Al Hakam - 19 January 2024

Finding the balance: Freedom of expression and responsible speech

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Kamal Yar Jung’s education committee visits Qadian

Unity is key to Muslim progress: Hazrat Muslehe-Maud’s lecture at Law College Lahore, 1948

Tawaffa decoded: An exploration of its linguistic dimensions

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 19 January 2024 | Issue CCCV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

US Ahmadi youth seek guidance from Huzoor Khuddam from US gather in Islamabad for a mulaqat On Sunday, 14 January 2024, a group of khuddam – aged between 18 and 40 – from Connecticut, USA, had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa in a face-toface, in-person mulaqat. The mulaqat took place in Islamabad, UK. At the outset of the meeting, Huzooraa conveyed his salaam.

Huzooraa then turned to the khuddam, who proceeded to introduce themselves.

Haris Qureshi Sahib was the first. He mentioned being the son of Dr Mahmood Qureshi Sahib and shared that he was pursuing a medical degree at Yale University.

When Huzooraa enquired about any siblings, he responded that he had a younger brother seated behind him. Recognising his name, Huzooraa further asked about the upcoming wedding, and Haris confirmed that it was his wedding that was soon to take place.

Next, Taymoor Abdullah Ahmad Sahib introduced himself. He mentioned that he was in his second year at university.

Huzooraa asked about his field of study, to which Taymoor Sahib mentioned that he initially intended to pursue engineering but was currently undecided. He explained that he was contemplating pursuing civil or mechanical engineering. Upon hearing this, Huzooraa remarked on the significant difference between the two disciplines.

Then, Masroor Ahmad Khan Sahib, the son of Mansoor Ahmad Khan Sahib, introduced himself. He mentioned that in May, he completed his master’s degree in

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

Signs of the Hour: A fire in Hejaz

ّٰ َ ُ َ َّ َ َ َ ْ َ ُ َ ‫َﻋ ْﻦ‬ ‫ أن رﺳﻮل ا��� ﺻﻠﻰ‬،‫أ�ِ� ﻫﺮﻳﺮة‬ َ َ ّٰ ُ ‫ ��َ ﺗ َ ُﻘ‬:‫ﺎل‬ ‫ﻮم‬ ‫ا��� �ﻠﻴﻪ وﺳﻠﻢ ﻗ‬ َ ْ ٌ َ َ ْ َ َّ َ ُ َ َ ْ ّ ‫ض‬ ِ ‫اﻟﺴﺎﻋﺔ ﺣﺘﻰ �� ُﺮج ﻧﺎر ِﻣﻦ أر‬ َ َ َُْ ُ َ ْ ْ َ ُ .‫ا��ﺑِ ِﻞﺑِﺒ��ى‬ ِ ‫ﺗ ِ��ءأﻋﻨﺎق‬،‫ا� ِ�ﺠﺎ ِز‬ It is narrated by Hazrat Abu Hurairahra that, “Allah’s Messengersa said, ‘The Hour will not be established till a fire will come out of the land of Hijaz, and it will illuminate the necks of the camels at Busra.’” (Sahih al-Bukhari, Kitab al-fitan, Bab khuruji n-nar, Hadith 7118)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The inherent purpose of creation “Humans are inherently created for [the worship of] God alone, as it is stated:

‫َ َ ْ ه ْ َ ْ ْ �َ ْ ه‬ ‫وَن‬ ِ ‫َو َِما�َخَلَّقۡت�اَل ِﺠ �َن َ�واۡل ِ�ۡن َ​َس� ِ​ِإۡلَا�َل َِۡیُع هَبۡد‬

“‘[And I have not created the Jinn and the men but that they may worship Me.’ (Surah adh-Dhariyat, Ch.51: V.57)].

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19 - 25 January

a certain element dedicated to Him and has created them for His sake through hidden means. This reveals that the primary purpose of your creation, as ordained by Allah, is to worship Him. However, those who forsake this primal and innate purpose, perceiving the objective of life merely as eating, drinking, and sleeping, akin to animals, drift away from the grace of Allah Almighty. For such people, Allah Almighty no longer assumes responsibility. The life that bears responsibility is one that transforms by embracing faith in ‫َ َ ْ ه ْ َ ْ ْ �َ ْ ه‬ ‫وَن‬ ِ ‫و َِما�َخَلَّقۡت�اَل ِﺠ �َن َ�واۡل ِ�ۡن َ​َس ِ�ِإۡلَا�َل َِۡیُع هَبۡد‬.َ ” (Al Hakam, 10 August 1901, p. 2) Photo courtesy of Suhaib Ahmad

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biomedical science. Huzooraa enquired if he was born in America, which he affirmed.

Following this, Huzooraa asked about his career aspirations, specifically whether he aimed for research. In response, the young khadim expressed his desire to attend dental school.

Subsequently, turning to the missionary, Rizwan Khan Sahib, Huzooraa asked about the size of the Jamaat in Houston, to which he replied that the tajnid is 349. Huzooraa enquired if they were all scattered or if there was a centre or a mosque. Rizwan Sahib responded that there was a mosque and added that the members were dispersed, with some living 30 minutes away, some an hour away, and some even an hour and a half away. He mentioned that around ten families reside within a 20-minute radius.

Next, Hashir Ameen Sahib, son of Shahid Ameen Sahib, said he was currently studying at the university. Talha Javed Sahib, the son of Muhammad Javed Iqbal Sahib, mentioned that he is in his first year at the university, studying nuclear engineering. Isa Zafar Sahib was next to introduce himself.

He said he was studying digital media and design and he added that he wanted to make TV shows. Huzooraa asked him if he wanted to enter the film industry or a news channel. Huzooraa mentioned that he could use his expertise in MTA after acquiring knowledge.

Next, Majid Qureshi Sahib, son of Dr Mahmood Qureshi Sahib, mentioned that he was in his fourth year of university, currently studying biomedical engineering.

He stated that he was planning to pursue a combined degree in medicine and a PhD and expressed his desire to enter the field of research. Huzooraa enquired about his ambitions, to which he replied that he was still thinking and had to figure that out. However, he added that he recently developed a research interest. Huzooraa agreed and said that research would be better. He also mentioned that he was a waqif-e-nau too. Hearing this, Huzooraa said, “Then you can go into research.”

Asim Ahmad Sahib, son of Raza Ahmad Sahib, said he was part of the Hanjra family.

He mentioned that professionally, he works

at a multinational conglomerate as a design quality engineer, specialising in hospital patient monitoring. Additionally, he shared that he studied biology and medical engineering, completing his master’s.

He also mentioned his role as the Talim Secretary. Huzooraa asked him if he was born in America, and he affirmed. Huzooraa enquired about his connection to Pakistan, asking if he knew his roots and his family village. Huzooraa also asked if he could speak Punjabi, to which he responded that he could not. Huzooraa said, “Try to learn Punjabi; otherwise, you cannot know your roots.”

Jonathan Tores Sahib, 33, was next to introduce himself. He said he was a convert and did bai‘at at Huzoor’saa hands in 2014.

He said he was, by profession, a financial adviser working for a bank. Huzooraa asked him if he was married, to which he said he was not. Huzooraa then said, “Ask your Murabbi Sahib to find a good match for you.”

Salman Raheel Sahib, son of Irfan Ahmad Raheel Sahib and grandson of Barkat Ali Sahib, Darwesh-e-Qadian, mentioned that he recently graduated from college with a bachelor’s degree in Computer Science. Mabroor Ahmad Khan Sahib, son of Mansoor Ahmad Khan Sahib, said he was a dentist by profession. Haseeb Ahmad Sahib, son of Raza Ahmad Sahib and grandson of Mian Riaz Ahmad Hanjra Sahib, mentioned that he and his wife have been in Morocco since December and said that they adopted a son, Ibrahim, who is 16 months old. He further requested prayers.

Ijaz Ahmad Khokar Sahib, son of Tahir Ahmad Khokar Sahib, said he did a PhD in organic chemistry. Khaleeq Ahmad Tahir Sahib, son of Rafeeq Ahmad Tahir Sahib and grandson of Barkat Ali Sahib Darwesh, stated that he is 21 years old and currently in his third year of university, studying computer science.

Then, Nail Khalid Bajwa Sahib, son of Khalid Maqsood Sahib, mentioned that he was in his first year of medical school.

He sought guidance from Huzooraa for his future. Huzooraa asked about his preferences and advised him to specialise in cardiology.

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Vice-President of Sierra Leone Hon. J. B. Dauda meeting Hazrat Khalifatul Masih IVrh

19 January 19 January 1903: On this day, the Promised Messiahas completed his successful tour of Jhelum, where he attended court proceedings of the case with Karam Din of Jhelum of alleged defamation, met with hundreds of new followers, and arrived back in Qadian.

The judge, Rai Sansar Chand, announced the final verdict, which was in favour of the Promised Messiahas as foretold

by God Almighty. (Tarikhe-Ahmadiyyat, Vol. 2, pp.

268-269) 19 January 1954: On this day, a court of inquiry for the investigation of the disturbances against the Ahmadiyya Muslim Jamaat in Punjab took a statement from Hazrat Sir Chaudhry Muhammad Zafrulla Khanra. In this statement, he dispelled many misconceptions spread in the country about Jamaate-Ahmadiyya. Essential parts of this statement can be read in volume 15 of Tarikh-eAhmadiyyat (pp. 420-432).

20 January 20 January 1954: During his Friday sermon on this day, Hazrat Musleh-e-Maudra

urged members of the Jamaat to study the books of the Promised Messiahas carefully.

Huzoorra also directed Sadr Anjuman Ahmadiyya to take suitable measures to ensure the preservation and protection of the clothes and relics that belonged to the Promised Messiahas. (Tarikh-eAhmadiyyat, Vol. 17, p. 385)

20 January 1966: On this day, Hazrat Khalifatul Masih IIIrh addressed the first batch of mu‘allims (missionaries) of Waqf-e-Jadid. Huzoorrh called their attention to religious and national duties and emphasised the Islamic teaching that one ought to love one’s homeland and fulfil its rights. (Tarikh-eAhmadiyyat, Vol. 23, p. 448) For more details, see “A chronology of Waqf-e-Jadid’s early years (1965-1982)”, www.alhakam.org.

21 January 21 January 1886: On this day, the Promised Messiahas went for a chillah (a 40-day retreat specifically for worship) to Hoshiarpur on a small ox-drawn two-wheeled vehicle. During this journey, Huzooras crossed the Beas River. (Tarikh-e-Ahmadiyyat, Vol. 1, p. 275) For more details, see “Forty

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This Week in History A glimpse into the rich history of the Ahmadiyya Muslim Jamaat nights of seclusion”, www. alhakam.org.

21 January 1909: On this day, Hazrat Khalifatul Masih Ira asked Jamaat members to pay special attention to helping orphans, people in need, and students with insufficient resources. (Badr Qadian, 21 January 1909, p. 1) 21 January 1910: On this day, a Friday sermon was delivered from the Aqsa Mosque in Qadian, where the presence of women was also recorded. It was perhaps the first time since its construction that arrangements could be made for Ahmadi ladies to offer prayer in congregation at this mosque.

(Tarikh-e-Ahmadiyyat, Vol. 3, p.

315) For more details, see “The First Ahmadi Mosque”, www. alhakam.org.

sincere devotion to God and experiencing His love.

(Khutbat-e-Nasir, Vol. 9, pp.

369-373)

22 January 1988: Hazrat Khalifatul Masih IVrh made his historic tour to West Africa, during which he visited the following countries: The Gambia, Sierra Leone, Liberia, Ivory Coast, Ghana, and Nigeria. On this day, Huzoorrh delivered a Friday sermon from the Gambia and announced the new phase of the Nusrat Jehan Scheme, titled Nusrat Jehane-Nau, and called Ahmadis of

between Hindu and Ahmadi students. Huzoorra graciously invited 20 Hindu students to study the Holy Quran in Qadian free of charge. In return, Huzoorra said that Hindu faith leaders should accommodate at least two Ahmadi students who should be taught Sanskrit and the Vedas. Huzoorra said that the Jamaat would bear all the expenses of this project.

Inspired by this proposal, a Hindu student who was studying at a renowned Hindu institution in Kangra came to Qadian. After receiving his education and falling in

with the president of the country. Moreover, Huzoorrh also addressed two press conferences.

On 29 January, Huzoorrh delivered a Friday sermon in the Nasir Mosque, located in the city of Bo. Huzoorrh also announced the establishment of Jamia Ahmadiyya in Sierra Leone.

(Silsila Ahmadiyya, Vol. 4, p.

845)

24 January 2015: On this day, Hazrat Khalifatul Masih Vaa delivered the keynote address at the International Conference of Humanity First held at the Baitul Futuh Mosque in London. (“Head of

21 January 1937: Malik Muhammad Sharif Sahib reached Rome, Italy, to spread the message of Islam Ahmadiyyat. On this day, he sent his first report to the Markaz about his safe arrival and commencement of activities.

(Tarikh-e-Ahmadiyyat, Vol. 7, p.

296)

22 January 22 January 1886: On this day, the Promised Messiahas, accompanied by Hazrat Maulvi Abdullah Sanaurira, Hazrat Sheikh Hamid Alira and Fateh Khan Sahib, arrived in Hoshiarpur for a period of spiritual seclusion, during which he received the grand prophecy of Musleh-e-Maud, foretelling the birth of a son who would significantly advance the cause of Islam Ahmadiyyat.

(Tarikh-e-Ahmadiyyat, Vol. 1, pp.

274-276) 22 January 1982: On this day, Hazrat Khalifatul Masih IIIrh urged the youth of the Jamaat who had achieved BA, BSc, MA, or MSc degrees to dedicate their lives to the cause of Islam. He emphasised that young people should understand and embrace their pivotal role in advancing the cause of Islam and the profound impact they can make through this sacrifice. Huzoorrh further stated that no worldly sum, even a million rupees a month, compares to the honour and blessings gained from

Hazrat Khalifatul Masih Vaa addressing the International Conference of Humanity First

every profession and every knowledge for service.

For more details, see “Nusrat Jehan Scheme: Khilafat’s impetus for ‘Africa to Leap Forward’ – A glimpse into the early years (1982-2003)”, www.alhakam.org.

During the same visit, Huzoorrh inaugurated two mosques in the Gambia, and the foundation stones for new mission houses and medical clinics were laid. (Silsila Ahmadiyya, Vol. 4, p. 845)

23 January 23 January 1921: On this day, Hazrat Muslehe-Maudra devised a unique and beneficial plan to foster interfaith harmony and help eliminate prevailing interreligious conflicts in India.

Huzoorra proposed that an exchange system be set up

love with Islam, he accepted Islam. His name was changed to Mahashah Muhammad Omar.

(Tarikh-e-Ahmadiyyat, Vol. 4, p. 266)

23 January 1922: On this day, Hazrat Hakim Fazl-urRahman Sahib set off for West Africa for tabligh. Hazrat Musleh-e-Maudra gave him some important instructions in person as well as in writing.

They included things like learning the local language, serving the people with love and wisdom, etc. (Tarikh-eAhmadiyyat, Vol. 4, p. 292)

24 - 25 January 24 January 1988: During his tour of West Africa, on this day, Hazrat Khalifatul Masih IVrh arrived in Sierra Leone. Huzoorrh visited six local jamaats in Sierra Leone and had a meeting

Ahmadiyya Muslim Community addresses Humanity First International Conference”, www. pressahmadiyya.com)

25 January 1974: On this day, Hazrat Khalifatul Masih IIIrh urged English-speaking scholars, doctors, teachers, and professors of the Jamaat who were approaching the age of retirement to dedicate themselves to the cause of Islam.

Huzoorrh said that the Jamaat was in need of those who had been able to attain religious knowledge, even if they were not able to attend Jamia Ahmadiyya.

Huzoorrh said that their hearts should be pure, they should have a close bond with Allah, and they should be courageous.

Huzoorrh said that such people should dedicate their lives to the service of religion so that they could be sent to various countries to propagate the message of Islam. (Khutbaat-e-Nasir, Vol. 5, pp. 396-397)

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Escalation risk in the Holy Land as Israel opens new front in Lebanon and Houthis are attacked

“

Israel is now opening a new front against Hezbollah along the Lebanon border, which will further deteriorate the situation. Similarly, the fronts that America and Britain have opened against the Houthi tribes in Yemen are expanding and intensifying the war.

“Many writers have now begun to express, and are writing, that signs of a global war are becoming increasingly apparent. Therefore, there is a great need for prayers. May Allah grant humanity wisdom and understanding. [Amin]

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Faizan Ahmad Nadeem Sahib, son of Zafar Nadeem Sahib and grandson of Barkat Ali Sahib Darwesh, said he was in his second year of university studying computer science.

