Al Hakam - 13 December 2024

Guidance on balancing work and family : Third group from USA’s Gulf Region blessed with mulaqat

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UK’s assisted dying bill has passed: Is society looking forward to a dystopian future?

The chronicles of a wayfarer: Journaling a journey to Mecca and Medina - Part I

The True Revolution – Part XI

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 13 December 2024 | Issue CCCLII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

A turning point in the Syrian Civil War The reconquest of Syria earlier on Sunday morning marks the end of the brutal 53-year-long Assad regime. In a seismic moment for the Middle East, Syrian opposition forces ousted President Bashar al-Assad after seizing control of Damascus on Sunday, forcing him to flee the country. (“What happened in Syria?”, www.aljazeera. com) The recent conquest of Damascus, an impossibility just a week ago, was spearheaded by Hayat Tahrir al-Sham (HTS) and marks a dramatic shift in the Syrian conflict that few could have predicted. (“How the Syrian Opposition Shocked the Assad Regime”, www.newyorker.com, 3 December 2024) The Holy Quran establishes three fundamental principles for successful governance: absolute justice, kindness, and kinship (Surah An-Nahl, Ch 16:V.91), and instructs: “O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be [always] just, that is nearer to righteousness.” (Surah Al-Ma’idah, Ch.5: V.9) These principles must transcend sectarian divisions if Syria is to find lasting peace. As the Holy Prophet Muhammadsa said, “The best of your leaders are those whom you love and who love you, who pray for you and you pray for them.” (Sahih

Muslim, Kitab al-imarah, Bab khiyari l-a’immati wa shirarihim, Hadith 1855a) The path ahead demands adherence to fundamental principles of justice and governance. Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa emphasises that “all people must display absolute justice and bear witness in the name of Allah, even if they are forced to give evidence against themselves, their parents or their loved ones.” (“The Critical State of World Peace”,

www.alislam.org) This profound insight is particularly relevant to Syria’s current situation, where the temptation to seek revenge rather than justice could derail any progress toward lasting peace.

The timing is hardly coincidental. With Russia distracted by Ukraine and Iran’s regional network showing signs of strain, Continued on next page >>

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

Concealment and forgiveness of believers’ sins

ُ ْ َ ‫َﻋ ْﻦ َﺻ ْﻔ َﻮ‬ ،�ِّ ِ �‫ان ﺑْ ِﻦ � ْ� ِﺮ ٍز اﻟ َﻤﺎ ِز‬ َ َ​َ َ​َ َ َ َ ُ �َ �َ ‫ َ�� اﺑْ ِﻦ ﻋ‬،��ِ ‫ﻗﺎل ﺑ َ ْﻴ��� أﻧﺎ أ ْﻣ‬ ٌ ْ ّٰ ‫آﺧﺬ ﺑِ َﻴ ِﺪ ِه ِإذ‬ ِ ‫ـ رﺿﻰ ا��� ﻋﻨﻬﻤﺎ ـ‬ َ َ َ َ َ َ َ َ​َ ٌ ‫ ﻓﻘﺎل ﻛ ْﻴﻒ � ِ� ْﻌﺖ‬،‫ﻋ َﺮض َر ُﺟﻞ‬

ّ ّٰ ّ ّٰ َ ‫َر ُﺳﻮل ا��� ﺻﻠﻰ ا��� �ﻠﻴﻪ وﺳﻠﻢ‬ َّ ّٰ َ ُ َ َ َ​َ �ِ ��‫�ِ� اﻟ� ْ� َﻮى ﻓﻘﺎل � ِ� ْﻌﺖ َر ُﺳﻮل ا‬ َ ُ ُ ّ ّٰ ّ ‫ ِإ ّن‬:‫ﺻﻠﻰ ا��� �ﻠﻴﻪ وﺳﻠﻢ ﻳَﻘﻮل‬ َ ُ َ َ ْ ْ ْ ّٰ ‫ا��� ﻳُﺪ�ِ� اﻟ ُﻤﺆ ِﻣ َﻦ ﻓ َﻴﻀ� َ�ﻠ ْﻴ ِﻪ‬ ُ َ َ َْ ُ َْ​َ ُ ُ َ ُ ُ ‫ َو� َ ْﺴ� ُ�ه ﻓ َﻴﻘﻮل أﺗ� ِ�ف ذﻧ َﺐ‬،‫ﻛ َﻨﻔﻪ‬ َ َ ُ ُ َ َ َ َْ ُ َْ​َ َ َ ‫ﻛﺬا أﺗ� ِ�ف ذﻧ َﺐ ﻛﺬا ﻓ َﻴﻘﻮل ﻧ َﻌ ْﻢ أ ْى‬ َ ُ ُ ُ َ َّ َ َ َّ َ ّ َ ‫ﻮﺑ ِﻪ َو َرأى‬ ‫ﻧ‬ ِ ‫ ﺣﺘﻰ ِإذا ﻗﺮره ِﺑﺬ‬.‫ر ِب‬ ُ َ َ َ َ َ َ ُ َّ َ َْ ‫�ِ� ﻧﻔ ِﺴ ِﻪ أﻧﻪ ﻫﻠﻚ ﻗﺎل َﺳ� ْ�ﺗ َﻬﺎ‬ َ َ َ َ َ ْ َ َ​َ ْ ُّ ‫ َوأﻧﺎ أﻏ�ِ ُ�ﻫﺎ ﻟﻚ‬،‫َ�ﻠ ْﻴﻚ �ِ� اﻟﺪﻧ َﻴﺎ‬ َ ‫ َﻓ ُﻴ ْﻌ َﻄﻰ ﻛ َﺘ‬.‫اﻟ ْ َﻴ ْﻮ َم‬ ،‫ﺎب َﺣ َﺴ َﻨﺎ ِﺗ ِﻪ‬ ِ ُ ُ َ َ ُ َ ُ ْ َ ُ َ ْ َّ َ َ ‫ﻮن ﻓ َﻴﻘﻮل‬ ‫وأﻣﺎ ا��ﺎ ِﻓﺮ واﻟﻤﻨﺎ ِﻓﻘ‬ َ َ ُ َ َ َ َّ َ ُ َ ُ َ ْ َ ‫ا��ﺷﻬﺎد ﻫﺆ�� ِء اﻟ ِﺬﻳﻦ ﻛﺬﺑﻮا �ﻠﻰ‬ َّ َ َ ّ ٰ ُ َ ْ َ َ َ ْ ّ َ َ ‫اﻟﻈﺎﻟِﻤ‬ �� ‫ أ�� ﻟﻌﻨﺔ ا��� �ﻠﻰ‬،�ِ�ِ‫رﺑ‬ ِ

Friday 13 December 2024 | AL HAKAM

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Safwan bin Muhriz al-Mazini narrated, “Once, while I was walking with Ibn ‘Umarra, holding his hand, a man came forward and asked, ‘What have you heard from Allah’s Messengersa regarding private conversation [an-najwa]?’

Ibn ‘Umarra replied: ‘I heard Allah’s Messengersa say, ‘Allah will bring a believer close to Him, shield him with His cover, and say, ‘Do you acknowledge this sin? Do you acknowledge that sin?’ The believer will reply, ‘Yes, my Lord.’ This will continue until he admits all his sins and feels he is doomed. Then Allah will say, ‘I concealed your sins in the world, and I forgive them for you today.’ After this, he will be given the record of his good deeds. As for the disbelievers and hypocrites, their sins will be announced publicly, and the witnesses will say, ‘These are they who lied against their Lord.’

Now surely, the curse of Allah is on the unjust.’’” (Sahih al-Bukhari, Kitab almazalim, Bab qawlillahi ta‘ala ‘ala la‘natullah ‘ala z-zalimin’, Hadith 2441)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Another aspect of the Holy Prophetsa being the Seal of the Prophets “I return to my earlier discussion and state that another aspect of the Holy Prophet, peace and blessings of Allah be upon him, as the Seal of the Prophets is also that Allah the Exalted, merely by His grace, has instilled this community with extraordinary and exceptional abilities. This is to such an extent that it is also stated in a Hadith:

‫�ﻠﻤﺎء أﻣ�� �ﺄﻧﺒﻴﺎء ﺑ�� إ��اﺋﻴﻞ‬ The scholars of my community are like the Prophets of the Children of Israel.

Though the scholars of Hadith may have their reservations, the light of my heart testifies to the truth of this Hadith, and I accept its authenticity without any questions or objections whatsoever. No saint has rejected this Hadith by way of anything disclosed to them in visions; in fact, if anything, they have confirmed it. The meaning of this Hadith is that, ‘The scholars of my community are like the Prophets from among the Children of Israel.’

However, one should not be mislead by the word ‘scholars’. Some people are stuck on a word and are unable to grasp the underlying meaning.

This is why such people are unable to progress in understanding the commentary of the Holy Quran.”

(Malfuzat [English], Vol. 2, p. 63)

the opposition has seized its moment. Yet, the roots of this offensive run deeper than mere opportunism.

In the predominantly Sunni regions of Aleppo and Idlib, resistance to Assad rule has simmered since the 1980s, erupting forcefully during the 2011 Arab Spring. (“Syrian Civil War”, www.britannica.com) The regime’s subsequent reliance on foreign fighters – Hezbollah, Iranian-backed militias, and Russian air power – only point to a weakened grip on these areas.

What makes this offensive particularly noteworthy is the evolution of HTS itself.

Once dismissed as merely another militant group, it has undertaken the complex task of institution-building in areas under its control. (“Foreign Terrorist Organizations”, www.dni.gov) This transformation echoes historical precedents, though with crucial differences.

Unlike the Chinese Communist Party’s evolution during its civil war (Hsu, Wilbur W. The Chinese Red Army and the Jinggang Mountains. Chapter 3 in Red Army Survival Through Adaptation, Art of War Papers, US Army Command and General Staff College, 2012, pp. 33-68), HTS faces the additional challenge of shedding its terrorist image while maintaining operational effectiveness. (“HTS rebel group sweeping Syria tries to shed its jihadist image”, www.france24.com, 5 December 2024) The challenge for HTS will be to demonstrate whether its governance model can transcend its militant origins and truly serve the Syrian people’s aspirations for justice and dignity. HTS commander AlGolani has declared that “the future is ours”.

Ousted Syrian President Bashar Assad has fled the country and is in Moscow, according to Russian media. (“Syria civil war LIVE”, www.hindustantimes.com) Yet, history suggests caution.

Revolutionary movements often struggle with the transition from fighting force to governing authority — Castro’s Cuba devolved into authoritarianism (“The Che Guevara Diary.” Special Report, Weekly Review, 15 December 1967, www.cia.gov), while Vietnam’s revolutionary victory led to a one-party state. (“One-party rule best for Vietnam, says leader”, www.theguardian. com) As 2024 draws to a close, Syria stands at a crossroads. As opposition flags flutter above embassies worldwide, the fall of the Assad regime has ushered in a period of both promise and uncertainty. The immediate challenge facing the HTS is a formidable one. How can they transform military victory into legitimate governance?

Success will require more than mere administrative competence – it demands a fundamental reimagining of Syria’s political architecture. After 53 years of autocratic rule and a devastating civil war, the country needs independent courts, equal protection under the law, and mechanisms to address historical grievances. Yet the most crucial test will be the new government’s ability to govern inclusively across the multitude of sects and creeds that make up Syria. As this new chapter in Syria’s history unfolds, we pray this transformation leads to lasting peace for a nation that has endured too much suffering for far too long.

(Fazal Masood Malik and Farhan Khokhar, Canada)

Various activities held by the North Macedonia Jamaat Talha Ahmad President Jamaat-e-Ahmadiyya Macedonia

North

On 22 September 2024, Jalsa Seerat-unNabi was held in Pehcevo city, attended

by Ahmadis and non-Ahmadis from four different cities. It was explained that the best way to commemorate the Holy Prophet’ssa birthday is to follow his example and his Sunnah. Some beautiful anecdotes from the Holy Prophet’ssa blessed life were presented. On 28 September, a special presentation was given about the conditions of salat. Many nau-mubai‘een in our Jamaat have just recently started to perform salat and they have many questions related to its jurisprudence. So, this programme was very beneficial for them. At the end of the presentation, all participants took part in a question-and-answer session. On 29 September, a special meeting was organised with the Jamaat members in Kumanovo city. During the meeting, various tarbiyatrelated matters were discussed. On 6 October, an ijtema was held, with various academic and sports competitions. Many Ahmadis and non-Ahmadi brothers attended this programme and participated in the competitions.

Bondoukou Region of Jamaat Ecuador participates in Ivory Coast holds its international first peace symposium book fair Shahid Ahmad Masud Regional Missionary, Ivory Coast On 15 November 2024, Jamaat-eAhmadiyya Bondoukou, Ivory Coast, held its very first peace symposium, with the theme “Golden Rules for World Peace”, attended by 75 members and 45 external guests, including government officials and non-Ahmadi Imams.

The programme started with the recitation from the Holy Quran with its French

translation, followed by a hadith and a speech by local missionary, Sawadogo Ahmad Sahib, on the need for global unity for establishing world peace. The second speech was delivered by my humble self, on this symposium’s theme. The third speech was delivered on “Importance of Peace in the society.” The event concluded with a short speech by the Naib Regional Qaid.

Image courtesy of AMJ Ivory Coast

Abdul Basit Khawaja Missionary, Ecuador

Jamaat-e-Ahmadiyya Ecuador participated in the international book fair in the city of Guayaquil on 18-22 September 2024, which was attended by more than 28,000 people.

Over 3,000 people approached our stall, around 5,000 flyers were distributed and 50 Jamaat books were sold. The Holy Quran with Spanish translation and the Promised Messiah’sas book Jesus in India were of huge interest to the Ecuadorians.

Image courtesy of AMJ Ecuador

AL HAKAM | Friday 13 December 2024

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This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

13 - 19 December 13 December 1991: On this day, while delivering the Friday Sermon at the Fazl Mosque in London, Hazrat Khalifatul Masih IVrh stressed the importance of the establishment of permanent tabligh centres in every country of the world. Huzoorrh said that these centres should house all essential literature for tabligh, useful references, and a basic library. He also advised those engaged in spreading the message of Islam Ahmadiyyat to strive to become such persons who reflect Divine attributes. (Khutbat-e-Tahir, Vol. 10 pp. 959-980) 13 December 2014: On this day, Hazrat Khalifatul Masih Vaa addressed the convocation of Jamia Ahmadiyya UK, in Haslemere. In his address, along with many other instructions, Huzooraa emphasised the importance of du‘a in the life of a missionary. (Al Fazl International, 2 January 2015) 14 December 1902: On this day, the Promised Messiahas was in Qadian and it is reported that there were some guests in town, some from Lahore and some who had travelled all the way from Burma, to seek blessings from the company of Huzooras. (Malfuzat [1988], Vol. 2, p. 574) 14 December 1936: In order to connect Qadian with other large cities, telephone lines were being set up. On this day, the installation work was completed. At the request of the Government of India, Hazrat Musleh-e-Maudra inaugurated the installation by making the first call to Hazrat Chaudhry Sir Zafrulla Khanra, who then had the portfolio of Railways and Commerce in the Government of India. (Al Fazl, 16 December 1936, p. 2) 15 December 1900: On this day, the Promised Messiahas published a lengthy announcement in which he invited Pir Meher Ali Shah to write a

tafsir of Surah al-Fatihah. (Majmu‘ah-eIshtiharat, Vol. 3, p. 147)

International, 22 January 2010, p.

