good clothes, lavish food, conquering people, and ruling others.

However, this is the worst interpretation of the word ‘success’ that could be given.

“The fact is that one’s progress is hampered when one focuses on these above-mentioned things as one’s primary objectives and goals, equating them with ‘success’. However, these things do not denote ‘success’ per se, rather they are sometimes gained as a result of a person’s success.

“It is due to this misunderstanding that

some people also raise the question as to ‘Why Hazrat Imam Hussainra failed and Yazid succeeded’. However, if they ponder over it, Yazid failed despite having wealth, power and might. Hazrat Imam Hussainra succeeded despite his martyrdom since his objective was not to gain control, but rather the protection of people’s rights. 1300 years have passed but the principle in defence of which Hazrat Imam Hussainra stood up i.e. that a person cannot occupy the position of a Khalifa by way of inheritance after his father’s demise, rather the [believers] hold the right to choose a Khalifa, remains sacred to this day. In fact, his martyrdom made this fact more prominent. Therefore, it was Hazrat Imam Hussainra who succeeded, not Yazid.

“The Holy Quran has stated the principle for success in very simple terms, and this is the point towards which I wish to call the attention of the readers of Kamyabi. Allah the Almighty states:

َّ َّ َۡ ۡ ُ َ َ ُ ّٰ َ ‫الس ِبقوۡ َن الۡا ّولوۡ َن ِم َن ال ُم ٰہ ِجرِیۡ َن َوالۡان َصارِ َوال ِذیۡ َن ات َب ُعوۡ ُھ ۡم‬ ‫و‬ ّٰ َ َّ َ ۡ ۡ‫الل ُہ َع ۡن ُہ ۡم َو َر ُضوۡا َع ۡن ُہ َواَ َع َّد ل َ ُہ ۡم َج ّٰن ٍت تَ ۡجری‬ ‫ان ۙ ر ِضی‬ ٍ ‫ِب ِاحس‬ ِ ۤ ٰ ۡ ُ ٰ َ َ ۡ َ ۡ َ َ ۡ ٰ ً َ ‫ت ۡح َت َہا الانہرُ خ ِل ِدیۡ َن فِ ۡیہا ابَدا ؕ ذل ِک الفوۡز ال َع ِﻈ ۡی ُم‬

“‘And (as for) the foremost (among the believers), the first of the Migrants and the Helpers, and those who followed them in the best possible manner, Allah is well pleased with them and they are well

“In this verse, it has been stated that true success is the attainment of Allah the Almighty’s pleasure, which results in the means for tranquillity and ease. However, those means are not the ultimate objectives themselves.

“Moreover, it has been taught that the principle for success is for a certain nation to outshine other nations in achieving such great objectives which require sacrifices and the accomplishment of which is seemingly not beneficial to individuals themselves but to mankind [as a whole] and then to remain at the forefront of such efforts. This is the principle which has been neglected by our nation, and without this, success is impossible.

“There are wealthy people and landowners amongst our nation, however, there is no success. The reason is that the efforts of our nation and the people of our country are dedicated to their personal honour and comfort. However, the formula for success is that the whole nation should either become [like the] Muhajirun and by leaving aside selfishness, they should make such efforts which ultimately help in the collective progress of the nation – or they should become [like the] Ansar, the helpers and supporters of the aforementioned people, until every country of the world is provided with such means without which

their survival had been difficult, and it had been impossible for them to survive without the great sacrifices of that [helping] nation.

“Such a nation can be considered successful, and no one can ever erase its impressions from the [history of the] world.

“I hope that my countrymen will pay attention to this truth and will try to understand it. They can never succeed by merely imitating other [nations]. They can never succeed until they themselves َ ُ َ َ ۡ َ ُ ّٰ [the foremost try to become ‫الس ِبقوۡن الا ّولوۡن‬ pioneers] in certain disciplines and fields, and succeed in turning other nations into their followers. Otherwise, they will continue to fail. However, are there not enough failures of the past to awaken us? Is there any deeper pit of humiliation that we are yet to fall into? Will we not mature [as a nation] once we come out of our ‘childhood’ phase or will we jump straight to ‘old age’ and remain feeble?

“May God not show us that day, rather may He enable our nation to awaken, to exhibit the spirit of Muhajirun and Ansar, and to stand shoulder-to-shoulder with ُ ّٰ َُ​َ ‫الس ِبقوۡ َن الۡا ّولوۡ َن‬ [the foremost among the believers] in the field of progress, and may every sacrifice become easy for it forever, not temporarily, and may it leave behind such a strong legacy that its impressions cannot be effaced by the passage of time.

“Amin, Allah-humma amin. Wa aakhiru da’wana ani l-hamdu li-llahi Rabbil ‘Alamin [Our last cry is; All praise is due to God, the Lord of all the Universes].” (Al Fazl, 12 July 1929, p. 7)

Preaching Islam in Scotland – A three-day tour Arshad Mehmood Khan Scotland Correspondent

On 29 August 2022, a group consisting of 27 Khaddam, Atfal and Ansar from Jamaate-Ahmadiyya Scotland started their journey to Inverness from the Baitur Rahman Mosque, Glasgow.

Inverness is located 175 miles north of Glasgow. Thus, up to this city, which is the last northern city and the edge of Britain, various preaching activities were held for three days.

The Inverness Public Library was contacted long ago and they permitted us to organise a Quran exhibition there. On the first day, the library was visited and a copy of the Holy Quran with English translation was presented as a gift.

A Quran exhibition was organised

which included the German, Spanish, French, Greek, Portuguese, Polish and English translations of the Holy Quran.

Around 5,000 tabligh leaflets were distributed from house to house and there was an opportunity to talk to various local citizens and convey the peaceful teachings of Islam to them.

A team set up tabligh stalls in different areas of the city and outside shopping centres where a large number of local citizens visited and received Jamaat literature.

A Christian who is a professor of Islamic Studies showed a special interest and stayed at our stall for quite some time, exchanging ideas. On his way, he also gave his contact details and promised to join our events and said that he was impressed by the peaceful teaching of Islam Ahmadiyyat.

Friday 16 September 2022 | AL HAKAM

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Tafsir al-Qurtubi proves Prophet Isa’s death

Raziullah Noman Canada

One of the main differences between Ahmadi Muslims and other Muslims is that we believe Hazrat Isaas (Jesus) of Bani Israel has already passed away and will never return.

The prophecies of the latter-day Messiah were fulfilled in the person of Hazrat Mirza Ghulam Ahmadas of Qadian, the Promised Messiah and Mahdi.

On 12 February 2010, Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih Vaa, delivered a faith-inspiring Friday sermon on incidents of the companions of the Promised Messiahas. One incident mentioned was that of Hazrat Maulvi Syed Sarwar Shahra. The summary is as follows: Hazrat Maulvi Syed Sarwar Shahra had knowledge of excellent standards and had also served as the mufti. Once in Haripur, he learned that a Muslim cleric who deemed himself to be a great debater wanted to debate Ahmadiyyat with him. However, on the fixed day the cleric did not turn up. Out in town, Hazrat Syed Sarwar Shahra saw the cleric coming from the other side with some associates. Upon seeing him they turned and started to run. Hazrat Syed Sarwar Shahra Sahib ran after them. He thought they may have gone to the mosque and went there but they were not to be seen. He went in the other direction and saw that the cleric was crossing a muddy ditch to go to the other side. He was told that the cleric had gone to the next town to get some books to prepare for the debate. He had spent the entire night reading the books and was frustrated that whichever Quranic commentary he referred to it mentioned the death of Jesusas. He therefore could not find any argument for the debate. His associate cleric told him that the debate with Syed Sarwar Shahra Sahib would result in embarrassment.

Hazrat Khalifatul Masih Vaa said the current-day situation was the same; these people came on TV channels and made claims. When we offered to discuss their claims, there was no response.

From this incident, we see that every commentary of the Quran, classical or modern, refers to the death of Hazrat Isaas.

Sadly, the majority of the Muslim scholars misinterpreted the ahadith regarding nuzul al-Masih” (the descension of the Messiah) which is why they started to reinterpret the verses of the Quran that explicitly mentioned the death of Hazrat Isaas when they should have reinterpreted the ahadith of the latter-day Messiah.

In this article, we will focus on the famous tafsir (commentary of the Quran) known as Tafsir al-Qurtubi. It was written

by Imam Abu Abdullah al-Qurtubi or Abu Abdullah Muhammad ibn Ahmad ibn Abu Bakr al-Ansari al-Qurtubi who was born in Spain and was an eminent scholar of Islam and a well-known and widely read mufassir (commentator of the Quran).

We will provide five important points from his commentary which help prove the death of Hazrat Isaas.

The first point is that Imam alQurtubi gives his commentary on chapter 3 verse 55 of the Holy Quran and only presents one meaning of “mutawaffika” from a companion of the Holy Prophet Muhammadsa. The view he gives is that of Hazrat Ibn Abbasra: َ َ ْ َ َ ‫وروى ابْ ُن طلحَة ع ِن ابن عباس معنى متوفيك مميتك‬ “Ibn Abi Talhah narrates from Ibn Abbas, that the meaning of ‘mutawaffika’ is ‘I will cause thee to die’.” (Tafsir al-Qurtubi, Vol. 5, p. 153) Interestingly enough, no other meaning of “mutawaffika” is given by any of the companions, proving that all of the companions of Prophet Muhammadsa had a consensus on this meaning and no one dared to question this statement of Hazrat Ibn Abbasra, explicitly proving the death of Hazrat Isaas.

The second point is that Imam alQurtubi presents the famous narration of the Holy Prophetsa in which he himself uses the Arabic “tawaffaitani” for his own death.

