Al Hakam - 11 October 2024

Free will vs. Divine decree in Islam: A brief exploration

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This Week in History 11 - 18 October

Hazrat Maulvi Abdur Rahim Dard’s historic visit to the Netherlands – 1926 or 1925?

Accounts of 1924: ‘I am the Khalifa of the Prince of Peace’

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 11 October 2024 | Issue CCCXLIII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7388

Learn and act on the Holy Quran’s teachings Atfal from Norway meet Huzoor

Islamabad, UK, 6 October 2024: Thirty-six members of Majlis Atfal-ul-Ahmadiyya Norway had the blessed opportunity to meet with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad, UK. The session began with the recitation of verses 103 to 105 from Surah Aal-e-‘Imran

by Muneeb Ahmad. Muhammad Ghalib Khan presented the English translation.

Upon hearing this, Huzooraa remarked that the translation should have been in Norwegian or Urdu, rather than English.

Following this, Ayan Ahmad recited an Arabic qasidah composed by the Promised Messiahas, “Ya ‘aina faidillahi wal-‘irfani”, with its translation presented by Azan Hayat Khan. An Urdu poem by the Promised Messiahas, “Khuda ke paak logon ko...”, was then recited by Aryan Hayat.

Using Artificial Intelligence cautiously Faran Nasir asked about the use of Artificial Intelligence (AI), mentioning that while it is

Allah’s ghayrah

ّٰ ّٰ َ َ ‫ﻋ ْﻦ ﻋ ْﺒ ِﺪ ا�� ِ� رﺿﻰ ا��� ﻋﻨﻪ‬ ّ َ َ َ ّٰ ّ �� :(‫ﻗﺎل )ﺻﻠﻰ ا��� �ﻠﻴﻪ وﺳﻠﻢ‬ َ َ َ ّٰ ‫َ َ َ َ ْ َ ُ ﻣ َﻦ‬ َ‫ﻚ َﺣ َّﺮم‬ ِ ‫ وﻟِﺬﻟ‬،�ِ ��‫أﺣﺪ أﻏ�� ِ ا‬ َ َ َ​َْ ‫اﺣﺶ َﻣﺎ ﻇ َ� َﺮ ِ� ْﻨ َﻬﺎ َو َﻣﺎ‬ ِ ‫اﻟﻔﻮ‬ َ ُ َ َ َ َ ْ ْ ‫ َو�� ﺷ ْﻰ َء أ َﺣ ّﺐ ِإﻟ ْﻴ ِﻪ اﻟ َﻤﺪ ُح‬،‫ﺑَﻄ َﻦ‬ ُ ْ َ َ َ َ ّٰ .‫ ﻟِﺬﻟِﻚ َﻣﺪ َح ﻧﻔ َﺴﻪ‬،�ِ ��‫ِﻣ َﻦ ا‬ Hazrat Abdullah (bin Mas‘udra) narrated that [the Holy Prophetsa said], “No one has a greater sense of honour [ghayrah] than Allah, which is why He has forbidden foul deeds, whether open or secret. And nothing is more beloved to Him than praise, which is why He has praised Himself.”

(Sahih al-Bukhari, Kitab at-tafsir, Bab qawlihi

‘wa la taqrabu l-fawahisha ma zahara minha wa ma batan’, Hadith 4634)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Introduction Huzooraa then turned to Abdul Hai Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya Norway, who informed him that 36 atfal had come from Norway. Their stay at the Baitul Futuh Mosque and the activities they had participated in since their arrival, including visiting London’s sights, were discussed.

The atfal then asked Huzooraa various questions, which they had.

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

Human effort alone can achieve nothing

used for various tasks, it can have dangerous consequences. He enquired about the extent to which it should be used.

Huzooraa explained that nothing is inherently good or bad; it is people who make things so. Huzooraa said: “Even when a child is born, they

are neither good nor bad. The Holy Prophet Muhammadsa said that it is their environment – their parents and the people around them – that makes them good or bad. If they receive a good upbringing, they Continued on next page >>

“Human effort alone can achieve nothing unless it is accompanied by the grace of God. [The Holy Quran states:] ً َ ُ َۡ ۡ َ ُ ‫اُن ﺿُع ِْۡيِفا‬ ‫ﺧْلِﻖ الاِْنﺴ‬ “[‘For man has been created weak.’

(Surah an-Nisa, Ch. 4: V. 29)] Continued on next page >>

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<< Continued from previous page

“Mankind is weak, filled with flaws, and surrounded by difficulties on all sides. Therefore, one should pray that Allah the Almighty grants the ability to do good deeds and makes one an inheritor of divine support and the blessings of His grace.” (Malfuzat [1988], Vol. 5, p. 543)

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become good; if not, they may turn out bad.

If you have good friends, you will become good. If your friends are bad – those who waste time, watch films, are constantly on social media, and neglect their studies – you will become like them.”

Huzooraa noted that AI can be used for good purposes in certain areas, but relying entirely on it is not appropriate because it lacks human understanding. It needs thorough review and editing. He gave a humorous example of a mistranslated Urdu couplet of Mirza Ghalib to illustrate how AI can produce nonsensical results without human oversight.

He emphasised that while AI can be beneficial, it should be used within limits and under control. Misusing it to spread misinformation or harm others is wrong.

Huzooraa encouraged Ahmadis to research AI and utilise it for good purposes that benefit humanity.

Praying for non-Ahmadi relatives Fariz Nasir asked if he could give Tahrik-eJadid chanda on behalf of his non-Ahmadi grandmother and pray for her.

Huzooraa replied: “When she is not Ahmadi, why would she contribute to Tahrik-e-Jadid? Tahrike-Jadid was established to expand the Ahmadiyya Muslim Jamaat and to carry out tabligh. Its purpose is to produce more literature of the Jamaat, to convey to people the true teachings of Islam Ahmadiyyat – the teachings of the Promised Messiahas – and to fulfil his mission. So, since your grandmother is not Ahmadi, why are you forcing her to participate in tabligh efforts of the Ahmadis?”

Instead, Huzooraa suggested giving sadaqah on her behalf to benefit her. He encouraged him to pray for her guidance, health, and longevity, and to obey her in all matters except if she asks him to leave Ahmadiyyat.

Developing a strong relationship with Allah Mahboor Masood Malik, aged ten, asked how he could develop the best relationship with Allah.

Huzooraa emphasised the importance of offering the five daily prayers, especially since prayers become obligatory at the age of ten. He advised performing prayers with attention and sincerity, and praying to Allah to strengthen their bond. He highlighted the significance of Surah al-Fatihah in prayers, explaining that it contains supplications for guidance and help from Allah.

Explaining the meaning of some verses of this Surah, Huzooraa said:

َ َ َ ۡ َ َ َ “‘�ُ �ِ‫ ’ ِا �ْیاك � ُۡع َُب ًُد َ​َو ِا �ْیاك ْن ۡﺴ َ​َتُع‬So, seek help from Allah for this. Pray to Allah, ‘We seek Your help so that we can worship You properly.’ َ ۡ “‘‫‘ ’ ِا ْۡه ًِدْنا ا ِ�ْل� َر َاط اْل َُم ۡﺴ َ​َتِق ِْۡي َ​َّم‬Lead us to the straight path – so that our friends are good, our environment is good, we ourselves become those who speak good words, we do not cause distress to our siblings. By walking on the straight path, we become those who obey our parents and act upon the commandments of Allah.’ َ ۡ “So this is the extent of ‘‫’ ِا ْۡه ًِدْنا ا ِ�ْل� َر َاط اْل َُم ۡﺴ َ​َتِق ِْۡي َ​َّم‬ for you. As you grow older, the scope of this prayer will broaden further. If you pray this, your bond with Allah will become stronger.”

Becoming a good Ahmadi Muslim Rayan Ahmad enquired about how to become a good Ahmadi Muslim.

Huzooraa reiterated the earlier advice: to develop a connection with Allah, offer prayers sincerely, and ask Allah for guidance in becoming a good Muslim. He assured him that Allah listens to sincere prayers.

Understanding the role of angels Another tifl asked why Allah, being Almighty, needs angels.

Huzooraa explained that while Allah is All-Powerful, He has established a system in which angels carry out various tasks assigned to them. He drew an analogy to a king who, despite having supreme authority, appoints ministers to perform different duties. Similarly, Allah has created angels and Prophets to implement His commands and convey His messages.

Huzooraa said: “It does not mean that He is powerless and cannot do without the help of angels.

He can act directly, but He has established a system. Humans also follow such systems; that is why we have cabinets, parliaments, and organisational structures. In the same way, Allah has created a system involving angels and prophets.”

Becoming a good waqif-e-nau Faran Ahmad, aged ten, asked how he could become a good waqif-e-nau.

Huzooraa referred to a sermon he had delivered on this topic in Canada and encouraged him to obtain it from his Secretary Waqf-e-Nau. He summarised key

points: having faith in Allah, worshipping Him by offering the five daily prayers, reading the Holy Quran daily along with its translation, and acting upon its teachings.

Huzoor said: “Recite the Holy Quran – even if you recite one ruku‘ – and then try to read its translation as well. A waqif-e-nau should know the translation of the Holy Quran so that he understands its message and teachings, and can adopt them and act upon them. When you read, you will act upon its teachings.”

Huzooraa advised following the Waqfe-Nau syllabus, implementing its guidance, and striving to be a good Ahmadi Muslim with the highest moral standards.

Avoiding the harms of social media Sa’im Ahmad asked how he could avoid social media after receiving an iPad at school.

Huzooraa noted that inappropriate websites are usually blocked at schools. He advised him to ask his parents to ensure that

any unsuitable content is blocked and to use the device only for educational purposes.

He cautioned against the negative effects of inappropriate content and emphasised the importance of resolving not to engage with such material. He encouraged focusing on learning beneficial things and maintaining good morals. Huzooraa said: “Sometimes there are sites where children’s stories appear, yet inappropriate advertisements pop up. From that, the mind is affected, it becomes poisoned, children’s minds are ruined, and they start learning bad things. Therefore, if such a thing appears, immediately move past it – change it. Make an effort; resolve that you are an Ahmadi Muslim; you have to do good deeds, learn good things.”

Conclusion As the session drew to a close, Huzooraa graciously distributed some sweets among the children and permitted a group photo with the atfal.

(Report prepared by Al Hakam)

MKA ijtema and tarbiyat class held in Ivory Coast Shahid Ahmad Regional Missionary, Ivory Coast

Majlis Khuddam-ul-Ahmadiyya Ivory Coast held its tarbiyat class from 20 to 27 August 2024, which was attended by 26 khuddam.

Thereafter, Majlis Khuddam-ulAhmadiyya and Atfal-ul-Ahmadiyya Ivory Coast held their ijtema from 30 August to 1 September 2024.

The formal proceedings of the ijtema commenced with a recitation from the Holy Quran, followed by a poem, the khuddam pledge and a welcome address

by Amir and Missionary-in-Charge, Abdul Quyyom Pasha Sahib. This was followed by various academic and sports competitions of khuddam and atfal. On the second day, a speech was delivered by Abdullahi

Ouedrago Sahib on “Global geopolitical climate and the role of a Muslim youth”.

This was followed by academic and sports competitions. The concluding session on the third day was presided over by Amir Sahib Jamaat, Ivory Coast. In total, 596 khuddam and atfal attended the ijtema.

Photo courtesy of AMJ Ivory Coast

AL HAKAM | Friday 11 October 2024

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Free will vs. Divine decree in Islam A brief exploration Sheharyar Bajwa Student Jamia Ahmadiyya UK

Throughout the centuries, a vast and intricate body of texts has explored the various perspectives on free will, determinism, and Divine decree, both within Islamic scholarship and beyond.

This article does not aim to delve into these complex discussions and debates; instead, it seeks to provide a clear and basic understanding of free will and determinism in Islam.

In Islam, the belief in Allah’s divine decree stands as a cornerstone, yet Allah also grants humanity the profound gift of free will. It is on the foundation of free will that we bear responsibility for our actions, ultimately held accountable for them on the Day of Judgment.