16)

To read more about this interesting contest, see: “All Prophets are rejected and questioned on their sanity – Part II” at alhakam.org (12 June 2020, pp. 1213).

17 December 1965: Hazrat Khalifatul Masih IIIrh urged Ahmadis to create such an environment of brotherhood around them that any impecunious Ahmadi may not have to sleep hungry at night.

Huzoorrh directed that presidents of local jamaats should oversee this important campaign. (Khutbate-Nasir, Vol. 1, p. 45)

15 December 1926: On this day, Hazrat Musleh-e-Maudra launched Misbah, an Urdu magazine published to serve as a gazette and forum for the women of the Community. (Tarikh-e-Ahmadiyyat, Vol. 28, p. 150) To read more about the history of this association of Ahmadi women, see: “Establishment of Lajna Imaillah and its glorious outcomes” at alhakam.org (28 September 2018, p. 4).

15 December 1929: On this day, a Dutch missionary and doctor, Mr Kremer visited Qadian and had an audience with Hazrat Musleh-e-Maudra. Upon his return, he shared his pleasant experience of visiting Qadian and especially spending time in the company of Hazrat Muslehe-Maudra. (Tarikh-e-Ahmadiyyat, Vol. 5, pp. 154-155) 16 December 1991: Hazrat Khalifatul Masih IVrh began his historic trip to Qadian, India on this day. This tour continued until 16 January 1992. On this day, Huzoorrh arrived at Delhi airport. The following day, aside from other engagements, Huzoorrh travelled to Fatehpur Sikri and Agra, and on 18 December, he visited Tughlaqabad and Qutb Minar. (Silsila Ahmadiyya, Vol. 4, p. 868) 16 December 2005: During his first-ever Friday sermon from Qadian, delivered in Masjid Aqsa, Hazrat Khalifatul Masih Vaa said it was the duty of the residents of the Promised Messiah’sas town always to give precedence to their faith over the world.

16 December 2009: During his tour of Germany, Hazrat Khalifatul Masih Vaa laid the foundation of the Bait-ulBaqi Mosque in Pforzheim. (Al Fazl

18 December 1913: Owing to an article published in the Badr newspaper about Christianity, it was censored and had to cease its circulation on this day. (Tarikhe-Ahmadiyyat, Vol. 3, p. 484) The newspaper Badr had been out of publication since then. On 20 December 1951, the historic paper was relaunched from Qadian and Maulvi Barkaat Ahmad Rajeki Sahib was appointed as editor.

By March 1952, Badr had begun its publication on a regular basis.

(Tarikh-e-Ahmadiyyat, Vol. 13, p.

394)

Misbah magazine

‫�ى��اہنراںیہاس��آ�۔‬ “He is pleased with your humble ways.” (Tadhkirah, Qadian, India, 2019, p. 961)

18 December 1945: For the first time in Qadian, a delegation of nine missionaries departed for Europe to spread the message of Islam. Two more missionaries joined this unique group as they commenced their journey. (Tarikhe-Ahmadiyyat, Vol. 9, p. 525)

In the women’s session of Jalsa, speeches by Hazrat Syeda Maryam Siddiqua (Choti Apa) and Sayyida Mehr Apa were played via tape recordings. During this Jalsa, with Huzoor’srh permission, Hazrat Chaudhry Muhammad Zafarulla Khanra presented the proposal for the Fazl-e-Umar Foundation to the Jamaat members. He called for a reserve fund of 2.5 million rupees, and within a single day, pledges amounting to 1.5 million rupees were made. (Tarikh-e-Ahmadiyyat, Vol. 23, p. 326)

19 December 1965: On this day, the first Jalsa Salana of Khilafate-Salisa commenced in Rabwah, continuing until 21 December.

Despite some really challenging circumstances, the total attendance at the Jalsa reached 80,000. The event was prominently reported in the national news bulletin of Radio Pakistan. During his address, Hazrat Khalifatul Masih IIIrh gave the following motto to khuddam:

19 December 1991: On this day, during his tour of India, Hazrat Khalifatul Masih IVrh reached Amritsar from Delhi by a train named the Shan-e-Punjab Express.

In Amritsar, Huzoorrh boarded a local train and reached Qadian at 7 pm. Thus, for the first time after the partition of India in 1947, the blessed presence of Khalifatul Masih was witnessed again in Qadian.

(Silsila Ahmadiyya, Vol. 4, p. 868)

To read this source of knowledge, see: alislam.org.

Friday 13 December 2024 | AL HAKAM

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Guidance on balancing work and family Third group from USA’s Gulf Region blessed with mulaqat

Islamabad, Tilford, UK, 8 December 2024: A third group of khuddam from the Gulf Region of the USA was blessed with an inperson mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad, UK.

sought Hazrat Amirul Momineen’saa permission to ask questions, which he graciously granted.

Introductions

One khadim asked about the meaning of the Quranic statement that disbelievers name angels with female names (Surah anNajm, Ch. 53: V. 28).

Huzooraa explained that this reflects the disbelievers’ attempts to claim superiority by portraying angels as delicate and fragile, akin to women performing light tasks, while considering themselves stronger.

He highlighted that Allah, in other verses, rebukes their hypocrisy, as they desire sons for their own lineage but attribute feminine names to angels, implying a weakness in Allah. Huzooraa emphasised that this was a way for disbelievers to attempt to mock and undermine Allah. He advised the khadim to consult the Five-Volume Commentary for detailed explanations in the subsequent verses.

Hazrat Amirul Momineenaa greeted the khuddam, and first addressed the amire-qafila, Alamzeb Khan Sahib. Following this, Huzooraa engaged with each khadim individually, enquiring about their places of residence, family backgrounds, and occupations. During the introductions, one khadim expressed his desire to enrol in Jamia Ahmadiyya. A number of khuddam, though born in America, introduced themselves in fluent Urdu. Huzooraa appreciated their efforts to learn the language, remarking that one khadim spoke Urdu better than some Pakistanis. The khadim explained that he had learnt Urdu specifically to understand Huzoor’saa sermons.

Another khadim, who serves as the president of the Fort Worth Jamaat, conveyed the salaam of his Jamaat. Huzooraa also enquired about the presence of any local White American, African American, or Latin American Ahmadis in their area.

The khuddam confirmed there were some African American members in their region.

Following introductions, the khuddam

Discussion on a Quranic verse on angels

Overcoming trauma and emotional healing A khadim asked Huzooraa for guidance on coping with trauma and strengthening faith during such times.

Huzooraa explained that trauma can

arise from various causes – personal incidents like abuse, family-related matters, or witnessing distressing events. He advised turning to Allah in prayers, seeking His help to overcome the difficulties.

If the emotional burden becomes too overwhelming, Huzooraa recommended consulting a psychiatrist for professional support.

Regarding faith settings, Huzooraa addressed situations where trauma may stem from the misconduct of individuals expected to uphold religious and moral standards. He instructed that such incidents should be reported to the relevant authorities. Additionally, he emphasised praying to Allah for safety, protection from the situation, and preservation of one’s faith, so it does not waver due to the experience.

Coping with loss and bereavement A khadim shared his grief over the passing of his cousin two months ago and requested prayers for him.

Huzooraa expressed his condolences and advised, “Pray for him. May Allah elevate his spiritual status.” He explained that illnesses are a natural part of life, and Allah has not promised a long life to everyone.

The Holy Quran clarifies that some pass away young, while others live to old age, reflecting Allah’s natural law.

Huzooraa encouraged the khadim to pray for his cousin while also seeking peace for his own heart. He advised frequent engagement in istighfar, abundant recitation of Durood Sharif, and earnest supplications during salat.

Incorporating Allah’s pleasure into one’s career A khadim asked how one could incorporate Allah’s pleasure into their career or education.

Huzooraa explained that Allah desires righteousness from individuals, which entails engaging in virtuous actions and avoiding harm to others. He stated, “Allah Almighty says that you should perform deeds free from evil. And what is evil? Evil is anything that causes harm or distress to others, anything that infringes upon the rights of humanity.”

Elaborating further, Huzooraa highlighted the significance of upholding the rights of others: “Allah the Almighty states that sometimes I forgive My own rights or forego them, but I do not forgive the rights of others that you have violated. For that, there will be punishment. Allah does punish for it. He may forgive it if He wills, but He Continued on next page >>

AL HAKAM | Friday 13 December 2024 << Continued from previous page

declares that the likelihood of punishment for such transgressions is higher. As for shirk (associating partners with Allah), He does not forgive.” [Surah an-Nisa, Ch. 4: V.49] Huzooraa emphasised that any action that strengthens faith in Allah and benefits humanity is a means to attain Allah’s pleasure. He explained, “Whatever work you do that benefits others, or serves them, is a means to attain Allah’s pleasure. For instance, a doctor – even if he is an atheist – if he treats his patients with compassion and provides care, even offering free treatment to the poor, Allah the Almighty rewards him as well, despite his disbelief in Him.” Huzooraa remarked, “Allah’s pleasure is achieved through anything that benefits humanity. Additionally, for a person of faith, it is essential to ensure that no act of shirk is committed in regard to Allah the Almighty.”

Early marriage and financial independence A khadim asked Huzooraa how to follow the guidance of marrying at an early age while facing financial instability and career uncertainty.

Huzooraa advised that it was too early for him to marry but suggested that he consider marriage around the age of 23 or 24. He explained that if the khadim’s parents were willing to support him and his family financially, he would effectively be a dependent husband. However, Huzooraa noted that such dependence might not align with his sense of self-respect. Therefore, he recommended completing education, securing a job, and establishing financial independence before marrying, so he could support his family from his own resources.

Utilising one’s expertise for Jamaat service A khadim asked Huzooraa how he could serve the Jamaat using his skills in accounting and auditing.

Huzooraa advised him to offer his services to the Jamaat, and if no specific tasks were available locally, he could dedicate one or two weeks annually as part of waqf-e-arzi.

Huzooraa suggested travelling to places like Africa to teach in Jamaat’s schools or train others in accounting. He also encouraged the khadim to guide others in this field or make his expertise available to the Jamaat in various ways.

Guidance on Ahmadi migrant families and lorry drivers living in the West A khadim sought Huzoor’saa advice regarding Ahmadi refugees or migrant families arriving in the United States, many of whom take up driving trucks or taxis, which impacts their children’s upbringing.

He also asked how the Jamaat could assist them in pursuing better opportunities.

Huzooraa noted that the limited education of many refugees often leaves them with few options. He explained: “For someone who has only passed their matriculation exams, or even failed,

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they have no choice but to drive a truck.

What else can the poor person do? They cannot pursue a PhD. However, the Jamaat should take responsibility and guide them by explaining that, while they themselves might not have had the opportunity to gain an education, now that they are in the United States, opportunities exist for them to provide better education for their children. Therefore, they should make an effort in this regard.”

Huzooraa emphasised the role of Jamaat’s auxiliary organisations, such as Khuddam-ul-Ahmadiyya, Ansarullah, and Lajna Imaillah, in supporting these families.

He stated: “The Jamaat should also organise events for these families where their children can participate and take an interest. These should not only be religious events but should also include sessions on education, guidance, and counselling – explaining what they should do and how they should study – because the parents, being less educated, cannot guide [their children].”

He further highlighted the challenges faced by children whose fathers are truck drivers and often away for extended periods: “If the father is a truck driver and spends several days or even weeks away from home, the children remain at home, beyond the control of their mothers.

They may become unruly, and there is no oversight of their environment. In such situations, it becomes the responsibility of Khuddam-ul-Ahmadiyya and Lajna to step in and assist these families. They should visit such households, enquire about their needs, interact with the children, and ensure arrangements are made to bring them to the mosque for Friday prayers.”

Huzooraa also stressed the importance of weekend classes and other initiatives to connect such children with the Jamaat, ensuring their proper care and development: “If weekend classes are being held for children, arrangements should be made to bring them to these classes so that they can be properly cared for. Once they become attached to the Jamaat, they will eventually begin contacting you themselves and asking to be included in activities.”

Huzooraa reminded the khuddam of the necessity for refugee families to work in order to survive, but urged the Jamaat to maintain close contact with them: “Now, those who are migrating to America must work to survive; without it, they would go hungry. They have to earn a living somehow.” He added, “However, if their jobs take them away from home for long periods, the Jamaat must maintain contact with [the children] to ensure their children are cared for.”

Serving Jamaat as a mechanical engineer A khadim shared his aspiration to become a mechanical engineer and serve the Jamaat, seeking insight into Huzoor’saa service in Africa.

Huzooraa clarified that he did not serve as an engineer. He advised the khadim to complete his studies and then consult the Jamaat’s Engineers and Architects Association to see if his services were required, as they would provide the necessary guidance.

A khadim, who is a doctor, sought Huzoor’saa advice on how to prepare for his family in the event of a potential world war or nuclear conflict.

Huzooraa remarked that the world war had already begun in many ways, and analysts now debated whether it would escalate into a nuclear conflict, which would have catastrophic consequences. He noted that survival in such a scenario would become the primary concern, and even doctors might not be spared. The long-term focus would shift to addressing the effects of radiation exposure on future generations.

Huzooraa emphasised the importance of praying for such conflicts not to escalate into nuclear war, asking Allah for protection. He advised the khadim to collaborate with the Ahmadiyya Medical Association to propose and prepare plans for such eventualities. Huzooraa mentioned that he had recently addressed these issues at an Ahmadiyya Medical Association conference, highlighting the role doctors should play in a world war scenario.

He recommended consulting Dr Fizan Abdullah Sahib, president of the Ahmadiyya Medical Association in the United States, who had already developed a comprehensive plan, and suggested obtaining this plan to consider its implementation.