This narration can be found in almost every commentary and nearly every book of

hadith. Hazrat Imam al-Qurtubi quotes it from Sahih Muslim. He writes: َ َ َ ّٰ ّٰ ُ َّ َ ْ َ َ ‫ام ف‬ ‫ينا َر ُسول الل ِه صلى الله عليه‬ ِ َ ‫ قال ق‬،‫اس‬ ٍ ‫ع ِن اب ِن عب‬ َ ُ ُ َ ‫اس إنَّك ْم ت ْح َش ُر‬ ُ َّ َ ُّ َ َ َ َ َ ْ َ ً َ ‫ون‬ ِ ‫وسلم خ ِطيبا بِمو ِعظ ٍة فقال "‏يا أ ْيه َا الن‬ َ ً ُ ً ُ ً َ ّٰ َ ً ْ ُ​ُ ُ ْ َ َ​َ َ َ ‫ِإلى الل ِه ُحفاة ع َراة غ ْرلا‏(‏ ك َما بَدأنا أ ّول خل ٍق ن ِعيده َوعدا‬ ْ َ َّ ُ َّ َ َ َ َ َ ْ َ َ​َ َ َ َ َ ‫ين ‏) ألا َو ِإ ّن أ ّول الخلائِ ِق يُك َسى ي َ ْو َم‬ ِ‫عل ْينا ِإنا كنا فاعِ ل‬ َ َ ُ َ ُ َ ُ َّ َ َ ُ َ َّ َ ‫ال ْ ِق َي‬ ْ َ َ ُ ِ ‫ام ِة إبْ َر‬ ‫ال ِم ْن‬ ٍ ‫اهيم علي ِه السلام أَلا و ِإنه سيج َاء بِ ِرج‬ ِ ُ ْ ُ َ َ ُ ُ َ َ ّ َ َ ْ َ ْ َ َُ ‫ال فأقول يَا َر ِ ّب أصحَابِي ف ُيقال‬ ‫الشم‬ ِ ‫أ ّم ِتي ف ُيؤخذ بِهِم ذات‬ ِ ْ َ َ َ َّ ُ َّ ُ ْ َ ْ َ َ َ َ ُ ُ َ َ َ َ ْ َ ُ َ ْ َ َ ‫ِإنك لا تد ِري ما أحدثوا بعدك‏ فأقول كما قال العبد‬ ‫الصال ِح‬ َّ َ َ َ َ َ ُ ُ َ ُ ً َ َ َْ َ ُ ‫‏(وك ْنت َعل ْيهِ ْم ش ِهيدا َما ُد ْمت ِفيهِ ْم فل ّما ت َوف ْي َت ِني ك ْنت أنت‬ ُ َّ َ ُ ّ ُ ٌ َ َ ّ ُ َ َ ْ َ َ َ َّ ‫الر ِق‬ ‫يب َعل ْيهِ ْم َوأنت َعلى ك ِل ش ْى ٍء ش ِهيد ِإ ْن ت َع ِذبْه ْم ف ِإنه ْم‬ َ ْ ُ َ ُ َ َُ َ َ ُ َ ُ َْ َ ْ َ ّ َ ْ َ ْ َْ ْ َ َ ُ َ ‫كيم‏) قال فيقال لِي‬ ِ ‫ِعبادك و ِإن تغفِر لهم ف ِإنك أنت الع ِزيز الح‬ َ ‫إنَّهُ ْم ل َ ْم ي َ َزالُوا مُ ْرت َ ّد‬ ْ‫ار ْق َتهُم‏"‏‬ َ َ‫ين َعلَى أ َ ْع َقابهِ ْم ُم ْن ُذ ف‬ ِ ِ ِ “While Allah’s Messengersa stood up to deliver a sermon, he said: ‘O people, Allah will assemble you in a state that you will be barefooted, naked and uncircumcised [and then he recited the words of the Quran]: ‘As We began the first creation, so shall We repeat it – a promise (binding) upon Us; We shall certainly perform it’, and the first person who would be clothed on the Day of Resurrection would be Ibrahim [peace be upon him] and, behold! some persons of my Ummah would be brought and taken to the left and I would say: ‘My Lord, they are my companions’, and it would be said: ‘You do not know what they did after you, and I would say just as the pious servant [Hazrat Isaas] said: ‘And I was a witness over them as long as I remained among them, but since Thou didst cause me to die, Thou hast been the Watcher over them; and Thou art Witness over all things’. And it would be said to me: ‘They constantly turned to their heels since you left them.’’” (Sahih Muslim, Hadith no. 2860b), (Tafsir al-Qurtubi, Vol.8, p. 304) Now despite Imam al-Qurtubi saying that ‘tawaffaitani’ means “You raised me up to the heavens”, he is unable to provide any hadith to support such meaning and the only hadith he quotes at the end of his commentary on this verse is where the Holy Prophetsa translates “tawaffaitani” as when “You caused me to die”.

The third point from Tafsir al-Qurtubi is that he presented a narration which proves that all messengers before Prophet Muhammadsa have passed away and that only their souls were taken, not their bodies.

It is narrated: ُّ ْ َ َ ّٰ ّٰ َ ‫الش َه‬ ُ َ ْ َ َ ُ ‫ول الل ِه أنه قال أك َر َم الل ُه تعالى‬ ‫داء‬ ِ ‫ور ِوي عن رس‬ ْ َ َ َْ ْ ً َ ‫رامات ل ْم يُك ِر ْم بِها‬ ‫سك‬ ‫أحدا ِم َن الأن ِبيا ِء ولا أنا‬ ٍ ِ ‫ِبخم‬ ُ َ َ ُْ َ ْ َ َ​َ ْ َ َ َّ ُ َ ُ َ‫وهو‬ ْ َ ‫أحدها أن ج ِميع الأن ِبيا ِء قبض أرواحهم ملك المو ِت‬ َّ ُ ّ ٰ ُ َ ُّ ّ َّ ُ ْ ُ ْ ‫داء فالل ُه ه َو ال ِذي يَق ِبض‬ ‫ال ِذي َس َيق ِبض ُروحِ ي وأما الشه‬ َ َ َ ‫أر‬ ُ َ ‫واحهُ ْم ب ُق ْد َرتِ ِه َك ْي َف ي‬ ْ ‫شاء ولا ي ُ َس ِل ّ ُط َعلى‬ ْ ‫واحهِ ْم َملك‬ ِ ‫أر‬ ِ ُ َ ُ َ ّ ْ َ ْ ّ ‫ والثاني‬،‫الم ْوت‬ َ ‫أن َجم‬ َ ‫يع الأنبيا ِء قد غ ّ ِسلوا ب َ ْعد‬ ‫الم ْو ِت‬ ِ َ ِ ِ ِ ُ ُ ُْ َ َ َ ُ ُ ّ َ َ َ َ َ ‫داء لا يُغ ّسل‬ ُ ‫الم ْو ِت والش َه‬ َ ‫وأنا أ َغ ّسل ب َ ْعد‬ ‫ون ولا حاجة لهم‬ ُّ ْ َ ْ َ َ َّ ُ ّ ْ ُّ ‫يع الأن ِبيا ِء قد ك ِف ُنوا وأنا‬ ‫ والثال ِث أن ج ِم‬،‫إلى ما ِء الدنيا‬ ُّ ُ َّ َ ُ ُ ّ ْ َ ‫ون ب َ ْل ي ُ ْدفَ ُن‬ َ ‫داء لا ي ُ َك َّف ُن‬ ُ ‫والش َه‬ ‫أكفن‬ ‫والرابِع‬ ،‫ون فِي ثِيابِهِم‬

َ​َ ً ْ ُّ ُ ُ َ ْ َ ُ ُّ ْ َّ ‫أمواتا وإذا ُمت يُقال قد مات‬ ‫ياء ل ّما ماتوا سموا‬ ‫أن الأن ِب‬ ُّ َ ُ ‫والش َه‬ ‫داء لا ي ُ َس ّم ْو َن َم ْوتى‬ “Prophet Muhammadsa narrated: ‘Allah has honoured the martyrs with five miracles which He has not even honoured the prophets with, including me. With all of the prophets, the Angel of Death took their souls and he is the one who will also take my soul. As for the martyrs, Allah takes their souls by His power in whichever way He pleases and the Angel of Death cannot have power over their souls. “‘The second miracle is that all of the prophets were given full ablution after their death and I will be given full ablution after death and the martyrs are not given full ablution nor are they in need of the earthly water. “‘The third miracle is that all of the prophets were shrouded and I too will be shrouded but the martyrs are not shrouded, rather they are buried in their clothes. “‘And the fourth miracle is that all of the prophets when they died, were named as those who are dead, and when I die, it will be said he has died but the martyrs are not called dead.” (Tafsir al-Qurtubi, Vol. 5, p.

418) When discussing with non-Ahmadi Muslims, they always say we reject these commentaries as if they accept every word.

If this is the case, then they are forced to accept the death of Hazrat Isaas as Imam alQurutbi brings forth a narration which uses the word “all” when speaking of the death of the prophets.

The fourth point is Imam al-Qurtubi beautifully explains not only the true meaning of “raf ‘a” (raised) but also the true meaning of “being raised to the heavens”. He writes: ْ َ ْ َ ْ َ ُ ُ ُ َْ َ​َ ْ َْ َ ُ َ ‫أي ل ْو ِشئنا‬ ‫ق ْول ُه تعالى (ولو ِشئنا لرفعناه) ي ِريد بلعام‬ َّ َ ُ َْ َ​َ َ َْ ْ َ َْ ُ ْ َ َ ‫لأمتناه قبل أن يع ِصي فرفعناه إلى الجن ِة‬

“The statement of Allah, ‘And if We had pleased, We could have exalted him thereby’, refers to Balaam. Meaning, if We had pleased, we would have caused him to die before he disobeyed us and then we would have raised him [rafa‘nahu] to the heavens.” (Tafsir al-Qurtubi, Vol. 9, p. 386) From this commentary, we see that according to Imam al-Qurtubi, the word “raf ‘a” refers to spiritual exaltation after death and not before death. He also accepts that the raising of one to the heavens is the soul and not the body as no Muslim has ever believed that Balaam had the potential of being raised to paradise with his physical earthly body.

The fifth point is that Imam al-Qurtubi presents an interesting meaning of “nuzul” (descension) from the famous Tabi, Hazrat Saeed bin Jubairra. It is written: ُ ْ َ َ ْ ْ ُ ْ َ َ ْ َ ْ ْ َ ُ ‫َ َ ُ بْ ُن‬ ‫(أي) خلقنا لَك ْم‬ ‫وقال س ِعيد جبي ٍر أنزلنا عليكم‬ “Saeed Bin Jubair said: ‘I sent down for you, means I created for you.’” (Tafsir al-Qurtubi, Vol. 9, p. 185) From this, we see that the word “nuzul” does not mean return. This word is used for a new creation of Allah, meaning someone who is born on earth. The prophecies of the latter-day Messiah also use the word “nuzul” and not “ruju‘” (return). This makes it clear that the Messiah to come would be someone born on earth and not the same Messiah of Bani Israel from 2000 years ago.

9

AL HAKAM | Friday 16 September 2022

Pioneer Missionaries

Part II

Serving till their last days A series looking at pioneer missionaries and devotees of the Ahmadiyya Muslim Jamaat who gave precedence to faith over the world.

Awwab Saad Hayat Al Hakam

With a simple glance at the lives of the Jamaat’s pioneer missionaries, we see a repetitive theme throughout their lives: These men of God never desired to retire, rest, or take leave from spreading the message of Islam. They preferred to remain present and serve the religion until their last breath.

A study of the circumstances of the Jamaat’s early preachers emphatically demonstrates how they offered great sacrifices.

Through their examples, we see how they raised the banner of Islam Ahmadiyyat in foreign lands where they served far away from home, friends and family just for the sake of Allah Almighty. And, after returning home, to the markaz, they did not demand to rest or retire. Indeed, it was their devotion to serving Islam that made them forget all worldly troubles.

In this part, we shall briefly see how pioneer missionaries readily sacrificed their time and lives for the sake of Islam.

Hazrat Maulana Jalal-ud-Din Shams Sahib On 10 February 1932, on the successful return of Hazrat Maulana Jalal-ud-Din Shams Sahib from Arabia, a ceremony was held organised by Lajna Imaillah Qadian in his honour. On this occasion, Hazrat Khalifatul Masih IIra addressed everyone and said: “A person who has been crossing the sea, away from his homeland, for a long period of six years would hope that on his return he would be given a chance to stay and rest Hazrat Maulana Jalal-udwith his relDin Shams Sahib atives; however, it will come as a surprise to both men and women that Maulvi Sahib [Hazrat Maulana Jalalud-Din Shams Sahib] returned to his family residence for only a few hours in total as he was assigned a task upon his arrival.” (Al Fazl 14 February 1932) Hazrat Musleh-e-Maudra said that members of the Jamaat should pray that Allah

Almighty blessed his sincerity and helped him fulfil the tasks assigned.

Al-Haj Hakim Fazl-ur-Rahman Sahib Al-Haj Hakim Fazl-ur-Rahman Sahib was the second fortunate missionary of the Jamaat to be sent to Africa to spread the message of the Jamaat. He served Islam Ahmadiyyat in the land of Hazrat Bilalra for around 21 years. His father, Hazrat Nabi Bakhshra, Al-Haj Hakim Fazl-ur- was a companRahman Sahib ion of the Promised Messiahas.

Al-Haj Hakim Fazl-ur-Rahman Sahib first visited the Gold Coast - present-day Ghana - on 23 February 1922, under the instruction of Hazrat Musleh-e-Maudra.

After seven years of active preaching, he returned to Qadian, India in 1929. His mother had passed away during his time in Africa and following his return, he got married and later, in February 1933, was sent back to West Africa where he continued to preach for another 14 years.