Nasir Mannan Sahib, son of Manzoor Mannan Sahib and grandson of Mian Abdul Mannan Sahib, mentioned that he has dual master’s degrees in mechanical and software engineering. Musa Zafar Sahib said he is currently studying computer science and added that he recently performed Umrah.

He stated that he plans on attaining a master’s degree and then entering the field of work.

Mubasil Chaudhry Sahib, 27, son of Munawar Ahmad Chaudhry Sahib, stated that he is planning to pursue a career in cybersecurity. While introducing himself, Imran Raheel Sahib mentioned that he has three children and is 37 years old. Hashir Mirza Sahib said he was a waqif-e-nau and stated that he recently completed his bachelor’s degree in biology. Yasir Ameen Sahib, serving as Qaid Majlis Connecticut, then had the chance to introduce himself.

Speaking with Jonathan Tores Sahib, Huzooraa asked about his background, to which he replied that he is Puerto Rican and mentioned that he grew up in a Christian family.

After the introductions, the khuddam had the opportunity to ask some questions.

A khadim, speaking with Huzooraa, said that in his line of work, he worked with companies and some of those companies worked with Israeli companies. He asked Huzoor’saa advice on this. He also added that he has a choice as to who he desires to work with.

Huzooraa asked, “Is there any business in the United States where Israelis are not involved directly or indirectly?” Huzooraa

then advised him to pay more chanda and charity [sadaqah] from his income.

The khadim asked for guidance about the use of homoeopathic remedies for individuals who have undergone organ transplants and are on extensive medication for immune suppression. He mentioned that doctors typically advise against homoeopathy in such cases. He sought advice from Huzooraa on whether one should still consider homoeopathic treatments despite the doctors’ recommendations.

Huzooraa said: “We should not rely on and trust only one medicine. If you believe, if you think, that homoeopathic can be useful for the treatment of that ailment, as a supplement as well, then you can use it, no problem.

But, [for] those people who don’t believe in homoeopathy, then it will not work for them [...]. Once Hazrat Musleh-eMaudra was taking some medicine. He took allopathic medicine first, then native ayurvedic medicine, and then, after that, homoeopathic medicine.

Somebody standing by asked, ‘Huzoor, why have you taken so much medicine? Which one will work?’ He responded, ‘I don’t trust any of the medicines; I trust in Allah the Almighty, I don’t know which medicine has been blessed by Allah the Almighty to work on my ailment, so this is why I am using all of them.’”

Then, a khadim said to Huzooraa that he received a rishta proposal from Pakistan and requested Huzoor’saa prayers. When asking his question, he said that our time on earth will come to an end at some point and enquired if there is a time limit to our stay in heaven and whether that time will also come to an end. Huzooraa said, “The concept of time in the hereafter is beyond our comprehension. So, even if there is a limit to time, in the eyes of Allah the Almighty, it is unlimited for us. We cannot say when it is going to end.”

Next, Huzooraa was asked about the

dars that was delivered in Masjid Mubarak on that morning. The khadim asked why Christians had a fascination with or a longing for the Roman Empire, which had persecuted them. However, he questioned why they cursed the Muslims who openly accepted them when they took Jerusalem.

The khadim also alluded to the incident where Hazrat Umarra was offered to pray in the church but refused out of respect.

Huzooraa said, “Those original Christians were the true believers. They believed in one God. They didn’t believe that Jesus Christ was the son of God, but later on, when Christianity spread, the Roman king accepted Christianity and they just distorted the teachings of Christianity and added some of their own traditions and myths about their religion. So, present-day Christianity is actually a mixture of Roman ideology and Christianity. This is why they are not against the Romans.”

While seeking guidance from Huzooraa, a khadim mentioned that he was a waqif-enau and expressed his intention to pursue civil engineering. He added that he was also thinking about other fields, such as medicine. He conveyed his confusion regarding the choice of a specific field and sought Huzoor’saa advice and guidance.

Huzooraa remarked that if, alongside studying these subjects, he could also pursue medicine, it would be beneficial, as Huzooraa emphasised that medicine is better. Furthermore, Huzooraa mentioned that delving into research within the medical field would be an even better option.

The khadim also made a request, mentioning that they had submitted their rings and asked if Huzooraa could bless them. Huzooraa then, one by one, blessed the rings by touching them with the ring of the Promised Messiahas that he was wearing.

The next khadim mentioned that their group came with the missionary with the intention of praying all five daily salat behind Huzooraa and having the opportunity

to spend time and receive this gracious mulaqat. He also asked what they could all take away upon returning to America to strengthen their bond with Khilafat.

Huzooraa said, “The main lesson is to try to be particular in offering five daily prayers on time; whatever the condition may be, never miss any prayer. That should be the main thing that you should emphasise and be particular about.” Following this, a khadim expressed his feelings about this moment. Huzooraa then asked them about their accommodation, food, and if everything was fine.

A khadim also requested Huzooraa to pray for their missionary, Rizwan Khan Sahib, who brought everyone together and worked to make their trip possible. Huzooraa replied, “Being a young man, he should be the joining and bonding force among the youngsters.”

Upon being asked how we can make tabligh more effective, Huzooraa said: “Our job is just to spread the message, to convey the message, to preach as much as we can by distributing literature pamphlets, brochures and using social media, and the fruits and outcome are in the hands of Allah the Almighty; whenever He wishes, He will give you the fruits.”

Following this, a khadim asked Huzooraa for a piece of advice or attribute they could instil to have a successful relationship with their future spouse and in-laws.

Huzooraa answered: “They say, ‘Nobody is perfect.’ Always show patience for your wives. Whenever you see anything wrong – any shortcoming, anything – then close your eyes, close your ears, and close your mouth. Your life will be okay.”

Huzooraa then distributed pens to the khuddam. In the end, Huzooraa conveyed his salaam and the meeting came to a successful end.

(Report prepared by Al Hakam)

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Opinion Finding the balance: Freedom of expression and responsible speech Fazal Masood Malik and Farhan Khokhar Canada

Provocative questions swirl regarding the limits and responsibilities of free speech.

For example, can someone recklessly shout “Fire!” in a crowded theatre without facing the consequences? Can people freely express their opinions about international conflicts like Russia-Ukraine or IsraelPalestine without accountability? Based on contemporary headlines and public debates in recent media, the layered answer often hinges on the speaker’s identity, privilege, and ideological stances.

Freedom of expression is a cornerstone of open, democratic societies. When people can freely share ideas and debate social issues, it drives social progress and innovation. However, this fundamental right also requires responsible use to prevent harming others or dividing communities.

As global disputes over offensive speech reveal, inflammatory rhetoric can promote discrimination, misinformation, and even violence when taken too far. What is the right balance between protecting free speech and placing ethical limits to foster social cohesion?

Religious teachings provide wisdom here. Despite the fact that political factions weaponise religions for their own benefit, the scriptures of Islam, Christianity, and other religions emphasise compassion, justice and unity. When the Danish newspaper JyllandsPosten printed cartoons mocking the Holy Prophet Muhammadsa in 2005, Muslim leaders worldwide condemned the offensive images and called for physical actions against the perpetrators. Our beloved Khalifa, Hazrat Mirza Masroor Ahmadaa, cited the blessed life of the Holy Prophetsa as an excellent example of refraining from retaliation against much worse persecutions in Mecca. In addition, he guided the entire Jamaat to hold events, highlighting the excellent virtues of the Holy Prophetsa. This incident highlighted the Islamic emphasis on responsible speech – conveying truth without repaying harm with harm.

Likewise, in the 1980s, many Muslims protested Salman Rushdie’s fictional novel The Satanic Verses and its vile depictions of religious figures. Yet Hazrat Khalifatul Masih IVrh, Mirza Tahir Ahmad, focused on scholarly rebuttals, arguing insults against revered prophets destroy communal bonds.

This global saga underscored the need for responsible speech, even in so-called literary works. Such religious principles emphasising ethical dialogue – words spoken with civility and graciousness rather than lies or hostility – can guide modern debates.

In politics, racist and anti-immigrant rhetoric has increasingly been exploited by far-right populist leaders to amass power, fuel divisions, and pass discriminatory policies.

Labelling immigrants from Mexico as “rapists” and “criminals,” a certain US politician rose to high office by spreading false claims about his predecessor’s birthplace and advocating for bans on immigration from specific religious groups.

Bigoted speech has normalised under the mantle of “free expression,” inviting dire consequences.

In the Netherlands, Geert Wilders’ far-right Party for Freedom (PVV) made significant gains in the recent general election, securing 37 out of 150 seats. This outcome, following Prime Minister Mark Rutte’s resignation, represents a significant shift in Dutch politics, as mainstream parties face challenges from the PVV’s growing influence. However, forming a stable government under Wilders remains uncertain due to his polarising anti-Islam and anti-immigration stance, which has led other parties to hesitate to form coalitions with the PVV. In Argentina, Javier Milei, an anarchocapitalist economist, achieved electoral success with radical laissez-faire policies, reflecting a global trend of far-right ideologies merging into mainstream politics. Despite his refusal to align with the extreme right, Milei’s political stance, including advocating for controversial policies like organ trade and arms liberalisation, signals a worrying convergence between mainstream and farright politics. This trend is indicative of a broader shift in liberal democracies, where once fringe right-wing extremist ideologies are increasingly becoming normalised and central to political discourse.

Hateful rhetoric also translates into abusive state actions against minorities, as growing Hindu nationalism in India shows. Incendiary claims that Muslims are “infiltrating” India have accompanied disturbing policies disenfranchising this community. True democratic discourse means marginalised groups should not face violence or oppression over practising their faith. Otherwise, India’s founding secular vision is betrayed.

Just as worrying are restrictions on speech in places like Pakistan, where oppressive blasphemy laws have fostered profound intolerance. Pakistan’s regulations expressly target the Ahmadi Muslims’ right to practice their beliefs. Quranic principles are violated when totalitarian control suppresses religious freedoms.

The issue of blasphemy in speech presents a complex dilemma. On one hand, every emerging religion has historically been “blasphemous” to dominant religious

Unsplash | Rendy Novantino

paradigms. Ahmadi Muslims, for example, challenge the divinity of Jesusas, a stance considered “blasphemous” in mainstream Christianity. However, blasphemy becomes problematic when it ceases to be a part of constructive dialogue and instead incites discord and unrest. The Holy Quran’s advice against speaking ill of others’ gods underscores this balance, highlighting the need to respect beliefs while engaging in open discourse.

Historical examples like the Treaty of Hudaybiyyah, where Prophet Muhammadsa agreed to seemingly unfavourable terms for the sake of ensuring the freedom to propagate Islam, demonstrate the precedence of free expression in religious contexts. This incident, where Islam’s following grew significantly post-agreement, underscores the power of open dialogue and expression.

So, how do we balance liberties with ethics? As the examples illustrate, responsible speech considers potential consequences rather than blindly permitting inflammatory claims under the motto “free speech no matter what.” Societies must thoughtfully weigh protections for expression against usage promoting bigotry, violence or deception. If words divide communities and fuel attacks against vulnerable groups, ethical priorities like compassion and justice are undermined.

Granted, reasonable people disagree on what constitutes “going too far” and when censorship answers are needed. Holocaust denial, for instance, is restricted in Germany, given the Nazi legacy, while more protected in the US. Some support campus speech codes limiting racial insults; others

argue students should confront offensive language. Despite good faith debates, however, responsible speech necessitates strongly condemning racist propaganda and confrontations threatening students’ dignity.

Values matter, even amid disagreements on policy.

Advocacy of wise, ethical dialogue bringing people together, not dividing them, is vital today. Religious groups – having faced censorship historically while simultaneously promoting peace, are wellpositioned to spearhead these efforts by reviving teachings on unity and justice.

Constructive engagement, creating mutual understanding rather than retaliation over disagreements, represents the right path.

With care and wisdom, cherished liberties like free expression can be exercised responsibly to achieve the common good.

But more voices must stand up to shift social norms, promote truth, and put community well-being before personal attacks.

As Ahmadi Muslims residing in pluralistic societies, we have a distinct responsibility to champion the Quranic principles of religious liberty encapsulated in the tenets of “no compulsion in religion” (Surah al-Baqarah, Ch. 2: V.257), and “For you, your religion, and for me, my religion.”

(Surah al-Kafirun, Ch. 109: V.7) By exemplifying tolerance and understanding in our words and deeds towards people across belief systems and cultural backgrounds, we can promote the organic growth of peaceful, harmonious communities under the enlightened example set by the Holy Prophet Muhammadsa.

Friday 19 January 2024 | AL HAKAM

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Tawaffa decoded: An exploration of its linguistic dimensions Arslan Ijaz Student Jamia Ahmadiyya UK

The tawaffi – or causing the death – of Jesusas is a crucial topic for the glory of Islam. The Arabic verb tawaffa – ‫ – توفى‬is derived from the three root letters ‫ ي‬- ‫ ف‬-‫( و‬waw-fa-ya).

The verbal noun is ‫( توفي‬tawaffi). Generally speaking, this word has always been commonly associated with the meaning of death and dying among Arabs. The understanding of this verb in the Quranic paradigm is specific and carries the meaning “to cause to die” or “to take the soul,” which occurs at death or sleep, emphasising the divine control over life and death.

The importance of this verb lies in its usage twice in the Holy Quran for Prophet Jesusas. While Ahmadi Muslims interpret it as relating to “death,” many Muslim counterparts attempt to use alternative meanings such as “to take,” “to take up physically,” “to take in full,” and “to gather” in their translations. This is done in an effort to support the belief that Jesusas is still alive in the heavens. Since the translation suggesting Prophet Jesus’as natural death does not align with their beliefs, they seek to reconcile the verses by linking it to his physical bodily ascension. However, this perspective is to be deemed incorrect and out of context, as will be explained further.

Understanding of tawaffa when used for inanimate objects Generally speaking, outside of the Quran, when this verb is not used in regard to Allah and applies to an inanimate object, it can give the meaning “to take”. In other words, when Allah is not the subject (fa‘il) and the action is being done upon something that does not have a soul, thenَ this meaning is ّ‫َ ّف‬ � given. For example, �‫( َتَوَ ى َ​َحَّق ه‬tawaffa haqqahu) means “he took his share or right”.

Understanding of tawaffa within the Holy Quran However, this is not the case in the Holy Quran. This word adheres to a specific principle in the Quran. The principle dictates that whenever it is used to denote Allah performing an action upon something with a soul, it can never signify physical ascension across the Quran or the ahadith. Therefore, when the following three conditions are met, the verb tawaffa exclusively conveys the meaning of “giving death” or “putting to sleep” within a specific context. The interpretation of “to take” has no basis at all in such instances. (i) When the verb tawaffa or its derivatives are used in this specific verb form (this shall be explained later on); (ii) The subject (fa‘il) is Allah or the angels; (iii) The object (maf ‘ul bihi) has a soul and is not an inanimate object.

In such a case, the meaning “to take” can never be applied as the conditions for this have not been met.

Where does this principle or rule derive from?

As previously stated, tawaffa, with those three conditions being met, can only have two meanings – (i) death or (ii) sleep – and this with a specific connotation. At this junction, one may question where this principle stems from and how we have reached this conclusion and rule. The fact of the matter is that Allah has Himself defined tawaffa in the Holy Quran by providing only these two possible meanings and thus this clarifies the matter:

َ َ ۡ ۡ ُ َ ۡ َ ۡ َ� َ َ ۡ َ َ ۡ َ ُ ۡ َ ۡ َ� َ َ َ �ٰ َ �‫ َمَنا ِ​ِم َ​َہا‬ ‫ ِحۡیَن َمۡو ِ​ِتَہا َواَّلِتِۡی َلۡم َتُمۡت ِفۡی‬ ِ ‫َالّٰلُہُ َیَتَوَّفی اۡلَاۡنُفَس‬ َ ۡ َ ۡ َ ۡ َ َ ٰ َ ۡ َ� َ ۤ ِ ۤ ۡ ُ‫ُۡا‬ ۡ ‫َ​َف‬ َ ُ‫َُی‬ ۡ ‫ی ِاٰۤلی َاَج ٍ​ٍل‬ ِ ‫ُیُۡم ِ​ِسُکُ اَّلِتِۡی َقٰضی َعَلۡیَہا اۡلَمۡوَت َو ۡر ِ​ِسُلُ اۡل َ ۡخٰۤر‬ ۡ ‫�ُّم ََُس �ً​ًّمی� ِ ِا �َ​َّن ِف ۡ​ۡی ٰ​ٰذِل ََِک َل َ ٰ​ٰا ٰ​ٰی ٍ​ٍت ِّل�َِقَۡوۡ ٍ​ٍم � َّیَ َ​َت َ​َف �َّک‬ ‫ُرُۡو َ​َن‬ ِ

“Allah takes away the souls of human beings at the time of their death; and during their sleep of those [also] that are not [yet] dead. And then He retains those against which He has decreed death, and sends back the others till an appointed term. In that surely are Signs for a people who reflect.”