Guidance for doctors in the context of potential world war

‫گنجدبراكہصقتموھبول‬

Possibility of a subordinate Prophet after the Promised Messiahas Next, a khadim asked whether another subordinate Prophet could come after the Promised Messiahas.

Huzooraa explained that the Holy Prophet Muhammadsa foretold the Promised Messiah and Mahdi would hold the status of a Prophet and that no other Prophet is specifically mentioned in the ahadith beyond him. However, Allah’s power and attributes are unrestricted, and if a Prophet were ever to come, they would arise from within the followers of the Promised Messiahas, aligning with the teachings of Islam and under the framework of the Ahmadiyya Khilafat. [See, “Can another prophet come after the Promised Messiah (as)?” at alhakam.org.]

Huzoor’saa inspiration behind sermons on the Badri Companions and Islamic history A khadim asked Huzooraa what inspired him to begin delivering sermons on the Badri Companions and other aspects of Islamic history.

Huzooraa explained that he had been seeking a new topic after extensively covering subjects related to tarbiyat and tabligh over the previous 13 or 14 years in his sermons. He decided to focus on the Companions to explore Islamic history and to emphasise their role as models for Muslims, as highlighted in Islamic teachings: “Follow in their footsteps” and “They are like stars; whichever one you follow will guide you.”

Realising the vastness of the topic, Huzooraa turned his attention specifically to the Badri Companions. He reflected on the revelation of the Promised Messiahas:

“Do not forget the event of Badr.”

(Tadhkirah [English], p. 1077) It further motivated this focus. Thus, the series on the Companions of Badr was initiated and eventually completed.

Huzooraa said he is currently delivering a series on the life and character of the Holy Prophetsa focusing on his battles.

He shared that these accounts highlight the Holy Prophet’ssa beautiful example and bring forth valuable lessons. When this series concludes, the mention of the Badri Companions will also conclude, and Huzooraa expressed that any future topics would depend on Allah’s guidance.

Why does God test us?

A khadim asked Huzooraa why Allah tests His servants.

Huzooraa explained that Allah tests His righteous servants to grant them greater rewards, both in this life and in the hereafter. He stated: “In the next world, God bestows countless rewards upon those who successfully endure trials. This is why Allah says that, in the hereafter, everyone will be healthy, free from trials, and will witness Allah’s blessings. According to our faith, the eternal life is indeed the next world.

Here, a person may live for 50, 60, 70, or 80 years before departing, but in this life, Allah grants rewards to those who endure trials with perseverance. However, those who are ungrateful are not given the same rewards that the grateful receive.”

Huzooraa highlighted that Prophets endure the greatest trials, sharing an example from the life of the Holy Prophet Muhammadsa: “Once, a Companion touched the Holy Prophetsa and remarked how warm he was.

He asked, ‘Do you also experience fever?

Do you go through suffering?’ The Holy Prophetsa replied, ‘I endure greater suffering than you, but Allah has also granted me immense patience, and I continue to express gratitude to Him even amidst trials.’”

Expounding on the immense hardships faced by the Holy Prophetsa, Huzooraa recounted: “Did the Holy Prophetsa not endure immense suffering during the Battle of Uhud? He was severely injured; a piece of iron pierced his face, his tooth was broken, and he was drenched in blood, unable to walk properly. And what happened in Ta’if?

He was pelted with stones to the extent that his shoes were filled with blood. At various times, he faced immense difficulties. In Makkah, while prostrating in prayer, the entrails of a camel were thrown upon him; someone wrapped a cloth around his neck and began to pull.”

Huzooraa underscored the Holy Prophet’ssa patience and perseverance through these trials, which earned him unparalleled rewards: “He also suffered from fever and illness.

Yet, he emerged successful in every trial, which is why the greatest reward has been granted to him.”

Strengthening faith amidst life’s fluctuations Lastly, khadim asked about how khuddam Continued on page 7 >>

Friday 13 December 2024 | AL HAKAM

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The True Revolution – Part XI English translation of Inqilab-e-Haqiqi An address by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II, al-Musleh al-Maud Delivered at Jalsa Salana Qadian on 28 December 1937

Religious law The second [great] religious age began with Noahas. He appeared at a time when human beings had developed an understanding of the attributes of God, and an understanding of religious law can only follow on from this. That is why, with regard to Noah, the Holy Prophetsa said:

َ َ َ​َ ُ َ� ‫ا �َّو ُل ۢۡن ِ� ٍ �� َش َ​َر َُع ْﺖ َُع�ٰ� ل َِۡساۢۡنِ ِٗہ ال� َ​َراﰱِﻊ‬

“Noahas was the first Prophet to whom a law was revealed and it was through him that the principles of civilisation were turned into codified rules of living.” (Al Jami‘ li Ahkamil Qur‘an, Muhammad bin Ahmad al Qurtubi, Vol. 7, p. 221, 2006 Lebanon. [Publishers]) In this age, human beings had advanced to a level of intelligence that demanded new forms of guidance. The Holy Quran also sheds light on this hadith. Allah the Exalted says:

َ َ َ� � َ� َ ُ َ َ َ َ ‫إِۢۡنﺂ أ َّْو َﺣ ْ​ْیًنﺂ إِل َ ْ​ْیَک ﻛ ًَمﺂ أ َّْو َﺣ ْ​ْیًنﺂ إِ�ٰ� ۢۡنْوْ ٍح �َّوالًن ِ​ِب ٖ� َ� ِ​ِم َۢن �َ ْۡع َِّد ٖه‬

(“Surely, We have sent revelation to thee, as We sent revelation to Noah and the Prophets after him.” [Surah al-Nisa, Ch.4: V.164] [Publishers]) That is, “O Muhammadsa, We have sent revelation to you, as We have sent revelation to Noahas and prophets after him.” Thus, the first revelation that related to a religious code of conduct was revealed to the Prophet Noahas, resulting in the manifestation of the knowledge of the attributes of God. The intellectual capabilities of the human mind had advanced greatly and human beings had begun to comprehend the attributes of the Divine. However, a number of misunderstandings had led them to the path of idolatry. Indeed the mention of polytheistic beliefs in the Holy Quran begins with Noahas.

Noahas was the first law-bearing prophet in the sense that in his age, humanity was confronted by the subtle complexities of spiritualism, heralding his quest to penetrate the knowledge of metaphysics.

The age of Abrahamas The third [religious] age was that of

Abrahamas. Although we learn from the Holy Quran that idolatry emerged in the time of Noahas and that he fought against it, his age, albeit in initial stages, was characterised more by an increasing comprehension of the attributes of God. The idolatrous practices that existed during his time were unsophisticated. Some people worshipped icons of their elders; others were prey to other basic forms of idol worship. However, by the time of the advent of Abrahamas, idolatry was a complex philosophical ideology. Philosophical ideas had begun to greatly influence human thought. Even the concept of the unity of God had gained greater complexity, and it had become more difficult to comprehend the true nature of His oneness.

The example of this is much like the existence of idol worship today. Nowadays when idolaters are asked why they worship idols, they claim that in truth they do not worship the idol itself; rather, it is used to help focus their attention [on God]. In this way idolatry still exists as it did before, but it assumed a different form. Likewise, in the time of Abrahamas, idolatry was given a new guise.

It is because of this that the [Holy Quran] constantly refers to Abrahamas with the words:

ْ ْ ْ َ َ �‫َ​َّو َِما‬ �َ �ِ �‫اِن ِ​ِم َ​َن ال ًُم� َِر‬

(“And [he] was not of those who set up equals to Him.” [Surah al-Nahl, Ch.16: V.124]) while not once does it speak of Noahas in these terms. In the time of Noahas the concept of idolatry had not fully developed.

It was practised superficially.

Deliverance from this form of idolatry did not require much intellectual persuasion. The point of contention, [that is] whether to bow before the idols or not, was clear to everyone. However, by the time of Abrahamas, idolatry had transitioned from the outward rituals and penetrated into the inner beliefs [and the way of thought of the society]. Although people no longer prostrated before idols, due to developments in philosophical and scholarly thought, a new form of intellectual idolatry was established, which Abrahamas would subdue.

Abraham’sas message Thus, the words:

ْ ْ ْ َ َ �‫َ​َّو َِما‬ �َ �ِ �‫اِن ِ​ِم َ​َن ال ًُم� َِر‬

can be more readily applied to a perfect believer of the unity of God living in the time of Abrahamas. Hence it is he and not Noahas who is referred to in this manner.

However, this does not mean Noahas was not a monotheist. Abrahamas is mentioned in five passages of the Holy Quran along with the words:

ْ ْ ْ َ َ �‫َ​َّو َِما‬ �َ �ِ �‫اِن ِ​ِم َ​َن ال ًُم� َِر‬

These words do not appear once with regard to Noahas. There is no question that Noahas also fought against idolatrous practices, but because these had [not yet fully developed] or become widespread, there was no need to speak of him in this way. The fact that he did not prostrate before idols was evidence enough for his contemporaries that he was not an idolater.

For instance, many women know how to stitch; yet not every woman is a dressmaker.

The use of such terms demands a certain level of expertise. Likewise, although it is undeniable that Noahas too fought against idolatry, for Abrahamas this struggle permeated every aspect of his life and [in a sense] was his area of expertise. So it was said about him:

ْ ْ ْ َ َ �‫َ​َّو َِما‬ �َ �ِ �‫اِن ِ​ِم َ​َن ال ًُم� َِر‬

Thus in the time of Abrahamas, apart from superficial forms of idolatry, such idolatrous ideas also appeared which embedded themselves in the psyche and philosophical approach [of his contemporaries]. Idolatry was no longer confined to merely prostrating oneself before a statue.

By contemplating the intricacies and relationship between love and hate, human understanding had evolved considerably and gave birth to more latent forms of idolatry even without overtly practising idolatry. This is why Noahas was not commanded by God [to say]:

َ ‫ا ْﺳ َِل ِْم‬

(“Submit” [Surah al-Baqarah, Ch.2: V.132] [Publishers]) nor did he reply by saying:

َ َ ْ َ ْ �َ �‫ا ْﺳَل ًْم ُﺖ لَِّرَ ِ�ب ال ٰۡعَل ًِم‬

(“I have submitted to the Lord of the worlds.” [Surah al-Baqarah, Ch.2: V.132] [Publishers]) Instead, it was Abrahamas who was told ْ‫اَ ْﺳَلِ​ِم‬, not just in terms of shunning idol worship, but also by making the reflections of his heart completely obedient to God. Abrahamas replied to this command with the words:

َ َ ْ َ ْ �َ �‫ا ْﺳَل ًْم ُﺖ لَِّرَ ِ�ب ال ٰۡعَل ًِم‬

By this he meant: “O God! Every fibre of my being is devoted to Your cause, my intellect, my knowledge and my spirit are resigned to Your will and all my strengths and qualities are spent in Your path.”

Again it was for these reasons that God used the words:

ْ ْ ْ َ َ �‫َ​َّو َِما‬ �َ �ِ �‫اِن ِ​ِم َ​َن ال ًُم� َِر‬

Continued on next page >>

AL HAKAM | Friday 13 December 2024 << Continued from previous page

It is this level of submission which those who trust in God refer to as monotheism.

True monotheism is based on submission to God’s will and complete trust in Him to the extent that human beings reach a stage whereby the affairs of the world hold no significance for them. They eat, drink, live, travel, sleep, wake, exist and die for the sake of their God. Keeping this in mind, it is worth noting [another essential] difference between Noahas and Abrahamas.

When Noahas was to be saved from the flood, Allah the Exalted commanded him to build the Ark so that Noahas may protect himself and his companions. And God made the Ark for him [by teaching him how to construct it]. But when Abrahamas was commanded by God to leave his son Ishmaelas in a barren valley, [unlike Noahas] he was given no guidance about how to provide them with food and water. He was only told to leave his wife and child in the desert. Therefore, Abrahamas left them in the middle of an inhospitable wasteland certain in his mind that the God Who had provided them with sustenance in their home, would also provide for them in this [barren and uncultivable] terrain.

Thus, Abrahamas possessed a greater level of submission and trust in God than Noahas did. Thus the state of having complete submission to God’s will and trust in Him, is equal to the state of complete monotheism as is displayed by Abrahamas.

Abraham’sas role in the perfection of humanity Humanity was also perfected at the hands of Abrahamas. The perfection of humanity and absolute belief in the oneness of God are inextricably linked. Human beings cannot attain perfection until this belief is completed and until humanity is perfected nor is belief in the unity of God. Hence why some mystics adhere to the maxim:

َ َ َ​َ َْ َ ‫َِم َْن َع َ​َر َف ِنﻔ َۡس ٗ​ٗہ َفَق َّْد َع َ​َر َف َٰر �ِب ٗ​ٗہ‬

“One who has recognised himself, has recognised God.” (Mouzuat-e-Kabeer, Mulla Ali Qari, p. 318, 2008 Lahore.

[Publishers]) As human thought and intellect evolved during the age of Abrahamas and the philosophy of religion began to demonstrate its greatness, humanity was also perfected through Abrahamas. (By “perfection”, it is

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meant) that humanity was made distinct from the rest of creation, therefore human sacrifice was declared unlawful. Previously no value had been attached to human life. It was of little consequence whether a person lived or died. But in the time of Abrahamas a distinction was made between human beings and the rest of creation.

Again, prior to this, no considerable difference was acknowledged between humans and animals. After all, both were dependent on food, both reproduced and both travelled with the use of their legs. The only obvious distinction was that the mental capabilities of human beings exceeded those of other creatures.

Therefore up until that point, human beings were also offered up for ritual sacrifice, because [as mentioned before] no clear distinction had been made between the two. And if any difference existed between them it was in the fact that human beings were slightly more prized and valued than the animals.

However, in the time of Abrahamas, when human beings began to understand monotheism, God declared human sacrifice to be unlawful, for humanity had risen beyond an animalistic state and had been perfected. Further, human life had acquired a purpose.

Hence, just as Adamas is referred to as the father of mankind, Abrahamas is spoken of as the father of the prophets by virtue of enabling human beings to reach such a high level of (spiritual) development.

It was during the time of Abrahamas that human beings began to truly comprehend the concept of judgement and atonement after their death. They were told that the purpose of their life was the attainment of the love of God. Unless the sacrificing of human life was necessary and unavoidable, human sacrifice was to be seen as something wrong for it invalidated the very purpose of human existence. The act of sacrifice had taken root in the realm of philosophy and intellect and crossed the boundaries of superficiality and tradition.

For example, it is an accepted principle that [soldiers] were called upon to volunteer and often sacrificed in the field of battle. If the question of human sacrifice arose, one could argue in favour of the legitimacy of sacrificing life for the greater good, rather than the greater good being forfeited for the sake of one life. In this way the concept of sacrifice became subject to philosophical and intellectual modes of reasoning that would determine under which conditions

human sacrifice was legitimate and under which conditions it was not.