Whilst he resolutely served Islam in Africa, Al-Haj Hakim Fazl-ur-Rahman Sahib received the news of the demise of his father who was back at home; however, this resilient life devotee did not desire to leave the field of jihad and return. On the contrary, it is found that he never asked to return to his homeland, and remained occupied in the service of Islam.

When he was called back, in late 1947, he was an old man, his wife had also aged and his children had grown up.

After returning home, despite such important, commendable and long service in the difficult environment of Africa, he did not ask for retirement and, instead, desired to serve Islam till his last breath.

At the beginning of 1948, he served for some time in Wakalat-e-Tabshir and Nizarat Dawat-Ila-Allah. After which, Hazrat Musleh-e-Maudra appointed him as the head of the Langar Khana.

He devoted all his time to serving the guests of the Promised Messiahas and remained industriously engaged in his duties. His health took a toll and he suffered from high blood pressure and jaundice.

He continued to work constantly for many

months and with great difficulty, at the constant insistence and advice of his seniors, went to Lahore for regular treatment in July 1955. However, by then, the disease had reached its last stage. No medicine had any effect.

On 28 August 1955, at the age of 59, he passed away and joined the heavenly group of the eternally blessed.

No doubt, his exemplary sacrifice, extraordinary selflessness and spirit of serving the religion with all his heart and continuous action deserve that his name lives forever in the history of Ahmadiyyat.

Without a doubt, such dedication shall serve as a guide for future generations to come.

Hazrat Sufi Muti-ur-Rahman Hazrat Sufi Muti-ur-Rahman – as mentioned in part one of this series – was born in East Bengal. When he accepted Ahmadiy yat at the age of 15, his father ousted him from his home.

Sufi Mutiur-R ahman Sahib came to Qadian and under the Hazrat Sufi Muti-urinstruction Rahman and guidance of Hazrat Mulseh-e-Maudra, began studying at Islamia College Lahore. Later, his father also accepted Ahmadiyyat and went to Qadian. After completing his BA, Sufi Mutiur-Rahman Sahib was appointed as the headmaster in a village named Ghatyalian (now in the district of Sialkot, Pakistan).

During this time, he completed his MA and dedicated his life to the service of Islam.

On the day the exam results came out, his name was recommended to be sent to America to propagate the message of Islam Ahmadiyyat. He was sent to serve as the in-charge of the Ahmadiyya Mission in America on 20 May 1928.

Sufi Muti-ur-Rahman Sahib arrived in Chicago on 18 August 1928. There, having lived most of his life in the subcontinent, he faced a lot of difficulties in the beginning. However, his determination and willpower, along with his trust in Allah, not only built the American mission on a firm foundation but through thousands of miles of missionary journeys, private meetings, lectures and the publication of articles and news in the American press and extensive publicity in the magazine Muslim Sunrise, he presented Ahmadiyyat to the Western

audience.

In a period of around seven years, he not only established various jamaats but also published numerous pieces, articles and important books such as The Life of Muhammad and The Tomb of Jesus which were widely discussed in the country’s press.

He gained such popularity and fame in America that the country’s press was buzzing with his eloquent lectures. He returned to Qadian on 12 December 1935 for one year and was sent back to America on 21 October 1936.

After illuminating the land of America with the light of Islam for 12 consecutive years, in 1948, he returned to the markaz.

On his return, he did not ask for any rest, retirement, or leisure.

In 1949, a severe abscess appeared on his leg and as a result, one of his legs was amputated. He remained in the hospital for several months. As soon as his health slightly improved, he requested Hazrat Musleh-e-Maudra that he be granted the opportunity to serve religion until death.

Hazrat Musleh-e-Maudra accepted his request and on December 1951 appointed him as the editor of The Review of Religions.

Back then, when Sufi Muti-ur-Rahman Sahib began to serve as the editor, due to the circumstances, the equipment required for publishing and editing a magazine was scarce.

Rabwah, the then markaz of the Ahmadiyya Jamaat, was still in its infancy. However, Sufi Muti-ur-Rahman Sahib managed, through the grace of Allah, to elevate the magazine to such a high standard with his academic and administrative ability, passion and hard work that many famous orientalists from Europe and America praised the magazine and appreciated its scholarly articles. This was mentioned by Hazrat Musleh-e-Maudra himself on the occasion of Jalsa Salana.

To increase the effectiveness of the magazine, Sufi Muti-ur-Rahman Sahib read various books and magazines frequently, he would order well-known American magazines and used to read them all day while lying in bed. He was not satisfied until he had read everything that was available to read. This most certainly sheds light on his deep research and insight. Despite his illness, he often used to visit Lahore himself to publish the magazine. He diligently served as the editor of The Review of Religions for almost five years.

Even on the day of his demise – 30 October 1955 – he remained engaged in his duties. He passed away due to heart failure.

Sufi Muti-ur-Rahman Sahib was a brave soldier who successfully raised the flag of Islam in America and remained dedicated to serving till his last breath. He was only 56 years old at the time of his death.

Friday 16 September 2022 | AL HAKAM

10

100 Years Ago...

The eloquence and beauty of the Holy Quran The Review of Religions [English], September 1922

Hazrat Chaudhry Fateh Muhammad Sayyalra (1887-1960) The European critics of the Holy Quran comprise two classes; one who loves truth, labour for truth and try to know it and spread it wherever and whenever it may be found; the other class thinks it their duty to demolish Islam in the name of Jesus, son of Mary, or in the name of so-called European civilization. In this article, my address is only to those who are in search of the reality and are ready to labour for it.

In this first of my articles on this subject I have a mind, if God helps me, to tackle the most important and the most widespread European objections against the style of the Holy Book of Islam. The European student says that he fails to see the beauty and grandeur that Eastern Muslims attribute to the Quran; to him, there is no harmony, no poetry, no order, and no method in the diction of this much praised Book.

That is what Carlyle thinks of it and he bases his opinion on the English translation extant in his day.

If we go to Muslims who understand this noble Book whether Arabs or non-Arabs all of them are unanimous in their verdict that the grandeur, beauty and purity of the style of this divine Book is miraculous and unapproachable by men. This Light, Guidance and Cure is all Divine and has proceeded directly from the Lord of the Universe. Whether they are sincere in this expression of their eulogy can be seen from their faces.

One of them stands up and begins to recite the majestic verses of this noble Book.

The reciter soon overcomes his audience, carries the whole assembly with him and sways them at his will. You can almost always tell from the faces of the intelligent audience what the subject of the recital was; of love, of hope, of fear, of command, of beauty, of mercy, of praise, of glory, of promise or of thanksgiving; whatever it may be, it is written on their faces. The emotions are roused to such a pitch that concealment is impossible, faces become radiant and eyes flash intoxicated with the wine of pure delight or weep with tears of heavenly joys.

The Holy Quran describes the condition of a Muslim heart in the following words:

َ​َ ََۡ َ ُ ۡ ۡ َ َ َ ّٰ َ ‫الل ُہ ن ّز َل ا ۡح َس َن ال َح ِدیۡ ِث کِ ٰت ًبا ّم َتش ِاب ًھا ّمثانِ َی ۖ تقش ِع ّرُ ِمن ُہ‬ ۡ َّ ُ ُ​ُ ُ ۡ َ​َُ َ َ ۡ ‫ُجلوۡ ُد ال ِذیۡ َن یَخشوۡ َن َر ّب ُھ ۡم ۚ ث ّم ت ِلی ُن ُجلوۡ ُد ُھ ۡم َوقلوۡبُ ُھ ۡم ِالٰی ِذک ِر‬ ّٰ َ ٰ ّٰ ‫الل ِہ ؕ ذل ِک ُھ َدی الل ِہ‬

“God hath sent down the most beautiful discourse a book in unison with itself and containing repeated admonitions. A thrill passes through the bodies of those who fear their Lord at the recital of it. Then their skins and hearts get softened to the remembrance of their Lord. This is God’s guidance.” [Surah al-Zumar, Ch.39: V.24]

A poet of great reputation after becoming Muslim ceased to make verses.

His friends asked him the reason and the reply was that the poetry of the Holy Quran was enough for him. The same can be said of every Muslim that the Quran is enough for him in weal or woe. This is the reason that Arab Muslims who understood the Quran ceased to employ rhyme or harmony in their battles which as a nation they were so much addicted to before Islam.

But the critic will say that though these people were Arabs, their opinion could not be depended upon, on account of their faith in Muhammad[sa], therefore, their opinion does not finally settle the point under discussion.

So, as we are not to take the opinion of the English writers on account of their being foreign to the tongue and nature of the people, we are not going to accept the Arab opinion because Arabs are Muslims. The only way, then, to settle the matter left to us is to go to Non-Muslim Arabs and accept their opinion as the final word on the merit of the diction of the Quran.

On the one hand, they were competent judges of the language and on the other hand, they were opposing Muhammad[sa] and their opinion was rather biased against him than in his favour. So, if we follow them, there is not the slightest likelihood of our being misled with regard to the excellencies of the Quranic style.

Fortunately, we have ample evidence of what the Arabs at the time of Muhammad[sa] thought of the Quran. Their evidence in the first place is recorded in the Quran itself; secondly, in the traditions and; thirdly, in the authentic Muslim history.

In the Quran, there is ample evidence that the recital of the Quran had great influence over the Arab mind. The Arabs felt in the Quran an almost irresistible force which drew them towards it and its reader.

Again and again, it is said that the opponents of the Prophet[sa] of God charged him with being a poet and a magician for the beauty of the language and the poetry of verses and the grandeur and novelty of thought which was expressed in the Quran. They called him a poet for the beauty of the language and a magician for the secret magnetism which was hidden in the powerful word of God. The only remedy which the non-believing Arabs against this powerful influence of the Quran had was not to listen to it.

As far as the voice of Muhammad[sa] reached, the area was considered the charmed circle. So, the Arab chiefs consulted among themselves and finally decided that nobody should be allowed to go near Muhammad[sa]; if anybody had to pass by that way by chance or of necessity, he should continue making loud and confused noises in order to avoid the effect of the word of charm.

ُ َّ ُۡ َ َۡ َ َ َ َّ َ َ َ ‫ال ال ِذیۡ َن کف ُر ۡوا لَا ت ۡس َم ُعوۡا ل ِٰھذا الق ۡر ٰا ِن َوالغوۡا فِ ۡی ِہ ل َ َعلک ۡم‬ ‫وق‬ َ‫تَ ۡغ ِل ُبوۡن‬

“And they had nothing but to say do not listen to this recital and continue making void noise perchance you may overcome the voice of the reader.” [Surah Ha Mim alSajdah, Ch.41: V.27] Once when the Prophet[sa] of God was reciting to the Meccans the chapter alNajam, which means the stars bear witness, at the end of the discourse the whole of the assembly followed the Prophet[sa] in his prostrations, and when they were asked if they had become Muslims their answer was in the negative and they said that prostration was simply due to the beauty and elegance of the language.

The stories of the conversions of most of the early and important converts to the faith of Muhammad[sa] bear eloquent evidence of the same fact:

“Omar[ra], […] the son of the Khattab, notorious for the persecution of the Moslems was hitherto a violent opponent of Islam and the bitterest adversary of the Prophet[sa].

His conversion is said to have been worked by the magic effect on his mind of a chapter of the Quran which he heard being recited in his sister’s house, where he had gone in a furious rage and with murderous intent.

“Struck with the words which he had heard, he went straight to the Prophet[sa] with the naked sword in his hand with which he had meant to slay Muhammad[sa] and his disciples causing considerable consternation among the assembly of the faithful listening to the Preacher. He kissed the master’s hand and then demanded to be taken into the fold of God.” (The Spirit of Islam, pp. 37-38) The Najashi asked for a sample of the message which had wrought such wonders.