At first glance, these two concepts seem to contradict one another; so how can we reconcile the existence of free will in a world dictated by God’s will?

Free will in Islam Islam asserts Allah endowed humanity with the capacity to make independent decisions, rooted in individual choice. One example is the freedom to choose one’s religion, about which Hazrat Mirza Tahir Ahmadrh writes: “The Holy Quran categorically rejects the concept of compulsion, and clearly states that every human being is free to choose between good and evil.” (An Elementary Study of Islam, p. 59) The Holy Quran openly announces that each person has a personal choice to make, whether to believe or not:

ُ ۡ ۡ َ َ َ ۡ َ َ� ۡ ۡ ُ ۡ َ َ َ ۡ َ َ ۡ ُ � َ� ۡ ُ� َ ۡ ُ َ ‫ﺂء َفْل َْيِكِف ِۡر‬ ‫َوُق َِل اْلَحﻖ ِ​ِمَن َر َِبِكَّم � َفَمَن ﺷﺂء َفْلْيﺆ ِ​ِمَن َوِمَن ﺷ‬

“And say, ‘[It is] the truth from your Lord; wherefore let him who will, believe, and let him who will, disbelieve.’” (Surah alKahf, Ch.18: V.30) Allah also speaks of about how each person’s actions (free will) will have a consequence:

َ� ۡ َ �ٰ �َ َ َ ‫لَا ْیُ� ِْل ُﻒ الّٰل ُِه �ِف ًﺴا ِالا َُو َۡس َُع َُها � ْل َ َُها َِما ﻛ َﺴ َ​َب ِۡت َ​َو َ​َعْل ْۡي َُها َِما‬ ۡ ‫اُك َ​َت َﺴ َ​َب ِۡت‬

“Allah burdens not any soul beyond its capacity. It shall have [the reward] it earns, and it shall get [the punishment] it incurs.”

(Surah al-Baqarah, Ch.2: V.287) In another verse, Allah says we showed mankind two paths (good and evil) to choose from:

َ� ٰ ‫َ​َو َْه ًَدْیَّۡن ُۤٗہ اْلَّن ِۡج ًَدْیۡ َِن‬

“And We have pointed out to him the two highways [of good and evil].” (Surah alBalad, Ch.90: V.11) Allah also says that people have the duty to change themselves to seek Divine help:

َُۡ � َ ُ �ٰ َ � َ ُ �ٰ َ ‫ِا �ُن الّٰل َِه لَا َیَغ ِ� ُ� َِما َِبِقْوۡ ٍَم َﺣ�� َیَغ ِ� ُ� َۡوا َِما َِبا�ِف ِﺴ ُِه َّۡم‬

“Surely, Allah changes not the condition of a people until they change that which is in their hearts.” (Surah ar-Ra’d, Ch.13: V.12) From the above, it is clear free will and the ability to act independently as humans is a concept rooted in Islam. However, the question of determinism then arises.

Determinism and Islam Some take an absolute deterministic outlook, believing that every event, whether major or minor, is predestined by God’s will. This perspective holds that all aspects of life are intricately planned and governed

by Divine intervention. This viewpoint suggests that every aspect of life, no matter how trivial or significant, is predetermined

by Allah and ultimately, there is no “choice” or “free will” that will affect the outcome.

The issue with such a belief is that it undermines the existence of free will and brings with it other issues, as Hazrat Mirza Tahir Ahmadrh, Khalifatul Masih IV, noted: “This is a very problematic concept of the plan of things and inevitably leads to the question of crime and punishment, penalty and reward. If a man has no choice, then there should be neither punishment nor reward for his actions.” (Ibid, p. 57) The second category of belief departs from the absolute deterministic perspective.

While it acknowledges Divine decree, it emphasises the coexistence of free will alongside predetermined outcomes. This belief is rooted in the understanding that God possesses omniscience – knowledge of all things, past, present and future.

However, God’s foreknowledge does not interfere with human free will. Instead, humans are free to make choices within the scope of God’s omniscience. God knows what choices individuals will make, but they are still responsible for those decisions, as they act out of their own volition. In this view, Divine decree and free will are not mutually exclusive but rather operate harmoniously.

Often, people will then ask how we can reconcile Divine decree and free will with the question of precognition. Here are two arguments and their responses:

Maimonides’s argument Precognition is often used as an argument against free will. A Jewish philosopher, Moses Maimonides, discussing foreknowledge of God in relation to free will, presented certain questions. One of the oft-cited question is, “Does God know or does He not know that a certain individual will be good or bad? If you say ‘He knows’, then that man is compelled to act as God knew beforehand he would act, otherwise God’s knowledge would be imperfect.”

The knowledge of God is not against

free will. If Allah knows that someone will choose to act virtuously, it does not mean they are compelled to do so. Therefore, God’s knowledge of our choices does not necessarily mean that we don’t have free choice in our actions. Maimonides also reconciled the two beliefs that “man is free to choose”, and that God is yet All-Knowing.

Likewise, a predetermined future does not necessarily negate free will. For example, if I freely decide to give charity tomorrow, I am fulfilling what was preordained.

However, this decision is not forced upon me; rather, it stems from my own free will.

Therefore, even within a preordained future or a ‘divine decree,’ our choices are still a product of our free will.

Thus, the argument that if God knows every action beforehand, it implies that humans are compelled to act in a certain way, is erroneous as God’s knowledge of the future does not negate human agency; instead, it highlights His omniscience while maintaining our responsibility for the choices we make.

The problem of circumstance But what becomes of the genetic, social, economic or educational background of an individual? The strikes of luck in favour or against one? The sudden contraction of a disease? A freak accident? These circumstances seem to leave individuals at the mercy of fate, with little control over the cards they are dealt in life. So where does free will fit into this equation?

Hazrat Mirza Tahir Ahmadrh, Khalifatul Masih IV, beautifully answers this, noting: “Individuals who are born in homes riddled with poverty are far more likely to fall prey to petty or even serious crimes.

Poverty is the most compulsive force of all factors which create and promote crime. If this is understood to be destiny, then it will cast a grave reflection on the Creator.

“So, first of all it should be clearly understood that destiny is only part of a

grand scheme of things which does not issue particular edicts against people in particular families. In a larger economic plan, there are bound to be more fortunate and less fortunate people with relative advantages and disadvantages. It is wrong to say that they were individually stamped by a maker of destiny, even before their births, to be born under certain specific circumstances.

“Yet there are other questions to be answered. How would they be treated in relation to the crimes committed by them as against those who are born in comparatively healthier circumstances, and who have very few, if any, background factors to egg them onto crime? If the crime is the same, shall they be treated alike? The Holy Quran answers this intricate question in the following verse:

َ� ۡ َ �ٰ � َ ‫لَا ْیُ� ِْل ُﻒ الّٰل ُِه �ِف ًﺴا ِالا َُو َۡس َُع َُها‬ “No soul will be burdened beyond its capacity. (Quran 2:287) “This means that background factors, social and other, that surround a person, will certainly be taken into account, and he will be judged accordingly. In the sight of Allah, it is not just the crime itself which is mechanically punished, but all factors which go into the making of the crime are also brought into consideration, with the ultimate result that justice will be done […] Likewise, acts of goodness will be rewarded far more in the case of a man whose circumstances are likely to discourage him from doing good, than a man whose environment is one in which acts of goodness are taken for granted.” (An Elementary Study of Islam, p. 63) Thus, there are certain areas in which man can exercise his will, where he is free to choose between sin and righteousness, using the moral faculty bestowed on him by Allah. These choices are subject to scrutiny and consequent reward or punishment.

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This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

11 - 17 October 11 October 1902: On this day, a conversation took place between the Promised Messiahas and Maulvi Hamid Hussain Sahib, a visitor to Qadian.

During this discussion, several topics were covered, including the criteria for identifying a true religion, the distinction between worldly actions and true belief in God, and the spiritual elements necessary for attaining certainty in faith.

Hazrat Ahmadas also addressed the differences between sects in Islam and the significance of righteousness and divine support for a believer.

(Malfuzat, Vol. 3, 2022, pp. 219-229) 11 October 1983: On the final stage of the Far East tour, during his stay in Sri Lanka, Hazrat Khalifatul Masih IVrh visited the Buddhist centre in Kandy on this day. (Silsila Ahmadiyya, Vol. 4, p. 827) 11 October 2013: On this day, Hazrat Khalifatul Masih Vaa delivered a keynote address at a special reception in Melbourne, Australia.

Huzooraa discussed global threats to peace, particularly focusing on the instability caused by the so-called ‘Arab Spring’ and the potential threat of a Third World War. He outlined a roadmap for peace, based on Islamic teachings and urged policymakers to act with wisdom to prevent further conflict. (“Head of Ahmadiyya Muslim Community Delivers Historic Address in Melbourne”, www. pressahmadiyya.com) 12 October 1905: On this day, Hazrat Maulvi Abdul Karim Sialkotira was laid to rest in Qadian. He had passed away the previous day, and his burial was carried out as amanat (an interim burial). He was known for his unwavering dedication and service to the Promised Messiahas.

His book, Sirat Masih-e-Maud (Life of the Promised Messiah), remains one of the key sources on the life and times of the Promised Messiahas.

(Tarikh-e-Ahmadiyyat, Vol. 2, p. 403) 12 October 2012: On this day, Canada’s Minister for Citizenship, Immigration and Multiculturalism, Jason Kenney MP, visited Hazrat

Khalifatul Masih Vaa at the Fazl Mosque, London. (“Canada’s Government Minister calls on Head of Ahmadiyya Muslim Jamaat in London’’, www.pressahmadiyya. com) 13 October 1946: With the aim to spread the message of Islam across Europe following WWII, three Ahmadi Muslim missionaries arrived in Switzerland on this day: Chaudry Abdul Latif Sahib, Sheikh Nasir Ahmad Sahib and Maulvi Ghulam Ahmad Bashir Sahib.

To read more about their early days’ account, see: “Pioneer Missionaries: Part 12 – Venturing Westward: Humble beginnings as missionaries set foot in Europe” at alhakam.org (1 September 2023, p. 15).

14 October 1968: On this day, Dr Abdus Salam, a renowned Ahmadi Muslim physicist, was honoured with the prestigious Atoms for Peace Award by the Atoms for Peace Foundation. The ceremony took place in New York, where several dignitaries, including U Thant, the Secretary-General of the United Nations, were in attendance. (Tarikhe-Ahmadiyyat, Vol. 24, pp. 594-599) 14 October 1969: On 14 October 1969, a 26-member delegation from the United Presbyterian Church in the USA visited Qadian, where they were warmly welcomed by the Ahmadiyya Muslim Community. The visit was part of broader interfaith dialogue efforts, aimed at fostering mutual understanding and respect between different religious communities.

(Tarikh-e-Ahmadiyyat, Vol. 25, p.

295) For more details of their visit, see “Coming from every distant track: A delegation from the United Presbyterian Church, USA, visits Qadian” at alhakam.org (2 December 2022, pp. 8-9).

14 October 1994: On this day, during his tour of the United States, Hazrat Khalifatul Masih IVrh inaugurated

A Group photo of Pakistani representatives in front of Minaratul Masih during Jalsa Salana Qadian. Standing in the top row, on the right: (Hazrat) Sahibzada Mirza Tahir Ahmad, Qadian, Punjab, India, 1961.

the Baitur Rahman Mosque, located in Silver Spring, Maryland, near Washington. An estimated 5,000 Ahmadis and guests from across the United States attended the opening ceremony. (Silsila Ahmadiyya, Vol. 4, p. 881)

17 October 1988: On this day, Daily Jang Lahore, a renowned newspaper of Pakistan, published the statement of Maulvi Manzoor Ahmad Chinioti, a staunch opponent of Jamaat, that “I accept the Mubahala Challenge (of the Head of the Ahmadiyya Community) and predict that I would be alive a year from today, i.e., 15 September 1989, but the Qadiani community would disappear from the face of the earth.”