Once humanity had become distinguished from the rest of creation [by virtue of the fact that their existence was defined by a purpose], ideas of mysticism began to surface. People began to reflect on their creation and its purpose of seeking the pleasure and love of God. In this way, Abrahamas laid the foundations of the future development of mystical thought.

The moment human sacrifice was made unlawful, on the grounds that human beings had been created to attain God’s love, the wise began to reflect over how the pleasure and love of God could be attained resulting in the beginning of mysticism.

Abrahamas laid the foundations for the perfection of civilisation and culture When human sacrifice was made unlawful, the human mind was gradually drawn towards the idea that the whole of creation was for the benefit of humanity. As this notion grew, people began to conduct even deeper scientific inquiries into the natural world and advanced towards a state of cultural perfection. Abrahamas was the initiator of this move forward.

Prior to this, human beings merely saw themselves as lovers of God. The concept of attaining God’s love had not developed, as humanity had not passed through the required evolutionary cycle. It was feared that such ideas could have hindered its progress. The human mind was not as yet capable of absorbing such intricate philosophical concepts. However, by the time of Abrahamas, humanity had made the necessary progress and was ready to embrace such beliefs. Abrahamas showed people that they could be loved by God and because a lover cannot bear to see the life of their beloved go to waste, human sacrifice was made unlawful and this signified the first age of mysticism.

The age of Abrahamas was also characterised by attempts to understand the nature and the philosophy of human existence. The idea that life was not futile, but rather a great favour and blessing and a means of hoarding the treasures of [spiritual] advancement was put before the people of the time.

(Translation by Fazl-e-Umar Foundation, English Section)

<< Continued from page 5

can remain steadfast in faith despite recurring difficulties such as financial struggles and strained relationships.

Huzooraa emphasised that trials are a part of life and that true believers understand their transient nature. Huzooraa drew on the teachings of the Holy Quran, explaining that Allah tests people through hardships to distinguish those who remain patient and grateful. He said: “These trials do occur because Allah the Almighty Himself states in the Holy Quran that He tests people, puts them through hardships, afflictions, and illnesses. ۤ Those َ� �ٰ َ� who are righteous respond with ‘‫ِاۢۡنا لِّٰل ِ​ِہ َ​َّو ِاۢۡنا ِال َ ْۡی ِٗہ‬ َ‫ – ٰ’ٰرِج ُۡعْوِۡن‬meaning, ‘Surely, to Allah we belong ِ and to Him shall we return.’ [Surah alBaqarah, Ch.2: V.157]” He pointed out that everyone experiences cycles of ease and difficulty, whether they believe in Allah or not, and that these fluctuations are a fundamental part of the worldly system: ۡ َ َ َ “The Holy Quran states: ‘‫’َف ِا �ِن َِمﻊ ال ُۡع ۡ� َِر َیُ ۡ� ًَرا‬ [Surah al-Inshirah, Ch.94: V.6] After hardship comes ease, and after ease comes hardship. Allah the Almighty has set these things so that He may test people’s gratitude.”

Huzooraa explained that if Allah continuously granted unending ease, people would become intoxicated by their comfort and forget the true purpose of life.

Giving the examples of certain affluent Arab countries, Huzooraa said: “We may think they are leading splendid lives and will face no consequences, but their circumstances are deteriorating. Look at what happened to Gaddafi, the events in Iraq, or what is currently happening with Bashar al-Assad. [...] And if not in this world, then in the next world they will certainly be held accountable. Allah Almighty says that if He does not seize someone here, He will do so in the hereafter, but He will seize them nonetheless. Thus, anyone who considers the life of this world as everything is not a true believer. A true believer regards this world as a temporary abode and continues to pray to Allah Almighty to be saved in the next world.”

Huzooraa also cited the example of Qarun’s downfall, illustrating how those attached solely to worldly wealth eventually face divine reckoning, whereas the righteous find solace in their patience and trust in Allah.

Concluding his guidance, Huzooraa explained that the pattern of highs and lows extends to spiritual life as well. Even the Holy Prophetsa, at times, engaged in profound, lengthy worship, while at other times, these observances were shorter.

Thus, it is natural that faith and worldly circumstances should pass through phases of rise and fall.

Conclusion At the conclusion of the mulaqat, the khuddam were granted permission for a group photograph, after which Huzooraa took leave and the mulaqat came to an end.

(Report prepared by Al Hakam)

Friday 13 December 2024 | AL HAKAM

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The chronicles of a wayfarer Journaling a journey to Mecca and Medina - Part I (Every person’s visit to the Haramayn – the Ka‘bah and Masjid al-Nabawi – is a unique experience in its own way. Below are some pages from a wayfarer’s notebook that express the writer’s personal emotions and feelings. The wayfarer’s name is not important, so we’ll simply call this traveller Salik [seeker/pilgrim] and experience the accounts recorded in his notebook) Asif Mahmood Basit London

The days behind As the plane took off from London, it was the beginning of November. Before crossing the layer of clouds, the scene below showed England’s beautiful meadows, freshly touched by autumn. Yellow, mustard, and golden patches dotted the scenery, but Europe’s greenery doesn’t give in so easily.

The patchwork of gardens and fields, resembling a mendicant’s patched cloak, had barely come into full view when the plane entered the clouds, and this scene vanished from Salik’s sight.

As Salik looked out of the window, there was only a thick layer of clouds like a freshly-quilted blanket spread as far as the eye could see – a cotton blanket, freshly carded. So vast it was that it appeared to wrap tightly around the earth’s curvature.

This infinite carpet of clouds would remain visible for the next five or six hours, so Salik pulled down the window shade, intending to catch up with the previous night’s sleep.

But in the given circumstances, sleep was far from Salik’s eyes. The journey ahead, the path ahead, the destination ahead – all these combined typically drive sleep away.

The journey continued, the destination still far, but the past few days – nay, the past few weeks – began playing on the screen of Salik’s mind.

Salik had to go to Saudi Arabia for work.

He immediately arranged tickets and began preparations. The land where he was headed now hosts all kinds of worldly affairs.

Through continuous progress, Saudi Arabia has joined the developed world and has become a key wheel in driving the industry and craft machinery of many developed countries.

But Saudi Arabia’s fundamental claim to fame still isn’t this progress and worldly success. Its identity remains the same as it was 1,400 years ago when a strange event occurred there. An event that made the blind see and the dim-sighted bright, introduced the deaf to the pleasure of hearing and the mute to the power of speech. The event for which the universe was created. God created humankind for this one event alone. And then, to show the pinnacle of this creation, He brought forth on this land

that human being without whose birth the understanding of ahsan-i-taqwim (best of creation) would never have been possible.

Indeed, on whom would this verse have even been revealed?

So whenever Salik told anyone that he was going to Saudi Arabia, the first question would be, “For Umrah?” He would tell everyone that he had some work in a state department there, but the question remained unchanged: “Will you perform Umrah too?” And a positive response would satisfy everyone, with no one asking what the actual purpose was.

Perhaps this was because these were Salik’s friends and colleagues who understood Salik’s obsession with confidentiality. And they knew that even if they asked about the work, Salik wouldn’t tell them anyway. And they were also assured that when it happened, Salik would tell them on his own.

But all these friends would become happy hearing about Umrah. They would offer congratulations, but since Salik’s primary intention had not been to perform Umrah, receiving these congratulations would make him feel somewhat embarrassed.

He would also feel envious of these friends that the mere thought of visiting the House of Allah, even if in someone else’s fortune, would light up their eyes with joy.

With these good wishes, everyone would also add, “When you go there, pray for us too.” Salik would become quiet. He didn’t jump to make promises. Strange thoughts would crowd his mind, and the conversation would end with Salik’s whisper-like approval.

All such conversations would awaken the fear and anxiety hidden within Salik’s heart. Was he really going to what is God’s first house on this earth? Could he really go there? Could he really reach that house of the Majestic God and present himself like a criminal for arrest? This thought would often take control of Salik’s heart and, in the words of George Herbert, “With that abash’d and struck with many a sting; of swarming fears.”

His favourite poet Ghalib’s lines kept ringing in his mind: ‫دنبیگںیمیھبوہآزادہووخدںیبںیہہکمہ‬ ‫اےٹلرھپآےئد ِ​ِرہبعکارگواہنوہا‬

But he did have one disagreement with Ghalib here – where he said he would turn

back if the door of the Ka‘bah didn’t open. If the door of the Ka‘bah didn’t open for Salik, he wouldn’t be able to turn back. He would perhaps break down and fall right there. He who couldn’t bear rejection or indifference from worldly beloveds, if God also showed Salik his true reflection and didn’t open the door of the Ka‘bah, Salik would be left

stranded for his entire life.

Among these friends, two had already performed Umrah. They would ask Salik almost daily, “Well, then! How are the Umrah preparations going?” Salik would feel embarrassed. They would take this as Salik’s humility. Salik would remain quiet and think about how to tell them how much

AL HAKAM | Friday 13 December 2024 his heart was filled with fear. Which worldly idol doesn’t dwell in his heart? And carrying all these idols, should he barge into that house from where all idols were broken and thrown out – the house that was purified of idols forever. And today, should he go there again with a heart full of little, stubborn idols? God knows how he would be treated.

Then, for the next couple of weeks, friends kept helping (pushing rather) with preparations. Buy the ihram from suchand-such places. Have you bought it? Not yet? If not now, when? Keep good sandals; there will be lots of walking to do there.

Download such-and-such apps. Such-andsuch booking will only happen through it. Have you booked the appointment for Riyad-ul-Jannah?

Salik would explain that there were no slots available for the days they would be there but these friends insisted on checking the app daily. Check several times a day.

Check a thousand times. Just keep checking!

When, until the day before departure, no space for Riyad-ul-Jannah appeared available on the app, Salik, somewhat irritated, told this friend, “Brother, Allah hasn’t measured the reward for offering nawafil in Riyad-ul-Jannah in inches and centimetres. I’ll pray standing right outside it. God willing, there will be some acceptance.” That friend felt slightly hurt, but Salik was caught in his own storms of thoughts and worries.

Further on, Salik writes many prayers and good wishes for these friends. He says that without their persistence and activity, he might have refrained from making even the intention for Umrah, let alone performing it. And he thanks God for this work as well as for the one who had arranged for this journey. He says, hand on heart, that the emotions, apprehensions, and concerns he has described were exactly one-hundredpercent true. If any emotion persevered throughout all stages of preparation, it was the emotion of fear. This made him feel even more fearful that while people jump with joy when going for Umrah, how weak and worn his faith turned out to be. Alas!

The lands ahead These hazy thoughts and dreams kept swirling in Salik’s mind. On the in-flight entertainment screen before him, for six full hours, only the display showing the aircraft’s direction and remaining journey remained visible. The plane passed over England’s south-eastern coast and crossed the English Channel. Then it flew over several European countries, passed over Greece, and began its flight over the Mediterranean Sea. Its direction was towards Egypt. Europe and its verdant landscapes left behind, and also the Mediterranean; what now lay ahead were barren deserts and rocky terrains – the landscape of the Muslim world. The map showed Libya, Morocco, Egypt, the UAE, and Saudi Arabia. Salik wondered why they didn’t call it the “religious world” instead of the Islamic world; after all, most religions emerged here. Ahead of the aircraft now lay the lands of Jerusalem, Iraq, Egypt, and the Hijaz – the birthplace and cradle of Abrahamic religions.

Salik was travelling to a country in the Islamic world after 22 years – two full decades and two more years on top. This thought was creating a strange sense of

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belonging in his heart. Along with it, the thought would occasionally surface that he had to leave the Muslim world because the authorities and some extremist circles of these regions had severed ties with him.

They had raised various questions about his faith. But this thought couldn’t overcome the sense of belonging that was surging in Salik’s heart. He belonged to this world, and no matter where he lived, he would always remain an inhabitant of the Islamic world.

In that moment, Salik felt a new wave in his heart and mind, as though he were returning to his centre. And this wasn’t wrong either as where he was going was indeed the centre of the entire world.

When the screen showed the aircraft rapidly approaching the Nile River, Salik lifted the window shade. He wanted to see it, even if in pitch darkness – how could he pass by without looking? Which Muslim child hasn’t heard the story of Mosesas in their childhood?

And when the plane passed directly over the Nile a few moments later, the river appeared below in the darkness of the night like a serpent, lying and coiling through the stretches of the Egyptian desert. God knows in which part of it that brave mother had left her child in God’s care.

Can we all attain such a level of firm faith, or is it reserved only for the prophets, their khalifas, and their mothers? Does such a degree of trust in God ever come that a layperson can surrender their beloved child to the ripples and waves of mighty rivers?

Or does this degree of faith remain merely unattainable for the common person? The West may have abandoned religion, but even today it takes pleasure in buying Moses baskets for their children. Can this honour of having one’s story immortalised come to all people who love God and trust in Him? Or is this too reserved for the prophets and their successors? Then how far can an ordinary person go in following their examples?

Lost in thoughts of the great Prophet Mosesas and his mother, the plane passed over the Nile. Now between the Hijaz and the aircraft remained only a vast piece of Egyptian land and then the seemingly brief expanse of the Red Sea. Jeddah airport was right on the shore of the Red Sea, where Salik’s plane was to land. The aircraft had to cross this small sea width wise, through the brief gap between its two shores. Salik was to cross this sea quite comfortably, seated in the plane, but he remembered the small group of Muslims that had crossed this same Red Sea 1,400 years ago.

Some from among the nascent community that had gathered around the Prophetsa of Islam had migrated to Abyssinia, weary of the persecution by the Quraysh of Mecca. Those who migrated in that atmosphere of fear and trepidation went from Mecca to the port of Shuayba, which was adjacent to Jeddah. From there, they crossed the Red Sea lengthwise southwards to reach Aksum, and that too in the dilapidated boats of that era.

And going much further back, the children of Abrahamas had also crossed the Red Sea to settle in Egypt. When Mosesas, four and a half centuries later, set out towards the Promised Land with the House of Abraham – the Bani Israel – that had settled in Egypt, they too crossed the Red

Sea. Historians generally say they crossed at the Suez Finger, but some modern research insists that they crossed the southern part of the Red Sea and reached the Promised Land through Mecca and Jeddah along the length of the Arabian Peninsula. Perhaps this insistence on the latter has an element of bias, aiming to make the grand exodus more Islamified.