(Surah az-Zumar, Ch.39: V.43) Allah has provided only these two possible meanings of tawaffa here – either death or sleep. If there was any other third possible meaning of physical ascension, then Allah would have explained it to us.

Differentiating when tawaffa means sleep and when it means death The question now arises: After these three conditions are met and we realise that the only possible meanings are death or sleep, how do we differentiate when it means death and when it means sleep? In response to this, the established principle is that when there is no specific mention or indication of sleep, it always, without exception, means death. However, if an indication (qarinah) to sleep is present in the sentence, using words such as night (layl) or sleep (nawm or manaam), then it conveys the meaning of sleep. Thus, by adding a fourth condition to the aforementioned ones, in such a scenario, it always and unequivocally means death. (i) When the verb tawaffa or its derivatives are used in this specific verb form (this shall be explained later on); (ii) The subject (fa‘il) is Allah or the angels ; (iii) The object (maf ‘ul bihi) has a soul and is not an inanimate object; (iv) There is no indication (qarinah) towards sleep in the sentence or the context.

In such a case, the verb tawaffa will always mean death. This is the case in the Quran, ahadith and classical Arabic literature. This is also derived from the

aforementioned verse, which states that as for the soul that has not died, then tawaffa happens at sleep.

The challenge of the Promised Messiahas This was also a challenge from the Promised Messiahas, who wrote: “If anyone can cite a single instance from the Holy Quran or the Hadith, or from classical or modern Arabic poetry and prose, that the word tawaffa, when applied to anything with a soul, God being the subject, has been used in any connotation other than death […], I bind myself on oath that I shall pay that person one thousand rupees in cash by selling some of my property and shall always hold him in high esteem as a great scholar of the Holy Quran and Hadith.” (Izala-e Awham, Pt. II, Ruhani Khazain, Vol. 3, p. 603) No one to this day has been able to disprove this challenge. Hazrat Ahmadas also wrote in the same book: “What I discovered on checking every page of the compilations of Sahih Bukhari, Sahih Muslim, Tirmidhi, Ibn Majah, Abu Dawud, Nasa’i, Darimi, Muwatta’, and Sharh as-sunnah, etc., was that the expression ‘tawaffa’ has been used three hundred and forty-six times, and in no single instance has it been used, either by the Holy Prophetsa or by his Companionsra, to mean anything other than ‘death’, or ‘taking possession of the soul’. I have gone through these books with great care, line by line, and I can say that on each and every occasion, the expression tawaffa has been used only in the connotation of death or taking possession of the soul.” (Ibid., pp. 583-585)

Tawaffa happens of the souls, not the physical bodies Furthermore, the verse (Surah az-Zumar, Ch.39: V.43) quoted previously shows that tawaffa only happens to the souls and not to the worldly physical bodies. This is why souls have been mentioned explicitly in this verse as the object of the verb. Tawaffa has nothing to do with the physical body.

At the time of death or sleep, the soul is taken but the physical body remains in this world; it is not affected. Thus, the meaning that the non-Ahmadi Muslims impose of taking the physical body up has no basis, as the influence of tawaffa is upon the souls.

Not only is this clarified by Allah Himself in the aforementioned verse, but many of the Arabic dictionaries, including Lisan al‘Arab, Taj al-‘Arus and al-Qamus, confirm the fact that with the abovementioned conditions tawaffa happens to the soul and not the body.

To further support this, we see that the word tawaffa or one of its derivatives has been used a total of 25 times in the Quran.

Here are all the verses in which “tawaffa” is used in the Quran: 2:235, 2:241, 3:56, 3:194, 4:16, 4:98, 5:118, 6:62, 7:38, 7:127, 8:51, 10:47, 10:105,

12:102, 13:41, 16:29, 16:33, 16:71, 22:6, 32:12, 40:68, 40:78, 47:28, 6:61, 39:43 In Surah al-An‘am, Ch.6: V.61, and Surah az-Zumar, Ch.39: V.43, it means sleep as the words “night” and “sleep” are present, which are a direct indication towards sleep.

In the rest of the 23 verses, the verb always means death.

Thus, we realise that in all 25 instances, not once has it been used to mean anything other than death or sleep. There is no third meaning ever used in the Quran. Whenever sleep had been alluded to, the indication was present. So, I ask, why do non-Ahmadi Muslims try to forcefully attempt to say that in verses 3:56 and 5:118, when it is referring to Jesusas specifically, it does not mean death but rather physical bodily ascension? This meaning goes against the understanding of the usage of this verb and the established principles.

Quranic usage of tawaffa for Jesusas and the true understanding It would be appropriate now to quickly mention the two verses that use this word in regards to Jesusas for a more complete understanding of the subject at hand:

� ۤ ۡ ٰ �ٰ َ َ ۡ َ َ َ َ َ � ‫ی ِاِّن ِ ۡ​ۡی ُمُ َ​َتَوَِّفِ ۡ​ۡی َ​َک َ َو َ​َراِفُِعَُک ِ ِاَل �َّیَ َ َوُمُ َط �ِ​ِّہُرَُک ِ​ِم َ​َن‬ ِ ‫ِ​ِا َۡذ َقاَل الّٰلُہُ ٰی ِ​ِعۡیٰۤس‬ ٰ‫ا َو َ​َجاِعُلُ اَّل�َِذۡیۡ َ​َن ا �َّت َ​َبُعُۡوۡ َ​َک َ َفۡوۡ َ​َق اَّل�َِذۡیۡ َ​َن َ​َک َ​َفُرُۤۡو�ۤا ِ ِاٰلی‬ َ ‫اَّل� ِ​ِذۡیۡ َ​َن َ​َک َ​َفُر ُۡۡو‬ ِ ِ ُ ِ ُ َ​َ ۡ َ ۡ َ َ� ‫ُثَُّم ِ ِاَل �َّیَ َ َم ۡ​ۡر ِ​ِج ُ​ُعُک ۡ​ۡم َفَا ۡ​ۡحُکُ​ُمُ َبَ ۡ​ۡیَنُک ۡ​ۡم ِفِ ۡ​ۡی َ​َما ُکُۡنُتُ ۡ​ۡم ِفِ ۡ​ۡی ِ​ِہ‬ �‫َیَۡوۡ ِ​ِم اۡل ِ​ِق ٰ​ٰی َ​َم ِ​ِۃ‬ َۡ ‫َتۡخ َ​َت ِ​ِلُفُۡوۡ َ​َن‬

“When Allah said, ‘O Jesus, I will cause thee to die [a natural death] and will exalt thee to Myself, and will clear thee from [the charges of] those who disbelieve, and will place those who follow thee above those who disbelieve, until the Day of Resurrection; then to Me shall be your return, and I will judge between you concerning that wherein you differ.’” (Surah Aal-e-`Imran, Ch.3: V.56) The Ahmadi Muslim translation translates tawaffa as “to cause to die [a natural death]”, and rafa‘a as “to exalt [in status]”.

If we examine the context, the Jews aimed to cause Jesusas to die by specifically crucifying him, intending to demonstrate that he was accursed—following the prevalent tradition of that time. By orchestrating this, they sought to establish that he did not hold a lofty status and, God forbid, was falsely claiming prophethood. In response, Allah assured Jesusas of a natural death, ensuring he would not be killed at the hands of the Jews. Additionally, Allah emphasised that Jesusas held an elevated status, refuting any notion of him being a false claimant to prophethood or accursed.

This straightforward interpretation clarifies the verse. The Jews’ accusation was not that he couldn’t ascend to the skies physically; rather, their claim was that he lacked an elevated status, attempting to subject him to an accursed death. Therefore, this

AL HAKAM | Friday 19 January 2024 understanding aligns with both context and linguistic accuracy.

The second verse, which uses this verb for Jesusas is as follows:

َ� َ ۡ َ ۡ َ َ َ َ ۡ َ َ ۡ َ ۡ ٰ �ٰ َ َ ۡ َ ۡ ‫ِلَّناِس ا �َّتَ ِ​ِخ‬ ‫ُذُۡوِن ِ ۡ​ۡی‬ ‫َو ِ​ِاۡذ َقاَل الّٰلُہُ ٰی ِ​ِعۡیَس‬ ِ ‫ی اۡبَن َم َۡرَیَم َءَاۡنَت ُقُۡلَت ِل‬ َ‫ ُسُۡب ٰ​ٰح َ​َن َ​َک َ َما َیَُکُۡوُۡنُ ِلۤۡی�ۤ َاَ ۡ​ۡن َاَُقُۡوَۡل‬ َ ‫َ​َوُاُِّم�َِیَ ِ ِاٰلٰ َ​َہۡی ۡ ِ​ِن ِ​ِم ۡ​ۡن ُد ُۡۡو ِ​ِن ال ٰ�ّٰل ِ​ِہ� َق‬ ۡ ‫اَل‬ ِ ۡ ۡ ۡ ٗ ‫ُتُ ُقُۡل‬ َ ‫ُتُٗہ َ َفَقَ ۡ​ۡد َ​َع ِ​ِل ۡ​ۡم َ​َت ٗ​ٗہ� َتَ ۡ​ۡع َ​َل‬ ‫ُمُ َما ِف ِ ۡ​ۡی‬ ‫٭ ِب َ​َح � ٍ​ٍّق� ِ ِاۡن ُکُۡن‬ ‫َ​َما َل َ ۡ​ۡی َ​َس ِل ِ ۡ​ۡی‬ ِ َ ۡ َ ۡ ۡ َ� َ َ ۡ َ َ � َ ۡ َ ۡ َ َ ۡ َ ۤ َ َ ۡ ۡ َ ُ‫ا ُقُۡلُت‬ ‫َنۡف ِ​ِسۡی َوَلۤا َاۡعَلُمُ َما ِفۡی َنۡف ِ​ِسَک� ِ ِاَّنَک َاۡنَت َعَّلاُمُ اۡلُغُ​ُیُۡوِب ۔ َم‬ َ َ ۡ ِ َ ۡ ُ َ� َ َ ۡ � َ َ �ٰ ُ‫َُہُ ۡ �َ َ ۤ َ َ ۡ َ ۡ ِ ۤ َ ُۡبُ​ُد‬ ‫ُتُ َعَل ۡ​ۡی ِ​ِہ ۡ​ۡم‬ ‫َل ۡم ِ ِاَّلا َمۤا َاَمۡرَتِنِۡی ِ ِب �ٖۤہ َا ِ​ِن اۡع وا الّٰل َ​َہ َرِّبِۡی َوَرَّبُکۡم� َوُکُۡن‬ َ� ً ۡ َ ۡ ۡ َ ۡ � َ َ َ� َ َ ۡ ۡ َ‫الَّرَِقِ ۡ​ۡیَب‬ � ‫ ُکُۡن َ​َت َاَۡن ۡ َ​َت‬ ‫ا َّما ُد ُۡۡمُتُ ِفِۡی ِ​ِہۡم َفَلَّما َتَوَّفۡیَتِنِۡی‬ ‫َش ِ​ِہۡیًد‬ ٌ‫ُکُِّل َ​َش ۡ​ۡی ٍ​ٍء َ​َشِہ ۡ​ۡیٌد‬ � ‫َ​َع َ​َل ۡ​ۡیِہ ۡ​ۡم� َ َوَاَۡن ۡ َ​َت َ​َعٰلٰی‬ ِ ِ ِ

“And when Allah will say, “O Jesus, son of Mary, didst thou say to men, ‘Take me and my mother for two gods beside Allah?’”, he will answer, “Holy art Thou. I could never say that to which I had no right. If I had said it, Thou wouldst have surely known it. Thou knowest what is in my mind, and I know not what is in Thy mind. It is only Thou Who art the Knower of hidden things.

“I said nothing to them except that which Thou didst command me — ‘Worship Allah, my Lord and your Lord.’ 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.” (Surah AlMa’idah, Ch.5: V.117-118) The first question to consider is why Jesusas does not know the condition of people after him on the Day of Judgement.

This fact implies that the Jesusas mentioned has indeed passed away and will not return.

For if he is to physically return, then surely he would know how the Christians have taken him to be a god, and if he knows and witnesses this, then how can he, God forbid, speak a lie to God stating that he did not know: “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”.

The usage of tawaffa for the Holy Prophetsa The Holy Quran and the ahadith have both used this verb for the Holy Prophetsa. Why is it that Muslims who interpret tawaffa to mean that Jesusas was physically raised do not translate this as physical bodily ascension as well?

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The Quran says:

َ ‫َ​َو ِ​ِا �َ​َّما ُنُِرَیَ �َ​َّن َ​َک َبَ ۡ​ۡع َ​َض اَّل�َ ِ​ِذ ۡ​ۡی َن َ ِ​ِعُدُ ُ​ُہ ۡ​ۡم َاَ ۡ​ۡو َن َ َ​َتَوَ �َ​َّف َ​َی �َ​َّن َ​َک َ َف ِ​ِاَل َ ۡ​ۡی َ​َن‬ ‫ا َم ۡ​ۡر ِ​ِجُعُ​ُہُ ۡ​ۡم‬ ِ ۡ َ َ ٰ َ ٌ ۡ َ �ٰ َ� ‫ی َما َیۡف َ​َعُلُۡوۡ َ​َن‬ ‫ُثَُّم الّٰلُہُ َش ِ​ِہۡیٌد َعٰل‬

“And if We show thee [in thy lifetime the fulfilment of] some of the things with which We have threatened them, [thou wilt know it]; or if We cause thee to die [before that], then to Us is their return, [and thou wilt see the fulfilment in the next world]; and Allah is Witness to all that they do.” (Surah Yunus, Ch.10: V.47) Next is the hadith mentioned in Sahih al-Bukhari, where the Holy Prophetsa used the same verse that was quoted for Jesusas himself. Both usages should either indicate death or physical bodily ascension.

Ibn Abbasra narrated that Allah’s Messengersa delivered a sermon and said, “O people! You will be gathered before Allah barefooted, naked, and uncircumcised.”

He went on to say, “Some men from my followers will be brought, and then the angels will drive them to the left side (HellFire). I will say. ‘O, my Lord! They are my companions!’ A reply will come from the Almighty, ‘You do not know what they did after you.’ I will say as the pious slave [Prophet Jesusas] said:

َ� َ َ َ َ َْ ْ ً ‫ُتُ َع َ​َل ْ​ْيِه ْ​ْم َ​َشِه‬ َ ‫يًد‬ َ ‫َ​َو ُْكُْن‬ ‫يِه ْ​ْم َفَل �َّما َت َ​َوَّف ْ​ْي َ​َت ِ​ِني ُكُْن َ​َت َأْن َ​َت‬ ِ ‫ا َما ُد ُْْم‬ ِ َ ‫ُتُ ِف‬ ِ ِ َ ِ‫الَّرَِق‬ � ‫يَب َ​َعَل ْ​ْي ِ​ِه ْ​ْم‬ This hadith is mentioned in Sahih alBukhari (Kitab at-tafsir, Hadith 4625).

Now, it is evident that the Holy Prophetsa was not physically raised, as we all know he experienced a natural death. Therefore, if the Holy Prophetsa is using this verse to imply his natural demise, why should we conclude that Jesusas was raised physically?

Non-Ahmadi response: 1 Non-Ahmadi Muslims are eager to find escape routes and the general escape route recently seen on social media is of two types.

One group of interpreters tries to associate tawaffa with Jesusas falling asleep before he ascended to heaven, while others do so by associating tawaffa with the ascension itself.

As for falling asleep before ascension, we have already explained how a qarinah indicating sleep is necessary for it to mean sleep and the challenge of the Promised

Messiahas still stands firm on this even after 134 years. As for tawaffa referring to the physical ascension itself, this meaning is impossible according to how Allah has defined tawaffa in the Quran. Do they consider themselves so knowledgeable as to be able to imply completely out-of-hand meanings that go against the Quran for it to match their fabricated belief? Why do they try to impose a third meaning when Allah has only offered two possibilities?

Non-Ahmadi response – 2: Usage of different verb forms Others try to quote verbs that are not from the verb form of tawaffa and then claim their meanings for this very verb. Instead of using the verb tawaffa-yatawaffa (Verb Form V), they use the verb waffa-yuwaffi (Verb Form II) or istawfa-yastawfi (Verb Form X).