15 October 1917: Under the auspices of Hazrat Khalifatul Masih IIra, on this day, Hazrat Hakim Maulvi Khalil Ahmad Sahib of Monghir was sent from the Markaz to organise the local chapters of the Jamaat in Punjab. He was accompanied by In response to his boasts, Hazrat Muhammad Saeed Saadi Sahib and Khalifatul Masih IVrh replied during Maulvi Muhammad Ibrahim Baqapuri his Friday Sermon, on 15 November Sahib. (Tarikh-e-Ahmadiyyat, Vol. 1988: pp. 205-206) “We will see, by next September, 16 October 1909: On this day, God willing, Ahmadiyyat will not Hazrat Khalifatul Masih Ira delivered only be alive but will be prospering an Eid-ul-Fitr Sermon in which in every way, and if Maulvi Chinioti he spoke about the institution of happens to be alive, he will not find Khilafat. (Khutbat-e-Nur, pp. 411- a single country where Ahmadiyyat has vanished”. (Khutbat-e-Tahir, 422) Vol. 7, pp. 791-808) To read more about the reestablishment of Khilafat, see 17 October 2015: On this day, the “The birth of Khilafat-e-Ahmadiyya first-ever convocation ceremony – Bai‘at at the hand of Hazrat of Jamia Ahmadiyya Germany took Khalifatul Masih I” at alhakam.org. place. 16 graduates were awarded Shahid degrees by Hazrat Khalifatul (22 May 2020, pp. 7-8).

Masih Vaa. In his address, Huzooraa 17 October 1986: On this day, during emphasised the responsibilities of his Friday sermon, Hazrat Khalifatul missionaries, urging them to uphold Masih IVrh urged the Jamaat members the highest standards of personal to help generously for the earthquake conduct, continue their pursuit of victims in El Salvador, especially the knowledge, and convey the true orphans. Huzoorrh also emphasised, peaceful message of Islam. (“First with great concern, that all Ahmadis ever Convocation Ceremony of should protect their homes from Jamia Ahmadiyya Germany takes all un-Islamic Western influences. place in historic event”, www. pressahmadiyya.com) (Khutbat-e-Tahir, Vol. 5, p. 675)

AL HAKAM | Friday 11 October 2024 << Continued from page 3

Despite the evident existence of free will, “there are areas in which man has little choice of his own, and appears to be a pawn in the hand of the mover. The general plan of things in nature, which covers and controls the destinies of nations and peoples, is one such area. The circumstances of a wider application make an individual of society completely helpless.” (Ibid.)

While free will remains a fundamental aspect of human existence, there are instances where individuals may perceive themselves as constrained by external forces.

But in the broader picture of creation, all actions and circumstances are interwoven and will be addressed by Allah on the Last Day accordingly.

Islam offers a unique perspective between divine decree and free will, positioning human agency as central to moral accountability. Islam recognises that while Allah’s knowledge encompasses all, humans still bear responsibility for their choices.

Of course, the delicate balance between fate and free will continues to be a subject of richer and deeper theological discussion, but for Muslims, the responsibility to act righteously and follow God’s commandments remains clear and the most important aspect of our lives.

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Huzoor calls for prayers as world crisis worsens During his Friday Sermon, delivered on 4 October 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said: “As you are aware, the state of the world is worsening by the day, and it is heading towards destruction. The United States and other major powers are unwilling to act with justice. The war is spreading ever wider. May Allah the Almighty protect Ahmadis and other innocent people from its terrifying and harmful effects.

“To achieve this, we must strengthen our relationship with Allah the Almighty and pay greater attention to prayers. Therefore, every Ahmadi should focus on this.

“The situation of Ahmadis in Pakistan is also deteriorating significantly. Pray for them as well. Pray for the Ahmadis in Bangladesh, as they are also enduring severe hardships. May Allah the Almighty have mercy on everyone and bestow His grace upon them.” [Amin]

Jalsa Salana Francophone du Canada Syed Mukarram Nazeer

Canada Correspondent

Jamaat-e-Ahmadiyya Canada held its 7th Francophone Jalsa Salana in Montreal, Quebec, on 14 and 15 September 2024, at the An-Nusrat Mosque.

The geographical immensity of the Canadian territory necessitated two Englishspeaking jalsas to facilitate accessibility for the majority of Jamaat members that are spread throughout the vast country.

Francophone Jalsa originated in 2018 to cater to the needs of the increasing members in Quebec, the main French-speaking province of Canada.

The first day commenced with the Tahajjud prayer, followed by the Fajr prayer and dars. A few hours later, after breakfast, the flag-hoisting ceremony took place.

Around 10:30 am, the opening session commenced with a recitation from the Holy Quran and poem, followed by speeches on “Guidance of Khulafa for the attendees of Jalsa Salana” by Raza Shah Sahib, “Quran’s blueprint for a fulfilling life” by Sajid Muslun Sahib, “Exploring gender identity through an Islamic lens” by Abdool Hamid Abdool Rahman Sahib and “What is the pleasure of life if He is not found?” by Missionary-inCharge Canada, Abdul Rashid Anwar Sahib.

The session ended with a silent prayer.

After the Zuhr and Asr prayers and lunch, the second session started with a recitation from the Holy Quran, followed by speeches on “A religion without prayer is not a religion” by Imourane Chados Sahib, “Truthfulness of the Promised Messiahas”

by Luqman Ahmad Sahib, “Objectives and benefits of financial sacrifice in Islam”

by Mohamed S Boodhun Sahib and “The Khalifa is appointed by God” by Ilyas Himmich Sahib.

A parallel session was conducted on the Lajna side as well, where speeches were delivered on “Looking for the One True God in a world of many idols” by Nadia Mahmood Sahiba – Sadr Lajna Imaillah Canada, “Taqwa: Abstaining from unIslamic customs and traditions” by Uffaq Bashir Sahiba, “The Holy Quran: A cure for modern-day ailments” by Aisha Cheema Sahiba, “The role of women in the progress of the Jamaat” by Mazidath Fagbemi Sahiba and “Khilafat: a means of peace” by Dieneba Drame Sahiba.

The opening day of Jalsa ended with a silent prayer, followed by dinner and Maghrib and Isha prayers.

The second day of the Jalsa began with Tahajjud and Fajr prayers, followed by dars. The formal session commenced with a recitation from the Holy Quran, followed by an Arabic qasidah in praise of the Holy Prophet Mohammadsa. Then four speeches were delivered: “The power of prayers in our age” by Nabil Ahmad Mirza Sahib, “Ahmadiyyat’s Services to the Cause of Muslim Ummah” by Asif Arif Sahib, “The Leader of the World Peace: The Holy Prophet Muhammadsa” by Markaz representative Ataul Quyyoum Joomun Sahib, and “Identity of Ahmadi Muslims: Leaders to Humanity” by Naib Amir Jamaat Canada, Mubarak Ahmad Sharma Sahib.

In between the aforementioned speeches, an engaging documentary showcasing hundreds of Ahmadiyya mosques around the world was shown.

City Councillor for the district of Marie-

Clarac, Mr Abdelhaq Sari, paid tribute to the local Ahmadi Muslims for their unwavering engagement in serving Humanity, saying: “I have great respect for my sisters and brothers in the Ahmadiyya Community; they are committed to helping those in need.”

Around midday, the session concluded with silent prayer, followed by lunch and

Zuhr and Asr prayers.

Throughout the Jalsa, the stimulating bookstalls, Quran Expo and Tabarrukat Exhibition captured the attention of the visitors. The Jalsa was attended by 969 people, including 83 non-Ahmadi guests.

Thousands of members benefitted from the proceedings via live broadcasts on YouTube and multiple social media posts.

Photo courtesy of AMJ Canada

Friday 11 October 2024 | AL HAKAM

6

Hazrat Maulvi Abdur Rahim Dard’s historic visit to the Netherlands – 1926 or 1925?

Ata-ul-Haye Nasir Ahmadiyya Archive and Research Centre

Did you know that Hazrat Maulvi Abdur Rahim Dardra, a Companion of the Promised Messiahas, visited the Netherlands in 1925 and delivered lectures in Amsterdam?

In relation to the early history of Islam Ahmadiyyat in the Netherlands, we find the mention of Hazrat Maulvi Abdur Rahim Dard’sra visit to this country.

The year commonly mentioned is 1926.

For instance, it is stated in Tarikh-eAhmadiyyat (Vol. 11, p. 149) that the message of Islam Ahmadiyyat reached the Netherlands “after the inauguration of the Fazl Mosque London” in 1926, through Dard Sahib’sra lectures in various societies there. Moreover, Hafiz Qudratullah Sahib – missionary to the Netherlands who established the Ahmadiyya mission there in 1947 – mentions the same year in his autobiography (Dastan-e-Hafiz Bazubane-Hafiz, p. 66).

However, dozens of Dutch periodicals reveal that Hazrat Maulvi Abdur Rahim Dardra actually first visited the Netherlands a year prior, i.e., in 1925.

This marked the first-ever visit to this country by an Ahmadi missionary. The Ahmadiyya Archive and Research Centre has uncovered details of Dard Sahib’sra visit, during which he delivered multiple lectures. His visit attracted extensive press coverage, serving as a great means for spreading the message of the Promised Messiahas.

Before proceeding with the details of this visit, it is important to mention that further research into the Dutch press reveals the fact that the message of Islam Ahmadiyyat had reached the Dutch people even before 1925.

1885: Hazrat Ahmad’sas message reaches the Dutch people The message of the Promised Messiah, Hazrat Mirza Ghulam Ahmadas of Qadian, had already reached the Dutch people during his lifetime.

For instance, Geïllustreerd Zendingsblad voor het Huisgezin – a Christian missionary magazine published in Amsterdam – in its September-October 1885 issue, described him as “A notable Mohammedan” and mentioned his challenge, which was issued in the form of registered letters to the clergymen and leaders of Asia, Europe and America, informing them of his claims

and inviting them to come and witness the truthfulness of Islam at Qadian. The same news was given by Soerabaijasch Handelsblad on 26 February 1886 as well.

Moreover, De Locomotief – a newspaper of Dutch East Indies – mentioned on 12 July 1900 that some Indian Muslims have asked the Bishop of Lahore – George Alfred Lefroy – to conduct “a theological duel with the best representative of Islam in their eyes, Mirza Ghulam Ahmad[as] Qadiani, the chief of Qadian, who calls himself the Messiah promised by God.”

Miss Hidayat Budd Fast forward to 1924 – a year of great significance in the history of Islam, as it manifested the fulfilment of various prophecies in relation to the Promised Messiahas. During the same year, a Dutch lady named Miss Budd accepted Islam Ahmadiyyat and was given the Muslim name “Hidayat”.

Hazrat Mufti Muhammad Sadiqra states that while reading the Dutch translation of the Holy Quran, Miss Budd desired to learn more about Islam. Hence, she came in contact with the Ahmadiyya Muslim Jamaat through articles by an Ahmadi missionary in America, Hazrat Maulvi Muhammad Dinra, which were published in The Moslem World – a quarterly Christian magazine. Thereafter, she had written correspondence with Din Sahibra and Mufti Sahibra. Eventually, she had the opportunity to pledge allegiance (bai‘at) to Hazrat Musleh-e-Maudra, through a letter.

(Al Fazl, 11 December 1924) Regarding Din Sahib’sra articles, we find that they were published in the January and October 1924 issues of The Moslem World, titled “The Crucifixion in the Quran” and “Islam: The Religion of Peace”.

Another indication of Miss Budd’s acceptance of Ahmadiyyat can be found in Hazrat Bhai Abdur Rahman Sahib Qadiani’sra diary. Under the entry for 12 October 1924, he mentions a letter of Bai‘at from a Belgian lady and states, “God has planted the seed of the Jamaat in both Holland and Belgium.” (Safar-e-Europe, p.