But Salik’s plane crossed the Red Sea – and the centuries of history woven into it – in just a few moments; and while doing so, it began descending gradually from a height of several thousand feet. The front-facing camera of the aircraft was now showing Jeddah’s blazing lights on the screen. Shortly after, the plane descended rapidly from its heights and landed at Jeddah’s King Abdul Aziz Airport.

At the airport, the immigration and baggage claim process didn’t take too long.

Perhaps it did, but Salik felt this time pass very quickly. Walking on this land where once the Holy Prophetsa had walked and spent his entire life. Salik’s steps were heavy, yet swift with this realisation. There was a strange joy – the joy of proximity to the beloved; an ecstasy rather. The ecstasy that comes in the desire for touch before touching the beloved.

(After landing at Jeddah Airport, there is writing about Salik’s work-related matters which are not of general interest. Nor has Salik recorded its details. So we skip Salik’s work matters and record the account of reaching Mecca from Jeddah.)

The road to Mecca When Salik boarded a taxi from Jeddah to Mecca, it was midnight. The taxi and its driver reminded him of Pakistan’s taxis and drivers – that same casual playfulness, that same carefree attitude. The taxi had barely set off when the driver opened YouTube on the front screen and offered Salik to play music of his choice.

Salik, always weak in refusing, mustered the courage to politely decline. After all, he was going to confess his sins. Who thinks of music at such a time? The driver was extremely talkative, so much so that even knowing Salik didn’t understand Arabic, he kept talking in his native tongue. He knew the joy of those going to Mecca and wanted to share in Salik’s happiness. But Salik himself didn’t know whether to be happy, regretful, or fearful about his decision to confess his sins. Salik’s mind was an arena of thoughts and emotions.

In the deep darkness of midnight, the entire route’s mountains and hills appeared like black shadows. How significant mountains were in Salik’s journey! It was only the mountains that remained firm in the traditions associated with these regions.

Otherwise, except for the Ka‘bah and the tomb of the Prophetsa, facts had been lost in narrations, and narrations lost in folklore.

Everything had fallen prey to uncertainty.

However, these mountains existed when the Holy Prophetsa was in this world; they still existed as Salik passed by, viewing them.

These mountains had been seen by the eyes of the Holy Prophetsa in the same state as these mountains now watched Salik ride before them.

The journey passed in the blink of an eye. An hour, or an hour-and-a-half – that’s what Salik spent daily commuting to work

in London. Seeing Mecca’s entrance gate was an unbelievable sight. But in this joy, Salik’s eye caught a sign that read: Only Muslims beyond this point. Salik averted his eyes in shame. Muslim – a word that had lost its meaning over time. What kind of Muslim was Salik? Official or unofficial?

A true Muslim? A real Muslim? Or was he even Muslim at all?

The term meant to express one’s own faith is today applied to test and judge (or misjudge) the faith of others.

At this entrance of Mecca, along with this sign stood some uniformed officers, but neither did they stop the car, nor did anyone question Salik.

The Holy Prophet’ssa esteemed town seemed to have accepted Salik and embraced him with open arms. But in his heart, he had rumbling questions: Who is there who can claim to be a perfect believer? Who can say that small pebbles of disbelief don’t rattle in the hidden chambers of their heart? Despite outward purity, who isn’t somewhat impure somewhere?

Salik was now in the Holy Prophet’s sacred city. The city where he was born.

Where the first cry from a child’s throat had echoed immediately after his birth. This newborn didn’t know that his father had already died and had entered this world as an orphan. His mother, who, during pregnancy, had received the shock of her husband’s death, was also given the glad tidings in a dream that what was hidden in her womb was a light that would emerge from her womb to illuminate all of Arabia, crossing the borders of Syria and Lebanon to brighten the East and West.

This child also didn’t know that his mother would entrust him to Halima Sa’diyah for special nurturing and send him to the countryside away from herself.

Perhaps so that he would get used to separation from his mother too, as he would have barely returned from there when his mother too would leave him forever.

Then his grandfather would also leave him while caring for him; then his uncle Abu Talib too. Then the Quraysh of Mecca would find him defenceless and, upon hearing his message, would put him through the height of oppression and force him to leave Mecca.

Salik had entered this city where the Pride of Messengers was born but this wasn’t all. God had even sworn by this city: “By the fig and the olive, and Mount Sinai, and this Balad al-Amin (Secure City). Indeed, We created man in the best of forms.”

“So what causes you to deny the Recompense?” This was no less than a Day of Judgment for Salik. He had come to confess his sins, and it is from this point indeed that judgment begins.

He had come here to present both his hands before the Ahkam-ul-Hakimin – the Most Wise of Judges. And hands have much significance with this city too. What else could Salik do but fear and tremble?

Salik had to confess his sins while performing tawaf of this House. But even for tawaf, God had set the condition that “let them end their impurities”, meaning that before tawaf, remove your impurities and then perform tawaf of this Ancient House – the Bait al-Atiq. What could Salik do?

The outward impurities were in his control, but the thick layers of impurity covering Continued on page 11 >>

Friday 13 December 2024 | AL HAKAM

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100 Accounts of 1924: Hazrat Khalifatul Masih II Years presents the Promised Messiah’s message to Ago... new Muslims in London

Tea party held at the Ritz Hotel on 28 September 1924

Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)

On Sunday, 12 October 1924, English converts to Islam in London were invited for tea at 4:30 pm. The purpose of this gathering was to openly convey the message of the Promised Messiahas to them.

Precisely at 4:30 pm, these newly converted brothers and sisters began arriving, and by 5 pm, a significant gathering had formed.

When Hazrat Khalifatul Masih II[ra] arrived, everyone warmly and respectfully welcomed him, and one by one engaged in discussions with him. After tea, Brother Nayyar[ra] announced that since everyone had finished their tea, it was time to present the spiritual and eternal nourishment for which they had been invited. This spiritual session commenced with a recitation of the Holy Quran. Nayyar Sahib’s[ra] speech, as usual, was full of fervour. Following his brief introductory address, Hafiz Roshan Ali Sahib[ra] recited verses from [the 3rd] ruku‘ of Surah Bani Isra’il, [beginning with] Wa Qadha Rabbuka. The recitation had a particularly profound impact [on the audience].

After this, Chaudhry Zafrulla Khan[ra] delivered the Huzoor’s[ra] message. Hazrat Musleh-e-Maud[ra] had started writing this message after completing the Zuhr and Asr prayers at 3:45 pm. Chaudhry Sahib[ra], as usual, simultaneously translated it, and the work was completed within the designated time. It is a special blessing of God Almighty upon Chaudhry Sahib[ra] that he translates with great speed, eloquence, and clarity, and moreover, he also serves as an excellent interpreter.

Following the message, a questionand-answer session began. The questions were of considerable importance. Hazrat Khalifatul Masih II[ra] provided answers and Chaudhry Sahib[ra] translated them immediately, with remarkable swiftness and accuracy, leaving [observers] astonished. This session was a visible

manifestation of divine assistance.

I will present the details of the message in the following, while the questions and answers will be provided separately.

This gathering continued until 8 pm, and many of the converts stayed for dinner. Professor Leon (Mr Quilliam) attended with his wife and greatly enjoyed the gathering. As usual, the women also asked various questions. One woman was particularly opposed to marriage, considering it unnecessary. Huzoor[ra] explained to her that God created humans for a specific purpose and desires the continuation of the human race, for which marriage serves as a means. Those who oppose it oppose God and disregard the powers He has granted. If everyone were to think similarly, the consequences would be dire. After an extended discussion, the woman acknowledged that the issue was worth considering and promised to reflect upon it.

The attendees received spiritual guidance from the Khalifatul Masih for a long time. Among them was an African Christian woman who expressed her inclination toward Islam, stating she was waiting for the right time. May Allah grant her the strength to make this decision. She is a respectable lady and a mother.

The message delivered to the new converts was as follows:

The message of Hazrat Ahmadas I seek refuge with Allah from Satan the accursed.

In the name of Allah, the Most Gracious, the Most Merciful.

We praise Him and send salutations upon His Noble Messengersa.

By the grace and mercy of God. He is the Helper.

Brothers and Sisters! Peace be upon you.

Today, I [Hazrat Khalifatul Masihra] have invited you here for two reasons.

Firstly, as my companions and I are departing in a few days, I wanted to meet you all once more. Secondly, I have called you for another important and significant purpose, which, I must admit, may cause discomfort to some of you. However, I believe that conveying this message is a duty obligated upon me by God Almighty, and I cannot abstain from it. I hope you will reflect on it with an open mind.

You are aware that the Community I presently lead is identified by a distinct name and is administratively separate from other groups that claim affiliation with Islam. What is the cause of this distinction and separation? Is it due to a difference in belief? Or perhaps a variance in the details of worship? No, not at all.

If this difference were merely a matter of interpretation, I would never have been willing to work under a separate name. In my view, the unity of the Community takes precedence over all ijtihad [independent reasoning and judgements]. Every ijtihad, no matter how great, is worth sacrificing for the sake of unity. Therefore, this difference is not rooted in any ijtihadi issue.

The cause of this difference lies in the claim made by the Founderas of the Ahmadiyya Community. He asserted that, because Muslims had become utterly distant from God due to their beliefs and practices, God, in accordance with His past practice, sent him as a Prophet to re-establish the true Islam and instil the genuine spirit of faith in people’s hearts, without which no religious progress is possible.

Since he was a Prophet and was divinely appointed, it was essential that a new Community be established through him, just as new communities have always been formed in the times of Prophets. Thus, in this era, God has made the progress of Islam contingent upon attachment to the Promised Messiahas, the Founder of the Ahmadiyya Community. Without this Community, there is no hope for Islam to

thrive.

Human intellect can only consider events for which there are visible reasons.

However, God Almighty knows the unseen, beyond the reach of human understanding.

Therefore, the true decision is the one God makes, and that decision is what I have stated above.

Brothers and Sisters!

You have left the religion of your forefathers to embrace a new faith. Your sacrifice is commendable, but do you truly understand what Islam is? Islam means complete submission, and until a person fully surrenders to the will of God Almighty, they may be a Muslim in name but not in reality. Does a name hold any value compared to reality? A name alone brings no benefit unless it is accompanied by the reality it signifies.

Therefore, since it is God’s will that Islam’s victory and dominance in this era should occur through those associated with Islam Ahmadiyyat, if our claim is true that we have surrendered everything to Him, it is our duty to respond to the call of God that has been raised in this age.

All Prophets and all divine laws are honoured only because they come from the One who never errs. If responding to Noah’sas call was essential in his time, it was solely because he spoke on behalf of Allah the Almighty. If responding to Abraham’sas call was necessary in his era, it was solely because he also spoke on behalf of God Almighty. Similarly, in the times of Mosesas, Jesusas, and Prophet Muhammad, peace be upon him, responding to their call was imperative solely because they spoke under the command of God Almighty.

Otherwise, these individuals were human beings like us. If the voice of God had not supported them, they would not have held any rank. Thus, the true voice is that of Allah the Almighty. Regardless of the mouth it emerges from, accepting it is Continued on next page >>

AL HAKAM | Friday 13 December 2024 << Continued from previous page

obligatory. Neglecting this voice will never lead to spiritual progress.

Now that God has spoken through the Promised Messiahas, it is incumbent upon each of us to pay heed to His voice and not prioritise our own will over His. Brothers and Sisters!

You have taken one step forward for the sake of God’s pleasure. But if you come to know that His pleasure can only be attained by taking another step, will you not take it? Will you stop at this and say, “We have done all that was required of us”? Undoubtedly, you have the right to critically assess whether the claimant’s assertions are truthful or not. If he is proven false, treat him as a liar; if he is proven insane, treat him as you would an insane person. But you cannot state that even if he is truthful, there is no need to accept him.

[God’s] sending of a Prophet without any new law does not absolve us from the responsibility of accepting him. Joshuaas, Davidas, Solomonas, Johnas, and Jesusas were sent without new laws, yet Allah the Almighty made belief in them mandatory.

The truth is that Prophets are not sent solely to proclaim new divine laws. Often, they are sent to inspire a new spiritual life.

Thus, it becomes necessary for people to establish a connection with them. God Almighty ties His pleasure to fostering a relationship with such prophets so that people are compelled to support them, thereby creating the unity and spirit for which they were sent.

There is no doubt that differences are unpleasant. But has there ever been a Prophet whose coming did not, apparently, cause differences? Did differences not arise during the time of Jesusas? Did they not arise during the time of the Holy Prophet Muhammadsa? Yet, despite this, did God not compel these Prophets to proclaim their missions?

In this world, we trust a doctor to perform surgery on our bodies if necessary, believing that our health depends on it. Yet it is astonishing that we hesitate to place the same trust in God Almighty, objecting to His decisions and questioning why He creates situations that seem to foster differences.

In reality, God does not create differences through His Prophets; rather, He exposes the existing differences.

Prophets are like the sun – just as sunlight reveals the true colours of objects, Prophets unveil the conditions of hearts. Can anyone argue that the sun is harmful simply because its light ends the appearance of uniformity and makes the diversity of colours visible, or because it reveals dirt and stains?

If no objection can be raised against the rising of the sun because it does not create differences but rather reveals them and draws attention to resolving them, then the same applies to the Prophets. Throughout history, whenever Prophets have appeared; differences initially arose during their time. Yet, it is through them that unity was ultimately achieved. Had they not come, even that unity would never have been realised.

Therefore, dear ones, if the truth of a

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claimant becomes evident, one should not remain hesitant during their time due to doubts of this nature. Do you not witness what God has accomplished through the Promised Messiahas?

It is said that Muslims number over 200 million [in 1924], yet is it not remarkable that these 200 million have not been granted the ability to serve Islam in the way that the humble Community established by the Promised Messiahas has? This fact is clear proof that Islam’s future is tied to the Promised Messiahas.

Every individual who has affection for Islam must join his Community and fulfil the responsibility that God Almighty has placed on all human beings. Undoubtedly, there will be hardships and ridicule to endure, but in every era, these challenges have been essential for attaining nearness to God, and you cannot escape them.

In the face of the sacrifices required to accept the truth, one must not forget the grand outcomes that will follow these sacrifices. Even if there were no apparent results, is it not our duty to prove the sincerity of our words and beliefs through our actions?

O dear ones!

I have conveyed the message of God to you, and now I am absolved of my responsibility before Him. When I complete my worldly life and stand before the Throne of God Almighty, I will say, “O my Lord, I delivered Your message in clear terms. Making them believe in it was beyond my power.”

For those among you who have yet to recognise the truth of the Promised Messiahas, I direct you to the method of investigation proposed by the Promised Messiahas himself. That method is to pray to God persistently for several days before sleeping, saying: “O God, if this person is truthful, then reveal his truth to me.”