Most Arabic words are derived from a trilateral, i.e., three-letter root. That trilateral root can produce many verbs in different forms stemming from the same root. These different verb forms are known as abwab (sg. bab) in Arabic morphology and there are a total of ten main verb forms in the Arabic language. Each verb form follows a specific pattern of consonants and vowels, and it contributes to the overall meaning and function of the verb. When we refer to the verb tawaffa which is derived from the three root letters waw-fa-ya, we are referring to Form V of the Arabic verb forms known as bab at-tafa‘‘ul. Our principle is based on this verb form.

However, when non-Ahmadi Muslims come across the challenge of the Promised Messiahas in regards to the verb tawaffa, and realise they cannot find any such example that goes against the principle, they then try to quote verbs from outside of Form V, which themselves are completely different verbs despite coming from the same root. Furthermore, from the conditions mentioned, the very first one was that the word tawaffa has to be used in this very form, which is Form V, i.e., bab at-tafa‘‘ul.

Instead of using this verb in Form V, they quote this verb being used in Form II (bab at-taf ‘il) or sometimes from Form X (bab al-istif ‘al).

For example, they quote the verb tuwaffa, which is in the passive form of Form II

which is not the same as tawaffa despite it sounding similar. Arabic is an intricate language; a mere change in the vowels and letters can make a huge difference. So when someone claims tuwaffa is the same as tawaffa, then it is not the same verb.

Non-Ahmadi response – 3: The Maliki approach We also come across a small number of Muslims who label themselves as Malikis and believe that Jesusas did die, but only for a few hours, and was thereafter once again raised from the dead and given life. Such Malikis quote references from Ibn ‘Ashur and others. However, the Quran makes it clear in numerous places that someone who dies cannot be resurrected and given life again.

Non-Ahmadi response – 4: Meaning of ‘taking the soul’, figurative Another response that is given is that the meaning that we apply is a figurative (majazi) meaning and the real literal (haqiqi) meaning is just ‘to take’.

As previously mentioned, this verb is used in a particular context in the Holy Quran, where certain conditions are laid out. When those conditions are met, then it can never mean just ‘to take’ in a physical sense. Furthermore, whenever it is applied to a soul, it always means ‘to take the soul’ and the dictionaries agree with this. The non-Ahmadis have been challenged on this but have not yet found a response to it.

Non-Ahmadi response – 5: Death refers to him dying in the end times They say that death, in the verses mentioned about Jesusas, refers to his passing away in the end times after he has physically descended.

This is not possible because, as mentioned previously in the article, the tawaffa of Jesusas has already happened according to the Surah Al-Ma’idah verse. This is because we see the condition of Christians today as misguided, which was only meant to happen after the tawaffa of Prophet Jesus, peace be upon him.

Ahmadi missionary meets with Bangla tabligh event held in Paraguay’s Minister of Justice Mishaal Baten Paraguay Correspondent

Missionary-in-charge of Jamaat-eAhmadiyya Paraguay, Abdun Nur Baten Sahib had a meeting with the Minister of Justice, Angel Marchini, on 10 December 2023.

The delegation of Jamaat-e-Ahmadiyya was warmly welcomed. The minister spoke about his fondness for Islam because he had spent eight years serving as an ambassador in the Middle East. They spoke about the urgent need for peace in that region and around the world.

Abdun Nur Baten Sahib presented the introduction of Ahmadiyyat and the humanitarian services it provides in the country. The minister showed a lot of interest in the social help that the Jamaat provides to indigenous communities.

The minister proposed that a follow-up meeting should be set up in his office with another organisation that helps indigenous people see how we can work together in the future.

Abdun Nur Baten Sahib led a silent prayer for Paraguay at the end of the meeting. Following the prayer, a copy of the Holy Quran was gifted to the minister.

Montreal, Canada

Syed Mukarram Nazeer Canada Correspondent

A tabligh event in Bangla was held with Feroz Alam Sahib, a missionary, during his visit to Montreal, Canada. The event was organised by Majlis Ansarullah Montreal Center on 19 November 2023. Amir Jamaate-Ahmadiyya Canada Lal Khan Malik Sahib presided over the session.

The formal proceedings commenced with the recitation from the Holy Quran and its translation, followed by a speech

by Feroz Alam Sahib on “Imam Mahdi Has Come” in Bangla. After the speech, various questions were asked in a questionand-answer session. The event ended with a silent prayer led by Amir Sahib Jamaat

Canada.

A live stream of this event was presented on social media by the MTA team.

A bookstall of Jamaat books as well as an exhibition of the Holy Quran were set up in the lobby.

As part of this event, Feroz Alam Sahib was invited to a live radio programme in Bangla on a local station, which lasted for an hour, where he answered various questions asked by listeners.

35 guests attended the tabligh event.

One guest expressed her feelings after seeing a picture of the Promised Messiahas, and said, “Looking at his picture, it seems to be that of a great saint.” Another guest commented, “I am very relieved to attend the event.”

Friday 19 January 2024 | AL HAKAM

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Origins of sin and paths to redemption A brief analysis of Christian atonement and Islamic teachings Damon Stengel Baltimore, USA

The majority of humanity across the world ascribes to two religions: Christianity and Islam. Both religions teach that there is One God and that humankind is consumed by sin; the only way to overcome it is through a sincere relationship with the One God. However, Christians believe that the Godhead consists of three parts: the Father (God himself), the Son (Jesus Christ) and the Holy Spirit. Followers of both are taught to supplicate to their Creator for help in fighting it and they are taught that there will be the Final Judgement, where sin is completely wiped out and purification from sin prevails after the second advent of the Promised Messiah.

Where the two differ is how sin came and how one conquers the self, inciting to evil.

The Christian doctrine of original sin and atonement In Christianity, the Bible teaches that sin originated with Adam and Eve. Eve ate the fruit of the forbidden tree of the knowledge of good and evil, and gave fruit to her husband.

(Genesis 3:6; Romans 5:12).

As a result, the earth was plagued with sin and death, with the latter applying to all living things. With evil being so prominent in the world, God devised many plans to rid the world of sin. As humankind multiplied over the generations, God was unhappy with his creation to the point of regret. (Genesis 6:5-7; 6:13; 6:17) Except for Noah (Genesis 6:8; 6:18), God intended to completely destroy humankind with a global flood, and so He did. After that, the Lord promised not to flood the earth again. (Genesis 8:21) After that, Prophets were sent to the offspring of Noah. From Abraham to Moses, and from Moses to Jacob, prophethood existed. After Jacob’s demise, the prophetic institution continued within his line, the House of Israel, while the rest of humankind was forsaken.

An abundance of messengers were sent to the 12 tribes of Israel, and each time they went astray, God sent prophets to bring them back to the Torah. However, with the passing of time, that didn’t work out either, as God sent the Babylonians against Israel, raising their temple to the ground and punishing the Jews into exile. (2 Kings 25; 2 Chronicles 36) Only the tribes of Levi, Benjamin, and Judah were allowed to return by the time the Persian Empire took over. (Ezra 1)

Unsplash | Enis Can Ceyhan

The return of these three tribes was still not enough, and 400 years later, the Lord, according to the Christian perspective, sent His Son, Jesus, to sacrifice himself on the cross in order to rescue the world from sin. (Galatians 3:13; Philippians 2:611; 1 John 2:2) Through the crucifixion, he was described by Paul as the second Adam because the first Adam caused sin, God forbid, while the second Adam lifted sin.

With Jesus’s ascension to heaven, he is expected to return and completely purify the world from sin.

Christian view: No sin is forgiven except by accepting Christ’s death on the cross With Christ having died on the cross, Christians are taught that the only way for sin to be overcome and forgiven is to accept that Christ has died on the cross. By accepting what they describe as “grace”, all sins are forgiven. The penalty of death for sinners was paid for when the Messiah died.

Paul said: “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.” (Galatians 3:10) “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:” (Galatians 3:13)

The Islamic teaching on sin and the divine attribute of All-Merciful As a contrast to Christian doctrine, Islam teaches that sin is the responsibility of every man individually (Surah an-Najm, Ch.53: V.39), and the way to overcome sin is through sincere belief, seeking forgiveness

[istighfar] and the good works that come with it.

Islam teaches that it is the influence of the environment that causes one to sin. It is said in a hadith that all humans are born pure: “No child is born except on al-fitrah (i.e., the true nature) and then his parents make him Jewish, Christian or Magian.” (Sahih alBukhari, Kitab al-Tafsir, Hadith 4775) The hadith further goes on to say that the Prophetsa quoted the Holy Quran regarding al-fitrah: “So set thy face to [the service of] religion as one devoted [to God. And follow] the nature made by Allah — the nature in which He has created mankind. There is no altering the creation of Allah. That is the right religion. But most men know not.”

(Surah ar-Rum, Ch.30: V.31) In another hadith, it is said: “The pen has been lifted from three: from the child until he reaches puberty, from the sleeper until he wakes up and from the insane until he regains his sanity.”

(Musnad Ahmad, Hadith 940) This verse and the ahadith mentioned above make it clear that sin isn’t inherited but rather the influence of the environment.

Every man is born sinless, and a child is not held to account until they mature, meaning they have matured enough to consciously make their own decisions.

In overcoming sin, Muslims are taught that the soul has three stages: The self that incites evil (Surah Yusuf, Ch.12: V.54), the reproving self (Surah Al-Qiyamah, Ch.75: V.3), and the soul at rest (Surah al-Fajr, Ch.89: V.28).

Nafs-i-Ammarah: The self that incites to evil In his book, Philosophy of the Teachings of Islam, Hazrat Mirza Ghulam Ahmad, who claimed to be the Promised Messiahas wrote: “[I]t is characteristic of the human self that it incites man to evil and is opposed to his attainment of perfection and to his moral state, and urges him towards undesirable and evil ways. Thus the propensity towards evil and intemperance is a human state which predominates over the mind of a person before he enters upon the moral state. This is man’s natural state, so long as he is not guided by reason and understanding but follows his natural bent in eating, drinking, sleeping, waking, anger and provocation, like the animals. When a person is guided by reason and understanding and brings his natural state under control and regulates it in a proper manner, then these three states, as described, cease to remain natural states, but are called moral states, as shall also be

discussed later.” (Philosophy of the Teachings of Islam [English], p. 4)

Nafs-i-Lawwamah: The Reproving Self In regards to this spiritual state, Hazrat Ahmadas states: “This reproving self is the second source of human state from which the moral state is generated. At this stage, man ceases to resemble the animals. Calling it to witness is for the purpose of doing it honour as if by advancing from the state of the self that is prone to evil and arriving at the state of the reproving self, it has become worthy of honour in divine estimation. It is socalled as it reproves man on vice and is not reconciled to man’s submitting to his natural desires and leading an unbridled existence like the animals. It desires that man should be in a good state and should practise good morals, and no kind of intemperance should be manifested in any aspect of human life, and natural emotions and desires should be regulated by reason.

“As it reproves every vicious movement, it is called the reproving self. Though it reproves itself in respect of vices, yet it is not fully effective in practising virtue and occasionally it is dominated by natural emotions, when it stumbles and falls. It is like a weak child who does not wish to stumble and fall but does so out of weakness, and is then remorseful over his infirmity. In short, this is the moral state of human self when it seeks to comprehend within itself high moral qualities and is disgusted with disobedience, but cannot achieve complete success.” (The Philosophy of the Teachings of Islam [English], pp. 5-6) The Promised Messiahas alludes to the fact that man is a creature of habit and that habits are created through constant repetition. That is why the Quran often places much emphasis on the doing of good to get closer to Allah, the very definition of the Islamic traditions, sunnah (habits or way). The doing of good establishes good morals. At this stage, due to the weakness of man, he still has setbacks.

Nafs-i-Mutma’innah: The soul at rest “This is the stage when the soul of a person being delivered from all weaknesses is filled with spiritual powers and establishes a relationship with God Almighty without Whose support it cannot exist. As water flowing down from a height, on account of its volume and the absence of any obstruction, rushes with great force, in the Continued on next page >>

AL HAKAM | Friday 19 January 2024

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Unity is key to Muslim progress Hazrat Musleh-e-Maud’s lecture at Law College Lahore, 1948 Ata-ul-Haye Nasir Al Hakam

On 12 December 1948, Hazrat Muslehe-Maud, Mirza Bashir-ud-Din Mahmud Ahmadra delivered a lecture at the Maynard Hall (now Sheerani Hall) of the Law College Lahore, titled “Maujooda Halaat mein Aalam-e-Islam ki Haisiyyat aur uska Mustaqbil” – The Status and Future of the Islamic World in Light of the Current Situation. The session commenced at 6:30 pm.

It is important to note here that at the time – for a short while after the Partition of India – Lahore was serving as the markaz of Jamaat-e-Ahmadiyya prior to Hazrat Musleh-e-Maudra migrating to Rabwah for permanent residence.

Law College Lahore The Law College of Lahore is a law college of the Punjab University, Lahore. It is the oldest law institute in Pakistan, having been established in 1868. It was the first institute offering legal education to be established in a Muslim-majority area of the Indian Subcontinent. Since then, it has produced some of the most prominent lawyers, activists, statesmen, judges, bureaucrats, and politicians.

Earlier lectures by Hazrat Muslehe-Maudra at this venue In December 1947 and January 1948, Hazrat Musleh-e-Maudra had delivered five lectures at this hall, as part of a series of six lectures, titled “Pakistan Aur Uska Mustaqbil (Pakistan and its future)”. This series of lectures concluded on 17 January 1948.

For more details, see “Hazrat Musleh-eMaud’s blueprint for a successful Pakistan: << Continued from previous page

same way, the soul at rest flows towards God. That is indicated by the divine direction to the soul that has found comfort in God to return to its Lord. It undergoes a great transformation in this very life and is bestowed with a paradise while still in this world. As this verse indicates in its direction for such a soul to return to its Lord, it is nourished by its Lord and its love of God becomes its nurture, and it drinks at this fountain of life and is thus delivered from death. This is indicated at another place in the Holy Quran where Allah, the Exalted, has said:

ٰ ٰ َ ‫ا َو َ​َق ۡ​ۡد َ​َخ‬ َ ‫َ​َق ۡ​ۡد َاَ ۡ​ۡف َ​َل َ​َح َ َم ۡ​ۡن َ​َزّٰک � َٮَہ‬ ‫اَب َ َم ۡ​ۡن َ َد �ّٰس َٮَہا‬

“[(Surah ash-Shams, Ch.91: V.10-11)] “That is, he who purifies his soul of earthly passions shall be saved and shall not suffer ruin, but he who is overcome by his earthly passions should despair of life.” (Philosophy of the Teachings of Islam

Highly praised yet neglected advice”, www. alhakam.org)

President of the session The session was presided over by Justice Sheikh Abdur Rahman (1903-1990), commonly known as SA Rahman. He served as the 5th Chief Justice of Pakistan.

Before the formation of Pakistan, he entered the Indian Civil Service in 1926 and served in the capacity of Assistant Commissioner and District and Sessions Judge in various districts of Punjab. He was appointed Judge of the Lahore High Court in 1946. In 1947, he was appointed as a member of the Bengal Boundary Commission. He retired as the Chief Justice of Pakistan on 3 June 1968.

Hazrat Musleh-e-Maud’sra lecture During the early part of his lecture, Hazrat Musleh-e-Maudra shed light on the questions as to why the Muslim world holds a distinctive status in the world, what the political circumstances of the world are, [English], pp. 7-8) This is the stage where man has completely purged himself of sin, but is now completely dependent on the Will of Allah and acts in accordance with the Will of Allah. This stage is again alluded to by the Promised Messiahas in Barahin-eAhmadiyya.

“This state comes about when God loves them and a burning flame of His love—which can be called the spirit for their spiritual being—descends upon their hearts and gives them a second life. This spirit brings light and life to their entire spiritual being. In this state their devotion to the remembrance of God is not out of artificiality or pretence; but rather God, who has made the physical being of man dependent on food and water, links their spiritual life, which is so dear to them, to the food of His remembrance. Hence, they love this food more than they love physical food and water, and are fearful lest they lose it. All this is the result of the spirit that is

and how they are impacting the Muslim world.

In this regard, Huzoorra stated that Islam holds certain distinctive features, and whenever European countries are faced with any issue regarding a certain Muslim country, they give it a religious and international form instead of taking it as a mere political and local issue, meaning that they attribute that specific issue to the whole Muslim world, and by doing so, they themselves acknowledge the Muslim world as a distinct entity.

Speaking about the manner in which the major powers of the world were impacting the Muslim countries at the time, Huzoorra also shed light on the reasons, based on which these major powers desired to weaken the Islamic world.