396) Thereafter, Miss Hidayat Budd wrote a series of articles for a Dutch periodical De Tempel, relating to the beliefs of the Ahmadiyya Muslim Jamaat. These articles were attributed to “An Ahmadi Muslima”. The first article was published on 1 February 1925, under the heading “The Ahmadiyya Movement”. In this

article, a detailed introduction was given about the Promised Messiahas, Khilafat-eAhmadiyya and beliefs of the Ahmadiyya Muslim Jamaat. This was followed by her article on “Islam”, published in parts in various issues of 1925 and 1926. Some of her articles were reproduced in English in The Review of Religions as well.

The Fazl Mosque: A seed for the future progress In July 1924, Hazrat Maulvi Abdur Rahim Dardra departed from India as part of the entourage that accompanied Hazrat Musleh-e-Maudra on his historic journey to England. While announcing his decision to embark on this journey, Hazrat Musleh-eMaudra had declared that “it is possible that the seeds [of great victories] will be sown during the journey, with the fruits to be reaped later.” (Al Fazl, 24 June 1924) During this visit, in October 1924, Huzoorra laid the foundation of the Fazl Mosque, which was in fact the foundation of a glorious era for Islam in the West.

Huzoorra instructed Dard Sahibra to stay in London and appointed him as the Incharge of the London Mission.

Invitation from De VrijReligieuse Tempel As the head of the London Mission, Hazrat Maulvi Abdur Rahim Dardra attracted notable attention from the press and religious circles, not only in England but in other European countries as well. Hence, in 1925, he was invited to deliver lectures in the Netherlands by a society called “De Vrij-Religieuse Tempel” (The Free Religious Temple), founded in Amsterdam

by Karel Hendrik Noest jr. (1890-1968).

This society aimed to promote FreeReligionist interests and ran a journal, De Tempel, founded by Mr Noest in 1922. This magazine was devoted to the free religious movements: Eastern and Western religion, occultism, spiritualism, theosophy, astrology, Kabbalah, freemasonry, anthroposophy, Rosicrucianism, mysticism, psychical research, science, architecture, art and philosophy. (“De droom van Karel Noest. Alle religies onder één dak op het Daniël Willinkplein”, Koen Kleijn, https://onsamsterdam.nl, 1 September 2021) As for the timeframe of the invitation’s receipt, it seems to be between October 1924 and January 1925.

A Dutch research scholar, Eric R.

Roose has mentioned in one of his works that in 1924, Hazrat Mirza Bashir-udDin Mahmud Ahmadra began sending missionaries to the Netherlands for lectures and discussions on Islam. (“50 years of mosque architecture in the Netherlands”, p. 9; Electronic Journal of Oriental Studies, 2005, pp. 1-46) It is important to note that while announcing Dard Sahib’sra engagements in the Netherlands, multiple Dutch periodicals introduced him as “the Imam of the first mosque in London” and “head of the Ahmadiyya mosque in London.”

Early schedule of lectures: February 1925 Initially, Dard Sahibra was to visit the Netherlands in February 1925. De Tempel published an announcement about Dard Sahib’sra proposed lectures in the Netherlands under the heading “Vrij Religieuse Tempel, Valeriusplein 20, Amsterdam—Sunday Morning Meetings”.

It stated that he will deliver a lecture, titled “Islam is the only living religion” on 15 February, and “Ahmad, the Promised Messiah” on 22 February. (De Tempel, 1 February 1925, Vol. 2, No. 21, p. 395) An announcement was published in the 15 February issue as well.

On 16 February, Algemeen Handelsblad announced under the heading “A Mohammedan clergyman in Amsterdam”: “Thursday, 19 February next, in the evening at 8 o’clock, in a public meeting in the building of ‘De Vrij-Religieuse Tempel’ in Amsterdam, Valeriusplein 20, Mr Abdur Rahim Dard M. A., Mohammedan

AL HAKAM | Friday 11 October 2024 clergyman, will act as speaker. Subject: ‘Islam is the only living religion.’ The speech will be translated directly from English into Dutch.”

Vlissingse Courant of 17 February 1925 published a similar announcement.

Postponement of lectures Unfortunately, these lectures were postponed due to unforeseen circumstances, as later explained by the Dutch press.

This postponement was announced by Algemeen Handelsblad in its 19 February issue, wherein it was mentioned that Dard Sahibra had to stay in London due to the martyrdom of two Ahmadis in Afghanistan: Maulvi Abdul Haleem Sahib and Maulvi Qari Noor Ali Sahib.

The same periodical mentioned this postponement in its 24 February 1925 issue, along with an introduction to Ahmadiyyat and the claims of the Promised Messiahas: “The following details were recently published in the Vrij-Religieuse weekly magazine ‘De Tempel’, about the reformist Mohammedan movement, a follower of which was to give a lecture in Amsterdam last week but was prevented from doing so at the last moment: “‘The Ahmadiyya movement, which is now gaining more and more followers in Western Europe and America as well, is a purely religious movement in Islam of only a recent date. Founded in the year 1890 [sic., 1889] by Hazrat Mirza Ghulam Ahmad[as], when the number of his followers was only 40, the movement already had several hundred thousand followers at the time of the Founder’s demise in May 1908. At present, in 1921, the number of Ahmadi Muslims amounted to almost a million.

The centre of the movement is located in the town of Qadian, situated in the Punjab, at the foot of the Himalayas. Main branches are located in England, Germany, North America, West Africa, the Gold Coast, Mauritius, Egypt, Persia, Bukhara and Australia. The intention of Ahmad[as] of Qadian was to purify Islam from all the evils, superstitions and abuses which had crept in during the later centuries.’”

Revised schedule for lectures: May 1925 In May 1925, De Tempel published a photograph of Hazrat Maulvi Abdur Rahim Dardra, and provided a lengthy introduction of him and Jamaat-e-Ahmadiyya. The article stated under the heading “A Muslim Teacher in Our Country”: “Thursday evening, 7 May, and Sunday morning, 10 May, Mr Abdur Rahim Dard (Rahim Bakhsh) M.A. will speak for the Vrij Religieuse Tempel in the main building of De Vrij Religieuse Tempel, Valeriusplein 20, Amsterdam.

“As our readers will remember, Mr Dard was initially supposed to have given two lectures in Amsterdam in March [sic., February], but the murder in Afghanistan of two prominent Ahmadiyya followers forced him to stay in England. As this message arrived by telegram at the last moment, it was a great disappointment to many.

“On Wednesday, May 6, Mr Dard will arrive at the [Amsterdam] Centraal Station at 9:16 and will give two lectures on the

7

dates mentioned above, for which, we have no doubt, there will be considerable interest.

“We believe this is the first time an Indian Mohammedan teacher will speak in public in our country, and it is certainly the first time that this will be an Ahmadiyya teacher. The Ahmadiyya movement in Islam is a reformist movement, about which a series of articles [by Miss Hidayat Budd] have been published in De Tempel.

“Mr Dard occupies a very important position in this movement that has more than a million followers. He has been in Europe for several months and has previously spent many years in Qadian under the leadership of Khalifatul Masih. [...]

“So, one will soon have the privilege of being able to hear one of the most gifted and prominent leaders of this movement in Amsterdam, the Netherlands. The Vrij Religieuse Tempel seized this opportunity to invite Mr Abdur Rahim Dard to cross

On the same day, Het volk: Dagblad voor de arbeiderspartij wrote: “Vrij Religieuse Tempel, Valeriusplein 20. Thursday at 8 pm Mr Abdur Rahim Dard, a Mohammedan teacher, will speak.”

The next day, De Telegraaf once again announced his arrival and gave a detailed introduction of the Promised Messiahas.

Algemeen Handelsblad also published a photograph of Dard Sahibra in its 7 May 1925 issue.

The lectures De Tempel, in its 15 May 1925 issue, published a detailed article about Dard Sahib’sra lectures, along with two photographs. The first caption read: “I. Mr Abdur Rahim Dard M. A, photographed in front of the C.S. upon his arrival in Amsterdam. II. The Leader of the Vrij Religieuse Tempel.”

The second caption said: “Mr Dard, after the Sunday morning meeting, in the midst of a group of leading Temple

(De Tempel, 15 May 1925, Vol. 3, No. 4, p.

64) The article gave a detailed introduction of the Promised Messiahas and Khilafate-Ahmadiyya in light of Dard Sahib’sra lectures. It wrote: “The world of Islam is divided and can only become one, said Mr Dard, if it unites in our Community.”

It further stated that “another important distinction” between the Ahmadiyya Muslim Community and other religious movements is that they believe that “God still speaks in words.” (Ibid., p. 65) Several other Dutch periodicals covered his visit and published his photographs as well.

De Temple, on 1 August 1925, published an article titled “Dr. Rudolf Steiner’s Departure and the Spiritual Status of Europe”, by Marcel van de Velde, which mentioned: “We had so recently that row of representatives of the East: Krishnamurti, Rabindranath Tagore, Sadhu Sundar Singh, Jinarajadasa, Murshid Inayat Khan, Abdur Rahim Dard, and those who will follow.”

More lectures: October 1925

over to Holland, since it strives so much members.” to help spread distinct insight of all The article began: directions in the spiritual domain of​​ “At the invitation of De Vrij Religieuse life and thereby also to bring to light the Tempel, Mr Abdur Rahim Dard M.A. unity that is perhaps often deeply hidden stayed in Amsterdam from 6 to 10 May – synthetic and connecting – between all and gave two lectures there. In a small that is apparently far apart. [...] press conference, arranged by us for this “May Mr Abdur Rahim Dard be given purpose, where representatives of various a pleasant reception and witness a shown large groups showed their interest, we interest in a greatness of mind and broad found Mr Dard willing to provide us with views.” some information about the remarkable Towards the end, the article mentioned movement in Islam, of which he is a that “Mr Dard is the head of the Ahmadiyya representative, and also about some issues mosque in London and regularly leads the of the East, seen from the standpoint of the services there.” (De Tempel, 1 May 1925, Ahmadiyya.”

Vol. 3, No. 3, p. 48) The article then mentioned Dard Nieuwe Rotterdamsche Courant also Sahib’sra message to the people of the announced the revised schedule of his Netherlands, wherein he stated that he lectures in its 1 May 1925 issue, stating that has brought “the news that God has Dard Sahibra “is the head of the Ahmadiyya raised a Prophet in the Indies. His name mosque in London and regularly leads the is Ahmad[as]. He says he has been sent by services there.”

God. He comes from the East as the Gospel of Matthew says: ‘For as the lightning Dard Sahib’sra arrival in the cometh out of the east, and shineth even Netherlands unto the west; so shall also the coming of On 6 May 1925, Hazrat Maulvi Abdur the Son of man be. [Matthew, 24:28].’ The Rahim Dardra arrived in the Netherlands. prophecy of the world has been fulfilled [as] Upon his arrival, De Courant Het nieuws in the person of Ahmad . The people of van den dag and De Telegraaf published his Holland may believe in him, and that the keys that open heaven have been given to photograph with the following caption: “Abdur Rahim Dard will speak him. This is my message to your people. I tomorrow evening and Sunday morning at am the first Indian who comes to you with the Vrij Religieuse Tempel in Amsterdam.” this feeling of gratitude and brotherhood.”

De Temple of 1 September 1925 announced additional lectures in October by Hazrat Maulvi Abdur Rahim Dardra, under the heading “Lectures on Islam”: “Mr Abdur Rahim Dard M. A. of London will give two lectures in the Vrij Religieuse Tempel, namely on Thursday evening 8 and Sunday morning 11 October.

It will certainly be pleasant for many to meet this sympathetic Indian teacher again and those who were unable to attend last time will now have the opportunity to listen to his lecture. The interest in his previous lectures was great and will certainly not be less now.”

Announcing the lecture dated 11 October, Algemeen Handelsblad wrote on 10 October: “The Vrij Religieuse Tempel, 10:30, Valeriusplein 20. Abdur Rahim Dard M. A., Mohammedan cleric of the Ahmadiyya Mosque in London. Subject: Life and Teachings of Mohammed[sa].”