If you do this sincerely, God Almighty will surely unveil the truth of the Promised Messiahas to your hearts, for He does not desire to mislead His servants but wishes to guide them. And what decision could be better than God’s?

O beloveds!

I conclude this message with the prayer that Allah the Almighty opens your hearts and grants you the strength to accept the truth, so that your efforts are not in vain.

May it not happen that, on one hand, you sever ties with your loved ones for the sake of religion, and on the other, you fail to establish a relationship with Allah the Almighty. O God! Amin.

O Allah, grant understanding and the ability to follow Your will to those present here today, as well as to those spread across the four corners of the world, who are also Your creation just as we are. You are the Merciful and Compassionate. Amin.

Questions and Answers As mentioned above, after the message was read out, a question-and-answer session began. Hazrat Khalifatul Masih II[ra] responded to the questions in Urdu, and Chaudhry Zafrulla Khan[ra] simultaneously translated his answers into English, acting as the interpreter. […]

(Translated by Al Hakam from the original Urdu, published in the 18 November 1924 issue of Al Fazl)

<< Continued from page 9

his inner self – these he had to remove by confessing his sins. His heart took courage from the fact that the same God had called it “the City of Security” and the City of Peace.

He has also said that “Allah has made the Ka‘bah, the Sacred House, for upholding mankind.” That the Ka‘bah was created for the purpose of establishing humanity.

In some countries, the final authority to pardon severe punishments like the death penalty rests with the head of state.

However, the law seemingly does not permit even the head of state this discretionary power. Yet, what convicted person would not try this final recourse? Salik had come with both a confession of his crime and the intention to seek forgiveness. Moreover, he was not presenting himself before any temporal ruler. His confession was before the Supreme Judge (Ahkam-ul-Hakimin), Who is free from all constraints and is Most Merciful.

Lost in his thoughts, Salik reached his hotel in Makkah. His intention was to first visit the Ka‘bah, but it was nearly two in the morning. He did not want to see the Ka‘bah while tired and sleepy. Besides, who would let him approach the Ka‘bah in a shirt and trousers? He needed to be in the state of ihram with its prescribed attire and paraphernalia. He resolved to make this his first task in the morning – to go to the miqat, enter the state of ihram, and present himself at Baitullah – the House of the Lord – in daylight. It was to be an open confession, so it ought to be done in broad daylight.

The remaining quarter of the night somehow just passed. Early morning, he fulfilled the requirements of ihram. The taxi could only take him to a certain point on the return from the miqat.

The driver dropped him off where ahead was Abdul Aziz gate. He began walking towards it, the crowd outside barely allowing movement. Children, adults, elderly, men, women – as if the world’s entire population had assembled.

Some infirm ones sat in wheelchairs, being taken around by others. Those heading towards the Ka‘bah in wheelchairs had radiant faces; those returning from it wore expressions of sorrow – for the realisation that perhaps they would never see the Ka‘bah again. Mothers had secured their young children’s ihram with safety pins. No one was conscious of anything else. All eyes were fixed on the door through which they would get to see the Ka‘bah. Everyone’s steps were hurried. Some were limping, but even they moved with strange agility, without fear of falling.

Walking on, Salik reached near the inner entrance of Masjid al-Haram. The crowd had grown immense. Shoulder to shoulder, people truly pressed against each other. Salik was drawing closer to that moment when his steps began to falter. Before confessions, one’s steps are prone to stumble. But the crowd gave his feet no chance to stop or turn back, and carried him to the corridor where an escalator descended into the courtyard of the Ka‘bah.

While walking and approaching the stairs, Salik caught a glimpse of a black and golden piece from the corner of his right eye. But he became apprehensive and deliberately turned his gaze away. Salik didn’t want to see the Ka‘bah in pieces. He

wanted to see the House of the Supreme Judge (Bait al-Haram) in its entirety before him; in such a way that this Sacred House would manifest its Lord’s greatness and majesty; His glory; His grandeur. So that Salik too could throw his entire being on his knees before Him, bow his head, and confess his crimes. Perhaps the Supreme Judge, the Lord of Ka‘bah, would show mercy to this criminal.

Salik, with a lowered gaze, reached the final level where the stairs descended into the courtyard of the Ka‘bah. Eyes still lowered, he stepped onto the escalator. The stairs carried his burden down. And the time came to raise his eyes. Most of Salik’s life had been such that: ‫اامیںےھجمروےکےہوتےچنیھکےہےھجمرفک‬ ‫ہبعکریمےےھچیپےہاسیلکریمےآےگ‬ “Faith holds me back while disbelief pulls me forward; the Ka‘bah behind me, the church ahead.”

But today, the Ka‘bah was before him. In touching distance.

When Salik raised his eyes, the magnificent and awe-inspiring cubic structure of the Ka‘bah stood before him in all its lustre. They say that the first prayer at this first sight holds great virtue. But Salik had forgotten all prayers. He made his appeal for mercy to the Supreme Judge. But with no response. He went a bit closer and again appealed for mercy. Then he stood, staring at this house of glory, majesty, and grandeur. He moved closer still. He didn’t even realise when he had entered the orbit of the circling human ring and its force had him walking with everyone else; in circular paths, around this majestic house of God. His gaze was lowered. He could only see his feet, and that too with difficulty, as the scene remained perpetually hazy.

He kept telling the Supreme Judge in his heart that he had come to confess his sins.

“Please listen to me first!” But he kept being pulled into the human circle performing tawaf. When he tried to step aside to speak, a shoulder, an elbow, or a push would force him into an inner circle closer to the Ka‘bah, until his steps collided with a fixed crowd and stopped. This crowd was motionless.

When he looked up, he saw this crowd was indeed still, frozen with their hands placed on the wall of Ka‘bah.

Salik was in a strange predicament.

His confession, his plea for mercy had apparently received no response, yet he had been allowed to come closer. So close that he could touch the Ka‘bah. Salik raised his hand and, trembling, placed it on the wall of the Ka‘bah – the wall of the Lord of the Ka‘bah’s court. Trembling, he made his confession and plea for mercy.

Where did this courage come from?

Salik writes that now when he thinks about it, perhaps it was the Lord of Ka‘bah Himself who brought these words to mind: “Indeed, the first House [of worship] established for mankind was that at Bakkah – blessed and a guidance for the worlds.”

This house was built for common people.

This house was the source of guidance. This house was blessed. There was no room here for negativity and ill-feelings. Here was an opportunity to accept guidance anew.

A chance, having reached middle age, to confess sins and appeal for mercy. Perhaps the last chance!

(To be continued…)

Friday 13 December 2024 | AL HAKAM

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UK’s assisted dying bill has passed Is society looking forward to a dystopian future? end his life at that point? Why wait till the clock leaves only six months or a year?

Should someone, who may have more than a year to live, suffer the first six months or so in agony?

This is precisely the slippery slope that everyone had been warning about; it is in fact the well-known “slipperyslope” argument that has been made since the founding of Voluntary Euthanasia Legalisation Society in 1935.

Nauman Ahmad Hadi Missionary, Wakalat Tasneef, UK

The Holy Prophetsa said that there is no disease for which Allah has not created a cure. (Mishkat al-Masabih, Kitab at-tibb wa al-riqq, al-faslul awwal, Hadith 4532) According to this principle, it is only a matter of time until humans are able to cure more and more illnesses; this has indeed been the case of human development throughout history. Centuries ago, medicine was not as advanced as it is today.

Today, even cancer treatment is getting better and we should be hopeful that a time will come when those illnesses which can spell death will be easily curable too.

The Terminally Ill Adults (End of Life) Bill passed its second reading in the British Parliament on 29 November 2024. At the time of writing this article, the debate is still intense. Now, this bill is set to become law – meaning that mentally competent adults with six months to live can choose to end their life. It should come as no surprise that we have entered a new era. Assisted dying has never been an acceptable practice – until now.

Now that MPs have voted in favour of this law, criticisms are not as potent as they would have been a week ago. But it is nevertheless still not only necessary to equip ourselves with those arguments but also to understand which groups have been pushing for a change in law.

The role of ‘Dignity in Dying’ Dignity in Dying, the charity behind the lobbying for assisted dying, was founded in 1935. Interestingly, until early 2006, this charity was called ‘The Voluntary Euthanasia Legalisation Society’. (“Voluntary Euthanasia Society changes name after 70 years to become Dignity in Dying”, www.dignityindying.org.uk) Dignity in Dying has spent hundreds of thousands of pounds in the last months alone promoting their cause. Some of their advertisements were placed in strategic London underground stations which are frequented by the political class. One particular advert depicts a young person celebrating jubilantly with the words “My dying wish is that my family won’t see me suffer, and I won’t have to”.

This advert alone spells out not only the sinister nature of the bill, but also what the future objectives might be. If the aim is to change the law to allow for those

Societal effect

with severe illnesses – who are in the final moments of their life – to hasten their end, then why use the youth to promote such messaging? It almost says that every young individual should be looking forward to this. Such imagery can only conjure up a society that is looking ahead to a dystopian future.

Where do we draw the line?

Against the backdrop of lobbying characterised by such messages, there are numerous important matters that are still yet to be clarified. In the question of assisted dying, one of the most grave is simply: where do we draw the line?

If the argument is that people should have dignity in death and not suffer the indignities of one’s final days, then we must counter-argue that there is no dignity in the process of birth either – it’s the law of nature. The manner in which humans are brought into this world is far from painless. Indeed, it is harrowing.

Death is a sombre moment, where owing to human nature all manner of weaknesses manifest themselves. Inversely, we find that birth is also not a dignified process – it is one of the most painful experiences a woman can experience.

Do we then abandon the entire idea of childbirth?

Furthermore, the compassion argument – that it is more compassionate to help someone end their own life rather than suffer, which has been key in this

entire campaign—indirectly assumes that not only is there no hope now, rather for those illnesses which are very difficult to treat, there will not be much hope later. It says the government has given up.

If the question is that assisted dying is based on compassion, then I simply ask that is it more compassionate that a bill is passed allowing those who are in pain to die, or is it more compassionate to make strides to improve medicine? Legalising assisted dying says that the society we live in has tried everything humanly possible, all the machinery of state, the centuries-old tradition of medicine, has failed and shall always fail. It is simply telling terminally ill people that there is nothing more that can be done.

The slippery slope of assisted dying Of course, the fear is that though the bill argues that mentally competent adults with only six months to live will be given the choice to end their life, it can be argued that why not offer assisted dying to those who are certain (well in advance of any illness) that their life, and consequently their death, shall be one of indignity?

If the argument is that a terminally ill person should have the choice to end their life – what about when you see an illness creeping upon someone? Should one see a dark cloud approaching and know deep down that such an illness will not only be terminal but also horrific – should a person

There is also the risk of trends developing.

If terminally ill people who face a particular illness all choose assisted dying, that disease may set a trend, that a large percentage of people who suffer from the disease end up choosing assisted dying. What message does this send to those newly diagnosed with the same illness?

This is why assisted dying will not be limited to those who are terminally ill. This is the fear now that the bill has passed.

There is a great danger that those who want to end their life, for any reason, will have a way to do so. The health service of any state has the primary purpose of protecting life. With assisted dying now legal, could we see similar scenarios where elderly or sick individuals feel compelled to end their lives, either to avoid being a financial burden or due to external pressures?

This is particularly troubling when we consider the impact on families, who may prioritise financial stability over the wellbeing of a loved one. Assisted dying might inadvertently create an environment where the elderly and vulnerable are pushed toward ending their lives, even when they may not genuinely wish to do so.

Conclusion Thus, it is perhaps the most vulnerable in society that will suffer. We know harrowing accounts during the Coronavirus pandemic of elderly parents or grandparents being hospitalised with Covid, being so stricken by poverty, that they asked their families to not spend any money on life-saving equipment like oxygen tanks. What makes us think that this will not occur here?

It is incredibly unfortunate that this bill has passed. Sadder still is that there has been joy at its passing in certain pockets of society. Society needs to pause, take a look around and ask, over the recent years, have we not become more dystopian?

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Friday Sermon Mubarak Mosque, Islamabad, Tilford, UK

15 November 2024 Muhammadsa: The Great Exemplar After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

Today, I will begin speaking about the Treaty of Hudaibiyyah. The Treaty of Hudaibiyyah took place in Dhu al-Qa‘dah 6 AH, corresponding to March 628 CE. It is also referred to as the Expedition of Hudaibiyyah. Allah the Almighty revealed an entire chapter regarding the Expedition of Hudaibiyyah, Surah al-Fath. It begins with these blessed verses. Allah the Almighty states:

َ َ� �ٰ ُ ُ َ � ‫اِن‬ ‫الَّرَ ِ​ِج ْ​ْی ِ​ِم‬ ِ ‫َاُعْوُْذ ِ​ِبالّٰل ِ​ِہ ِ​ِم َ​َن الَّش ْ​ْیَط‬ َ َ َ �ٰ َ ۡ � ً ُ َ َ َ َ َ� َ َ ‫ِ​ِاَّنا َف َ​َت ۡ​ۡح َ​َنا َلَ​َک َف ۡ​ۡت ً​ًحا �ُّم ِ​ِب ۡ​ۡیًنا ِّل ََّیۡغ ِ​ِف َ​َر َلَ​َک الّٰل ُ​ُہ َ​َما َتَق �َّد َ​َم ِ​ِم ۡ​ۡن َذۢۡن ۢ ِ​ِبَک‬ �َ​َ ُ ً َ َ َ َ َ ‫َ​َو َ​َما َتَاَّخ َ​َر َ​َو ُیُ ِ​ِت �َّم ِنِ ۡ​ۡع َ​َم َ​َت ٗ​ٗہ َ​َعَل ۡ​ۡیَک َ​َو َیَ ۡ​ۡہ ِ​ِدَیَ​َک ِ​ِص َ​َراًطا �ُّم ۡ​ۡس َ​َت ِ​ِق ۡ​ۡی ً​ًما �َّو‬ َ َ �ٰ َ ۡ ‫َیَۡن ُ​ُص َ​َرَک الّٰل ُ​ُہ َن ۡ​ۡص ً​ًرا َع ِ​ِزۡیۡ ً​ًزا‬

“I seek refuge with Allah from Satan the rejected.

“Verily, We have granted thee a clear victory, that Allah may cover up for thee thy shortcomings, past and future, and that He may complete His favour upon thee, and may guide thee on a right path; and that Allah may help thee with a mighty help.” (The Holy Quran, 48:1-4) Why is the Expedition of Hudaibiyyah called the Ghazwah of Hudaibiyyah, and what is its background? I shall briefly explain this. ‘Hudaibiyyah’ was the name of a well, so this area became known as Hudaibiyyah.