Mentioning the future of the Islamic world, Huzoorra said: “In my view, the Islamic world’s future is completely safe, provided we [Muslims] act upon those means of success which the Holy Quran has prescribed for us.”

Narrating those means of success, Huzoorra outlined various proposals, which included: (1) If European powers themselves acknowledge the Islamic world as a separate entity whenever they are faced with any issue regarding Muslim countries, why should not the Muslim countries foster a true unity and create a Muslim World in its true essence, and in addition to declaring themselves a part of their respective country’s nationalism, why should they not consider themselves as part of a bigger ‘nationalism’ — meaning the Islamic world. put into them like a flame, which inebriates them with the love of God’s love. Therefore, they do not wish to be separated from His remembrance even for a single moment.”

(Barahin-e-Ahmadiyya [English], Part V, pp. 293-294)

Conclusion Whereas Christianity says that sin is a generational curse caused by Adam and Eve eating from the forbidden tree and the only way to overcome that curse is through accepting the Messiah’s supposed sacrifice on the cross as a payment for those sins, Islam states sin comes from the environment as every man is born pure and presents the three stages of man in overcoming sin: the self that incites to evil, the reproving self, and the soul at rest through the gradual acquisition of good habits with the help of Allah.

Therefore, I have argued that Islam presents a much more realistic way of overcoming sin, as it is consistent with the

(2) Islamic countries ought to dispel their internal enmities and instil a passion to offer sacrifices for each other.

(3) The people of Muslim countries are required to visit each other’s countries. In this regard, the youth should make collective efforts by establishing societies.

(4) The Muslim countries ought to have trade relations with each other.

(5) We ought to assist the Muslims of those areas that are more underdeveloped — for instance, Western and Eastern Africa, etc. — by establishing supportive anjumans.

(6) The Holy Quran has declared tabligh as the best means for Islam’s progress, so we should pay attention to this.

President’s concluding remarks After Huzoor’sra lecture, the president of the session delivered the concluding remarks and said: “Respected Mirza Sahib has spoken on a very vast subject in such a short time, and shed light on its multiple aspects.

The constructive suggestions that he has outlined are very precious. We should strive to seriously ponder over them and try to act upon them.” (Al Fazl, 14 December 1948, p.

2)

Punjab University

nature of human psychology and allows for the development of the human self. With Christianity, our potential is capped because the doctrine of original sin states that no one is good enough to conquer sin and therefore, only the Messiah pays for those sins through his supposed punishment on the cross.

Islam argues that this false doctrine of Christianity takes away from the responsibility of man being the bearer of his own sins.

To conclude this, I’ll end this article with two verses comparing the two theologies of Christianity and Islam that best summarise this subject: 1. “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (Galatians 3:13) 2. “That no bearer of burden shall bear the burden of another; And that man will have nothing but what he strives for.”

(Quran, Surah an-Najm, 53:39-40)

Friday 19 January 2024 | AL HAKAM

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100 Tabligh activities by Hazrat Maulvi AR Nayyar

Years and Hazrat Mufti MM Sadiq in UK and US Ago...

Al Fazl, 15 January 1924 & The Moslem Sunrise, January 1924

New convert’s view on Islam Ahmadiyyat and press coverage of Hazrat MM Sadiq’s tabligh works

Hazrat Maulvi Abdur Rahim Nayyarra (1883-1948)

Murky atmosphere of London

Hazrat Maulvi Muhammad Dinra (1881-1983)

The country [of England] is going through winter these days, and thick clouds with fog seem like a veil between the Earth and the sky. The Sun has lost its radiance and remains hidden most of the time. The people of the Earth have become accustomed to darkness.

Moreover, the people are no longer interested in religion. On the other hand, they are keener on politics, and a new election of parliament is also taking place.

Very few people give ear to the words of the preacher. Hence, in such a situation, where London’s atmosphere is all murky and gloomy, we are putting forth every effort to show people the right path through the light [of the Promised Messiahas] and bring them out of the darkness.

The worldly-minded

Anniversary of Baba Guru Nanak The Sikh Dharmsala, located in London, celebrated the birth anniversary of Baba Guru Nanak last Friday afternoon. This humble one was present there along with the Khalsa brothers, and I also delivered a short speech on the attributes of Baba Guru Nanak, reminding my Sikh friends that Baba Nanak was an admirer of Islam and that according to the Ahmadiyya viewpoint, he was a Muslim.

I also read out some shlokas [poetic verses] of Baba Nanak. In the end, I said, “This humble one, as the representative of the Ahmadiyya Jamaat, congratulates my Sikh brothers residing in London and through them, I sincerely extend warm wishes to my beloved Khalsa Ji compatriots, [i.e., the Sikh community in India]. I earnestly hope for the establishment of peace and unity in the country.

Tabligh efforts I am a member of the organising committee of the society, Western and Eastern Studio of Lectures. Last Friday, under the auspices of this society, a lecture was delivered by Mr Dimsdale Stocker, president of the Theist Society, Hampstead. I was the president of the assembly in this lecture, and Allah the Almighty blessed me with the opportunity to say such words before and after the speech of this worthy speaker that will attract people towards the establishment of Ahmadiyya Jamaat in London.

Lecture in Congregational Hall The first meeting of its kind was held in London, organised by the Hammersmith branch of Universal Bond (at which I had

already delivered six lectures). The meeting was proposed in Ahmadiyya Darut Tabligh [mission house], London, and implemented by the aforementioned society.

On Tuesday last, at the appointed time as advertised [in the newspapers], a large number of representatives from various faiths assembled in the Congregational Hall, Hammersmith, London, to hear each other’s opinions on the subject of Holy Union. The hall was filled. Despite the bad weather, the nighttime, and the considerable distance of the hall from most places, a fair number of men and women gathered there. The president of the gathering was Dr […]. After a Christian and a Jew, the representative of the Ahmadiyya Community got the opportunity to speak. It is the grace of Allah the Almighty that in London, where the mention of the chosen one of God, the Promised Messiahas, was considered a deadly poison, there his message was openly given to the representatives of various faiths. In fact, the message of the Promised Messiahas was presented as the practical basis of the “Holy Union”.

In Western countries, it is very difficult to gather in large numbers for religious speeches, especially during the days of parliamentary elections. Thus, I think this meeting was a success and was the first of its kind in London. [...]

– Abdur Rahim Nayyar. 28 November 1923.

(Translated by Al Hakam from the original Urdu, published in the 15 January 1924 issue of Al Fazl)

(A poem of the Promised Messiahas rendered into English by a new convert, Mrs E Maudling) How lustfully ye covet the things of this life, so keen; Nor care the hurts inflicted on those of nobler mien, If but the meanest farthing ye can grab – retain.

Slave of gold, and only gold, “O ye wicked one,” Ye have set thy heart upon it to obtain, so run Ye, like the egg, demandeth warmth, yet giveth none.

Ye seek eagerly beauty lurking in sweethearts’ eyes: “Taste ye fruit of the tree”; carnal passions rise; If lose ye, how dost lament bitter thy cries.

Priding ever thyself on knowledge of mankind But totally ignorant art thou of “mankind’s best Friend.”

For Whom no eyes are there nor ears nor time to spend.

Maybe, false are thy creeds and systems, deceptions, And palpably false thine own beliefs, conceptions – Too small thy nature for such big perceptions.

With eyes not eager to use the broader sight.

To such straits reduced by bias, such darkened light.

Oh; blessed “Allah” turn to day the weary night.

Ye seem assured to death ye art immune That might is right and every other wrong Who seek to guide with infinite in tune.

Know ye unawares but temporary this abode All earthly treasures fade – only “Allah” is the way.

Sow as ye would reap – life will not last for aye.

New convert’s view on Islam Islam [as presented by] the Ahmadiyya Movement, is the only religion for the uplift of humanity in both the Eastern and Western worlds. Why? It bears all the virtues of the many religions and none of their flaws. Its

beauty and substantiality lies in its truth and simplicity, which transcends other religions and brings to humankind the ultimate in spiritual development.

No religion presents to the seeker a greater nobility, a deeper sympathy, a warmer charity or a sweeter forgiveness towards man and womankind than Islam, as taught by the blessed Prophet Ahmad[as].

It teaches man a truer sincerity in his vocational following; to feel a greater love and respect for the woman who is his wife and a more wholesome regard for his home and responsibilities in general.

To a woman, it is a source of deeper constancy, a natural, magnetic influence devoid of speculation and without dangerous digression from the laws governing her nature, to obtain and keep ever near to her the man, God chooses for her: It leads little children into a deeper reverence for their parents and elders.

As a guiding light for the world at large, it is unexcelled in brightness and through the constant perpetuity of the divine laws of Islam, it will mean for those who follow it, with even a degree of understanding, an easier road through life with its many entanglements.

The highest terms of praise are little enough to bestow on Dr Mufti Muhammad Sadiq, the blessed bearer of this divine message to America. None knows better than I, his absolute devotion to his religious duties here. His precept and example is a worthy criterion for all to follow, and, in his three years of noble, untiring efforts, we, of Islam, can see standing the foundation of a great reformation, the structure that will set the world right with its Creator. – Sadiqah

The Review of Religions The only magazine of its kind published in India every month dealing with important religious questions, offering a fair and impartial review of the prominent religions of the world and removing misunderstandings about Islam. Subscription, $2 per annum; for sample copy write to the Manager, The Review of Religions, Qadian, Punjab, British India.

The Muslim A monthly magazine in English to uphold and maintain the honour of Islam. It publishes articles on the message of the Quran, and the life of the Holy Prophet Muhammad[sa], and boldly refutes all calumnies against Islam. It attempts to give a clearer idea of God and religion generally.

Annual subscription post free $4 (foreign 10 shillings). Apply to the honourary secretary, Anjuman-i-Islam, No. 52, Kerban Road,

AL HAKAM | Friday 19 January 2024 Singapore.

Peace A monthly journal devoted to Islam and Islamic Culture. Annual subscription, including postage, 1/4 rupees in India, and 3 shillings in foreign [lands].

The cheapest monthly in India, containing every month valuable articles from the pen of learned writers.

Subscription commences from August of every year.

Apply: The Manager, Peace, PΟ Ramna, Dacca, Bengal, British India.

The Moslem Sunrise I confessed the Christian religion 13 years ago. I lived up to its teachings but I felt that there was something wrong somewhere. I did not know it until I began reading The Moslem Sunrise, and it has taught me the right way to serve God [...]. I pray that Allah may bless the work and spread it throughout this great country. – JW Dupree

11

words: “The Holy Prophet of Arabia.”

I am sorry to raise an objection here also. My objection is to establish that the Holy Prophet Mohammad, peace be upon him, is not the Holy Prophet[sa] of Arabia only, as Moses[as] and Jesus[as] who were prophets of the Jews or Israelites, i.e., of one nation only. But our Holy Prophet Mohammad, peace be upon him, has been a Messenger or Prophet to the whole world.

In the cases of Mohammad and Ahmad, the spheres of activity have been: “The World” and therefore, they are greater than Moses[as] and Jesus[as], as both of the last named came to one people only, i.e., the Jews.

Thanking you for assigning space to it and wishing you happy health and ample success.

Yours truly, HK Naudeer.

Congratulations We are glad to learn that the provincial government has granted our friend Malik Muhammad Ismail (BSc) an annual stipend of £250 for four years to pursue his studies in England in the veterinary line.

Our brother is a very zealous worker in the cause of Islam and we hope that during his period of study, he will make the best of that opportunity to spread the truth among those whom he comes in contact with.

That was the opportunity he has long been waiting and praying for and it has come. Let us hope that he will more than justify our hopes and expectations in him.

Correspondence Bismillah 77 Royal Street, Port-Louis, Mauritius.

October, 1923 To the Editor of The Moslem Sunrise, 4448 Wabash Ave., Chicago, Illinois, America.

Sir, Will you be good enough to publish the following through the medium of your most valuable magazine, The Moslem Sunrise.

There is no necessity for me to say that I am a great admirer of your beautiful magazine, which contains so many interesting Muslim news and explanations concerning our living religion, “Islam.”

The map on its cover resembles a rose and its red rays are similar to those of its stems, which signify love. But whilst going through Volume II of Nos. 2 and 3 of April and July last, I noticed the following words: “The new religion teaches us to have no religious war.”

May I be an apostate if I declare that Islam is the oldest religion and that it means the Unity of God? It has been the religion of Adam, Noah, Moses, Jesus, Mohammad and Ahmad, peace and blessings of God be upon them all.

But it is expounded by new Prophets, Unity of God is the first and foremost principle of Islam and the second fundamental of Islam is that Mohammad, peace be upon him, is a prophet.

I remarked also in The Review of Religions in its volume XV of March and April, 1916, Nos. 3 and 4, and in Volume XIII May, June and July, 1919, Nos. 5, 6 and 7, the following

name than this. A Persian poet has well expressed the idea when he said: “Muhammad[sa] of Arabia is like the bright name of both the worlds; he who is not the dust of his door, may the dust be on his head.” – Editor, The Moslem Sunrise

Mufti Muhammad Sadiq Dr Sadiq is already in India, as he was to land there on 23 November last, which we hope and pray he did safely and soundly.

He left America towards the end of September last, stayed a few weeks in Paris, where he lectured to various societies and academies, and made a few converts to his faith.

Before leaving America, he made an extended tour of the Eastern States, where he lectured and preached to thousands.

Among other papers, the following issued long notices of him, together with his photo in his long flowing Eastern garbs and a green turban:

Hazrat MM Sadiqra in a gathering at the Institute of Engineers in Paris, France

Reply Our columns are open to contributors and correspondents of all views: It should not therefore be understood that we wholly agree with their views.

Our correspondent here perhaps is right so far in pointing out that by the words “New Religion” and “The Holy Prophet[sa] of Arabia” it should not be understood that Islam is an altogether new religion, for its fundamentals are the same as those of the previous heaven-inspired religions, nor are we to be taken to mean that the Holy Prophet Muhammad[sa] was a prophet for the Arabians only.

But we beg to draw the attention of our correspondent to the fact that, in one respect, Islam is a new religion, as it is the only perfect and complete religion given to the world. No other religion was either perfect or free from local associations. Some of their features had to be remoulded or recast to be incorporated into the perfect system of Islam, while some of the characters of those old systems had to be abolished, trimmed, curtailed, recast, or even abrogated. Hence, we are justified in holding that, in this respect, Islam is not only the new but the newest religion.

Moreover, our designating the Prophet[sa] by the words of Arabia does not necessarily mean that we are restricting the extent of his influence. It is only a descriptive title, meaning that he came from Arabia, much the same way as we would say Jesus[as] of Nazareth or Moses[as] of Egypt or Ahmad[as] of India. All these adjective phrases mean no more than their places of birth and they have nothing to do with their spheres of ministries. That is only an abbreviated expression adopted for the sake of exhibiting the land of his birth, and we find no better

1. The Philadelphia Record.

2. The Washington Post.

3. Salem Evening News.

4.

Philadelphia Inquirer.

5. Public Ledger, Philadelphia.

In Peabody, Massachusetts, through the courtesy of Rev. Brakeman, he delivered a lecture in the Congregational Church and another in the Peabody city hall. Both of these lectures were eminently successful. Our thanks are due to Rev. Brakeman and Mrs Frank Ashton, an admirer of Bahaullah.

In France, some of the papers made eulogistic references to him, while others published long columns on his work and faith, La Petit Marseillais being the most notable. The Chicago Tribune’s Paris edition published a fairly good-sized article about him and his work which we reproduce below:

known as Saleema. Abe becomes Azezullah.

“Bill Kelly of Chicago has added Muhammad Wali to his good old Irish moniker and Mr Abe Lincoln of Detroit is called Azezullah by the faithful.

“There are nearly a thousand more names and addresses in Dr Sadiq’s book of converts. Missions have been established in Detroit, New Orleans, and other cities in Florida, South Carolina, Indiana, West Virginia and New York.

“The movement is going strongest in Detroit, Chicago and St. Louis, declares the leader, but with other priests carrying on the work, he is assured the number of converts will swell rapidly. He has already made several priests among his colored converts in America, but so far none have arisen from the white brethren.

“Veils like those of Turkey’s harem women are worn by many of the ladies who now answer the muezzin’s call at the Chicago mosque. “‘It is easier for the ordinary man or woman of today to be a Mohammedan than to be a Christian,’ explains the learned Dr Sadiq, stroking his venerable gray whiskers.

‘Divorce is not frowned on by us. The Koran says a man’s house should be like paradise.

How can it be like paradise if he cannot get on with his wife?’

“Dr Sadiq leaves Paris today for Marseilles to sail for India. He has found Paris in need of a Moslem mission and will recommend the sending of Mohammedan priests in large numbers to America.