On 15 October 1925, De Temple published the lecture of Hazrat Maulvi Abdur Rahim Dardra, titled “Islam and civilization”. Mentioning this, Nieuwe Vlaardingsche Courant of 23 October 1925 wrote under the heading “The Temple”: “The contents of the issue of October 15 of ‘De Tempel’, a magazine dedicated to Vrij Religieuse [Tempel], published by Mij. de Vrij Rel. Tempel, in Amsterdam, are as follows: [...] Islam and Civilization, by Maulvi Abdur Rahim Dard. [...]”

Delftsche Courant of 23 October 1925 also referred to the same under the heading “De Tempel (Valeriusplein 20, Amsterdam)”: “The Imam of the first mosque in London, Maulvi Abdur Rahim Dard, writes about Islam and civilization.”

The second lecture was then published in the 1 November 1925 issue of De Temple, titled “Life and Teachings of Muhammad”.

In his autobiography, Hazrat Maulvi Abdur Rahim Dardra mentions a letter highlighting the significance of these lectures. He writes: Continued on page 9 >>

Friday 11 October 2024 | AL HAKAM

8

100 Accounts of 1924: ‘I am the

Years Ago...

Khalifa of the Prince of Peace’

Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)

It has been 4 weeks since Hazrat Khalifatul Masih II[ra] arrived in London. A brief account of his activities and engagements of this fourth week is presented below for the interest of friends.

Health Huzoor’s[ra] activities are increasing by the day, and these engagements are undoubtedly affecting his health. However, his state of health is reminiscent of that of the Promised Messiahas. He frequently experiences headaches, and during this week, there was a severe bout of headache. Additionally, Huzoor[ra] has been experiencing eye inflammation, for which ointment has been continuously applied.

For the past three days, he has also been having a fever at night.

Despite all these conditions, Hazrat Khalifatul Masih’s[ra] work is such that not a single day passes where he is not occupied until 2 am. In fact, he is so engrossed in religious concerns and matters of the Jamaat that he seems unaware of his own health and ailments. The truth is that the only thing that matters to Huzoor[ra], day and night, is to spread the message of truth, [i.e., Islam Ahmadiyyat] throughout the world.

While his health would require at least half an hour of fresh air, even that has practically ceased, as he was unable to go outside this week as well.

Current week’s work This account does not include postal correspondence, nor does it include the letters received from London or its surroundings, or from India. I am only mentioning the part of the work that is in addition to these.

11 September 1924 This was the day for correspondence, so Huzoor[ra] wrote letters to India by hand. In addition to other letters, he also composed and sent an article. After 5 pm, Mr Ellison, Secretary of the League of Nations’ Religion and Ethics Branch, and Mr Ryan came for a meeting, during which Hazrat Khalifatul Masih[ra] answered their questions.

‘I am the Khalifa of the Prince of Peace’ After enquiring about his well-being, Mr Ellison asked, “How can His Holiness assist us?”

Huzoor[ra] responded by saying that, “I sympathise with every movement aimed at restoring peace in the world because one of

the titles given by God to the Founder[as] of the Ahmadiyya Jamaat was ‘The Prince of Peace,’ and it was for this very purpose that Allah the Almighty sent him. It is my duty to strive for the fulfilment of this purpose, as I am the Khalifa of that Prince of Peace.

“Some teachings of the Holy Quran were destined to be fulfilled during the era of the Promised Messiahas, and their practical dissemination is linked to this time. Among these is the propagation of peace.

Prohibition of spreading religion by sword “The teachings of our Jamaat have greatly contributed to the promotion of peace in the world and have been of immense benefit.

For instance, in relation to establishing peace on the Indian frontier, even British government officials have acknowledged that the teachings of the Ahmadiyya Community have been of significant advantage.

“We do not believe in the use of the sword or war for the propagation of religion. The concept of religious propagation through the ‘Jihad’ of sword, which some Muslims mistakenly consider their ultimate weapon, is prohibited in our Jamaat. This is the true teaching of Islam, and its revival and dissemination have taken place through the Founder[as] of our community. It is for this reason that we have suffered persecution in India and other Muslim countries.

“For instance, the people and government of Afghanistan have martyred members of our community. Recently, on 31 August 1924, one of our missionaries was stoned to death. However, despite all these hardships and afflictions, I consider it my duty to complete the foundation of global peace laid by the Founder[as] of the Ahmadiyya Community, and I am prepared to offer any possible assistance and sacrifice for this purpose.”

Religious harmony At this point, Mr Ryan asked, “How can you help us establish peace and harmony with other nations?”

Hazrat Khalifatul Masih[ra] said, “If your intention is to avoid conflicts in religious preaching and promote peace and harmony, I would like to inform you that the holy Founder[as] of the Ahmadiyya Community emphasised this greatly. He presented principles that, if followed, could immediately remove religious conflicts and establish peace and harmony. For example, he strongly emphasised that everyone should propagate their religion with love and peace, highlighting its attributes without attacking the beliefs of others. Furthermore,

no one should speak harshly of the leaders or sacred personalities of other religions.

“If people of different religions were to act upon this principle, religious hatred would quickly disappear. Our Jamaat adheres to this principle to such an extent that even if someone comes to our mosque and objects to our religion, we do not prevent them from speaking, nor do we stop them from worshipping. In this way, we are already working toward this goal, and you can hope to receive full cooperation from us in fulfilling this objective of the League of Nations.”

Assistance in establishing peace Mr Ellison asked, “We wish to establish a branch in India. Will you assist us? Mrs Besant has also promised help.”

Huzoor[ra] replied, “Since Mrs Besant is involved in politics, her assistance may not be very useful for the League of Nations.

However, we are ready to provide assistance in every way. We will cooperate with even those who oppose us for the sake of this noble cause, on the condition that we are not bound to refrain from participation due to any religious principle.

“I would also like to point out that the League is not yet a perfect instrument for peace. Peace can be established in two ways. First, by transforming hearts. If hearts are changed, there would no longer be a need for the League. Second, peace can be established through power. By power, I do not mean that the League should raise an army, as that would make the League a party to the conflict. Rather, I mean that if one nation breaches the peace, all other nations should exercise moral force against it. When that nation is subdued, only the issue that caused the conflict should be resolved in the peace settlement, and no other matters should be imposed, as was done in the Treaty of Versailles.”

Mr Ellison enquired, “How can we keep you informed of our efforts?”

Hazrat Khalifatul Masih[ra] responded that he could be kept informed through his local representative present in London, Maulana Abdul Rahim Dard[ra] MA.

12 September 1924 Today was Friday, and the Jumu‘ah prayer was held as usual at the Ahmadiyya Mosque in Putney. Huzoor[ra] delivered the sermon and remained there for a short while after the prayer. Upon returning to the residence, the Asr prayer was offered, and he remained seated for a considerable time.

There was also a discussion of the telegram sent by Hazrat Maulvi Sher Ali Sahib[ra] from Qadian, which detailed the events

surrounding the martyrdom of the Kabul missionary.

Satisfaction with markazi work Hazrat Khalifatul Masih[ra] also mentioned that both the extensive and brief papers written for the religious conference had been published and dispatched. He expressed satisfaction with the diligence and swiftness with which the work was being done and viewed the efforts of his workers with respect and appreciation.

Two lectures On 14 September [1924], there were two scheduled lectures in Portsmouth. One was on the Second Coming of Messiah, and the other on the Divine Message.

Huzoor[ra] mentioned that both lectures were scheduled for the same day, and said, “I have not written anything yet. It would be better if Maulvi Muhammad Din Sahib prepared the lecture on the Second Coming Continued on next page >>

AL HAKAM | Friday 11 October 2024 << Continued from previous page

of Messiah, while I wrote the lecture on the Divine Message. If I get the opportunity, I will also write the first lecture, but Maulvi Sahib should be prepared as well.”

13 September 1924 Today, Hazrat Khalifatul Masih[ra] began writing the lecture for Portsmouth. As he wrote, Chaudhry Zafrullah Khan Sahib[ra] simultaneously translated it, and by midnight, both the translation and typing were completed. This is a 28-page paper that Huzoor[ra] wrote spontaneously. Upon examining the original manuscript, it becomes evident how Huzoor[ra] wrote it with such promptness. This does not mean that he spent the entire day writing; in fact, the entire work only took two hours in total, completed at different intervals.

Mr Das Gupta was present for dinner.

He proposed a plan for Huzoor[ra] to visit America, and Hazrat Khalifatul Masih[ra] listened attentively and reflected on it.

However, despite his encouragement, Huzoor[ra] did not express any willingness to go to America. His priority remains the markazi [central] needs of the Jamaat, and the significance of the Jalsa Salana cannot be overlooked as well.

Laying down the prayer mats Some actions may seem small, but they carry significant lessons. Today, at the time of the Zuhr prayer, Hazrat Khalifatul Masih[ra] was the first to enter the room where prayers are offered. The prayer mats are usually folded and placed aside after the prayer. Since Huzoor[ra] was the first to arrive, he laid down the prayer mats himself.

In all the years I have observed his noble character, I have never seen any display of pretension or formality. Despite having known him since childhood, and regardless of the high station God has bestowed upon him, Hazrat Khalifatul Masih[ra] never hesitate to perform even the simplest of tasks.

I have already mentioned that Huzoor[ra] packs his own luggage for journeys, and I also observed that, even when surrounded by a group of companions, Huzoor[ra] himself fastens or unties his shoes. This simplicity and unpretentiousness provide us with a manifest lesson.

14 September 1924 – Lecture in Portsmouth Two lectures were scheduled for him today in Portsmouth – one at 3:30 pm and the other at 6:45 pm. We departed from London at 10 am and boarded the train at Waterloo Station. The honour of accompanying Hazrat Khalifatul Masih[ra] on this journey was given to Chaudhry Zafrullah Khan Sahib[ra], Maulvi Rahim Bakhsh Sahib[ra], Maulvi Muhammad Din Sahib[ra], Dr Sahib[ra], and [this humble] servant, Irfani[ra]. We stayed the night there.

15 September 1924 We left Portsmouth after 8 am and arrived back at the residence around 10:30 am.

Today, the Indian students had invited Huzoor[ra] and his companions for tea.

The Zuhr and Asr prayers were combined

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and offered together, and we joined the tea gathering at 4 pm. Afterward, Huzoor[ra] walked on his way back, making use of this opportunity for some light exercise. This was the first time in nearly two weeks that Hazrat Khalifatul Masih[ra] had the chance to enjoy some fresh air.

16 September 1924 The paper prepared for the religious conference required more time than was initially allotted. Therefore, yesterday, one of the conference secretaries, Mr Loftus, came to meet Huzoor[ra] to request that the paper be shortened to fit within the given time. As a result, Hazrat Khalifatul Masih[ra] spent the day revising the paper, and it was typed simultaneously. In this way, this religious conference led to the writing of three powerful papers by Huzoor’s[ra] pen.

17 September 1924 This evening, there was a Protestant conference regarding the martyrdom of Maulvi Nematullah Khanrh, the martyr of Kabul, where Hazrat Khalifatul Masih[ra] was to deliver a speech about the events of his martyrdom. An announcement for this event was published, along with some excerpts from British newspapers that were distributed as handbills. Initially, this meeting was planned to be held at Central Hall, but the management of Central Hall refused, stating that “Since you have confronted Christianity, you will not be allowed to use this hall.” As a result, the event was relocated to Essex Hall.

At this occasion, Hazrat Khalifatul Masih[ra] wrote his speech spontaneously once again, while Chaudhry Sahib[ra] translated it simultaneously. The meeting was held at the scheduled time at Essex Hall under the chairmanship of Reverend Dr Walter Walsh. The gathering included prominent and well-respected individuals with strong judgment. One of the unique aspects of this event was the diverse audience representing various sectors of society. Initially, only two resolutions were proposed for the meeting, but the enthusiasm of the people was so great that two additional resolutions were added. One resolution expressed sympathy with the family of the deceased martyr, and the other proposed sending the meeting’s proceedings to the Lord Mayor and the Labour Council.