Jafar[ra] read him a Surah from the Holy Quran, not to our ideas one of the most remarkable, but the effect was such that all present burst into tears and the Najashi exclaimed, his tears gushing down over his board and those of all the bishops upon their books, ‘I will never deliver you up’ and the Quraish’s messengers returned to Mecca discomfited.

No wonder that Labeed, the greatest poet of his time forbore to enter the poetic lists with Muhammad[sa] when he recited to him the description of the infidel in the 2nd Surah:

َّ َ َ ُ َ ۡ َ َ َ ۤ َّ َ َ ً َ َ َ ۡ َ ۡ َ ‫ٓاءت َما َحوۡل َ ٗہ ذ َھ َب‬ ‫َمثل ُھ ۡم ک َمث ِل ال ِذی استوقد نارا ۚ فلما اض‬ ۡ ٌ ُ َ ۡ ُ ۡ ُ َّ ٰ ُ ُ ۡ ُ َ َ َ َ ۡ ۡ ُ ُ ّٰ َ ‫۔ص ّم بُک ٌم ُع ۡم ٌی ف ُہ ۡم‬ ‫اللہ ِبنورِ ِھم وترکھم فِ ۡی ظلم ٍت لا یب ِصرون‬ ٌ ۡ َ َّ ٌ ۡ َ َّ ٌ ٰ ُ ُ ۡ َ َّ َ ّ ّ َ َ ۡ َ َ ۡ ُ ۡ َ َ ۚ ‫لا یر ِجعون۔او کص ِی ٍب ِمن السمٓا ِء فِی ِہ ظلمت ورعد وبرق‬ ّ ٰ َ ۡ َ ۡ َ َ َ َ َ ّ َ ّ ۡ َ ٰ ۤۡ ۡ ُ َ َ َ َ ۡ ُ َ ۡ َ ُ‫اللہ‬ ‫یجعلون اص ِابعھم فِی اذانِ ِھم ِمن الصوا ِع ِق حذر المو ِت ؕ و‬ َ‫اد الۡب َ ۡر ُق یَ ۡخ َط ُف اَ ۡب َص َار ُھ ۡم ؕ ک ُ َّل َما ۤاَ َضٓاء‬ ُ َ ‫ُم ِح ۡی ٌط بال ۡ ٰک ِفریۡ َن۔یَک‬ ِ َ ّٰ َ َ ۡ َ َ ۡ ُ َ ۡ ۡ َ َ َ َ ۡ َ ۤ َ َ ِ ۡ ۡ َ َّ ۡ ُ َ ‫لھم مشوا فِی ِہ ۙ و ِاذا اظلم علی ِھم قاموا ؕ ولو ش‬ ‫ٓاء الل ُہ لَذ َھ َب‬ َ َ ُ ّٰ َ َ ‫ِب َس ۡم ِع ِھ ۡم َوا ۡب َصارِ ِھ ۡم ؕ ِا ّن الل َہ َع ٰلی ک ِ ّل ش ۡی ٍء ق ِدیۡ ٌر۔‬

“They are like one who kindles a fire and when it hath thrown all its light all around him God taketh away the light and leaveth him in darkness and they cannot see. Deaf, dumb, blind, therefore they shall not retrace their steps. They are like those who when there cometh a storm-cloud out of heaven big with darkness, thunder and lightning thrust their fingers into their ears because of the thunderclap for fear of death. God is round about the infidel. The lightning almost snatches away their eyes, so oft as it gleameth on them, they walk on in it, but when darkness closeth upon them they stop and if God pleased, of their ears and of their eyes would surely deprive them, verily God is Almighty.” [Surah al-Baqarah, Ch.2: V.1821] (Transcribed and revised by Al Hakam from the original published in The Review of Religions, September 1922)

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AL HAKAM | Friday 16 September 2022

King Charles III’s views on Islam can break barriers of misunderstanding Raheel Ahmad Missionary, History Department UK

“For that which binds our two worlds together is so much more powerful than that which divides us,” said the then Prince of Wales in his famous speech at Oxford in 1993.

The Ahmadiyya Muslim Community is well aware of and cherishes the religious liberty provided by the British government headed by the monarch of the time. For this purpose, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah on numerous occasions praised the British for their religious freedom. He also conveyed the true message of Islam to the empress Queen Victoria in form of two books: A Gift for the Queen and The Star of the Empress – which invited the queen to accept Islam.

As King Charles III is now officially proclaimed the king, I wondered whether the new king is aware of true Islamic teachings in a time where the negative portrayal of Islam is unprecedented. Especially the rise of misinformation and hatred towards the Muslim community after the 9/11 attacks, the 21st commemoration of which was held days ago in New York.

While researching King Charles III’s views on Islam, I was astonished to find that our current king is very well versed with deep Islamic insight which is apparent from the lectures that he has delivered on Islam.

His lectures such as Islam and the West were delivered as an inaugural address in October 1993 at the Oxford Centre for Islamic Studies, of which he is still a patron, and he delivered the speech A Sense of the Sacred: Building Bridges Between Islam and the West in December 1996 at The Wilton Park Seminar, Wilton Park, West Sussex while celebrating 50 years of its existence.

His most recent address on the topic of Islam and the environment was delivered in 2010 on the 25th anniversary of the founding of the Oxford Centre for Islamic Studies.

Having read and studied his speeches, one is astonished at the remarkable appreciation that he has for Islam and more importantly his insight and knowledge of Islamic teachings and not only its historical contribution to Western society but what it can contribute to the world today. Though some of these speeches were delivered some time ago, their significance in the world is ever more relevant in this day and age.

Prior to discussing his addresses, it is also important to note that the former Prince of Wales and current King has always held a positive view of Islam and strove for peace and stability in Muslim nations. In the biography, Charles at Seventy: Thoughts, Hopes and Dreams, the author Robert Jobson revealed that Charles had opposed the Iraq war (Charles at Seventy: Thoughts, Hopes & Dreams, p. 291) and disagreed with the niqab bans in European nations

The Oxford Centre for Islamic Studies

especially France seeing it as “an infringement of human rights”. (Ibid, p.

302) He studies the Holy Quran and has also been a student of the Arabic language for many years.

(Ibid, p. 285) This is apparent from some of his speeches on the relevant topic where he often quotes Quranic references and traditions of the Holy Prophet Muhammadsa.

Islam and the West 1993 He began his speech, Islam and the West by describing the increasing misunderstanding between Islam and the Western world yet he feels that genuine efforts of understanding one another will help bridge this gap because “when all is said and done, it is worth recalling another Arab proverb: ‘What comes from the lips reaches the ears.

What comes from the heart reaches the heart.’”

After mentioning various conflicts around the world, he explained that despite all of the material advancements in technology and mass communication and travel and intermingling of races, the misunderstanding between Islam and the West continues to grow, and the reason cannot be due to ignorance anymore because of interactions that exist with millions of Muslims in the UK and in the Commonwealth, but rather it is due to the inability to understand each other.

“Conflict, of course, comes about because of the misuse of power and the clash of ideals, not to mention the inflammatory activities of unscrupulous and bigoted leaders. But it also arises, tragically, from an inability to understand, and from the powerful emotions which, out of misunderstanding, lead to distrust and fear.” (A speech by HRH The Prince of Wales titled ‘Islam and the West’ at the Oxford Centre for Islamic Studies, The Sheldonian Theatre, Oxford, www.princeofwales.gov.uk/ speech/speech-hrh-prince-wales-titled-islamand-west-oxford-centre-islamic-studiessheldonian) He adds: “It is odd, in many ways, that misunderstandings between Islam and the West should persist. For that which binds our two worlds together is so much more powerful than that which divides us.

Muslims, Christians - and Jews - are all ‘peoples of the Book’. Islam and Christianity share a common monotheistic vision: a belief in one divine God, in the transience of our earthly life, in our accountability for our actions, and in the assurance of life to come. We share many key values in common: respect for knowledge, for justice, compassion towards the poor and underprivileged, the importance of family

life, respect for parents. ‘Honour thy father and thy mother’ is a Quranic precept too.

Our history has been closely bound up together.” (Ibid) He explains the contradictory understanding of the hostile religious history of the past 14 centuries by the two worlds to be the root of the problem which has consequently intensified traditions of fear and distrust.

He says to a western child, “the 200 years of the Crusades are traditionally seen as a series of heroic, chivalrous exploits in which the kings, knights, princes - and children of Europe tried to wrest Jerusalem from the wicked Muslim infidel’. Whereas the same incident for a Muslim ‘is an episode of great cruelty and terrible plunder’. He adds: The point, I think, is not that one or other picture is more true or has a monopoly of truth. It is that misunderstandings arise when we fail to appreciate how others look at the world, its history, and our respective roles in it[...] Our judgement of Islam has been grossly distorted by taking the extremes to be the norm. That, ladies and gentlemen, is a serious mistake. It is like judging the quality of life in Britain by the existence of murder and rape, child abuse and drug addiction. The extremes exist, and they must be dealt with. But when used as a basis to judge a society, they lead to distortion and unfairness.” (Ibid) The current king and former prince of Wales further highlighted and praised the status given to women in Islam before any Western nation: “Another obvious Western prejudice is to judge the position of women in Islamic society by the extreme cases. Yet Islam is not a monolith, and the picture is not simple[...]

The rights of Muslim women to property and inheritance, to some protection if divorced, and to the conducting of business, were rights prescribed by the Qur’an 1,400 years ago, even if they were not everywhere translated into practice. In Britain at least, some of these rights were novel even to my grandmother’s generation!” (Ibid) He further warned of emotive labelling and equating Islam to fundamentalism. He said there needs to be a distinction between those who devoutly practice their religion Continued on next page >>

Friday 16 September 2022 | AL HAKAM

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and fanatics or extremists who garb this devotion for their political ends.

“The vast majority of Muslims, though personally pious, are moderate in their politics. Theirs is the ‘religion of the middle way’. The Prophet himself always disliked and feared extremism.” (Ibid) Again, highlighting the importance of understanding the other and emphasising the past of prosperous Islamic societies, he said: “Chancellor, ladies and gentlemen, if there is much misunderstanding in the West about the nature of Islam, there is also much ignorance about the debt our own culture and civilisation owe to the Islamic world. It is a failure which stems, I think, from the straitjacket of history which we have inherited. The medieval Islamic world, from Central Asia to the shores of the Atlantic, was a world where scholars and men of learning flourished. But because we have tended to see Islam as the enemy of the West, as an alien culture, society and system of belief, we have tended to ignore or erase its great relevance to our own history.” (Ibid) He mentioned the example of the 800 years of Islamic rule in Spain which contributed to the “preservation of classical learning during the Dark Ages”. This golden age made vital contributions to many fields such as “science, astronomy, mathematics, algebra (itself an Arabic word), law, history, medicine, pharmacology, optics, agriculture, architecture, theology, music.” (Ibid) He praised the remarkable tolerance of the Islamic faith for granting Jews and Christians the religious liberty to practice their religion.” (Ibid) “Medieval Islam was a religion of remarkable tolerance for its time, allowing Jews and Christians the right to practise their inherited beliefs, and setting an example which was not, unfortunately, copied for many centuries in the West.”

The former Prince of Wales further criticises the West for losing a comprehensive philosophy of nature which served as a means to embrace and understand the deeper meaning of our world in the name of the scientific revolution which has paved the way for an “increasing tendency in the West to live on the surface of our surroundings, where we study our world in order to manipulate and dominate it, turning harmony and beauty into disequilibrium and chaos […] If the ways of thought found in Islam and other religions can help us in that search, then there are things for us to learn from this system of belief which I suggest we ignore at our peril.” (Ibid) On the topic of “Islam and the West”, the Fifth Khalifa of the Ahmadiyya Muslim Community, Hazrat Mirza Masroor Ahmadaa delivered a profound and historic address in the heart of Berlin, entitled Islam and Europe: A clash of civilisations? The audience comprised more than 80 dignitaries and influential guests, including members of the Bundestag (German parliament), diplomats, academics, faith leaders and representatives of the media.