“We wish Dr Sadiq a happy recess at home before he is called upon to take up some greater and higher work and we hope that his life will be one continuous and progressive roll of useful work in the service of humanity. God bless him.”

(Transcribed and edited by Al Hakam from the original in The Moslem Sunrise, January 1924)

Amir of Jamaat-eAhmadiyya Niger meets with former “Moslem Priest in Chicago Wins Ambassador to 700 to his Faith “Says Mohammedanism [i.e., Islam] is cure Ghana for race problem. “‘Mohammedism is the solution to America’s race problem,’ says Dr Sadiq, now in Paris on his way back to Bombay after converting seven hundred Chicagoans to the Moslem faith. Mixed congregations of white and colored converts mingle without prejudice at the mosque, 4448 S Wabash Avenue, but the Moslem missionary foresees a hot scrap between his people and the Ku Klux Klan.

“In the bright green gown and tunic of his order, Dr Sadiq is thoroughly oriental.

His American converts become slightly orientalized as soon as they join the faith.

They get a Mohammedan name to replace their ordinary title. Thus, Simon Buford of Chicago is now Abdus Sattar. His brother Willie Buford is Abdul Jabbar. Evalina Johnson now calls herself Hadya, her sister Louella is changed to Aleema, while Mrs Wilhelmina Ulzhoefer of Dayton, Ohio, is

Muhammad Jamal Niger Correspondent

On 28 December 2023, Niger’s former ambassador to Ghana, Mr Hassan Toure, visited the Ahmadiyya Mission House. He has also served in various senior government positions.

He had a meeting with Amir Jamaat-eAhmadiyya Niger, Asad Majeeb Sahib. The topics discussed included the need for the Imam in this era and the system of Khilafat.

Moreover, he asked various questions about the beliefs of the Ahmadiyya Muslim Community.

Later, Amir Sahib presented him with a copy of the Holy Quran with its French translation and some other Jamaati books for better comprehension of Jamaat-eAhmadiyya and its teachings.

Friday 19 January 2024 | AL HAKAM

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Coming from every distant track

Kamal Yar Jung’s education committee visits Qadian A series looking at the high standard of morals of the Promised Messiahas, his Khulafa and the hospitality of the Ahmadiyya Muslim Community when receiving visitors

Awwab Saad Hayat Al Hakam

In the city of Calcutta, British India, an All-India Muslim Educational Conference was held under the presidency of Nawab Kamal Yar Jung Bahadur, a leading voice for Muslims at the time. During the aforementioned conference, an important decision was made to form a commission tasked with submitting a report on how to carry out educational reforms for the Muslim population living in the subcontinent.

On 29 December 1939, in his presidential address at the 52nd annual session of the AllIndia Muslim Educational Conference held in Calcutta, Nawab Kamal Yar Jung Bahadur said: “This conference, in my opinion, should immediately formulate its plans on the kind of education that would be appropriate for our children in view of the circumstances in which we find ourselves surrounded in this country.” (Khutba Sadarat, Nawab Kamal Yar Jung, Azim Steam Press, Hyderabad Deccan, p. 6) He further added: “The task of forming a system of education for the achievement of the aforementioned objectives should be entrusted to a group of experts in education.

For example, a small committee of three members whose duty would be to visit different parts of the country, consult with local experts in education and economics at each centre, and submit their thoughts.”

(Ibid.)

Thus, a couple of months later, in February 1940, a decision was made to conduct a detailed survey of Muslim institutions in India. A group was formed for this purpose, consisting of the following members: 1. Sir Azizul Haq, speaker of the Bengal legislative assembly and vice-chancellor of Calcutta University (Chairperson) 2. Maulana Haji Abu al-Hasan, MA, IAS (Retired), former Director of Public Instruction, Jammu and Kashmir State 3. Maulana K. Ali Afzal, BSc (Edinburgh), Barrister-at-Law, Secretary, Bengal Legislative Assembly 4. Mr Baqa Muhammad Khan, Chief Inspector of Schools, Bahawalpur State 5. Maulana Asadul Haq, MA, Personal Assistant to the Chairman In accordance with the aforementioned decision, the committee members inspected Muslim institutions in South India for three months, focusing on how religious and Islamic education was being imparted in

different madrasas.

On 22 September 1940, the educational delegation arrived in North India for two months. After visiting various Islamic schools in the province, they arrived in Qadian – the abode of peace – on 23 October 1940, at 8:30 pm on the night train.

The committee’s report includes the published itinerary of the tour, which was completed with the cooperation of the Railways. The itinerary states: ‘‘23 October, Wednesday: Departure from Batala at 8:00 pm “23 October, Wednesday: Arrival in Qadian at 8:23 pm “25 October, Friday: Departure from Qadian at 5:50 am “24 October, Friday: Arrival in Batala at 6:15 am’’ (Report of the Kamal Yar Jung Education Committee, p. 322, indianculture. gov.in) During their brief stay in Qadian, the committee not only closely studied the madrasas but also had the chance of meeting Hazrat Khalifatul Masih IIra, and was very impressed.

In the presence of Maulana Haji Abu alHasan Sahib MA, Khan Bahadur Maulana Azizul Haq Sahib, the chairman of the committee, addressed the representative of Al Fazl, Master Muhammad Ibrahim Sahib BA: “We have achieved significant success in our objective of studying the educational system of the Ahmadiyya Jamaat. Upon engaging in conversation with many friends, we have heard their thoughts, which have greatly influenced our own. Our visit to Qadian provided us with insights and experience. Consequently, we have come to the conclusion that we are full of feelings of appreciation and respect.”

With regard to their meeting with Hazrat Musleh-e-Maudra, they said, “We had a meeting with the Imam of the Ahmadiyya Jamaat, lasting about an hour, during which we listened to his views.

These insights are extremely valuable for the objective of our committee; we have gained much from them and our hearts are genuinely filled with praise and appreciation for him.” (Al Fazl, 27 October 1940, p. 5) Then, regarding the Jamaat, they expressed: “We have carefully studied the Jamaat’s system, and it is clear that it is rendering valuable service to Islam. Despite disagreements among some Muslims regarding your beliefs, your work is truly commendable and holds great value for Islam.” (Ibid.)

In short, this committee not only

included Qadian in the list of renowned educational institutions in the provinces, states, cities, and throughout India, but also wrote in its report: “The Islamic High School at Qadian is teaching theology all through according to their tenets. Theology teaching is an essential part of the curriculum and is better organised. Beginning from the 5th class, the Holy Quran’s translation with brief commentary is finished in the 10th grade, and to a certain extent, Hadith is taught.

Lectures and discourses are also given from time to time on topics of Islamic interest.”

(Report of the Kamal Yar Jung Education Committee, p. 194) Without a doubt, the educational system that was established and originated from the Madrasa Talim-ul-Islam [lit. ‘Education of Islam’], founded by the Promised Messiahas, has proven itself to be the genuine form of “education of Islam”. As an illustration of the superiority of this Ahmadiyya educational system, we present the following brief incident: In October 1910, Hazrat Khalifatul Masih Ira sent a delegation of Ahmadi

missionaries on a tour of Uttar Pradesh.

Following successful lectures at the conferences in Kanpur and Etawah, the aforementioned delegation arrived in Lucknow, where they met with Maulana Shibli Nomani, the founder of Darul Uloom Nadwah. Maulana Shibli Nomani was very kind, and in addition to other aspects, he said: “I have been pondering over a challenging and significant issue for a while now, especially in the past six months. However, I’m struggling to see what the best course of action is. If we focus solely on teaching students Arabic sciences, the longstanding issues of lethargy, weakness, and lack of motivation that affect Muslims today may persist. On the other hand, introducing even a small drop of Western sciences seems to lead them to completely abandon their religion. We are contemplating as to what steps we should take. However, I have observed a commendable quality in your Jamaat—its members are not only educated in English but also remain fully committed to their religion.” (Tarikh-e-Ahmadiyyat, Vol. 3, pp. 327-328)

Lajna Imaillah Canada hosts National Interfaith Symposium Nadia Mahmood Sadr Lajna Imaillah Canada

On 19 November 2023, Lajna Imaillah Canada brought together women of various faiths for a dialogue on the topic of “Relevance of My Holy Book in Today’s Society.” The event, held at the Aiwan-eTahir in Vaughan, Ontario, drew together 242 women, 60 of whom were non-Ahmadi.

The symposium began with a recitation from the Holy Quran, followed by a short welcome and a clip of Hazrat Khalifatul Masih Vaa. Then, speakers from each of the five major world religions – Christianity, Islam, Judaism, Hinduism, and Sikhism – got to share how the teachings of their Holy Book may apply today. Each speaker shared enlightening facts, and the entire symposium led to a single conclusion – that all of our faiths have so much more in common than what separates them, and this should bring us together.

As guests walked into Aiwan-e-Tahir, they were greeted by the registration team,

who gave out complementary books for them to take home. The Aiwan-e-Tahir was decorated with booths on various Jamaat initiatives, such as MTA and The Review of Religions, and educational booths on things such as the role of women in Islam and Islamic calligraphy.

Following the individual speeches from each faith, guests had the chance to send their questions to the main stage for a questionand-answer session. Concluding remarks were given by my humble self, where I drew everyone’s attention to remember that God Almighty has created humanity as one. To conclude the event, guests took part in a silent prayer.

Many visitors shared how interfaith dialogue – a hallmark of Jamaat-eAhmadiyya – is a source of education for them. They get to hear from people of various faiths first-hand and leave behind their own biases. One guest stated how emotional she felt, seeing everyone express mutual respect and care for each other’s perspectives.

AL HAKAM | Friday 19 January 2024

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Friday Sermon Mubarak Mosque, Islamabad, Tilford, UK

22 December 2023 Muhammadsa: The Great Exemplar After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

In the recent [Friday] sermons, I have been mentioning details regarding the Battle of Uhud. As mentioned, during the general battle, the Muslims caused great losses to the disbelievers, and they were forced to retreat.

However, when, despite the emphatic instructions of the Holy Prophetsa, most of those who were appointed to protect the mountain pass left it unattended, the enemy launched an attack from that direction and caused great harm to the Muslims. The details of this are as follows.

When the flag bearers of the idolaters were killed, one after the other and no one dared to lift it or come near it, the idolaters scurried away at once and turned their backs. Even their women, who moments ago were melodiously and passionately beating the drum and singing, threw away their drums and fled towards the mountain.

When the Muslims saw the enemy retreat, they ran after them and started collecting their weapons and the spoils of war. At that very moment, the Muslim archers, whom the Holy Prophetsa had positioned on the mountain and instructed not to move under any circumstances, left in order to collect the spoils of war, or so it is alleged.

Hazrat Abdullah bin Jubairra, the leader of this battalion, strictly prevented them from doing so as they had instructions from the Holy Prophetsa to not leave their post under any circumstances. However, they did not listen to him and said, “The idolaters have been defeated. What are we doing standing here?” Having said this, they descended from the mountain and started collecting the spoils of war. Although most of them had left their places, their leader, Hazrat Abdullah bin Jubairra, and some other companions remained firm in their places.

They numbered even fewer than 10. Their leader said to those descending from the mountain pass, “I will certainly not disobey the instructions of the Holy Prophetsa.”

When discussing the companions who

left the mountain pass, most historians and biographers state that they were in a hurry to collect the spoils of war. They insisted that if everyone else is collecting the spoils of war, then why should they be left behind? Even though their leader, Hazrat Abdullah bin Jubairra warned them against this, as it was an instruction of the Holy Prophetsa to not leave their post and that they should remain there. However, most of them did not agree with their leader and descended from the mountain pass in order to collect the spoils of war. Most historians have written this, and the same is generally mentioned in books of Hadith and commentaries that these companions left the mountain pass in a hurry to collect the spoils of war.

In the commentary of verse 153 of Surah Aal-e-Imran:

ُ� َ ٓ َ� َ� َ ‫ٱلُّدۡن ۡ َ​َي‬ ُ‫يُد‬ ‫ٱۡلۡٓأِخ ََِرَة‬ ُ‫ُيُِرِيُد‬ ‫َّمن‬ ‫نُكُم‬ ‫َو ِ​ِم‬ ‫ا‬ ِ‫ُيُِر‬ ‫َّمن‬ ‫ِ​ِمنُكُم‬

“Among you were those who desired the present world, and among you were those who desired the next,” most commentators have written under this verse that the companions wanted to leave quickly in order to collect the spoils of war. However, leaving the mountain pass for this worldly desire does not seem befitting of the stature of the companions.

Hazrat Musleh-e-Maudra has also written a detailed note in relation to this, which is unpublished. I will mention it later in the commentary of this verse. Prior to this, however, I will recite the entire verse.

َ ۡ َ ُ� َ ۡ ٓ ُ َ ۡ َ َ� َ َ� َ ‫ُهُم ِب ِ​ِإۡذِنِ ِ​ِهۦ� َ​َحَّت ٓ​ٰٓى ِ​ِإَذا‬ ‫َ​َوَلَ​َق ۡ​ۡد َ​َص َ​َدَق ُٰكُ​ُمُ ٱلَّلُهُ َوۡعَدُهٓۥ ِ​ِإۡذ َتُحُ​ُّسوَن‬ ِ َ� ٰ َ َ َ ۡ َ ۢ � ۡ َ َ َ ۡ َ ۡ ۡ ُ‫َ ُۡتُ ۡ َ َ � َ ُۡت‬ ‫ُتُم ِّمۢن َبۡع ِ​ِد َمٓا َأَرٰىُكُم َّما‬ ِ ‫َف ِ​ِشۡل ۡم َوَتَٰنَزۡع ۡم ِفِي ٱۡلَأۡمِرِ َوَعَصۡي‬ ُ� َ َ ٓۡ َ� َ� َ ‫ُتُِح �ُ​ُّب‬ َ ‫ٱلُّدۡن ۡ َ​َي‬ �‫ا َو ِ​ِمنُكُم َّمن ُيُِرِيُدُ ٱۡلٓأِخَِرَة‬ ُ‫نُكُم َّمن ُيُِرِيُد‬ ‫وَن� ِ​ِم‬ ِ َ ُ‫نُك‬ ُ‫ُك‬ ُ‫ُك‬ ۡ َ ُ‫�ُهُ ُذ‬ ۡ َ َ َ َ ‫ُث �َُّم َ​َص َ​َرَف ۡ​ۡم َ​َعۡنُهُ ۡ​ۡم ِل ََِي ۡ​ۡب َ​َت ِ​ِل َ​َي ۡ​ۡم� َ َوَلَ​َق ۡ​ۡد َ​َعَفا َ​َع ۡ​ۡم� َ َوٱلَّل و َفۡض ٍ​ٍل‬ َ ‫َ​َع َ​َلى ٱۡل ۡ ُ​ُم ۡ​ۡؤِم ِ​ِن‬ ‫يَن‬ ِ

“And Allah had surely made good to you His promise when you were slaying and destroying them by His leave, until, when you became lax and disagreed among

yourselves concerning the order and you disobeyed after He had shown you that which you loved, [He withdrew His help].

Among you were those who desired the present world, and among you were those who desired the next. Then He turned you away from them, that He might try you— and He has surely pardoned you, and Allah is Gracious to the believers.” (Ch.3: V.153) It is from the commentary of this verse that we are led to understand that war was fought for the spoils of war. [Perhaps] this verse was for the battle before this, or for this battle. To say regarding the companions, or to even think that they were worried about the spoils, is to insult their honour. These people had already sacrificed their own lives and the lives of their wives and children for their Beloved God and His Messengersa, and even before this, they had sacrificed their wealth and livelihood for this very cause. As the incidents detail, in eagerness to attain martyrdom, these people went out [of the city] to fight, and these battles were not being fought to attain any wealth or spoils. In reality, this is an allegation against Muslims. Yes, in the case of victory, receiving the spoils of war can be a secondary thing, but the purpose and intention of the companions could never be to attain the spoils of war. Nonetheless, while detailing the history of Islam and the life of the Holy Prophetsa, whether it’s historians and biographers, scholars of Hadith, or Quranic commentators, it seems these esteemed scholars incorrectly understood it, and only trusting a narration or chain, perhaps out of their simplicity or believing that the narration is true, these people said that the companions descended [from their post] for the spoils of war. They did not realise how damaging these words could prove to be in terms of their consequences and impact, and whether they are about the blessed character of the Holy Prophetsa or about those companions who benefitted

from his spiritual power or how much these words are contrary to their grandeur.

Nonetheless, looking at the companions’ sacrifices and their eagerness for martyrdom, it is hard to believe that the companions were quick to leave the mountain pass just so that they could attain the spoils of war.