The president and other English speakers praised the greatness of the Ahmadiyya Movement and its methods of establishing peace in remarkable terms. However, Khawaja Kamaluddin’s son, who seemed unable to witness this success, expressed opposition, thereby revealing his hardheartedness, but in the end, he remained unsuccessful and frustrated.

18 September 1924 Today is the day for correspondence, and Hazrat Khalifatul Masih[ra] is busy writing letters. At 4 pm, he is invited to a tea gathering. This brief diary clearly reflects how significant and busy his activities and engagements are.

(Translated by Al Hakam from the original Urdu, published in the 14 October 1924 issue of Al Fazl)

<< Continued from page 7

“On 5 September 1948, Hafiz Qudratullah wrote me from The Hague: “‘The Holland Mission is indebted to you. You had delivered lectures in Amsterdam at some time, which were later compiled in a book form as well. We are utilising that [book] now. Once in London, while re-organising the old papers, I found around 60 copies of your book. I brought them here. Since we had no literature in Dutch yet, we have been utilising this very book. [...] May Allah the Almighty reward you for this good work. Amin.’” (File) Dard Sahibra also quotes a South African newspaper that mentions his lectures, stating: “‘Islam and Civilisation’ is the title of the first of the three pamphlets. It is a lecture of Mr A.R. Dard (of London) delivered in Amsterdam last year. It treats of the various scientific discoveries made

by Muslims.

“This London gentleman also delivered another address while he was residing

in Amsterdam, ‘Life and Teachings of Muhammad’ follows the same plan as that outlined in ‘Islam and Civilisation’ which is suitable for distribution on a mass scale.”

(The Moslem Outlook, 11 December 1926).

(File) In 1926, mentioning the upcoming inauguration of the Fazl Mosque, Tilburgsche Courant wrote under the heading “The Mosque in London”, and stated: “The Imam (leader) of this first Mosque will be Maulvi Abdur Rahim Dard M. A. (this gentleman also appeared several times in Amsterdam as a speaker, as a guest of the Vrij Religieuse Tempel).” (Tilburgsche Courant, 30 September 1926)

Conclusion This was just a glimpse of the coverage that was given to Hazrat Maulvi Abdur Rahim Dard’sra historic visit to the Netherlands in 1925. It undoubtedly served as a significant means for propagating the beautiful and peaceful message of Islam to the Dutch people.

Jalsa Salana Suriname 2024 Laiq Ahmad Mushtaq Missionary-in-charge, Suriname

Jamaat-e-Ahmadiyya Suriname held its 43rd Jalsa Salana on 20-22 September 2024, at the Nasir Mosque headquarters. The theme was “The decline of world peace and appeal for reformation by the Spiritual Leader of the Ahmadiyya Muslim Jamaat.”

Hazrat Amirul Momineenaa graciously sent a special message for the Jalsa Salana.

The Jalsa commenced with a flaghoisting ceremony. On the first day, Lajna Imaillah held its own programme as well.

During the speeches on all three days, it was emphasised how religion contributes to

the development of society. The President of Jamaat Suriname, Samseerali SheikhAlibaks Sahib, addressed the gathering and underlined the importance of brotherhood, compassion and peace as prescribed by Islam.

The dignitaries who attended the Jalsa included Ministers of Economic Affairs, Entrepreneurship and Technological Innovation, the Minister of Defense and representatives of various social and religious organisations, including the Indigenous Platform for Unity and Solidarity (ESAV) and the Indigenous Peoples’ Collective Suriname Foundation (IKSUR).

Fifth Jalsa Salana held in Mexico Noman Rana Missionary & President, Jamaat-eAhmadiyya Mexico

Jamaat-e-Ahmadiyya Mexico held its 5th Jalsa Salana on 16-17 August 2024, at the Baitul Afiyat Mosque in Mexico City. It was attended by members from Mexico City, Merida, Queretaro, and Chiapas, along with guests from the USA and Guatemala.

The opening session commenced with a recitation from the Holy Quran with Spanish translation, followed by a poem. The session was presided over by Abdul Sattar Khan Sahib, who is currently serving as a missionary in Costa Rica and Colombia. My humble self presented a brief introduction to the Jalsa Salana and its purpose. Then, the special message from Hazrat Khalifatul Masih Vaa with its Spanish translation was presented to all the members. This was followed by a speech about the early life of the Holy Prophet Muhammadsa and a presentation about financial sacrifice. A fund-raiser was organised for the mosque to be built in San Cristobal de las Casas, in the

state of Chiapas. A question-and-answer session was also held. The first day came to an end with silent prayer.

The proceedings of the second day started with a recitation from the Holy Quran, followed by a poem. Speeches and presentations were presented on the attributes of the Holy Prophet Muhammadsa and the Promised Messiah’sas love for the Holy Prophet Muhammadsa. After that, a question-and-answer session was held. The session concluded with final comments, followed by the Zuhr and Asr prayers.

The concluding session of the Jalsa started after the lunch break. After a recitation from the Holy Quran, two speeches were delivered on the life of the Holy Prophetsa, followed by messages from respected guests who had been invited from different walks of life, such as government officials, religious leaders and educators.

The Jalsa concluded with a silent prayer.

The total attendance at the Jalsa Salana this year was above 100, out of which the majority were local members.

Friday 11 October 2024 | AL HAKAM

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Friday Sermon Mubarak Mosque, Islamabad, Tilford, UK

13 September 2024 Muhammadsa: The Great Exemplar After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated: The Battle of the Confederates was being discussed in the previous sermon as to how the treachery and enmity of the Jews of Khaibar led to the formation of an army of the disbelievers which sought to attack and eliminate the Muslims. Further details in relation to this have been recorded in history in the following manner.

The Holy Prophetsa sent Sulait and Sufyan bin ‘Auf Aslami in order to bring news of these armies. As such, both of them went to do so. They reached a place called Baida, an open field located between Mecca and Medina, a little further than Dhu alHulaifah, which is at a distance of six to seven miles from Medina. The cavalry of Abu Sufyan turned towards them, and the enemy noticed them, after which both of them gave their lives in battle. They were both brought to the Holy Prophetsa and were buried in the same grave. It is recorded that when it had been decided to dig the ditch, the Holy Prophetsa rode out on his horse and he was accompanied by several Muhajirun and Ansar. Subsequently, the Holy Prophetsa searched for a suitable place for the army to set up camp. As such, he considered it most appropriate to have the mountain Salah behind them and to dig a ditch spanning from Mizaz to Zubab, all the way to Ratij. Mizaz was a place in Medina, located near the Salah mountain. Zubab was the name of a mountain near Medina. Ratij was one of Medina’s fortresses belonging to the Jews. It is also said that it was a small mountain towards the east of Zubab.

That day, the task of digging the ditch commenced. Muslims had borrowed various digging tools from the Banu Quraizah, such as spades, large axes and shovels, etc. The Holy Prophetsa assigned the digging of each side of the ditch to each tribe. The Holy Prophetsa divided the Companionsra into groups of 10 and assigned to them an area of approximately 40 yards. The Holy Prophetsa personally took part in the digging as well and carried the earth on his back, to the extent that his back and stomach would be covered in dirt. Those Muslims who finished their part

would go and help others until the ditch was completed. They would not simply rest upon completing their assigned task; rather, they would go and assist their comrades.

No Muslim stayed behind in digging the ditch. If Hazrat Abu Bakrra and Hazrat Umarra were unable to find baskets, they would quickly fill the earth in their clothes and whatever sheet they had with them and then take the dirt away. (Subul al-Huda Wa al-Rashad, Vol. 4, Dar Al-Kotob AlIlmiyah, Beirut, pp. 364-365; Farhanghe-Sirat, Zawar Academy, Karachi, pp.

105, 125, 129, 265; Khulasah al-Wafa ba Akhbar Dar al-Mustapha, Al-Maktabah Al‘Ilmiyah, Medina, pp. 553-554) Hazrat Mirza Bashir Ahmad Sahibra has detailed this as well. He says: “It was difficult for such a big army to keep its movements secret, and then, the intelligence system of the Holy Prophetsa was also very well organised. Hence, the army of the Quraish had only just left Mecca when the Holy Prophetsa received the news, upon which he gathered the Companions and sought counsel in this regard. In this consultative meeting, a sincere Companion from Iran named Salmanra, the Persian, was also present. [...] Since Salmanra, the Persian, was knowledgeable in the non-Arab strategy of war (that is to say that he was acquainted with the warfare tactics of non-Arabs), he proposed that a long and wide ditch be dug around that part of Medina, which was insecure, in order to defend themselves. The idea of a ditch was a novel concept for the Arabs, but upon learning that this method of war was generally prevalent among the non-Arab world, the Holy Prophetsa accepted this proposal.”

In the previous sermon, it was mentioned that Allah the Almighty had also informed him that this was the right strategy.

He continues, “The city of Medinawas secure on three fronts to some extent. Due to the walls of a continuous succession of homes, thick trees and large rocks, these fronts were protected from a sudden attack by the army of the Quraish. It was only from the front-facing towards Syria that

the enemy could swarm upon Medina. For this reason, the Holy Prophetsa instructed that a ditch be dug along the unprotected side of Medina. Under his own supervision, the Holy Prophetsa had the lines of the ditch marked out and divided the ditch into segments of fifteen feet each, after which he divided this work amongst groups of ten Companions.

“In the division of these parties, a friendly debate arose as to which group Salmanra, the Persian, would be counted amongst. (They all wanted Salmanra in their group.) Would he be counted amongst the Muhajirun, or due to his having arrived in Medina prior to the advent of Islam, would he be considered a part of the Ansar? Since Salmanra was the originator of this idea and despite being of old age, was an active and strong man, both groups desired to include him among themselves. Eventually, this disagreement was presented before the Holy Prophetsa. Upon hearing the arguments of both parties, (he listened to the case made by both of them), he smiled and said, ‘Salman is from neither one of these parties, but rather:

ْ َ َ� ُ َ ْ َ ‫اُن ِ​ِمَّنا َأ ْ​ْه َ​َل اْل َ​َب ْ​ْي ِ​ِت‬ ‫َسْلَم‬

“I.e. Salman is to be counted from amongst the members of my family.’ From then on, Salman received the honour of being known as a family member of the Holy Prophetsa.

“Hence, after the plan of digging a ditch had been finalised, the Companions came into the field of battle dressed as labourers.

The work of excavation was not an easy task, and then, the cold season was also in full force, due to which the Companions were made to bear severe hardships. Moreover, since all other business came to a halt, those people who earned their bread and butter on a daily basis, and there were many such people from among the Companions (they would do their daily jobs to earn money and eat), were compelled to bear the adversity of hunger and starvation as well. Furthermore, since the Companions did not have servants

and slaves, all of them had to work with their own hands.

“Within these parties of ten, there was a further division of work, where certain men would dig and others would fill this excavated earth and stones in baskets carried on their shoulders and throw it away. The Holy Prophetsa would spend most of his time near the ditch and would often join the Companions in digging and transporting the dirt.” (The Life and Character of the Seal of Prophetssa, Vol. 2, pp. 451-453) In order to keep the Companions’ra spirits high as they dug the ditch, poetic couplets were recited to them. It is recorded in this regard as related by Sahl bin Sa’d and Anas, “The Holy Prophetsa came to us whilst we were digging the trench and transporting the earth on our shoulders. When he saw us in this state of toil and hunger, the Holy Prophetsa stated:

ُ َ� َ َ �ٰ ‫الّٰل ُ​ُه �َّم لا َ​َع ْ​ْيَش ِإَِّلا َ​َع ْ​ْيُش الآخرة‬ ُ َُْ َ َ ََْْ ْ َ ‫اِجَرَُة‬ ِ ‫َفاْغ ِ​ِف ِ​ِر اْلَأْنَصاَر َواْلُمَه‬

“‘O Allah, the true life is only that of the afterlife. Thus, grant forgiveness to the Ansar and the Muhajurin.’ Upon hearing this, the blessed Companions responded to the Holy Prophetsa saying:

AL HAKAM | Friday 11 October 2024

َ� َ َ َ ‫َن ْ​ْح ُ​ُن اَّل ِ​ِذْیْ َ​َن َبَاَی ُ​ُعْوْا ُ​ُم َ​َح �َّم ً​ًدا‬ َ َ ْ َ ‫َ​َعَلی اْل ِ​ِج َ​َھا ِ​ِد َ​َما َبَ ِ​ِق ْ​ْیَنا َأَبَ ً​ًدا‬ “We are of those who pledged allegiance to Muhammadsa that we would strive in Jihad as long as we may live.”