His Holiness addressed the common allegation that the presence of Islam and Muslims was a threat to Western civilisation and culture. In a powerful defence of Islam and religion itself, His Holiness stated that “atheism and “Godlessness” were the real threat to Western heritage

and civilisation, and they were leading to centuries-old customs and values being suddenly abandoned without pause for thought.

King Charles III, in his second speech on the topic A Sense of the Sacred: Building Bridges Between Islam and the West, describes this as a “battle for preserving sacred values’ the purpose of which is to restore an understanding of the spiritual integrity of our lives, and for reintegrating what the modern world has fragmented.” (A speech by HRH The Prince of Wales titled ‘A Sense of the Sacred: Building Bridges Between Islam and the West’, The Wilton Park Seminar, Wilton Park, West Sussex, www. princeofwales.gov.uk/speech/speech-hrhprince-wales-titled-sense-sacred-buildingbridges-between-islam-and-west-wilton) He further regards modern materialism to be unstable and increasingly damaging in its long-term consequences whereas he feels that a fundamental view of the sanctity of the world exists in nearly all the great religions of the world.

Hazrat Mirza Masroor Ahmadaa referred to this sense of the sacred as a culture which is “rooted in morality and the religious values and traditions of a nation”. His Holiness further differentiated between the strength of a civilisation which is often understood as economic progress, technological innovation and other factors related to advancement in travel, communication, or the intellectual progress of the society from its culture which is rooted in its morality and religious values.

He said: “Separate and distinct from civilisation is a nation’s ‘culture’. Culture is a manifestation of the views of a people, their attitudes towards social issues and their practices and, instead of being based on material progress, culture is rooted in morality and the religious values and traditions of a nation.” (www. pressahmadiyya.com/press-releases/2019/10/ t a l k - c l a s h - c iv i l i s at i o n s - i s l am - w e s t extremely-dangerous-irresponsible-headahmadiyya-muslim-community/ On the difference between civilisation and culture, Hazrat Mirza Masroor Ahmadaa cited the historical example of the Roman Empire and the early period of Christianity to explain what distinguished a civilisation from a culture. He said: “Due to their material prosperity, urbanisation and the way its territories were governed, the Romans were considered to be tremendously civilised and educated.

However, their sophistication did not equate to higher standards of morality.” (Ibid) He continued: “Rather, it was during the early period of Christianity that their people were infused with a progressive culture. Christianity gave people guiding principles based on religion and morality, whilst the Romans prescribed worldly laws and limits[...] Hence, the progress and advancement of the Romans reflected their great civilisation, whereas Christianity gave the people a laudable culture.” (Ibid) His Holiness explained that it was when the Romans accepted Christianity that their great civilisation fused together with a great culture and that period laid the foundation for the values that continued to underpin Western society.

In a formidable defence of religion and Islam, His Holiness stated that religion was

First-ever Peace Symposium

by Lajna Imaillah Mauritius Tasleem Sooltangos Secretary Ishaat, Lajna Imaillah Mauritius

Lajna Imaillah Mauritius hosted its firstever Peace Symposium on 4 September 2022, at the Municipal Hall of Rose-Hill.

Over 75 non-Ahmadi female guests attended the event, including parliamentarians, faith and civic leaders as well as representatives from non-governmental charities and faith communities, where they discussed and learned about the establishment of societal peace.

The event commenced with a warm reception where guests gathered and toured the exhibition, titled “Muhammadsa: Messenger and Head of State”, and explored the literature of the Jamaat on display.

Most of our guests had never heard of the ladies’ wing of the Ahmadiyya Jamaat – Lajna Imaillah – and thus Sadr Lajna Imaillah Mauritius, Nushreen Jamal Ahmad Sahiba introduced the Jamaat and Lajna Imaillah in the opening address and explained the background of the Peace Symposium, following which the guests delivered short speeches.

Mrs S Chedumbrum, representative of the Tamil Chambers Women Empowerment Network said that justice, solidarity and tolerance are fundamental moral values which need to be fostered to lead the way to a peaceful future.

Hon Mrs Navarre-Marie, MP congratulated Lajna Imaillah for organising a peace symposium as the world is in dire need of peace. She called to mind the 1968 Mauritian riots when many lives were unfortunately lost.

Hon Mrs D Chukowry, Parliamentary Private Secretary (PPS) noted that the journey to peace should start with inner peace.

Hon Mrs S Mayotte, MP said she was intrigued on receiving our invitation and so she did some research on the Ahmadiyya

the basis of Western culture and so it was the continued ascent of atheism and disbelief that was changing society, rather than the immigration of Muslims: “In Western countries, whenever a census is conducted it shows that people are less and less inclined towards religion or belief in God. Given this, I believe that the rapid increase of atheism is a far greater threat to Western culture than Islam[...]

Western values are centuries-old and are based upon its religious traditions and especially on its Christian and Jewish heritage. However, these religious values and cultural norms are under attack from those who oppose all forms of religion and faith.” (Ibid) King Charles III also mentions that this sense of the sacred is inherent in all of us yet due to the fear of ridicule and abuse most of us are “terrified to admit its existence”, he adds “This fear of ridicule, even to the extent of mentioning the name of God, is a classic indication of the loss of meaning in so-called Western civilisation.”( www.

Muslim Community and discovered such positivity and was amazed to know that Hazrat Khalifatul Masih Vaa goes from country to country, to promote a deeper understanding of Islam and its teachings for establishing peace. She further added that on touring the exhibition, the beautiful Islamic teachings on peace reminded her of the Bible.

Hon Mrs LD Dookhun, Vice Prime Minister and Minister of Education congratulated Lajna Imaillah for celebrating its 100 years of existence. She shared that sustainable peace can only be achieved with the involvement of women at its core as women have the responsibility to raise the future generation. She further stated that Mauritius achieves and sustains peace as our country has gone beyond tolerance, Mauritians understand and accommodate each other.

This was followed by a speech by Nargis Toraubally Sahiba, in which she narrated Islamic teachings on how to establish societal peace. She presented references from the Holy Quran, ahadith, books of the Promised Messiahas and Khulafa of Ahmadiyyat on this topic.

After this, she invited the audience to view a compilation of videos about Hazrat Amirul Momineen’saa relentless efforts at spreading peace far and wide.

After lunch, books of the Jamaat and a copy of Lajna Imaillah’s magazine, Najm Us Saqib were gifted to all guests.

The feedback received on our first peace symposium was highly encouraging and positive; one guest in attendance said she was surprised to see that the young generation was actively participating in the programme.

Another guest remarked she was impressed to see that Muslim women were effective and self-reliant and that their hijab did not hinder them in any way and they looked forward to attending more events.

princeofwales.gov.uk/speech/speech-hrhprince-wales-titled-sense-sacred-buildingbridges-between-islam-and-west-wilton) One cannot help but admire King Charles III’s deep insight and understanding of Islamic teachings, traditions and history.

I believe that if only a percentage of this insight that the King has about Islam is conveyed honestly and wholeheartedly by the media to the British public, it can effectively serve as a means of removing misunderstanding about Islam and more importantly will help heal divisions that currently exist in society.

This grand task of conveying the true teachings of Islam has been part and parcel of the Ahmadiyya Muslim Community since its inception. For almost two decades, His Holiness, Hazrat Mirza Masroor Ahmadaa has continued to bear this beacon and has travelled wide and far, throughout his leadership, to convey the true message of Islam to the world and also provide – through Islamic teachings – the solutions to world problems.

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AL HAKAM | Friday 16 September 2022

Friday Sermon 19 August 2022 Men of Excellence: Hazrat Abu Bakrra After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said: Whilst narrating the accounts of the companions who took part in the Battle of Badr, the era of Hazrat Abu Bakrra and the various incidents that took place during his time were being mentioned. Today, I will mention the advance toward Syria during his Khilafat. Once Hazrat Abu Bakrra had subdued the rebellious apostates and law and order had been established in Arabia, he thought about fighting the Byzantines, who were among the enemies that were carrying out attacks from across the border.

However, until then, Hazrat Abu Bakrra had not yet informed anyone of this. These people would carry out attacks and would often cause trouble to the Muslims. Syria, as we know it today, was part of the Byzantine Empire and its kings were given the title of Caesar.

Hazrat Abu Bakrra was still contemplating over this when Hazrat Shurahbil bin Hassanara came to him and whilst taking a seat beside him said, “O Khalifa of the Messengersa of Allah! Are you thinking of attacking Syria?” Hazrat Abu Bakrra replied, “Yes, I am considering it, but I have not yet informed anyone of this. Why is the reason you have asked this?” Hazrat Shurahbilra submitted, “Yes, O Khalifa of the Messengersa of Allah! I saw in a dream that you were crossing a difficult mountainous area along with your companions. You then climbed a high peak and turned to the people and some of your companions were with you as well. You then descended from this peak and entered an extremely fertile land, which consisted of crops, springs, townships and fortresses and addressed the Muslims saying, ‘Attack the idolaters. I guarantee you victory and the acquisition of the spoils of war.’ Upon this, the Muslims launched their attack and I was also part of this army with a flag. I approached a township and its residents sought my protection. I granted them protection and returned to you as you had approached an enormous fortress.

You were granted victory and they sought to establish peace with you. Following this, a throne was placed for you and you took a seat upon it. Thereafter, someone said to you, ‘Allah the Almighty has granted you victory and has helped you. As such, you should express your gratitude to your Lord and continue to obey Him.’ This person then recited the following verses:

ُ َ ۡ ّٰ َ َ َ َ ‫ِإذا ج‬ ‫ٓاء ن ۡص ُر الل ِہ َو الف ۡتح‬ ُ ُ ۡ َ َ َّ َ ۡ َ َ َ ّٰ َ ً‫الل ِہ أَ ۡفوَاجا‬ ‫ين‬ ِ ‫ورأيت الناس يدخلون فِي ِد‬ َ َ ‫اس َت ۡغف ۡر ُه ۚ إنَّ ٗہ ك‬ ً‫ان تَ ّوَابا‬ ۡ ‫َف َس ّب ۡح ب َح ۡم ِد َر ّب َك َو‬ ِ ِ ِ ِ ِ

‘When the help of Allah comes and the Victory, and thou seest men entering the religion of Allah in troops, Glorify thy Lord with His praise and seek His

forgiveness. Surely He is Oft-returning with mercy.’”

He says: “Following this, I woke up.” It was a long dream.

Having heard this dream, Hazrat Abu Bakrra said, “May your eyes feel the comfort as you have seen a good dream and it will prove to be good, insha-Allah [God willing].” Following this, Hazrat Abu Bakrra said, “In this dream, you have given the glad tidings of victory as well as informed me of my demise.” As Hazrat Abu Bakrra uttered these words, his eyes filled with tears and he said, “With regards to crossing the mountainous area and climbing the peak and looking down towards the people means that we will face hardships in dealing with this army and their soldiers will also face difficulties. Following this, we will gain victory and control. As far as descending from the peak and heading towards the fertile land is concerned, which comprised of blossoming crops, springs, townships and fortresses, it refers to us enjoying more ease than before, filled with success and prosperity and we will be granted a more fertile land. As far as my commandment to the Muslims of attacking the enemy and guaranteeing victory and the spoils of war is concerned, it refers to me encouraging the Muslims to fight and advance towards the lands of the idolaters. With regards to the flag you were carrying with which you entered a township, whose inhabitants sought your protection and you granted it, it refers to you being one of the chiefs who will conquer this area and Allah the Almighty will grant victory through you. The fortress which Allah the Almighty enabled us to conquer refers to the area which Allah the Almighty will make me victorious over. The interpretation of the throne on which you saw me take a seat is that Allah the Almighty will grant me honour and exalt my ranks and disgrace the idolaters. And as far as the man is concerned, who instructed me to do good deeds, obey Allah the Almighty and recited Surah an-Nasr before me, he actually informed me of my demise in this manner.