At the inception of Islam, this well was used by travellers and pilgrims, but there was no permanent settlement there. Hudaibiyyah is located at a distance of one marhala, that is, nine miles from Mecca, and the distance from Mecca to Medina is about 250 miles. Thus, the distance from Medina to Hudaibiyyah is approximately 241 miles.

Hudaibiyyah is the western boundary of the sacred boundaries of Mecca. According to some, most of it is found inside the sacred boundaries, and some parts are outside the sacred boundary. It was in Hudaibiyyah that a treaty was formed between the Muslims and the Quraish, which is called the Treaty of Hudaibiyyah.

One narration has also referred to it as the Expedition of Hudaibiyyah. In one

narration, it is also called the Expedition of Tihamah. Mecca and its surrounding areas were called Tihamah due to the intense heat and sunlight, which is why it became known as Tihamah. (Subul al-Huda wa alRashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 70; Atlas Sirat-e-Nabawisa, p. 326; Farhang-e-Sirat, Zawar Academy, Karachi, p. 100; Al-Sahih min Sirat al-Nabi alA’zamsa, Vol. 15, Al-Markaz al-Islami, lilDirasat, p. 59; Encyclopedia Sirat al-Nabisa, Zamzam Publishers, p. 188; Al-Mu’jam alAwsat, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 356; Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 87) The background, according to narrations and history, is that the Holy Prophetsa undertook the journey of Hudaibiyyah based on a dream. It is narrated that the Messengersa of Allah was shown in a dream that he entered Mecca with his Companions in a state of peace, shaving their heads and trimming their hair, and that he had entered the House of Allah and taken its key, and had stayed with those who were staying in the plain of ‘Arafat. The Messengersa of Allah summoned the people of Arabia and the surrounding Bedouin people so that they could all set out with him.

On this journey, the Muslims had no weapons except for swords, which were in their sheaths. In that era, every person would carry a sword with them when leaving their home. It was not considered that any person with a sword would necessarily be setting out to fight. Hazrat Umarra submitted, “O Messengersa of Allah!

If you fear danger for the Muslims from Abu Sufyan and his companions, then why did you not bring the necessary weaponry for war?” The Holy Prophetsa replied, “Since I am going with the intention of performing ‘Umrah, I do not wish to carry weapons with me.”

In The Life and Character of the Seal of Prophetssa, while mentioning this dream of the Holy Prophetsa, Hazrat Mirza Bashir Ahmadra has described it as follows:

“Upon seeing this dream, the Holy Prophetsa instructed his Companions to prepare for ‘Umrah. ‘Umrah was as if a lesser Hajj, wherein various rites of the Hajj were left out, and only tawaf of the House of Allah and an animal sacrifice would suffice. Furthermore, unlike the Hajj, there was no specified time of the year for the ‘Umrah either. This worship could be performed at any time of the year.

On this occasion, the Holy Prophetsa also announced to the Companions that since this journey was free from any intentions of violent confrontation, it was merely for the purpose of performing peaceful religious worship; the Muslims should not take their weapons with them. Albeit, as per the custom of Arabia, swords could be kept in their sheaths as a wayfarer.” (The Life and Character of the Seal of Prophetssa, Vol. 3, pp. 118-119) There are differing views on the number of Muslims at the time of the Expedition of Hudaibiyyah. One narration states that there were slightly over 1,000 Companions.

Another narration states there were 1,300, while one states there were 1,400. There are also narrations mentioning numbers up to 1,700, meaning various reports range from 1,000 to 1,700. (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwah al-hudabiyyah, Hadtih 4152, 4154, 4155; Fath al-Bari, Vol. 7, Qadimi Kutub Khanah, p. 559) When it came time to depart, the sacrificial animals were entrusted to Hazrat Najiyah bin Jundub Aslamira, who took them to Dhu al-Hulaifah. Dhu al-Hulaifah is a place six or seven miles from Medina.

Whenever departing from Medina, the Holy Prophetsa would always appoint an acting governor in Medina. Before setting out on this journey, according to the narration of Ibn Sa’d, the Holy Prophetsa appointed Hazrat ‘Abdullah bin Umm Maktumra as his acting governor in Medina. While Ibn Hisham’s narration states that Hazrat Numailah bin ‘Abdillahra was appointed as deputy. Baladhuri has mentioned Hazrat Abu Ruhm Kulthum bin Husainra. According to some, Hazrat

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Umm Maktum was appointed as the Imam for prayers, and the rest were appointed as deputies or acting governors. There are different narrations. (Subul al-Huda, Vol. 5,, Dar Al-Kotob Al-Ilmiyah, p. 33; Farhang-e-Sirat, p. 105) The details of the Holy Prophet’ssa and the Companions’ preparation and departure for the journey are described as follows: The Messengersa of Allah entered his house after this announcement, bathed, and wore two garments made in Suhar.

Suhar is a town in Yemen known for its good quality clothes. The Holy Prophetsa then came out to his door and mounted his she-camel Qaswa’ at his doorstep.

His blessed wife, Hazrat Umm Salamahra, accompanied him on this journey. The Messenger of Allahsa departed on Monday at the beginning of Dhu al-Qa’dah, and upon reaching Dhu al-Hulaifah, he offered the Zuhr prayer there. Then he called for the sacrificial animals, which numbered 70. He put collars or garlands on them and then he marked some camels, meaning he marked their humps to indicate that they were sacrificial camels. He then ordered Hazrat Najiyah bin Jundubra to mark the rest of the animals. These were also marked and adorned with garlands. The rest of the Muslims also placed garlands on their animals and marked them. The Muslims had 200 horses on this journey.

The following are details regarding the Holy Prophetsa entering the state of ihram: The Messengersa of Allah offered two rak’at [units] of prayer and departed from the mosque of Dhu al-Hulaifah. He donned the ihram for ‘Umrah so that people would know that he had set out to visit and honour the House of Allah. Then he recited this talbiyyah:

َ َ َ َ َ َ َ �ٰ َ ‫َل َ �َ​َّب ْ​ْيَك الّٰل ُ​ُه �َّم َل َ �َ​َّب ْ​ْيَك َل َ �َ​َّب ْ​ْيَك َلَا َش ِ​ِرْيَْك َلَ​َك َل َ �َ​َّب ْ​ْيَك۔‬ َ َ َ َ ْ ْ َ َ � َ َ ْ َ ْ َ� ‫الِّن ْ​ْع َ​َمَة َلَ​َك َ​َواْل ُ​ُمْلَك َلَا َش ِ​ِرْيَْك َلَ​َك‬ ِ ‫ِ​ِاَّن اْلَحْمَد َو‬

“Here I am, O Allah, here I am. Here I am. You have no partner; here I am. Verily, all praise and bounty are Yours and the sovereignty. You have no partner.”

To gather information about the Quraish and whether they harboured mischievous intentions, the Holy Prophetsa sent an informant, Hazrat Busr bin Sufyanra, ahead. As a further precaution, he appointed Hazrat ‘Abbad bin Bishrra, and according to one narration, Hazrat Sa’d bin Zaid Ashhali, as leader of 20 horsemen and sent them ahead in advance. (Subul alHuda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 33-34 and 80) Making stops at various locations, when the Holy Prophetsa reached the place of Rauha’, which is 73 kilometres from Medina, he received news that there were some polytheists in the valley of Ghaiqah, located along the coast with Red Sea and there was a possibility of them waging a sudden attack upon the Muslims.

Therefore, he sent Hazrat Abu Qatadah Ansarira, who had not entered the state of ihram for ‘Umrah along with a group of Companions towards them. (Fath al-Bari, Vol. 4, Qadimi Kutub Khanah, p. 28; Sirat Encyclopaedia, Vol. 8, Dar al-Islam, p. 50) There is mention of certain miracles that took place during the course of this journey. During the journey, some people

gathered around the Holy Prophetsa while he was performing ablution from a bowl of water in front of him. The Holy Prophetsa enquired from them what the matter was, and the Companions submitted, “Apart from the water you have, none of us have any water from which we can drink or perform ablution.” Upon hearing this, the Holy Prophetsa placed his hand in the bowl, and immediately, water began to gush forth from his fingers, and it was as if water was gushing out from a running spring. Hazrat Jabirra relates, “We all drank from it and performed ablution. Even if there were a hundred thousand of us, the water would have been sufficient for us. However, there were only 1,500 of us at the time.” (Sirat al-Halabiyya, Vol. 3, Dar Al-Kotob AlIlmiyah, Beirut, p. 14) In light of the various books of history, Hazrat Mirza Bashir Ahmad Sahibra has narrated this incident in the following manner: “During the course of this journey prior to this occasion, when there was such a point when, except for the vessel in use by the Holy Prophetsa, all other vessels had become dry of water. On this occasion, upon the complaint of his Companions, the Holy Prophetsa placed his blessed hand upon the mouth of the vessel, and tilting it forward, he instructed the Companions to bring their own vessels and replenish them. The narrator relates that at the time, water was gushing forth from the fingers of the Holy Prophetsa in such a manner as if it were a running spring. So much so, that everyone took the water according to their needs, and the suffering of the Muslims was dispelled.” (Sirat Khatam al-Nabiyyinsa, p.

751) The Promised Messiahas has explained this incident. He states: “When a person arrives at this exalted stage of meeting with God (liqa), he sometimes performs acts that appear to be beyond human power and have the colour of divine power […] There are many other miracles that the Holy Prophetsa worked purely with his power and that were not accompanied by any prayer. On many occasions, he multiplied water so much by dipping his fingers into a cup of water that the whole army and their camels and horses drank of it and yet the original quantity of the water was not diminished.

On many occasions, by putting his hand upon three or four loaves of bread, he satisfied the hunger of thousands. On some occasions, he blessed a small quantity of milk with his lips and a company of people drank from it and were filled. On some occasions, by adding his saliva into a well of brackish [bitter and salty] water, he rendered it sweet. On some occasions, he healed severely wounded people of their injuries by placing his hands upon them. On some occasions, he replaced the eyeballs of people which had fallen out as a consequence of some injury received in battle and healed them with the blessings of his hand. In this way, he did many other things by his personal power, behind which worked divine power.” (A’ina-e-Kamalate-Islam, Ruhani Khazain, Vol. 5, pp. 65-66) The Promised Messiahas mentioned this in reference to the miracles performed by the Holy Prophetsa.

There are also details regarding the Quraish preparing an army upon learning

of the Holy Prophetsa setting off for the journey and also the Holy Prophetsa seeking counsel from his Companions.

Upon learning that the Muslims were not coming for any battle; rather, they were only travelling to visit the House of Allah, the Quraish decided to stop the Muslims from entering Mecca. Every one of them who was capable of wielding the sword stood ready to stop the Muslims even though they were aware of the fact that the Muslims were not coming for any battle. Along with their confederates, they gathered an army of 8,000 and set up camp in a valley in Baldah, which was located to the west of Mecca. In order to stop the Holy Prophetsa and the Muslims in their tracks, they sent Khalid bin Walid along with 200 cavaliers towards a valley called Qura alGhamim, which was located eight miles from ‘Usfan. (Bashmil, Sulh Hudaibiyyah, Nafees Academy, pp. 114-119; Farhang-eSirat, pp. 61 and 243) Hazrat Miswar bin Makhramahra and Marwan bin Hakamra relate that the Holy Prophetsa and his Companions reached a water source in Ashtat close to ‘Usfan.

The person who had been tasked to gather intelligence by the Holy Prophetsa came to him and informed him that the Quraish had prepared a huge army and had also gathered various other tribes for this as well, who were all prepared to fight against him and stop him from visiting the House of Allah.

The Holy Prophetsa said, “O people, give me counsel. Do you think I should fight against the families and all the people of those who are prepared to stop us from visiting the House of Allah? If they advance towards us, should we leave them utterly defeated? Hazrat Abu Bakrra submitted, “O Messenger of Allahsa! You departed with the intention of going to the House of Allah. You did not have any intention to attack anyone nor to fight with them. Thus, let us proceed to the House of Allah and we will fight against anyone who seeks to stop us.” (Sahih al-Bukhari, Kitab al-magazi, Bab ghazwah al-hubaibiyyah, Hadith 41784179) In other words, they should continue on their journey. Hazrat Usaid bin Huzairra agreed with the suggestion of Hazrat Abu Bakrra. After Hazrat Abu Bakrra, Hazrat Miqdadra submitted, “By Allah, O Messengersa of Allah, we shall not say what the Children of Israel said to their prophet Mosesas that ‘go thou and thy Lord and fight, and here we sit.’ O Messengersa of Allah, proceed and you and your Lord shall fight and we too shall fight along with you.”

(Subul al-Huda, Vol. 5, Dar Al-Kotob AlIlmiyah, Beirut, p. 37) Hazrat Musleh-e-Maudra has also narrated this incident in his own manner.

He states: “Upon learning of this, the Meccans came with an army and asked the Muslims, ‘Who gave you permission to come here?’ They replied, ‘We have not come to engage in any battle. We have simply come to perform the ‘Umrah. This place is considered a source of blessing by both you and us. We have come to visit it and not to fight.’ They replied, ‘It is not a question of performing the tawaf [circumambulation of the Ka‘bah].’ The disbelievers rejected this and said, ‘We deem you as our opponents and so if you entered Mecca and

performed the tawaf, this would be a cause of humiliation for us before all the Arabs for they would say that “your opponents performed the tawaf in your own home.”

We can permit anyone in the entire Arab land but not you.’” (Sair-e-Ruhani (7), Anwar-ul-Ulum, Vol. 24, p. 247) As has been mentioned previously, Khalid bin Walid, along with 200 cavaliers, was sent to stop the Holy Prophetsa. When the Holy Prophetsa learnt of this, he took an alternate path to avoid them and reached Hudaibiyyah. With regards to the details of this, Hazrat Mirza Bashir Ahmad Sahibra writes: “After a journey of a few days, when the Holy Prophetsa neared a place called ‘Usfan, which is situated at approximately two days’ journey on the road to Mecca, the messenger of the Holy Prophetsa informed him that the Quraish were furious and firmly determined to stop him to the extent that, in the expression of their rage and barbarity, they had put on cheetah skins and were fully bent on war, in order to stop the Muslims in all instances. It was also ascertained that the Quraish had sent forth a cavalry unit of a few daring riders under the command of Khalid bin Walid, who had not yet become Muslim, and that this cavalry had reached near the Muslims and that ‘Ikrimah bin Abu Jahl was also a part of it. When the Holy Prophetsa heard this news, he instructed the Companions to divert from the known route to Mecca and proceed from the right in order to prevent conflict. So, the Muslims began to move forward from a very difficult and burdensome route near the coast.” (The Life and Character of the Seal of Prophetssa, Vol. 3, pp. 120-121) The Holy Prophetsa did not wish to fight against them because he had not set out with the intention of any battle; rather, it was to perform the ‘Umrah.