Hazrat Baraa’ bin Aazibra narrates that “On the day of the Battle of the Ditch, I saw the Holy Prophetsa picking up dirt, to the extent that the whiteness of his blessed abdomen was hidden by the dirt. I heard the Holy Prophetsa reciting this couplet of Ibn Rawahah:

�ٰ َ ‫َ​َوالّٰل ِ​ِه َلَْوَْلَا َ​َما ْاْه َ​َت َ​َدْيَْنا‬ َ َ� ََُ َ ‫َ​َوَلَا َت َ​َص �َّدُقَنا َ​َوَلَا َ​َصَّل ْ​ْيَنا‬ َْ​َ َ َ ًَ ‫َفَأْن ِ​ِزَل َ ْ​ْن َ​َس ِ​ِكيَنًة َ​َعَل ْ​ْيَنا‬

َ َْ َ ‫َ​َوَث �ِ​ِّب ِ​ِت اْلَْأْق َ​َد َاَم ِ​ِإ ْ​ْن َلَاِقِ ْ​ْيَنا‬

َ َ َ َ َ ُ ْ ُْ َ ‫وَن َق ْ​ْد َبَ​َغْوْا َ​َعَل ْ​ْيَنا‬ ‫َواْلُمْش ِ​ِرُك‬ َ َ َ ًََ ‫ِ​ِاَذا َأ َ​َر ُاُد ْ​ْوا ِفِ ْ​ْتَنًة َأَبَ ْ​ْيَنا‬ “‘Our Lord, if we did not possess Your bounty, we would not be guided and we would not be capable of giving charity or worshipping You. Thus, O our Lord, when you brought us to this stage, then bestow comfort upon our hearts in this time of distress. And if we face the enemy, then make our steps firm. You know full well that these people are attacking us in an oppressive and tyrannical fashion, and that their intention is to remove us of our faith.

However, O our Lord, by Your blessings, we are in such a condition that when they intend and plan to strip us of our faith, then we strike against their machinations from afar, and refuse to fall for their disorder.’ He would project his voice when he would say َ َ ‫[ َأَبَ ْ​ْيَنا‬We refuse].”

According to another narration, the Holy Prophetsa would elongate the ending of the couplets.

Nonetheless, the digging of the ditch was a physically demanding task, and just like the other Companionsra, the Holy Prophetsa was also present in order to dig the trench. Sometimes he would wield the pickaxe; other times he would collect the dirt with a shovel, and sometimes he would carry the dirt in buckets.

One day, the Holy Prophetsa became extremely fatigued, so he sat down. Then he leaned against a rock to his left and fell asleep. Hazrat Abu Bakrra and Hazrat Umarra stood beside the Holy Prophetsa and stopped people from passing by him so that they wouldn’t wake him.

When the Holy Prophetsa woke up after some time, he quickly stood up and stated, “Why didn’t you wake me up?” (I was asleep, why didn’t you wake me up?) Then he picked up a big axe and began striking the ground (i.e., he began working).

By virtue of the Holy Prophet’ssa blessed participation and prayers, the Companions all but forgot the taxing nature of their task.

On one hand, they would recite dignified poetry and, on the other, exchange lighthearted humour. And so, on one occasion, Hazrat Zaid bin Thabitra, who was a young man, fell asleep in the part of the ditch he was digging. One of his friends jokingly took away Zaid’s digging equipment so that

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when he awoke, he became worried, having not found it. Meanwhile, his colleagues enjoyed their friend’s confusion. When the Messenger of Allahsa heard about this, he said, “Young man, you fell so deeply asleep that you didn’t even realise what happened to your equipment.” One narration records that the Holy Prophetsa personally went to َ Hazrat Zaidsa, smiled, and said, ‫“ َیَا أَبَا ُ​ُرَقا ِ​ِد‬O you deep sleeper.” Thus, the Holy Prophetsa also rectified such types of jokes in a very intelligent manner and asked, “Does anyone know where Zaid’s belongings are?”

One person replied, “O Holy Prophetsa, I have it, and I was the one who took it.”

The Messenger of Allahsa said, “One should not worry a fellow Muslim by taking his equipment and tools like this.” (Al-Sirah al-Halabiyyah, Vol. 2, p. 420; Subul al-Huda Wa al-Rashad, Vol. 4, Dar Al-Kotob AlIlmiyah, Beirut, pp. 365-367; Imta’ al-Isma’, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p.

227) Owing to the round-the-clock efforts of the Companionsra and the blessed prayers of the Holy Prophetsa, the ditch was finally completed. The Muslims fortified the trench after digging it. About the time it took to complete digging the trench, there exist narrations saying it took six days, ten days, 15 days, 20 days and even a month. These are the lengths of time that narrators have stated. However, 15 days and one month are the times which most agree upon. (AlSirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 422) The length of this trench was approximately 6,000 yards, or about 3.5 miles. It was about nine cubits in width and seven cubits in depth. One cubit is normally about 1.5 feet long; hence, the trench was 13-14 feet wide and 10-11 feet deep.

(Atlas Sirat Nabisa, Darussalam, p. 278; Muhammad Ahmad Bashmil, Ghazwah Ahzab, Nafis Academy, Karachi, p. 171; AlSahih min Sirah al-Nabi al-A’zamsa, Vol. 10, Al-Markaz al-Islami li al-Darasat, p. 208) This long and wide trench remained for centuries, until erosion from the regular flow of water from the Valley of Buthan eventually erased it. Buthan is one of the three famous valleys of Medina. The other two are the Valley of Aqiq and the Valley of Kinah. (Farhang-e-Sirat, Zawar Academy, Karachi, pp. 58-59) Some parts of the trench had been filled by people had filled to create paths to navigate the surrounding areas, and the rest became filled with the runoff of the Valley of Mandah’s water flow. Runoff refers to the flow of a mixture of water and dirt that results from rain and accumulates in a place.

The famous historian of Medina from the sixth century, Hafiz Ibn Najjar writes, “As for the Trench, it still exists in our day and age, although it has now assumed the form of a stream. Its walls have crumbled from many places, and a great number of date palm trees are growing inside of it.”

A historian of the ninth century writes, “Today, nothing remains of that trench.”

For 600 years, this trench remained, but in the ninth century, he says that there was no sign of it, except that its whereabouts are known by the rivulet that forms a part of the valley of Buthan, which flows in its place.

(Justaju-e-Madinah, Oriental Publications, Pakistan, p. 405) It is written that “Despite the fact that there was an atmosphere of fear and

apprehension in Medina, the hypocrites made up excuses to keep on returning to their [temporary] dwellings and homes.

But the overall passion and zeal of the Companions was a sight to behold. Women and children worked alongside them in unison giving them their full support. Even in this dangerous moment, the wives of the Holy Prophetsa demonstrated feats of valour by standing bravely alongside him. Since the ditch was being dug outside of Medinaand the Holy Prophetsa would spend most of his time there, the women and children of Medina were transferred to various secure forts. For this reason, sometimes Hazrat Aishara would come and stay with the Holy Prophetsa for a few days and then Hazrat Umm Salamahra would come and stay, after which Hazrat Zainabra would stay for a few days. The rest of the noble wives of the Holy Prophetsa were in the forts of Banu Harithah. Some said the wives of the Holy Prophetsa were in the Fort Nasr of the Banu Zuraiq, and some said the wives were in Fort Fareh.” There are varying accounts.

Fort Fareh was the fort in Medina belonging to Hazrat Hassan bin Thabitra. (Subul alHuda Wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 367; Farhang-e-Sirat, Zawar Academy, Karachi, p. 223) During the digging of the trench, there is mention of certain miracles; among them, there was a rock that would not break. In the narrations, it is mentioned that when digging the trench, the Companions came across difficult rocky terrain. Despite all their efforts, the Companions could not dig through it. Eventually, they went to the Holy Prophetsa and mentioned their predicament.

The Holy Prophetsa took a pickaxe and struck the area, which immediately became soft like sand.

In one narration, it has been recorded that the Holy Prophetsa asked for water and mixed his saliva with it. He then prayed to Allah the Almighty, after which the water was sprinkled onto the rocky terrain. Some of the Companions present there said: “By the One who sent the Holy Prophetsa with the truth, as soon as the water touched the ground, it became soft like sand.” (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob AlIlmiyahh, Beirut, p. 420) There is another narration relating to the glad tidings given about kings, while the first incident was where the Holy Prophetsa sprinkled the water. The other incident is where he was given glad tidings of future events with regards to certain kings. With regards to this, it is written, “On one occasion, Hazrat Salmansa the Persian was unable to break a rock. Upon this, the Holy Prophetsa took the pickaxe from Hazrat Salman and struck the rock. There was a spark of light and the Holy Prophetsa proclaimed, ‘Allahu Akbar’ [Allah is the Greatest]. The Companions standing nearby also said ‘Allahu Akbar’ and one part of the rock broke. Subsequently the Holy Prophetsa struck it for a second time and a spark of light was emitted from it again. The Holy Prophetsa said, ‘Allahu Akbar’ and another part of the rock broke. The Holy Prophetsa then struck the rock for a third time and the remaining part of the rock also broke.

A spark of light came out from it once more and the Holy Prophetsa said, ‘Allahu Akbar’.

The Companions repeated, ‘Allahu Akbar’ each time. Hazrat Salmanra the Persian was standing nearby and submitted: ‘O

Messenger of Allah! Each time you struck the rock, a flash of light emerged from it and you exclaimed, “Allahu Akbar”’. Upon this, the Holy Prophetsa said: ‘O Salman!

Did you also witness the light?’ to which he replied, ‘Yes, O Messenger of Allahsa, I also saw it.” The Holy Prophetsa said: ‘The first time the flash of light emerged, I was shown the palaces of Al-Hira and the Chosroes, and Gabriel informed me that my people would conquer them. In the second flash of light, I was shown the red-bricked palaces of Roman lands and Gabriel informed me that my people would conquer them. On the third flash, I was shown the palaces of San’a and Gabriel informed me that my people would overcome them. Thus, rejoice for these glad tidings.’ Everyone proclaimed: ‘All praise belongs to Allah; this is a true promise. Allah the Almighty has given us tidings of his succour after our difficult times.’ The Holy Prophetsa began to recount the features of the palaces of Persia to Hazrat Salmanra, and Hazrat Salmanra said: ‘The Messenger of Allahsa has spoken the truth, these indeed are its descriptions.’

(I.e., Hazrat Salmanra the Persian affirmed that whatever the Holy Prophetsa mentioned was the correct description.) He said: ‘I bear witness that you are the Messenger of Allahsa.’

“The Holy Prophetsa stated, ‘O Salman!