When this very chapter was revealed to the Holy Prophetsa, he understood that he was being informed of his demise in this chapter.” (Al-Iktifa’ bima Tadmanuh min Maghazi Rasul Allah wa al-Thalathah al-Khulafa, Vol. 2, Ch. 1 [Beirut, Lebanon: Alam al-Kutub, 1997], pp. 109-110.)

(Ibn Asakir, Tarikh Dimashq al-Kabir, Vol. 1, Ch. 2, Dhikr Ihtimam Abi Bakrra…, p. 44.) (Allamah Abdul Sattar Hamdani, Mardan-e-Arab, Ch. 1, pp. 108-109, 2013.)

This is how Hazrat Abu Bakrra interpreted this dream.

When Hazrat Abu Bakrra decided to prepare an army for the conquest of Syria,

he gathered Hazrat Umarra, Hazrat Usmanra, Hazrat Alira, Hazrat Abdur Rahman bin Aufra, Hazrat Talhara, Hazrat Zubairra, Hazrat Sa’d bin Abi Waqasra, Hazrat Abu Ubaidah bin Al-Jarrahra and various other prominent companions from among the Muhajirin and Ansar who partook in the Battle of Badr and also various other companions. When all of these companions came before him, Hazrat Abu Bakrra stated, “The bounties of Allah are innumerable. One’s actions alone cannot attain them, thus you ought to praise Allah the Almighty profusely for He has bestowed His favours upon you. He gathered you all on one Kalimah [Islamic creed], established peace between you, granted you guidance through Islam and removed Satan from you. Now, Satan no longer has any hope of you associating partners with God and worshipping anyone besides Allah. Today, the Arabs are united as one Ummah and belong to the same mother and father [in terms of ancestry]. I am of the opinion to send them to Syria in order to fight against the Byzantines and whoever dies among them will attain martyrdom. Allah the Almighty has prepared an excellent reward for those who perform virtuous deeds. Those among them who remain alive, would have remained alive in a state whereby they were defending Islam and he would be deserving of Allah the Almighty’s rewards which He grants to those who strive in His way. This is my opinion and every one of you should present his suggestions based on his opinion on the matter.”

Thus, Hazrat Abu Bakrra sought their suggestions. Upon this, Hazrat Umar bin Al-Khattabra stood up and stated, “All praise belongs to Allah, Who grants His blessings and grace to whomsoever He wills. By God, You have always excelled us in whichever aspect of goodness we tried to surpass you in. This is the special grace and blessings of Allah the Almighty and He grants it to whomsoever He pleases. By Allah, I wanted to meet you for this very purpose which you have just mentioned. However, Allah the Almighty so willed that I was unable to say this to you. However, you have now mentioned this yourself. Indeed, your opinion is correct. Allah has granted you insight about the right path.”

Following this, Hazrat Abdur Rahman bin Aufra, Hazrat Usman bin Affanra, Hazrat Talhara, Hazrat Zubairra, Hazrat Sa’dra, Hazrat Abu Ubaidahra, Hazrat Saeed bin Zaidra, Hazrat Alira and the rest of the Muhajirin and Ansar present in the gathering agreed with Hazrat Abu Bakr’sra opinion and submitted, “We will listen to you and obey you. We shall not disobey your orders and will respond to your call.”

Hazrat Abu Bakrra then stood once more to address the people. He praised Allah the Almighty which He is most worthy of and sent salutations upon the Holy Prophetsa. He then stated, “O people, Allah the Almighty has most certainly blessed you immensely in granting you Islam, granted you honour by way of your jihad, and granted you superiority over other religions by way of Islam. Therefore, O servants of Allah, prepare to fight the Byzantines in Syria. I am now going to appoint your leaders who will take command of the army. Obey Allah, do not disobey your leaders, and keep your intentions purely for the sake of attaining the pleasure of Allah. Continue to excel in your character and conduct, and eat and drink in a proper manner. Allah Almighty supports those who are pious and do good.”

Hazrat Abu Bakrra gave instructions to Hazrat Bilalra who then announced, “O people, go forth towards the Byzantine enemy in Syria and the commander of the Muslims shall be Hazrat Khalid bin Sa’eedra.”

(Al-Iktifa’ bima Tadmanuh min Maghazi Rasul Allah wa al-Thalathah al-Khulafa’, Vol. 2, Ch. 1 [Beirut, Lebanon: ‘Alam al-Kutub, 1997], pp. 110-114.) In

relation to the conquests in Syria, Hazrat Abu Bakrra, first of all, sent Hazrat Khalid bin Sa’eedra. According to one narration, when Hazrat Abu Bakrra returned to Medina after performing the Hajj, he sent Hazrat Khalid bin Sa’eedra with an army towards Syria in 13 AH. Others say that Hazrat Abu Bakrra sent Hazrat Khalid bin Sa’eedra towards Syria at the same time that he sent Hazrat Khalid bin Walidra towards Iraq. Therefore, the very first flag to be raised for the victory in Syria was that of Hazrat Khalid bin Sa’eedra.

Aside from that one can learn from another narration that when Hazrat Abu Bakrra prepared and sent forth 11 armies to face the apostates, at the same time he instructed Hazrat Khalid bin Sa’eedra to go to Taimah to defend the borders of Syria, ordering him, “Do not to move from your place.

Invite those around you to Islam, recruit only those who have not become apostates and only fight those who fight you, [do not move] until you receive further instructions from me.” Taimah is a well-known town between Syria and Medina. (Ibn Athir, Al-Kamil fi al-Tarikh, Dhikr Musailimah wa Ahl al-Yamamah, Vol. 2, Thumma Dakhalat Sanah Thalath Asharah, Dhikr Futuh al-Sham, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2006], 252.) (Muhammad Ibn Jarir alTabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2012], 332.) (Sayyid Fadl alRahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 78.)

Hazrat Abu Bakrra began preparing Muslims from other areas aside from Medina to combat the Byzantines and

Friday 16 September 2022 | AL HAKAM

14 encouraged them to participate in the Jihad.

He wrote a letter to the people of Yemen, in which it was written: “From the Khalifa of the Messengersa of Allah to all the Muslims of Yemen, peace be upon all those to whom this is read. I praise Allah before you, besides Whom there is no god. Allah the Almighty has enjoined the Muslims to perform the jihad, instructing them to go forth for this with either light or full preparations. Allah the Almighty has stated:

ُ َ​َ ۡ ُ ٰۡ َ ْ ُ ٰ ّٰ َ ‫نف ِس ُك ۡم في‬ ‫ب‬ ‫س‬ ‫ج ِهدوا ِبأمول ِكم وأ‬ ‫يل الل ِه‬ ِ ِ ِ

‘Go forth, light and heavy, and strive with your property and your persons in the cause of Allah.’

“Hence, jihad is a compulsory duty which carries a great reward from Allah, and we have instructed the Muslims to prepare to fight against the Byzantines in Syria.

Their intentions are good and have a lofty station. So, O servants of Allah, make haste in the duty to your Lord and in the practice of His Prophetsa, and in attaining one of the two virtues – either martyrdom or victory and spoils of war. Allah the Almighty is not pleased with the words of His servants which they do not implement upon themselves, nor with the forsaking of the jihad against His enemies unless they accept the truth and follow the commandments of the Holy Quran. May Allah protect your religion, guide your hearts, purify your actions and grant you reward of the patient ones who perform the jihad.”

Hazrat Abu Bakrra sent this letter with Hazrat Anas bin Malikra. Hazrat Anasra says, “I reached Yemen and started notifying each and every neighbourhood and tribe.

I would read out the letter of Hazrat Abu Bakrra to them and when I would finish doing so, I would say, ‘All praise belongs to Allah and I bear witness that there is no god besides Allah and that Muhammadsa is His messenger. I am the emissary of the Khalifa of the Holy Prophetsa and the Muslims.

Listen carefully, for I have departed when the Muslims had formed an army and it is only your arrival (to Medina) which is holding them up from setting forth to face the enemy. So hurry to your brothers. O Muslims, may Allah have mercy on you.’”

(Al-Iktifa’ bima Tadmanuh min Maghazi Rasul Allah wa al-Thalathah al-Khulafa, Vol. 2, Ch. 1 [Beirut, Lebanon: ‘Alam al-Kutub, 1997], pp. 115-116.)

Hazrat Anasra then returned to Medina and gave Hazrat Abu Bakrra the good news of the arrival of the people, saying, “The brave, fearless horse riders of Yemen, whose hair are unkempt and full of dirt are on their way to you. They have set forth with their wealth, provisions, wives and children.”

(Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiqra Shakhsiyyat aur Karname – translated [Khan Garh, Pakistan: Al-Furqan Trust], p. 439)

Meanwhile, Hazrat Khalid bin Sa’eedra had reached Taimah and remained there as many people in the surrounding areas had joined him. News of this great Muslim army had reached the Byzantines and so they requested armies to Syria from among the Arabs who were under their influence.

Hazrat Khalid bin Sa’eedra wrote to Hazrat Abu Bakrra about these preparations of the Byzantines. In response, Hazrat Abu Bakrra replied, “Advance, worry not, and seek Allah’s help.” Thereafter, Hazrat Khalid bin Sa’eedra advanced on the Byzantines, but they dispersed and left their post when he

reached nearby. Hazrat Khalid bin Sa’eedra gained control over that area and the majority of the people who had gathered there became Muslims. Hazrat Khalid bin Sa’eedra informed Hazrat Abu Bakrra of this, so he wrote back instructing him to advance further, but not so much that the enemy has the opportunity to attack from behind. Hazrat Khalid bin Sa’eedra went forth with the people until they set up camp in an area. A Byzantine priest by the name Bahan came there to combat them. Hazrat Khalid bin Sa’eedra defeated him and killed many from his army, causing Bahan to flee to Damascus to seek refuge. Hazrat Khalid bin Sa’eedra informed Hazrat Abu Bakrra of this and requested reinforcements. At the time, the people of Yemen who set forth to initially fight in Syria had reached Hazrat Abu Bakrra. Likewise, people from the areas between Yemen and Mecca had also arrived.

Among them was also Hazrat Dhu alKalara. After successfully completing his battle against the apostates, Hazrat Ikrimahra also returned to Hazrat Abu Bakrra and with him were people from various regions as well. With regards to all these people, Hazrat Abu Bakrra wrote to those who had been appointed as governors and stated that those people who would like to be replaced should be replaced. It so happened that everyone wished to be replaced and so a new army was formed in their place. For this reason, this army came to be known as Jaish al-Bidal. These armies arrived at where Hazrat Khalid bin Sa’eedra was staying. Even after that, Hazrat Abu Bakrra continued to encourage people to go to battle in Syria.

Hazrat Abu Bakrra commanded Hazrat Walid bin Uqbahra to set out for Syria where Hazrat Khalid bin Sa’eedra was stationed.

When he reached Hazrat Khalid bin Sa’eedra, he informed him that the people of Medina are longing to come to the aid of their brothers and that Hazrat Abu Bakrra is preparing forces. Upon hearing this, Hazrat Khalid bin Sa’eedra could not contain his happiness, for he thought that their victory against the Byzantines would be led by him.