It seems that when these companions saw that the Muslims had become victorious and were causing the enemy to flee and pursuing them, after seeing this clear victory, the companions who were on the mountain pass were anxious to join the celebration of victory, and right after the victory, they were anxious and desired to join the last moments of battle, saying that “we too should also join this celebration.”

They may have thought that “our brothers are directly taking part in Jihad, and we are here standing on a mountain pass.” So their desire to participate in Jihad was ignited, thinking, “Now the victory has come, so let us participate in Jihad as the day is about to end. We should at least take part in the celebration of this victory.” But their leader, Hazrat Abdullah bin Jubairra was proven to be wiser; his focus was on the command of the Holy Prophetsa, that whatever happens, do not move from this position. This was his decision, and it was the correct decision, that whatever happens, they should not move from there. As I have stated, we find commentary on this verse in the unpublished notes of Hazrat Musleh-eMaudra. In relation to this, he wrote:

ُ� َ ٓ َ� َ� َ ‫ٱلُّدۡن ۡ َ​َي‬ ُ‫يُد‬ ‫ٱۡلۡٓأِخ ََِرَة‬ ُ‫ُيُِرِيُد‬ ‫َّمن‬ ‫نُكُم‬ ‫َو ِ​ِم‬ ‫ا‬ ِ‫ُيُِر‬ ‫َّمن‬ ‫ِ​ِمنُكُم‬

“‘Among you were those who desired the present world.’ (Ch.3: V.153) At this place, the present world does not refer to spoils of war; rather, [it refers to] the things of the world, and the hereafter refers to the final destination and decision [of God]. To fathom that they [the companions] thought that ‘we won’t get any spoils of war’ is against the incident itself, because during [the Battle

Friday 19 January 2024 | AL HAKAM

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of] Badr, those people also got a portion of the spoils of war who couldn’t participate due to certain circumstances; thus, this idea is absolutely wrong. To postulate that the companions were worldly is not correct.”

This is what Hazrat Musleh-e-Maudra said.

He then states: “The truth is, they desired to take part in the Battle of Uhud. This was also a worldly thought that ‘we want to be part of the battle and fight the disbelievers.’

This does not mean here that they want to be a part of receiving spoils. They had thought that they should not be eclipsed by those who participated in the battle, but this was also a worldly thought.”

It is a worldly thought because to only fight is no significant achievement. If one does not follow the instructions of the Holy Prophetsa, it becomes a worldly thought.

“They should have done nothing but obey the orders to the letter.”

Even though it was a religious war, if the Holy Prophetsa had assigned them a task away from the battlefield, then it was their religious obligation to obey the command and not to desire to fight in the actual war itself.

Hazrat Musleh-e-Maudra states:

ُ� َ ٓ َ� َ� َ ‫ٱلُّدۡن ۡ َ​َي‬ ُ‫يُد‬ ‫ٱۡلۡٓأِخ ََِرَة‬ ُ‫ُيُِرِيُد‬ ‫َّمن‬ ‫نُكُم‬ ‫َو ِ​ِم‬ ‫ا‬ ِ‫ُيُِر‬ ‫َّمن‬ ‫ِ​ِمنُكُم‬

“‘And among you were those who desired the next.’ (Ch.3: V.153) God Almighty states that their leader and those companions remaining with him desired the hereafter.

Their focus was the final destination and decision [of God]. They thought that the conclusion of this wouldn’t be good. He was looking at the consequences of disobedience.

Similarly, his companions also deemed him to be in the right. The leader [of this contingent] and those who agreed with him were mindful of the ultimate objective and they considered the command of the Holy Prophetsa to be more important than participation in the battle.” The matter is now clear. “But contrary to this, [those who left the mount], their focus was limited.” Hazrat Musleh-e-Maudra states, “This explanation befits the noble stature of the companions, which is made apparent by their actions and sacrifice.” (Unpublished notes of Hazrat Musleh-e-Maudra, under verse 153 of Surah Aal-e-Imran) Whilst mentioning this note of Hazrat Musleh-e-Maudra, Hazrat Khalifatul Masih IVrh has expounded upon this, stating, “They – i.e., those who disputed – desired the world, whereas the leader of their battalion, Hazrat Abdullah bin Jubairra desired the hereafter. Hazrat Khalifatul Masih IVrh states that Hazrat Musleh-eMaudra has mentioned a very good point in his notes that people take ‘the world’ here to mean looting and attaining the spoils of war, however, this is incorrect. They had their eyes on the imminent success. The meaning here of ‘the world’ is that their eyes were set on what happened previously, (i.e., that the battle had been won). However, Abdullah bin Jubair’sra eyes were set on the hereafter and saw the greatest success to lay in the pleasure of the Holy Prophetsa. He desired that the Holy Prophetsa and Allah Almighty be pleased in the end, and [understood] that these temporary means in sight held no significance or meaning. True piety is to attain His pleasure.”

Hazrat Khalifatul Masih IVrh continues, “Hazrat Musleh-e-Maudra further stated that

the argument itself is erroneous that some desired the world and some the hereafter, for in reality, what was the significance of the world [in their estimation]? It seems completely out of place that they were running from the mountain pass [for this reason]. Hazrat Musleh-e-Maudra then explained that had they run from the mountain pass, which they were appointed to protect, in order to gather the spoils of war, however, by that time, everything would have been distributed anyway. Why do they not think, as the Holy Quran has stated to think well of one’s people, that they went there with the thought in mind that they were all rejoicing and jubilantly standing beside the Holy Prophetsa, congratulating one another, and so why should they miss out on these scenes? At times it so happens, and it is exactly in accordance with human nature, that when celebrations and jubilations are taking place, everyone runs to gather in that place.”

Hazrat Khalifatul Masih IVrh said that during his stay here, it has been witnessed many a times that when someone comes and brings good news, people do not come in order to loot or take the spoils. In fact, they come to partake in the joy. So they [the companions] could see that [the Muslims] were so joyful down there, where the Holy Prophetsa was, they were all enjoying so much whilst gathering around the Holy Prophetsa. The promise of God was fulfilled yet they were stood there alone, so they thought to also go down there. However, Hazrat Abdullah bin Jubairra had his eyes set on the hereafter, knowing that it was much more pleasing than the celebrations at that time to remain posted there for the sake of the Messengersa of Allah, and to follow the instructions given to them, and the joy in that was the true joy, not the joy being expressed below. (Dars-ul-Quran, 5 Ramadan, 16 February 1994) Nonetheless, on the one hand, staring at defeat, the army of the disbelievers were running away, and on the other hand, approximately 40 out of the 50 Muslim fighters deployed on the mountain pass left their positions and descended. At that moment, Khalid bin Walid, who had not yet accepted Islam, saw that the stronghold on the mountain pass had become vacant owing to the departure of many of the archers, and only a few of them remained. Upon seeing this, he took Ikrimah bin Abi Jahl with him and immediately turned his cavalry unit around. They reached the mountain pass and attacked the few remaining archers.

This attack was so severe that they killed all the remaining contingent of archers, including the commander, Hazrat Abdullah bin Jubairra. They mutilated the body of Hazrat Abdullah bin Jubairra, i.e. they cut off his hands, feet and other parts of his body.

Next, this unit of the Quraish descended and catching the Muslims off guard, they surrounded them. At the time, the Muslims were unaware of them and were gathering the spoils of war and capturing the idolaters as prisoners. All of a sudden this cavalry unit of the idolaters galloped upon the Muslims. They began raising slogans of Uzza and Hubal [idols], which was the slogan of the idolaters on the day of Uhud.

As soon as they reached the Muslims, they caught them by surprise and put them to the sword. In a state of panic, the Muslims began running in whichever direction they

could. They dropped whatever spoils of war and prisoners they had gathered and began running in all directions. Their ranks and organisation were shattered. They did not know where anyone was.

Up until now, the flag of the idolaters was lying on the floor. However, upon seeing the change in circumstances, a woman named Amrah bint Alqamah picked it up and raised it aloft. She began crying out to the idolaters to turn back. Whilst the idolaters were running away, they saw their flag being raised and realised that the tide of the war had turned. They immediately turned back and gathered around their flag.

(Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 30) One author writes: “The flag of the Quraish was rolling in the dust until a woman named Amrah bint Alqamah grabbed hold of it and raised it aloft. She began waving it frantically and reproaching those who were fleeing the battlefield. She was calling out to the disbelievers of Mecca in order for them to turn back. In this way, the defeated army of the Quraish re-assembled in the plains of Uhud once again and they surrounded the Muslim army. Since the Muslims were no longer concerned [about any danger] they were not in their rows, therefore they were scattered.” (Da’irah Ma‘arif Sirat Muhammadsa, Vol. 6 [Lahore, Pakistan: Bazam Iqbal], pp. 486-487) On this day, a great number of Muslims embraced martyrdom. The victory they had gained was now converted into a trial in the form of defeat.

Describing the scenes at the time, an author writes: “The mistake of the archers led to the Muslims breaking rank and becoming scattered. They threw the spoils of war that were in their hands and in a state of confusion, they began to attack each other.

Many of them were confused as to where they should go, especially after they heard the crier of the idolaters announce that the Holy Prophetsa had been killed. This was a time of great trial in which many Muslims were killed accidentally by their fellow brethren. Some Muslims accidentally killed other Muslims [owing to the confusion created]. It was assumed that the numerical advantage of the enemy army, which had become re-organised owing to Khalid’s attack, would annihilate the Muslims who were fewer in number and that they would all be killed.” (Muhammad Ahmad Hashmi, Ghazwat Uhud [Karachi, Pakistan: Nafees Academy, 1989], pp. 140-141) But Allah the Almighty bestowed His grace and what the enemy desired did not come to fruition.

With regards to Yamanra, the father of Hazrat Hudhaifahra who was accidentally martyred by Muslims, it is written that among the examples of those who were accidentally killed by the companions, one of them was Hazrat Hudhaifah’sra father, Yamanra, who was killed by the Muslims owing to a misunderstanding. Ibn Ishaq writes that when the Holy Prophetsa left for the Battle of Uhud, Thabit bin Waqshra and Husail bin Jabir, whose name was Yamanra, and was the father of Hudhaifah bin Yamanra, as they were elderly, they were assigned to guard the fort in which the Muslim women and children were taking refuge. One of them said to the other, “What are you waiting for?” Both of the elderly

companions were inside the fort, when they began saying, “What is it that we are waiting around for? We do not have much time left as we have grown old. If we do not pass away today, it is certain we will tomorrow.

Should we not raise our swords and go join the Messengersa of Allah? Perhaps Allah the Almighty will bless us with martyrdom.”

Then both of them grabbed their swords, attacked the disbelievers and became mixed among the crowd. I.e., the Muslims knew that these two elderly Companions were not part of the army and were back in Medina, whereas they had reached the battlefield and were amidst the fighting. Therefore, the Muslims were not able to recognise them immediately; they did not know who they were. Thabit bin Waqshra was martyred by the disbelievers, but Hudhaifah’sra father was accidentally killed by the Muslims.

Hudhaifahra said: “By God! This is my father who has been martyred.” (When he went to see he realised it was his father.)

The Muslims replied: “By God! We did not recognise him and killed him by mistake.”

Indeed, they spoke the truth. Hudhaifahra said: “May God have mercy on you as He is the Most Merciful of those who show mercy.” Later on, the Holy Prophetsa ordered for Hudhaifahra to be given blood money for the accidental killing of his father at the hands of Muslims, but he refused to take it and forgave the Muslims. Owing to this, the respect and admiration of Hudhaifahra increased greatly in the eyes of God, His Messengersa and the Muslims. (Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], pp. 537538) Hazrat Hamzahra was also martyred in this battle. Regarding him, on the authority of Umair bin Ishaq, it is stated that in the Battle of Uhud, Hamzah bin Abdul Muttalib was fighting with two swords ahead of the Holy Prophetsa. He was calling out: “I am the Lion of Allah!” Saying this, at times he would charge ahead and at times he would move back. During one of these manoeuvres, he slipped and Wahshi Aswad saw him. Abu Usamah says that he took aim and threw his spear in a way that killed him. (Ibn Sa’d, AlTabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 8) Regarding this, Hazrat Mirza Bashir Ahmadra writes: “Hazrat Hamzahra, who, in addition to being the real paternal uncle of the Holy Prophetsa, was also his foster brother, fought valiantly. Wherever he would turn, the ranks of the Quraish would be torn apart.

However, the enemy also lay in ambush of him. Jubair bin Mut‘im had especially brought along an Abyssinian slave by the name of Wahshi and promised to free him on the condition that he should find some way and seek revenge by slaying Hamzahra, who had killed Ta‘imah bin ‘Adiyy, the paternal uncle of Jubair, on the occasion of Badr. As such, Wahshi hid somewhere and lay in ambush of him. When Hazrat Hamzahra attacked someone and passed by this place, the assassin took good aim and threw his small lance below the naval, which immediately penetrated the body and came out the opposite end of his body. Hamzahra staggered and dropped to the ground, but mustered the strength to stand up again and endeavoured to make a leap towards Wahshi, but stumbled to the ground again and gave his life. Thus, a strong pillar of the

AL HAKAM | Friday 19 January 2024 Muslim army was shattered. When the Holy Prophetsa was informed that Hamzahra had been slain, he was deeply saddened. There is a narration that after the Ghazwah of Ta’if, when the assassin of Hamzahra came before the Holy Prophetsa, although he forgave him, due to his love for Hamzahra, he instructed that Wahshi should not come before him. On that occasion, Wahshi resolved in his heart that until he used the same hand by which he martyred the paternal uncle of the Messenger of God, to slay a great enemy of Islam, he would not rest. (He had become a Muslim at the time, which changed his entire perception.) As such, in the Khilafat of Hazrat Abu Bakrra, in the Battle of Yamamah, he fulfilled this vow by slaying Musailimah Kadhdhab, a false claimant of prophethood.” (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, pp.

492-493) The body of Hazrat Hamzahra was treated in a very disrespectful manner.

There is a narration that Abu Sufyan’s wife, Hind, came with the army on the day of Uhud. She had sworn that she would chew on the liver of Hazrat Hamzahra in order to exact revenge for her father, who had been killed by Hazrat Hamzahra during the Battle of Badr. When the situation transpired as such and Hazrat Hamzahra was martyred, the idolaters began to mutilate and disfigure the dead bodies and cut their nose and ears, etc. They also brought back a piece of Hazrat Hamzah’sra liver and Hind began to chew it, however, she was unable to swallow it and threw it out. When the Holy Prophetsa learned of this incident, he stated, “Allah the Almighty had forbidden the fire to ever touch any part of the body of Hamzah.” (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 8) There is a narration wherein it mentions that the Holy Prophetsa went to the body of Hazrat Hamzahra and expressed such sentiment and gave the glad tidings of high status to Hazrat Hamzahsa in the following way: When the Prophetsa visited the body of Hazrat Hamzahra and saw that his liver had been cut out and chewed upon, Ibn Hisham records this in his biography of Prophet Muhammadsa that the Holy Prophetsa stood by the body of Hazrat Hamzahra and said: “O Hamzah, no trial like this (i.e., your demise) will I ever face again. I have never seen a more painful scene till today.”

Then, the Holy Prophetsa said: “Angel Gabriel has given me the tiding that Hamzah bin Abdil Muttalib has been declared as the Lion of the Prophet in the seven heavens.” (Ibn Hisham, Al-Sirah alNabawiyyah [Beirut, Lebanon: Dar Ibn Hazm, 2009], pp. 537-538) Hazrat Khalifatul Masih IIra states, “Among the staunchest opponents of the Holy Prophetsa was Hind. She was such a bitter opponent that she would recite couplets on the day of Uhud in order to rouse the spirits of the army to go forth and attack the Muslim army. When the battle reached a critical juncture for the Muslims, Hind announced a reward for anyone who would go to Hazrat Hamzahra, the paternal uncle of the Holy Prophetsa, and cut his liver out and his ears and nose and bring it to her. And so, this is precisely how the body of Hazrat Hamzahra was treated. After the battle, when the Holy Prophetsa came

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to learn that his paternal uncle’s body had been treated in this manner, naturally, he was very affected by this and he stated, ‘The enemy has initiated this cruel act and I too shall now treat them in the same manner.’ It was on this occasion that Allah the Almighty revealed the divine revelation that despite their act of cruelty, they should not act in this way and instead should treat them with forgiveness and pardon them.”

(Tafsir-e-Kabir, Vol. 6, pp. 353-354, Under verse 47 of Surah an-Nur) Thus, such an act was forbidden in Islam.