Allah the Almighty shall grant these victories after me. Syria shall be conquered, and Heraclius will flee to the farthest part of his land, and you will be victorious over Syria. No one shall be able to oppose you or say anything against you. And the Eastern [land] shall also be conquered, and Chosroes will be killed, and there will be no Chosroes after him.’” It is written in history that, “Despite their circumstances of great difficulty, state of helplessness and fear, this extraordinary and yet seemingly impossible glad-tiding strengthened the faith of the believers and impassioned them; however, on the other hand, the hypocrites began to mock at this. The hypocrites stated, ‘Muhammad[sa] is giving you glad tidings of seeing fortresses all the way from Yathrib to Hira and the cities of Chosroes being conquered, and yet you are digging a ditch in order to save yourselves. You don’t even have the ability to leave from here in order to answer the call of nature.’ These remarks from the hypocrites at the time have been mentioned by Allah the Almighty in the following verse:

َ� ُ​ُ َ ٌ َ ُ ٰ ۡ َُۡ �ٰ َ ‫َّما َ​َو َ​َع َ​َدَنا الّٰل ُ​ُہ‬ � ‫َّمَرٌَض‬ � ‫َ​َو ِ​ِاۡذ َیُقۡوۡ ُ​ُل اۡل ُ​ُمٰن ِ​ِفُقۡوۡ َ​َن َ​َواَّل ِ​ِذۡیۡ َ​َن ِف ِ ۡ​ۡی ُقُلۡوۡ ِ​ِب ِ​ِھ ۡ​ۡم‬ ُ َ� ۤ ُ ‫ِاَّلا ُغ ُ​ُر ۡ​ۡو ً​ًرا‬ ِ ‫َ​َو َ​َر ُ​ُسۡوُۡل �ۤٗہ‬

“‘And when the hypocrites and those in whose hearts was a disease said, “Allah and His Messenger promised us nothing but a delusion.”’ (The Holy Quran, 33:13) But then everyone witnessed that within a few years, during the era of the Khilafat of Hazrat Abu Bakrra and Hazrat Umarra, all of these cities and palaces were conquered.

The very same Companions who were once in a state of helplessness and in difficult conditions, now became the inheritors of these palaces. Hazrat Salman Farsira relates that he witnessed all of these victories.” (AlIktifa’, Vol. 1, p. 422; Subul al-Huda Wa alRashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 368) The accounts relating to the breaking of

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the stones and witnessing the miracles have been mentioned by Hazrat Mirza Bashir Ahmad Sahibra in the following manner: “In this very state of adversity and difficulty, while the ditch was being dug, a stone which simply refused to break was excavated. The state of the Companions was that due to three days of continuous starvation, they fell faint. Unable to succeed in this task, they finally presented themselves before the Holy Prophetsa and submitted, ‘There is one stone which knows no breaking.’ At the time, the Holy Prophetsa had also tied a stone on his stomach due to hunger, but he immediately went there upon their request and, lifting an axe, struck the stone in the name of Allah. When iron hit stone, a spark flew, upon which the Holy Prophetsa loudly said, ‘God is the Greatest!’

Then he said, ‘I have been granted the keys of the kingdom of Syria. By God, at this time, I am beholding the red-stone palaces of Syria.’ His stroke had somewhat crushed a portion of the stone. The Holy Prophetsa wielded the axe a second time in the name of Allah, which caused a spark again, upon which the Holy Prophetsa said, ‘God is the Greatest!’ Then he said, ‘This time, I have been granted the keys of Persia, and I am witnessing the white palaces of Madaen.’

Now, the rock had been broken to a large degree. The Holy Prophetsa wielded the axe yet a third time, which resulted in another spark and the Holy Prophetsa said, ‘God is the Greatest!’ Then he said, ‘Now, I have been endowed the keys of Yemen, and by God, I am being shown the gates of San‘a at this time.’ Finally, the rock was broken completely. In another narration, it is related that on every occasion, the Holy Prophetsa would loudly proclaim the greatness of God and after the Companions would inquire, he would relate his visions.

“After this temporary hindrance had been removed, the Companions engaged in their work once again. These were visions of the Holy Prophetsa. In other words, during this time of affliction, Allah the Exalted created a spirit of hope and delight amongst the Companions by showing the Holy Prophetsa visions of the future victories and prosperity of the Muslims. However, apparently at the time, the circumstances were of such difficulty and hardship that upon hearing these promises, the hypocrites of Medina mocked the Muslims, saying, ‘They do not even possess the strength to step out of their own homes and are dreaming of the kingdoms of Caesar and Chosroes.’ However, in the estimation of God, all of these bounties had been decreed for the Muslims. Therefore, these promises were fulfilled at their respective times.

Some were fulfilled in the last days of the Holy Prophetsa, while most were fulfilled in the era of his Khulafa, and thus, became a source of increasing the Muslims in faith and gratitude.” (The Life and Character of the Seal of Prophetssa, Vol. 2, pp. 456-457) Hazrat Musleh-e-Maudra has also written about this as well. He states: “When the trench was being dug, a boulder was unearthed that no one could break, despite all efforts. The Companions informed the Holy Prophetsa of this, and he himself came to the site. He took a pickaxe in his hand and struck the rock

with great force. As the pickaxe hit the stone, a light shone forth, and the Holy Prophetsa proclaimed, ‘God is the Greatest’.

Then he struck the stone again, and again a light emerged, and he said, ‘God is the Greatest.’ He struck it a third time, and again the light shone, and the stone broke apart. At that moment, the Holy Prophetsa again proclaimed, ‘God is the Greatest.’ The Companions asked, ‘O Messenger of Allahsa, why did you say “God is the Greatest” three times?’ He replied, ‘A light appeared three times when the stone was struck with the pickaxe, and each time, God showed me a vision of the future victories of Islam. With the first light, I was shown the palaces of Syria and the Caesar, and its keys were given to me. With the second light, I was shown the white palaces of Mada‘in, and the keys to the Persian Empire were granted to me.

With the third light, I was shown the gates of Sana’a, and the keys to the Kingdom of Yemen were given to me. Therefore, have faith in the promises of God. The enemy cannot harm you in any way.’” (Dibachah Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, p.

269) Among the miracles that occurred during this time, there was one involving food, and while there would have been various miracles related to food, one particular event is narrated in the following manner. Hazrat Jabir bin Abdullah prepared food, and it was blessed. The details of this event are as follows: Hazrat Jabirra once noticed that the Holy Prophetsa had tied stones to his stomach due to hunger, and the Companions had not eaten any food whatsoever for three days. Jabirra narrates, “I asked the Holy Prophetsa for permission to go home, and he granted me permission. Upon reaching home, I said to my wife, ‘I cannot bear to see the signs of hunger on the face of the Holy Prophetsa. Is there anything at home?’ She replied, ‘We have only about one sa’ [an ancient Arabic unit of measurement, equivalent to 2.5-3 kg] of barley (equivalent to approximately two and half seer [a South Asian unit of measurement, equivalent to 933 grams]) and a young goat.’ My wife brought the dish with the small measure of barely, and I slaughtered the goat. My wife ground the barley into flour, and I added the goat meat into a pot. My wife then said, ‘Since the food is limited, quietly inform the Holy Prophetsa so I won’t be embarrassed before him and his Companions (if too many people came and the food ran short).’”

Jabir further narrates, “I went before the Holy Prophetsa and whispered, ‘O Messenger of Allahsa, ‘we have prepared a little food. You and one or two others may come.’ The Holy Prophetsa interlocked his fingers with mine and asked, ‘How much food do you have?’ I informed him about the quantity, upon which the Holy Prophetsa said, ‘That is plenty and good. Go and tell your wife not to remove the pot from the fire or start baking bread until I arrive.’ Then the Holy Prophetsa called out, ‘O people of the trench, Jabir has prepared food for you!

Come!’ The Holy Prophetsa led the way, and I felt such overwhelming embarrassment of which only Allah the Almighty was aware.

I thought to myself, ‘So many people have come. How can a small amount of barley

and a young goat suffice? By God, this will be a terrible disappointment.’ When I arrived home to my wife, I explained the situation to her, telling her that the Holy Prophetsa was bringing all the Muhajirun and Ansar with him. My wife replied, What have you done! Didn’t I tell you to inform the Holy Prophetsa quietly?’ Jabir reassured her, ‘I did exactly as you said.’ She then asked, ‘Did you invite all the people, or did the Holy Prophetsa invite them?’ Jabir replied, ‘The Holy Prophetsa invited them.’ At this, his wife, brimming with faith and devotion, said, ‘Then there’s nothing to worry about.

Allah and His Messenger know best. We need not be concerned anymore.’

This was the faith of a woman who, in that moment, had surpassed even her husband in faith and sincerity. Jabirra states, “Then, the Holy Prophetsa entered our home and said, ‘You should enter ten at a time.’ (In other words, he distributed the people there into groups of ten.) Jabir’sra wife brought out the dough and the Holy Prophetsa put his saliva in it and prayed for blessings.

Then the Holy Prophetsa put his saliva in our cooking pot and prayed for blessings, after which he instructed us, ‘Bake the bread, pour the stew and cover the pot. Then take the bread out of the oven and cover the loaves.’ And so that’s exactly what we did; we would take out some stew and the Holy Prophetsa would cover the pot and then uncover it and when we looked inside, we realised that the amount had not lessened in the slightest. We would take the bread out of the oven and then cover it and that did not diminish either. The Holy Prophetsa would break the bread into pieces, place some meat on it and offer it to his Companions saying, ‘Eat’. When a group had eaten to their fill, it would depart and send the next group, until thousands of people had eaten that food and everyone left, yet our pot was still boiling just the same, and our dough remained in the same amount. The Holy Prophetsa said, ‘Eat this yourselves and send it to others as well, because these people are very hungry.’”

(Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 369; Lughat al-Hadith, Vol. 2, p. 648) This incident has also been recorded by Hazrat Mirza Bashir Ahmad Sahibra who writes: “On this very occasion, a faithful Companion of the Holy Prophetsa named Jabir bin ‘Abdullahra noticed signs of weakness and starvation on the countenance of the Holy Prophetsa, and sought permission to go home for a short while. Upon arriving at home, Jabirra said to his wife, ‘It seems as if the Holy Prophetsa is in great hardship due to extreme hunger. Do you have something to eat?’ She responded, ‘Yes, I have some barley flour and one goat.’ Jabirra states, ‘I slaughtered the goat and kneaded the flour into dough. Then, I said to my wife, “You prepare the food, while I present myself before the Holy Prophetsa and request him to come over.” My wife said, “Look here, do not embarrass me. The food is very little. Do not bring too many people along with the Holy Prophetsa.”’ Jabirra goes on to relate, ‘I went and almost in a whisper submitted to the Holy Prophet, “O Messenger of Allah!

I have some meat and barley dough and have asked my wife to prepare the food. I

would request you to come over with a few Companions and eat at our home.” The Holy Prophetsa said, “How much food do you have?” I submitted that we have such and such amount. The Holy Prophetsa said, “It is plenty.”’ Then, the Holy Prophetsa cast a glance around him and called out in a loud voice, ‘O company of the Ansar and Muhajirun! Come along. Jabir has invited us to a meal. Let us go and eat.’ At this voice, about 1,000 hunger-stricken Companions joined the Holy Prophetsa.

“The Holy Prophetsa instructed Jabirra, ‘Go home quickly and tell your wife that until I arrive, she should not take the cooking pot off the stove, nor should she begin to prepare the bread.’ Jabir hurried home at once and informed his wife. The poor lady became extremely worried, because the food was only enough for a few, and since a multitude of people were on their way, she had no idea what to do.

However, when the Holy Prophetsa arrived, he very calmly prayed and said, ‘Now begin baking the bread.’ After this, the Holy Prophetsa began to slowly distribute the food. Jabirra relates, ‘I swear by that Being, in Whose hand is my life, that this food sufficed for everyone and all ate their fill.

Our pot was still boiling and the dough had not been used up completely.’” (The Life and Character of the Seal of Prophetssa, Vol. 2, pp. 456-457) I will continue mentioning details regarding the Battle of the Confederates in the future, insha-Allah.

I continuously draw attention towards prayers. Put great focus on prayers. May Allah the Almighty strengthen the faith of Ahmadis wherever they may be, whether in Bangladesh, Pakistan or other countries.

May He protect every Ahmadi from every evil. May He protect the world from the fire towards which it is hurtling. May Allah the Almighty have mercy. Allah the Almighty has power over all things, and if the world turns towards reforming themselves, then Allah the Almighty can still save them from these calamities. May Allah the Almighty grant them sense and understanding.

(Official Urdu transcript published in the Daily Al Fazl International, 4 October 2024, pp. 2-6. Translated by The Review of Religions.)

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