Thus, he set forth along with Hazrat Walid bin Uqbahra with the intention to launch an attack on the great Byzantine army, an army under the commandership of Bahan. (Ibn Athir, Al-Kamil fi al-Tarikh, Dhikr Musailimah wa Ahl al-Yamamah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2006], pp. 252-253.) (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 4, Ch. 7 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 2001], p. 4.) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2012], p. 332.) (Muhammad Husain Haikal, Hazrat Sayyiduna Abu Bakr Siddiqra – Translated [Jhelum: Book Corner Showroom], pp. 340341.)

Whilst in his pursuit to attack the Byzantines, Hazrat Khalid bin Sa’eedra neglected the instruction of Hazrat Abu Bakrra to not advance so far forward that the enemy finds an opportunity to attack from the rear. And so, he became distracted from protecting his rear and before other commanders could arrive, he commenced the war with the Byzantines. Bahan and his men went towards Damascus. Bahan’s retreat was in fact a plot to surround the Muslims and attack them from behind.

Hazrat Abu Bakrra had warned them of this danger, however, Hazrat Khalid bin Sa’eed’sra passion for victory led him to neglect this warning from the Khalifa of the time and advance forward. Hazrat Khalid

bin Sa’eedra continued to penetrate deeper into the enemy forces. At the time, he was accompanied by Hazrat Walid bin Uqbahra, Hazrat Dhu al-Kalara and Hazrat Ikrimahra.

The army forces and guards of Bahan surrounded Hazrat Khalid bin Sa’eedra and blocked their way out. Hazrat Khalidra was completely oblivious to this. Subsequently, Bahan advanced towards them and found Sa’eedra, Hazrat Khalid’sra son, searching for water, and so he killed him and all those with him. When Hazrat Khalid bin Sa’eedra received news that his son and his companions had been martyred, he took a battalion of horse riders and fled. Instead of contending in battle, he chose to leave.

Following this, many others also mounted their horses and camels and left the army.

After being defeated, Khalidra came to Dhu al-Marwah, all the while Hazrat Ikrimahra did not move from his post and continued to help the Muslims. Dhu al-Marwah is a place between Mecca and Medina, located approximately 96 miles from Medina.

Hazrat Ikrimahra prevented Bahan and his forces from pursuing Hazrat Khalidra. When news of this reached Hazrat Abu Bakrra, he became very displeased with Hazrat Khalidra and did not permit him to enter Medina. Albeit, after being allowed to enter Medina, he sought forgiveness for what he did from Hazrat Abu Bakrra. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2012], pp. 333334.) (Muhammad Husain Haikal, Hazrat Sayyiduna Abu Bakr Siddiqra – Translated [Jhelum: Book Corner Showroom], p. 341.) (Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], 56, 269.)

Despite Hazrat Khalid bin Sa’eed’sra failure, Hazrat Abu Bakr Siddiq’sra determination and strength was absolutely unfaltering. When they received news that Hazrat Ikrimahra and Hazrat Dhu alKalara had saved the Muslim forces from the Byzantine’s trap and had brought them back to the borders of Syria where they were awaiting reinforcements, Hazrat Abu Bakr Siddiqra arranged for reinforcements to be sent without delay. With respect to this, Hazrat Abu Bakr Siddiqra prepared four large armies which were sent to different regions of Syria, the details of which are as follows: The first army was under the leadership of Yazid bin Abi Sufyanra. He was the brother of Hazrat Mu’awiyahra and was one of the most excellent men amongst the family of Abu Sufyan. This was the first amongst the four armies sent forth to Syria as reinforcements.

Hazrat Abu Bakrra appointed Hazrat Yazid bin Abi Sufyanra as the commander of this army. He was tasked with conquering Damascus upon his arrival there, and also with helping the three other armies when needed. In the beginning, this army was 3,000 men strong, after which Hazrat Abu Bakrra sent more reinforcements, increasing their number to 7,000. Suhail bin ‘Amr and others from Mecca of similar high stature were part of this army under the command of Hazrat Yazid bin Abi Sufyanra. In the era of ignorance, Suhail bin ‘Amr was among the most superior people and learned chieftains of the Quraish, and on the occasion of the Treaty of Hudaibiyah, he came as a representative on behalf of the Quraish to make a treaty with the Holy Prophetsa. He accepted Islam at the Conquest of Mecca.

(Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiqra

Shakhsiyyat aur Karname – translated [Khan Garh, Pakistan: Al-Furqan Trust], p. 441.) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2012], p. 333.) (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], pp. 585-586.)

When Hazrat Abu Bakrra was tying a flag for Hazrat Yazid bin Abi Sufyanra, he also called for Rabiah bin Amir and tied a flag for him, saying, “Go forth with Yazid bin Abi Sufyan. Do not be disobedient to him, nor oppose him.”

Following this, Hazrat Abu Bakrra addressed Hazrat Yazid bin Abi Sufyanra and said, “If you find it suitable to give Rabiah bin Amir the charge of your lead battalion, then surely do so. He is counted amongst the best horsemen of Arabia and the most pious of your people, and I, too, believe him to be a pious servant of Allah.” Upon this, Hazrat Yazidra said, “Your positive opinion and belief about him has increased my love for him.” Hazrat Abu Bakrra then followed to walk beside them on foot, upon which Hazrat Yazidra said, “O Khalifa of the Holy Prophetsa, I request that either you take a mount as well or allow me to walk beside you, for I cannot allow myself to ride a mount while you walk.” Upon this, Hazrat Abu Bakrra said, “I will not take a mount, and nor will you dismount. I take these steps only for the sake of Allah.”

Then, whilst advising Hazrat Yazidra, Hazrat Abu Bakrra said, “O Yazid! I admonish you to be righteous, to obey Allah, to offer sacrifices for His sake and to remain fearful of Him. When you come face to face with the enemy and Allah grants you victory over them, do not be deceitful and nor mutilate them (i.e. do not disfigure their corpses), do not break your covenant, do not show cowardice, do not kill any small child, elderly person or woman, do not burn or ravage date palms, and do not cut down any fruit trees. Furthermore, do not kill any animal except that it is for consumption (i.e. do not kill any animal needlessly). You will come across a people who have dedicated themselves to Allah in their churches. Leave them be and that which they have dedicated their lives to (in other words, the monks and priests in the churches should not be harmed). You will also come across a people whose heads are shaven by Satan from the centre. The middle of their heads would appear as though a partridge has dug a ditch in the ground to lay eggs.”

In another narration, it is also recorded, “You will find a people who shave their heads from the middle, and they would have left strips of hair on all four sides.

Thus, strike their heads where they have shaven their hair with your swords.” There are a few narrations regarding these people who [the Muslims] were commanded to kill.

It is said that this was a Christian faction comprising not of priests, but of religious leaders who would incite others to wage war against Muslims. They would also take part in war themselves. For this reason, Hazrat Abu Bakrra stated that the priests who are in their churches should not be harmed at all. However, the Muslims should fight against such people who incite conflict and wage war and also their followers for the reason that they are enemies in battle and instigate war. Hazrat Abu Bakrra emphasised to this extent that he said, “Fight against those people until they either accept Islam

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Whoso helps Allah and His Messengersa will be helped by Allah the Almighty through means that are unseen. I bid you peace and give you over to Allah.” (Al-Iktifa’ bima Tadmanuh min Maghazi Rasul Allah wa al-Thalathah al-Khulafa, Vol. 2, pt. 1, pp. 117-118 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1997]) (Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1987], p. 246.)

In another narration, further instructions are mentioned. It is written that Hazrat Abu Bakrra stated to Hazrat Yazid bin Abi Sufyanra, “I have appointed you as the governor, so that I may test you and train you by sending you to another place. If you discharge your responsibilities in an excellent manner then I shall appoint you once again for this task and enable you to excel further.

However, if you show negligence, then I shall remove you from your office. Adhere to Taqwa [righteousness]. Allah is aware of your inner conditions just as He is aware of your outer state. Amongst the people, those who are closest to Allah are those who do the greatest justice to their bond of friendship with Allah and the person who is closest to Allah amongst the people is one who attains His nearness through his conduct. I have appointed you in place of Khalid bin Saeed. Refrain from harbouring malice for Allah is most displeased by this and the one who acts in this manner. When you reach your army, treat them well and in a kind manner. Promise them of prosperity and when you advise them do so in a brief manner for lengthy talks cause one to forget many things. Keep yourself reformed and people themselves will reform for you. (If a leader remains reformed, then people will also act in the correct manner.) Offer your prayers at their prescribed time whilst performing all the Ruku and Sujood [bowing and prostrations] and perform them with fervency and humility. When the enemies’ representatives come to you, treat them with dignity. (When an emissary comes, he should be treated in a respectful manner).

Let them only stay for a brief period of time, so that they do not spend too much time with your army and thus they will not be able to acquire information about them.

(This was also part of the strategy to not allow the emissaries to stay for long and to quickly see them off). Do not allow them to gather information about you for they will learn of any deficiencies you may have and gather information about you. Keep them in the midst of your soldiers and do not let them speak to the people. When you speak to them, do not reveal your secrets, otherwise, this will ruin all of your plans.

Whenever you wish to seek advice, speak the truth and you will receive the correct advice. Do not conceal your information from your advisors, otherwise you will incur loss owing to your own fault. (This is also a principle that when one seeks advice from somebody then they should mention all the finer details of the matter, so that they can give the correct advice and reduce the potential of incurring any loss). Speak to your friends at night and you will be able to gather a lot of information. If you gather information in the night, you will be able to acquire insight into a lot of hidden matters.

Ensure that you have a lot of men assigned in the battalion that has been appointed for the purpose of defence and spread them out amongst the army. You should often inspect

their military posts without informing them before. If you find any post unattended, you should admonish that person but do not take any extreme measures whilst handing out punishment. Assign a rota for them to cover the nights and keep the shift which is in the earlier part of the night longer than the one in the latter part of the night because the earlier shift is easier to do owing to it being closer to the day. (The duty which starts in the early part of the night should be longer, because it’s easier to stay awake in that part of the night and the duty in the latter part of the night should be shorter).

Do not be scared to hand out punishment to one who is deserving of it and nor show leniency. Do not be haste in giving out punishment but neither become negligent of it. Do not become neglectful of your army for they will start to weaken and also do not humiliate them by spying upon them. Do not mention their confidential information to people. Be content with the way they are and do not sit with useless people, rather sit with those who are truthful and loyal.

Stand firm and resolute when you engage in combat with the enemy. Do not show cowardice otherwise, people will also follow suit. Do not be dishonest in matters relating to the spoils of war for such an act takes one closer to becoming dependent upon others and prevents one from victory and success. You will also find some people who have devoted themselves in the service of the church, let them be and allow them to continue their practice which they have dedicated themselves for.” (Ibn Athir, Al-Kamil fi al-Tarikh, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2006], pp. 253-254.)

This is a complete plan of action which is important for every leader and office-bearer to implement upon. After this, Hazrat Abu Bakrra took the hand of Hazrat Yazidra and whilst bidding him farewell, stated, “You are the first person who I have appointed as Amir over the preeminent Muslims. These people are not of lowly status and nor are they weak, ignoble or extremist in religious matters. Thus, you ought to treat them well and show kindness and compassion to them and take advice from them in all important matters. Treat them kindly. May Allah enable them to treat you with kindness as well and may He grant me help in fulfilling my responsibilities as the Khalifa.”

Thereafter, Hazrat Yazidra took his army and left for Syria. Every day after Fajr and Asr prayer, Hazrat Abu Bakrra would pray, “O Allah! You created us while we were non-existent. Then, out of Your mercy and grace, You sent us a Messengersa and granted us guidance while we had gone astray. You instilled the love for faith in our hearts while we were disbelievers. We were few in number and You increased us. We were disunited and You brought us together. We were weak and You granted us strength. You then made Jihad incumbent upon us and instructed us to fight against the idolaters until they declared that ‘there is none worthy of worship except Allah’ and pay the Jizya. They were left with no other choice. (Either they accepted Islam or then they had to pay the Jizya). O Allah!