There is also an incident with regard to the sister of Hazrat Hamzahra showing a truly remarkable example of patience, contentment and obedience. Hazrat Zubairra relates that upon the conclusion of the Battle of Uhud, a woman could be seen coming from ahead very swiftly. She was close to seeing the bodies of the martyrs, and the Holy Prophetsa did not like for this woman to see the bodies as they had been severely mutilated. Thus, he ordered for her to be stopped. Hazrat Zubairra relates that he looked carefully and realised that it was in fact his mother, Hazrat Safiyyahra. And so, he went running towards her and met her before she reached the bodies of the martyrs. Upon seeing him, she placed her hands on his chest and pushed him back – she was a very strong woman. She said, “Move aside, I will not listen to you”. Hazrat Zubairra then informed her that the Holy Prophetsa had instructed that she should not see the bodies of the martyrs. Upon hearing this she immediately stopped. She took out two pieces of cloth which she had brought with her and said, “These are two sheets I have brought for my brother Hamzah, as I received news of his martyrdom. Bury him in these sheets.” She did not listen to her son first and pushed him away, but when she was told that it was an instruction from the Holy Prophetsa, she immediately stopped out of obedience. When she heard the instruction of the Holy Prophetsa, she remained composed of her senses and despite her immense grief, she demonstrated obedience.

She then said, “I will not go further and will stop but convey my message to the Holy Prophetsa that I am aware of the fact that my brother Hamzah has been martyred and the disbelievers have mutilated his body.

I would just like to see him and I promise that I will not wail or shriek upon seeing him and will demonstrate patience.” Hazrat Zubairra informed the Holy Prophetsa, and so he permitted her to go and see him.

Hazrat Safiyyahra went ahead and sat next to the body of her brother. Upon seeing the bodies of the martyrs, who were like brave lions, tears began to flow from her eyes but she did not utter a single word.

According to one narration, the Holy Prophetsa came next to her and tears began to flow from his eyes as well. This brave and extremely patient sister expressed her love through her tears and then stood up and said to her son, “I have bought two sheets for my brother (just as it was mentioned earlier). I had already received news of his martyrdom; hence, I came here. Bury him in these sheets.”

The narrator further states that when Hazrat Hamzahra was about to be wrapped in two sheets, they saw an Ansari companion beside him who had also been martyred. His body had also been mutilated as had been carried out with Hazrat Hamzahra. [The

narrator says] “We felt ashamed that Hazrat Hamzahra was being buried in two sheets while there was not even a single sheet for the Ansari companion. Thus, we decided to bury Hazrat Hamzahra in one of the sheets and the Ansari companion in the other. We found that one of them was taller than the other; thus, we drew lots and whichever sheet was drawn for either of the two, they were buried in it. (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 1, Hadith 1418 [Beirut, Lebanon: ‘Alam al-Kutub, 1998], p. 452; Khutbat-e-Tahir, Taqrir Jalsa Salana Qabl az Khilafat, pp. 364-365) Hazrat Khalifatul Masih Ira states: “Seeing that the disbelieving army was worried, Hazrat Hamzahra entered right into the middle of their ranks. The Muslims were practically victorious when the comrades of Abdullah bin Jubairra overlooked the orders given by the Holy Prophetsa and left the frontlines in hope of obtaining spoils. Upon seeing the frontlines abandoned, the enemy gathered its troops and attacked the Muslim army from behind. There was a fierce battle.

Hazrat Amir Hamzahra and Abdullah bin Jubairra were martyred. Hazrat Alira, Hazrat Umarra and Hazrat Abu Bakr Siddiqra were also injured. Hind bint Utbah, wife of Abu Sufyan, cut open and chewed on the liver of Amir Hamzahra while she had the ears and noses of slain Muslims mutilated and made into a necklace which she wore around her neck. The Muslims were furious upon seeing the bodies of their martyred being disfigured in this manner, to the extent that the Holy Prophetsa became so emotional and upset that he commanded that whenever they were victorious, the Muslims should treat the bodies of the disbelievers in the same manner. Hence, upon seeing his beloved uncle he said:

َ َ َ ْ ْ َ ْ ْ َ َ� َ � َ َ ‫ُهُْم َ َمَكاَنَك‬ ‫َلُأَُم ِ​ِّثَلَّن ِ ِبَسْب ِ​ِعْیَن ِ​ِمْن‬

“‘I will mutilate 70 of them in exchange for you.’ However, natural mercy and inherent tenderness overcame temporary human anger, leading to the following verse being revealed:

َ ‫َوَلَِئ‬ � َ ۡ ُ‫ُع‬ َ ۡ ْ ُ‫ۡ َ َ ۡ ُتُ ۡ َ َ ُب‬ َ‫َصَب َ ۡ​ۡرُتُ ۡ​ۡم َلَُهَُو‬ ‫ن‬ ِ ‫َما وِقِۡب‬ ‫ِب ِ​ِمۡث َ ِ​ِل‬ ِ ‫َفَعاِقِ وْا‬ ‫ِ​ِإۡن َعاَقۡب ۡم‬ ِ ‫ِب ِ​ِهۦ‬ ‫ُتُم‬ َ� � ۡ َ ِ‫ِلَّص ٰ​ٰـِبِ​ِر‬ ‫يَن‬ ‫ِّل‬ ‫َخۡي�ر‬

“If you desire to punish the oppressors, then punish them to the extent to which you have been wronged; but if you show patience, then, surely, that is best for those who are patient.” (16:127) “To exhibit patience in this state under these circumstances? Holy is Allah. It is true:

َ ‫ِّل� ِۡۡل ٰ​َٰع� َ​َلِم‬ ‫َر ۡ​ۡح َ​َم ٌ​ٌة‬ ‫ا‬ َ َ� ‫َ​َو َ​َمٓا َأَ ۡ​ۡر َ​َس ۡ​ۡل ٰ​َٰن� َ​َك ِإَّل‬ ‫يَن‬ ِ ِ

“‘And we have not sent thee but as a mercy for all peoples.’ (21:108).”

Here he has lauded the Holy Prophetsa as the mercy for all peoples.

Hazrat Khalifatul Masih Ira states, “From that day on, the deplorable practice of destroying and mutilating the dead which continued in all other nations was considered amongst the Muslims to be completely forbidden, and this distinction is specific to Islam. The Muslims faced great tragedy in that battle, and this misfortune was due to the mistake of Abdullah bin Jubair’sra battalion. However, this also resulted in great benefit, as the enmity and opposition of the hypocrites and Jews became evident, distinguishing them from those Muslims who were sincere.” (Fasl-ul-

Khitab, Part 1, pp. 126-127) Hazrat Musleh-e-Maudra states: “One of the severest opponents of the Holy Prophetsa was Hindah, (she is called ‘Hindah’ in Urdu whereas her actual name was Hind). She was such a fierce opponent that on the occasion of the Battle of Uhud, she would recite poetry to incite people to attack the Muslim army. When the Muslim army was in a vulnerable state, she said that whoever brought her the liver of Hazrat Hamzahra – uncle of the Holy Prophetsa – and would also cut off his ears and nose and bring those to her, she would give them a reward. Hence, this is exactly what was done to Hazrat Hamzah’sra body. After the battle when the Holy Prophetsa learned that his uncle had been disfigured in this manner, he naturally felt a great deal of pain and he said, ‘When the enemy has initiated such cruel treatment, then I too will treat them in the same manner.’ It was then that the Holy Prophetsa received revelation from Allah the Almighty saying that despite this cruel treatment, he should not take such action and should instead deal with remission and forgiveness.” (Tafsir-e-Kabir, Vol. 6, pp. 353354) I will mention further details of the battle in the future, insha-Allah..

I have been reminding members to continue praying for the people of Palestine.

May Allah the Almighty enable the world to truly take action against injustice. Although the voices against this are becoming stronger and people are even speaking of the fact that injustices are being perpetrated, it seems that everyone is afraid of the Israeli government. Either that, or the Western world is naturally against the Muslim world and harbours hatred against them, due to which they do not wish for the injustices against them to end, or they are not making the necessary efforts to bring the injustices to an end. They do not consider that these injustices are being perpetrated against innocent children, women and the elderly.

Hence, we cannot fully trust them; however, we must continue striving to help them to understand and we must also continue to pray. May Allah the Almighty enable the Muslim world to strengthen its voice so that they may raise their voices and bring an end to these injustices.

After the [Friday] prayer I will lead two funeral prayers in absentia. The first funeral is of respected Sheikh Ahmad Husain Abu Sardana Sahib, who was from Gaza. Muhammad Sharif Odeh Sahib has written that this Ahmadi elder of theirs, Sheikh Ahmad Husain Abu Sardana, was martyred in recent days as the result of Israeli bombardment in Gaza.

ۤ � �ٰ ّ� ‫ِ​ِاَّنا ِلِّٰلِہ َِ َو ِ​ِاَّن ّۤا ِ ِاَل َ ۡ​ۡي ِ​ِہ ٰ ٰر ِ​ِجُعُۡوۡ َ​َن‬

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

The deceased is the first Ahmadi to be martyred in the current war taking place in Gaza. Sheikh Ahmad Abu Sardana Sahib was about 94 years old. He was among the scholars who had graduated from Al Azhar University. In 1970, he and some of his friends visited Haifa. As that day happened to be Eid, God’s decree was such that the deceased and his friends went to Kababir.

During his Eid sermon, the late missionary Maulana Bashiruddin Ubaidullah Sahib spoke about the advent of the Imam Mahdi, which piqued the interest of the late Sheikh

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Abu Sardana Sahib. He told the Ahmadi sitting next to him, Alauddin Odeh Sahib, that he wished to have a detailed meeting with Maulana Bashiruddin Ubaidullah Sahib. During that conversation, he told Maulana Sahib, “My late father advised me that if, during my life, I were to receive news regarding the advent of the Imam Mahdi then I should certainly pledge allegiance.”

Hence, respected Sheikh Ahmad Abu Sardana Sahib pledged allegiance that very same day. Upon seeing this, some of his friends also pledged allegiance. The deceased was beloved as a respected scholar by all in his area. He did not have any children, although there are some sincere Ahmadis in his family. After pledging allegiance, the deceased would visit Kababir whenever he could and would remain in contact with the Ahmadis of Kababir. He had a great deal of love for Khilafat and he expressed on various occasions that he was a true Ahmadi. He had an extraordinary attachment to the Holy Quran. He usually completed an entire reading of the Holy Quran in the span of a week. In fact he conveyed a message to me in the form of a recording in which he mentioned the same thing. The former Chief Justice of Palestine, Sheikh Muhammad Husain Abu Sardana, was the brother of the late Ahmad Abu Sardana Sahib. His wife was his second wife who was also injured in the attack. May Allah the Almighty grant her a complete recovery.

Dr Aziz Hafiz Sahib, a resident here, had the opportunity to go there a few times on behalf of Humanity First and meet with Abu Sardana Sahib. He says, “When I went to meet him, he used to try and stand in respect for me. I asked him to remain seated. He became very emotional, and while gently touching me with his cane, he said, ‘You are a representative of the Khalifatul Masih. If you are standing before me, how could I remain seated?’ He had immense respect and honour for Khilafat.

He then clutched my hand and said, ‘The land from which you originate is also where the Promised Messiahas appeared.’ His love for the Promised Messiahas and Khilafat was so profound that upon witnessing him, even I began to cry.” Then, he also sent a message to me through Dr Sahib’s phone. He wished to record a message and send it. I will also recount a portion of that message here. In the message he sent for me, he said, “I bear witness that there is none worthy of worship except Allah, and I bear witness that Muhammadsa is His Messenger. Peace be upon you, O Khalifatul Masih V, I complete a full reading of the Holy Quran once a week, every week. At every Fajr prayer, I pray for you. O my beloved Caliph, help me and save me. I live in a difficult spiritual predicament.” He further says, “What does the world need other than the truth?” He continues, “I adhere to all your instructions,” and then he says, “The world needs nothing but the truth. Struggling in the cause of Allah is very difficult here; however, I am committed to it. In the war that took place in 1948, I took part when I was 38 years old.

I served as a commander in three frontier wars and was rendered homeless in Sinai.

My father was a well-known Sufi, and my brother, Muhammad, was a chief judge here

“

Friday 19 January 2024 | AL HAKAM

I have been reminding members to continue praying for the

people of Palestine. May Allah the Almighty enable the world to

truly take action against injustice. Although the voices against this

are becoming stronger and people are even speaking of the fact that injustices are being perpetrated, it seems that everyone is afraid of

the Israeli government. Either that, or the Western world is naturally against the Muslim world and harbours hatred against them, due to which they do not wish for the injustices against them to end, or they are not making the necessary efforts to bring the injustices to an end. They do not consider that these injustices are being perpetrated against innocent children, women and the elderly. Hence, we cannot fully trust them; however, we must continue striving to help them to understand and we must also continue to pray. May Allah the Almighty enable the Muslim world to strengthen its voice so that they may raise their voices and bring an end to these injustices. in Gaza. There are members of my family who cause difficulties for me. Pray for their guidance and reformation.” He further says, “I only have a few companions in this district (he then named a few of them) who are dear to me as my own sons, one of whom is Tariq Abu Dayyah Sahib. I do not have children of my own.” Then, whilst offering a prayer, he says, “May Allah the Almighty bless you. I am grateful to you. Do accept my allegiance as I affirm my commitment to you until I meet Allah the Almighty on the Day of Judgement. (In other words, he was re-affirming his pledge of allegiance).

I renew my pledge of allegiance and affirm that I am a true Ahmadi, in heart and spirit.”

He then says, “I hold no belief other than the Ahmadiyya belief.”

Some opponents claimed that he was not an Ahmadi and was merely spreading [the message of] Ahmadiyyat, however, his recorded words are a testament before them.

Perhaps, after this, the opponents would have been silenced. May Allah the Almighty elevate his rank and grant recovery to his wife. May Allah the Almighty accept his prayers for the Palestinians, and may He establish peace there and enable the people there to accept the Promised Messiahas.

The second funeral prayer is of Uthman Ahmad Gakorya Sahib of Kenya. He also passed away recently.

ۤ � �ٰ ّ� ‫ِ​ِاَّنا ِلِّٰلِہ َِ َو ِ​ِاَّن ّۤا ِ ِاَل َ ۡ​ۡي ِ​ِہ ٰ ٰر ِ​ِجُعُۡوۡ َ​َن‬

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

He has a long history of serving the Community, spread across many decades.

He was born in 1932. In the 1960s, he was introduced to the Community by a pioneer, Arab Ahmadi, the late Salim Afif Sahib.

Later, he took the pledge of allegiance in 1964 through respected Maulana Roshan Din Sahib, a missionary of the Jamaat, and entered the fold of the Ahmadiyyat. He superbly upheld this pledge of allegiance till the very end. He was affiliated with the ministry of education.

After Kenya’s independence, he was appointed as the first local principal of Kwale Polytechnic School. Similarly, he also had the honour of being the first local principal of another Polytechnic College, an honour he would speak about frequently.

He retired at a high post in the ministry of education. He also had the honour of translating many of the Jamaat’s books into Swahili. He also had the honour of being the first local president of the Nairobi chapter of the Community. He is also among the earliest musiyan in the Jamaat in Kenya. He possessed many excellent qualities. Until his demise, he remained regular in offering the tahajjud prayers [pre-dawn, voluntary prayers]. He was never negligent toward paying alms and financial contributions. He had immense respect in his heart for central missionaries; if any Ahmadi said anything

negative about a central missionary or said anything so as to make a complaint, he would stop them immediately. In fact, he would express his displeasure and utter disappointment at this.

He would always advise, saying, “These [missionaries] are those who brought the light of faith to us. You were given the opportunity to accept the Promised Messiahas through them, otherwise, you would have found yourselves in a state of ignorance. Thus, it is their favour upon you and upon your future progeny. For this reason, do not say these [negative] things.”

Such were his morals. Our missionaries, and also those who are new, should raise their standards so that they become an example for the local people. Furthermore, the deceased was also a very hospitable host.

The majority of his family is firmly attached to the Jamaat and is serving the Jamaat in some capacity or another. One of his sons, Abdul Aziz Gakorya Sahib is serving as the president of Majlis Ansarullah in Kenya.

May Allah the Almighty show mercy and forgiveness to the deceased and elevate his station. May God enable his children to follow his example.

(Official Urdu transcript published in the Daily Al Fazl International, 12 January 2024, pp. 2-7. Translated by The Review of Religions.)

Editor-in-chief: Qaasid Muin Ahmad | Executive editors: Ataul Fatir Tahir, Aqeel Ahmed Kang | Research coordinator: Awwab Saad Hayat | Associate editors: Jalees Ahmad, Ata-ul-Haye Nasir Translations: M Adam Ahmad | Design: Tahmeed Ahmad | © Al Hakam 2024