We seek Your pleasure through this Jihad against the enemy, who associated partners with You and worshipped idols instead of worshipping You. O Allah, there is none worthy of worship except You. Your status is far loftier than what these unjust people

assert. O Allah grant help to your Muslim servants against the idolatrous enemy. O Allah! Grant them an easy victory and help them immensely. Grant courage to those among them who have less courage and enable them to remain resolute. Cause their enemy to stumble and their hearts to be overawed and destroy them. Uproot them and destroy their lands and enable us to take possession of their land, homes, wealth and belongings. Become our friend and bestower of grace. Rectify our affairs.

Enable us to become among those who are grateful in order to partake of Your blessings. Forgive us and also the believing men and believing women and the Muslim men and the Muslim women, whether they are alive or have passed away. May Allah enable us and them to remain resolute on the truth in this world and in the hereafter.

Indeed, He is Most Benevolent and Merciful to His believers.” (Al-Iktifa’ bima Tadmanuh min Maghazi Rasul Allah wa al-Thalathah al-Khulafa’, Vol. 2, pt. 1, pp. 118-119 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1997])

The second army was under the command of Shurahbilra bin Hassana. Hazrat Shurahbilra bin Hassana’s father’s name was Abdullah bin Muta’ and his mother’s name was Hassana. His title was Abu Abdillah.

Hazrat Shurahbil’sra father passed away in his childhood and so he was known by his mother’s name as Shurahbil bin Hassana.

Hazrat Shurahbilra was among the early converts to Islam. He was a famous army commander during the era of Khilafat-eRashidah. He passed away in 18AH at the age of 67. (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 2, [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2003], pp. 619-620.)

Hazrat Abu Bakrra appointed the departure date for Hazrat Shurahbilra bin Hassana three days after the departure of Hazrat Yazid bin Abu Sufyanra. When the third day passed, Hazrat Abu Bakrra bid Hazrat Shurahbilra farewell and stated, “O Shurahbil! Have you not heard the advice I imparted to Yazid bin Abi Sufyan?” Hazrat Shurahbilra replied, “I certainly have.” (The aforementioned advice I read out). Hazrat Abu Bakrra stated, “Implement the advice I have already given and I shall also advise you about those things which I forgot to mention to Yazid. I advise you to offer your prayers on time and remain resolute during battle till you are granted victory or attain martyrdom. I also advise you to visit the sick, attend the funerals and remain occupied in the remembrance of Allah in every situation.” Abu Sufyan submitted, “Yazid already adheres to these qualities and even before leaving Syria he had been implementing upon these and now he would adopt them even more than before, insha-Allah.”

Hazrat Shurahbilra replied, “I seek help from Allah and whatever Allah wills shall happen.” He then took leave from Hazrat Abu Bakrra and then left for Syria with his army. Hazrat Shurahbilra had an army comprising of around three to four thousand. He was instructed to go to Tabuk and Balqa and then head towards Busra and that would be their final destination. Busra is an ancient and well-known city in Syria.

Hazrat Shurahbilra departed towards Balqa and there was no notable battle fought as such. Balqa is also situated in Syria. They reached Balqa while his army marched to the left of Hazrat Abu Ubaidah’sra army and

to the right of Amr bin Al-Aas’sra army. They entered Balqa and then headed towards Busra and surrounded the city. However, they could not attain victory as this was one of the most secure and fortified centres of the Byzantines. (Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiqra Shakhsiyyat aur Karname [Khan Garh, Pakistan: Al-Furqan Trust], pp. 446-447.), (AlIktifa’ bima Tadmanuh min Maghazi Rasul Allah wa al-Thalathah al-Khulafa’, Vol. 2, pt.1, p. 120 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1997]), (Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 58, 61.)

The third army was under the command of Abu Ubaidah bin Al-Jarrahra. Hazrat Abu Ubaidah bin Al-Jarrah’s name was Amir bin Abdillah and his father’s name was Abdullah bin Jarrah. Hazrat Abu Ubaidahra was more commonly known by his title and his lineage was attributed to his grandfather’s name, Jarrah. Hazrat Abu Ubaidahra was among those ten companions who were given the glad tidings of paradise by the Holy Prophetsa in his lifetime and are known as the “Ashra Mubashra”. He passed away in 18 AH at the age of 58. (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, pt. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2005], p. 475.), (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 3, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2008], p. 126.), (Al-Isti‘ab, Vol. 2 [Beirut, Lebanon: Dar al-Jil, 1992], p. 1472.)

The third army which Hazrat Abu Bakrra deployed to Syria, as I mentioned, was led

by Hazrat Abu Ubaidahra, who was sent to Homs. Homs is an old Syrian city located near Damascus and was a large city. Hazrat Abu Ubaidah’sra army numbered seven thousand, whereas according to another narration, his army numbered between three to four thousand. Along the way, Hazrat Abu Ubaidahra passed by a town in Balqa called Ma’ab. This was not a conventional city but a tent city. A battle occurred between him and the people there, but later, the people there requested peace upon which he formed a treaty with them. This was the very first treaty formed in Syria. (Muhammad Ibn Jarir alTabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2012], pp. 331,341.), (al-Salabi, Syedna Abu Bakr Siddiq, p. 447)

Hazrat Abu Bakrra also sent Qais bin Hubairah along with Hazrat Abu Ubaidahra.

It was regarding him that Hazrat Abu Bakrra advised Hazrat Abu Ubaidahra and said, “You are accompanied by one of the most honoured and esteemed riders of Arabia.

When it comes to Jihad, I do not think there is anyone more well-intentioned than him.

The Muslims cannot disregard his opinion, counsel or might in battle. Keep him close to you and treat him with kindness and benevolence. Make sure that he does not feel disregarded by you; this will afford you his well-wishes and he will be on your side in striving to combat the enemy.”

When Hazrat Abu Ubaidahra left, Hazrat Abu Bakrra called Qais bin Hubairah and said, “I am sending you with Abu Ubaidah, trustee of the nation. If he is wronged, he never wrongs anyone in return. If he is mistreated, he forgives. If a bond is broken with him, he strives to re-establish it. He is merciful towards the believers and staunch in opposition to the disbelievers. Do not disobey him and he will only command that which is best. I have instructed him to listen to what you say. Therefore, give him advice whilst fearing Allah. We heard that during the era of idolatry and ignorance, you were

Friday 16 September 2022 | AL HAKAM

16 the foremost in your experience in battle, at a time of ignorance where there was sin and disbelief. Now, having accepted Islam use your strength and bravery to combat the disbelievers who associate partners with Allah. For doing so, Allah the Almighty has established a great reward for you and honour and victory for the Muslims.”

Upon hearing this guidance, Qais bin Hubairah said, “If you are alive and I am also alive, you will receive such news of me protecting the Muslims and undertaking Jihad against the disbelievers which you will like and will make you happy.” Hazrat Abu Bakrra said, “Only someone like you could do this.” When Hazrat Abu Bakrra was informed about the way he fought against two commanders (from the Byzantines) in Jabiyah and about his killing them, he said, “Qais kept true to his promise.” (Ibn ‘Asakir, Tarikh Dimashq al-Kabir, pt. 52, [Beirut, Lebanon: Dar Ihya’ al-Turah al-‘Arabi, 2001], pp. 336-337.)

These accounts will continue to be mentioned in the future. At this time, I wish to mention a martyr; Naseer Ahmad Sahib, son of Abdul Ghani Sahib. He lived in Rabwah, Darul Rahmat Sharqi. On 12 August, an opponent of the Jamaat stabbed and martyred him.

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[‘Surely, to Allah we belong and to Him shall we return.’]

According to reports, Naseer Ahmad Sahib was at the bus stop with one of his friends who was selling newspapers, when a religious fanatic named Hafiz Shahzad Hassan arrived and asked whether he was an Ahmadi. Naseer Ahmad Sahib replied

saying, “I am from the Ahmadiyya Jamaat”, upon which this person demanded that he openly declare his renouncement of the Jamaat. When he refused, the man took a knife out of a bag and while raising slogans, he attacked Naseer Ahmad Sahib.

He stabbed him numerous times, so much so that within a few seconds, these wounds proved to be fatal. He was unable to recover from the multiple stab wounds and was thus martyred. He was 62 years old at the time of his martyrdom. After the incident, in his statement, the murderer said that he had no remorse for what he did and that given the opportunity, he would do the same thing again. This entire incident took place in a minute or two, in fact within just a minute.

It is reported that he was taken to the hospital within two to three minutes after the incident, however, this is what Allah had decreed and the wounds proved to be fatal and he attained martyrdom.

Ahmadiyyat was established in the deceased martyr’s family through his paternal grandfather, respected Feroz Din Sahib of Raipur, district Sialkot, who did the Bai’at and entered the fold of Ahmadiyyat in 1935 during the era of Hazrat Khalifatul Masih IIra. The deceased martyr did not study beyond his primary education and instead began working in his family business of farming for ten years. He also left the country for some time and went to Malaysia where he worked, after which he returned to Pakistan. Ten years ago he moved from Raipur, district Sialkot to Rabwah. He had not been working these days as he was also a heart patient. He would spend most of his time in service to the Jamaat in his local

area. He had currently been serving under Majlis Ansarullah as Muntazim Isar and as a collector for the finance department. He possessed many great qualities; he would help everyone in his local area and be especially always ready to help orphans and the poor. He also took special care to clean the mosque. He was a very trustworthy, hardworking, sociable and brave person.

He had some difficulty walking due to an injury to his leg, but despite this, whenever he would be called at night by the Jamaat for security duty, he would always go. He would regularly listen to the Friday Sermon and was also regular in offering prayers.

He would also keep a record of this with regard to the members of his local area.

He had a profound love for Khilafat. It was part of his daily routine that after the Fajr prayer, he would listen to the recitation of the Holy Quran on his mobile phone for an hour. He would also go to the cemetery Bahishti Maqbarah almost every day to pray. The President of the local area says that whenever he was called upon for Jamaat work, the deceased martyr would always be present and there was never an instance in which he refused.

The deceased’s daughter, Mubaraka Sahiba says that a few days before his martyrdom, he saw a dream that there was a large group of people that had gathered and the atmosphere was one of grief. Upon seeing this he gave alms. For some time, he had been expressing that he felt his time was drawing near.

He is survived by his wife Parveen Akhtar Sahiba and three daughters. May Allah the Almighty grant them all patience and

steadfastness. His brother, Tanveer Akhtar Sahib says, “Although he did not have much secular education or knowledge about the Jamaat, he had a great sense of pride for the Jamaat and love for Khilafat since his childhood. He was a simple-hearted and selfless person and would be happy in seeing other people be happy. On occasions of Eid, when he would come home from Lahore, he would bring home many things to eat and drink and would have nice, new clothes made which he would only wear on Eid, and because I am a life-devotee, he would give the clothes to me and would take my old clothes.” His nephew says, “He would always keep his phone with him because he thought that anyone from the Jamaat could need his help and if he did not have his phone then they wouldn’t be able to contact him. Even if his phone rang at night, he would immediately get up and get ready to serve the Jamaat. Even if he had to go to the ends of Rabwah, he would do so. He would always be ready to donate blood and in this way, he saved many lives. He never cared for his own heart ailment. He felt it was his moral obligation to help those in need, and he would always give precedence to them over his own illness.”

May Allah the Almighty elevate his station and grant him a lofty rank in Paradise. May He be the Protector and Helper of his family and enable them to carry on his virtues.

I will lead his funeral prayer in absentia after the [Friday] prayer, insha-Allah.

(Official Urdu transcript published in Al Fazl International, 9 September 2022, pp. 5-10.

Translated by The Review of Religions.)

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