In any case, the Holy Prophetsa left and reached his destination. Khalid bin Walid caught wind of neither the Muslims having changed course, nor of their departure.

So much so that when he did finally see the army approaching, he raced to warn the Quraish of their arrival. (Subul alHuda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 38; Bashmil, Sulh Hudaibiyyah, Nafees Academy, p. 125) Regarding the arrival of the Holy Prophetsa, the traditions record on the authority of Hazrat Miswar bin Makhzamahra and Marwanra, that in the days of the treaty of Hudaibiyyah, the Messengersa of Allah continued on his journey till he reached the valley, the camel of the Holy Prophetsa sat down while he was still sitting on it. People called out to the camel to try to make it stand up, but it stayed seated. The Companions said, “Perhaps Qaswah is tired,” but the Holy Prophetsa replied, “Nay, Qaswah has not tired, nor is it in her nature to tire out and sit in this manner. The truth is, that the same Supreme Being Who prevented the elephants [of the Ashab al-Fil from proceeding to Mecca], has also stopped this camel.” Then, the Holy Prophetsa said, “I swear by God, that I will give the Quraish whatever they ask which entails glorifying the esteem of Allah.”

After this, the Holy Prophetsa scolded him upon which it stood up. The Holy Prophetsa said that he would meet any

AL HAKAM | Friday 13 December 2024 demands of the Quraish so long as they did not violate the sanctity of God. In any case, the Holy Prophetsa told his camel to walk, and it stood up. He proceeded away from the Meccan until he reached a well with little water in it on the opposite side of Hudaibiyyah. This is a narration from Sahih al-Bukhari (Kitab ash-shurut, Bab sh-shurut fi l-jihad, Hadith 2731-2732) Hazrat Musleh-e-Maudra states: “Here, the Holy Prophet’ssa camel stopped and refused to proceed any further.

The Companions said, ‘Messengersa of Allah, your camel has tired – why don’t you sit on another camel instead?’

“The Holy Prophetsa responded, ‘No, no, she has not tired. Rather, it seems to be the will of Allah that we stay here. And it is from here that I shall use every method to request the Makkans to allow us to perform Hajj; no matter what conditions they stipulate, I shall accept them.’ (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, pp. 306-307) Up until now, the Meccan army had been standing at quite a distance from Mecca, awaiting the Muslims. If the Messengersa of Allah so wished, he could have entered Mecca without any resistance.

But because he had already made up his mind that he would first try and persuade the residents of Mecca to allow the Muslims to perform the tawaf, and that he would only resort to fighting in the case that the Meccansthemselves attacked the Muslims and left them with no other choice. This is why, despite the entrance to Mecca being open for them, he decided to set up camp at Hudaibiyyah.”

Bukhari records a narration about the reservoir with diminished water near which the Muslims camped that soon people started extracting water from it little by little. As a result, it did not take long before this reservoir ran dry, and people began complaining to the Prophet Muhammadsa about this. (Sahih al-Bukhari, Kitabl ashshurut, Bab al-shurut fi l-jihad, Hadith 2731-2732) Hazrat Najiyah bin A’jamra narrates, “When on the occasion of Hudaibiyyah the Messenger of Allahsa received complaints of the severe lack of water, he called me over, removed an arrow from his quiver and gave it to me. Then he instructed for a bucket of water to be brought to him from that reservoir. The Messengersa of Allah performed ablution and rinsed his mouth, after which he put the water back into the bucket. He then instructed me to pour this water into the reservoir which had run dry, sticking this arrow into it and I did just that. I swear by Him Who sent the Messengersa of Allah with the Truth, that I got out of that well with great difficulty, as the resultant flow of water totally encompassed me. After pouring the water back and sticking the arrow into the well, I stood there until suddenly water began filling up the well, and it was bubbling as water bubbles in a boiling pot. The water continued to rise until it reached the top of the well. People would drink water from its edges until every last person had quenched their thirst.” (Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 41) Hazrat Mirza Bashir Ahmad Sahibra has written about it raining on this occasion.

He writes, based on books of history: “It also rained that very night or

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soon after. Consequently, when the Holy Prophetsa arrived for the morning prayer, the plain was full of water. The Holy Prophetsa smiled and said, ‘Do you know what your God has stated upon this occasion of rain?’ As per their custom, the Companions responded, ‘God and His Messenger know best.’ The Holy Prophetsa said, ‘God the Exalted states, “Among my servants, there are some who have awakened this morning in a state of belief, while others have wavered in a state of disbelief. For those who said that this rain was given to us through the mercy and grace of God, they have remained firm upon the essence of faith. However, as for those who said that this rain has come to us due to such and such star, have undoubtedly believed in the star, but disbelieved in God.”’ By this statement, full of the riches of (divine) unity, the Holy Prophetsa taught his Companions that undoubtedly, by the system of means and causes in order to run the universe, God has set up various kinds of means and regarding the issue of rain, etc., we do not deny the effect of heavenly bodies. However, true unity is that despite these middle means, the sights of man should not become negligent of that ever so Hidden Being (meaning one should never become negligent of Allah the Almighty.

Allah the Almighty has provided means, but even those means can only be useful by the will of God), Who is the Creator of all these means and is the Cause of all Causes in this universe, without Whom these materialistic means are no more significant than a dead insect.” (The Life and Character of the Seal of Prophetssa, Vol. 3, pp. 122-123) On this occasion, there is mention of Amr bin Salim and Busr bin Sufyan giving the Holy Prophetsa a gift. It is written that on the occasion of the treaty of Hudaibiyyah, Amr bin Salim and Busr bin Sufyan, who were part of the Khuza’ah tribe, gifted the Holy Prophetsa with goats and camels.

Amr bin Salim also gifted Hazrat Sa’d bin Ubadahsa a camel as well. Hazrat Sa’dra and Amr were friends. Hazrat Sa’d bin Ubadahra went to the Holy Prophetsa and informed him that Amr had gifted him a camel. The Holy Prophetsa replied, “Amr has also gifted us a camel as well. May Allah bless the wealth of Amr.” The Holy Prophetsa then instructed for the camels to be slaughtered and [the meat] to be distributed amongst the Companions. He also instructed for the goats to be divided amongst the Companions, and he included himself as part of the distribution. The Holy Prophetsa sent camel meat to Hazrat Umm Salamahra and others. He also gave some meat from his goat to Hazrat Umm Salamahra and ordered for cloth to be given to the person who brought the gifts. (Subul al-Huda wa al-Rashad, Vol. 5, Dar AlKotob Al-Ilmiyah, Beirut, p. 42) The Holy Prophetsa ordered for all the gifts given to him to be gathered together and distributed amongst the Companions.

Accounts relating to this will continue, there are further details with regard to how the Treaty of Hudaibiyyah took place.

All these details will be mentioned in the future, insha-Allah. At present, I will mention the details of deceased members and also lead their funeral prayers after the Jumuah prayers.

The first mention is of Shehryar Rakin, son of Muhammad Abdullah Wahab Sahib

of Bangladesh.

It has been written about this incident that considerable unrest has persisted in Bangladesh in recent days since the government was deposed on 5 August.

When the government was deposed, chaos erupted throughout the country, and the opponents of the Ahmadiyya Jamaat also seized the opportunity to launch an attack on the Community in Ahmadnagar. Attacks had occurred here previously as well. The opponents were setting fire to Ahmadi homes and then proceeded to set fire to the mosque. Following this, they proceeded toward Jamia [Islamic seminary] and the Jalsa site. While they were unable to enter Jamia, they approached from behind the Jalsa site and surrounded the volunteers tasked with the event’s security, continuing to assault them. It was during this assault that dear Shehryar sustained severe head injuries. After three months of treatment, he eventually succumbed to his wounds on 8 November and attained martyrdom at the young age of 16.

ۤ َ� �ٰ َ� ‫ِ​ِاَّنا ِلِّٰل ِ​ِہ َ​َو ِ​ِاَّنۤا ِ​ِاَل َ ۡ​ۡی ِ​ِہ ٰ​ٰر ِ​ِج ُ​ُعۡوۡ َ​َن‬

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

Shehryar was enrolled in the Waqf-eNau scheme. He is survived by his parents, grandparents, a sister, and two brothers.

Ahmadiyyat was introduced into his family through his great-grandfather, Hazrat Munshi Sirajul Islam Sahib, who pledged allegiance through Allamah Zil-ur-Rahman Sahib, bringing many family members into the fold of the Ahmadiyya Jamaat. The

deceased was also an active member of the Jamaat.

He was serving as the Secretary Mal in the amila of Majlis Atfal-ul-Ahmadiyya Ahmadnagar. His mother writes that he was steadfast in his prayers and worship from a young age, and showed the keenest interest in serving the Jamaat, even becoming upset if advised to focus first on his studies before participating. Whenever there was an Ijtema or Jalsa in Ahmadnagar, he would be the first to leave home and reach the venue. Being the youngest son, his mother says he was a great help to her, assisting in the kitchen and cooking. He was very sociable, quickly befriending even strangers. His mother also noted that, like his elder brother, he was preparing to seek admission to Jamia. His mother also wrote that she saw dreams that informed her of the impending martyrdom of Shehryar before it took place.

The Qaid of Khuddamul Ahmadiyya in Ahmadnagar, Najmus Thaqib Sahib, states that last year in March 2023, during attacks that occurred at Jalsa, Engineer Zahid Hasan Sahib had been martyred, and I had led the funeral prayer for him and mentioned him in the sermon. He says that while the khuddam were on duty, they were having breakfast and listening to the sermon. During this time, Shehryar Rakin remarked that if he were to be martyred that day, his mention would also be made in the sermon. He writes in detail that when the assailants suddenly attacked on August 5th, this time, a large number of people were present to protect Jamia, while only around fifteen volunteers were on duty to secure

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the Jalsa site on both sides of the road.

Shehryar joined them and participated vigilantly in the security efforts, assisting Qaid Sahib in all matters. Suddenly, the attackers barged in, breaking through the gate, and upon entering, raised slogans and began mercilessly beating the people with sticks, injuring many. Shehryar sustained the most severe injuries, particularly to his head. His lower body had become completely paralysed, which he expressed right there. Soon after, an army vehicle arrived, and with the military’s arrival, the assailants fled the scene, leaving the injured Ahmadis behind.

Qaid Sahib writes that Shehryar was always ready for duty and service. He actively participated in cleaning the mosque and other Waqar-e-Amal activities, and also engaged others in these efforts. He fulfilled the duty of waking people for the Fajr and Tahajjud prayers [pre-dawn voluntary prayers]. Zahir Sahib, a student in Jamia Bangladesh, writes that during Shehryar’s burial, he was on duty in the area of the Jalsa site. He asked a Khadim from Ahmadnagar who often played with him about any special qualities that distinguished Shehryar. The Khadim replied by referring to an exhibition that was held at the Jalsa in 2023 about the martyred Zahid Hasan.

They were all viewing the exhibition when suddenly, Shehryar remarked, “I wish I too could have been martyred like brother Zahid, so that my picture would be here, and my mention would be made in the sermon.” They were greatly surprised to hear this from him. Allah the Almighty has fulfilled his desire.​​​​​​​​​​​​​​​​ The aunt of the deceased, Zeenat Fauzia, says, “He was the youngest of his brothers, and he listened to everyone and would help everyone in their work. On the day of the attack, when he was leaving the house, he said, ‘I must protect the mosque.

If I am not able to, then I will be martyred.’”

The deceased martyr set an example of sacrifice for his elders as well. May Allah the Almighty elevate his station and grant patience and forbearance to his parents and family.

The next mention, whose funeral I will lead in absentia, is of a pioneer Arab member, Abdullah Asad Odeh Sahib of Kababir, who recently passed away at the age of 94.

ۤ َ� �ٰ َ� ‫ِ​ِاَّنا ِلِّٰل ِ​ِہ َ​َو ِ​ِاَّنۤا ِ​ِاَل َ ۡ​ۡی ِ​ِہ ٰ​ٰر ِ​ِج ُ​ُعۡوۡ َ​َن‬

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

He was raised in a household that had the greatest connection of love and sincerity with missionaries in Kababir. The sincere efforts and prayers of these missionaries and, above all, the prayers of Hazrat Musleh-e-Maudra have resulted in Kababir always remaining under the protection and security of Allah the Almighty. Especially during the Palestine war and in 1948, when there were large-scale displacements, Allah the Almighty kept Kababir safe.

From the time of Hazrat Musleh-eMaudra, throughout his life, the deceased maintained correspondence with Khulafae-Ahmadiyyat and had a deep connection of obedience and sincerity. He was among the

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Friday 13 December 2024 | AL HAKAM

The background, according to narrations

and history, is that the Holy Prophetsa undertook

the journey of Hudaibiyyah based on a dream. It is narrated that the Messengersa of Allah was shown in a dream that he entered Mecca with his Companions in a state of peace, shaving their heads and trimming their hair, and that he had entered the House of Allah and taken its key, and had stayed with those who were staying in the plain of ‘Arafat. The Messengersa of Allah summoned the people of Arabia and the surrounding Bedouin people so that they could all set out with him.

initial members of the Wasiyyat scheme. In 1934, Maulana Abul Ata Jalandhari Sahib opened the Ahmadiyya School, which is where the deceased obtained his primary education. Then, in 1948, he enrolled in an English medium school where he completed his matriculation. He then obtained his Master’s degree with honours from AlQuds University. Then he worked in the Department of Trade and Commerce for twenty years. He then had the opportunity of holding a prominent role in the auditing department of the government. He retired from there in 1995.

After his retirement, he was nominated as the President of Islamic Affairs in the Ministry of Religious Affairs. Some Islamic countries were opposed to him because he was an Ahmadi. He stood firm upon his principles and upon Ahmadiyyat and removed himself from consideration.

In 1945, Hazrat Chaudhry Zafrulla Khan Sahibra visited Palestine as a representative of the United Nations. During this tour, he also visited the mission house and stayed at the home of the late Abu Salah Muhammad Saleh Odeh, who was Sharif Odeh’s paternal grandfather. The deceased, Abdullah Asad Sahib, was 15 years old at the time; he would come to serve Chaudhry

Sahib on a daily basis and would also bring him the newspaper.

The deceased always remained close with missionaries. He had the opportunity of serving the Community as the General Secretary, Secretary T’lim and Tarbiyat, External Affairs, Sadr Majlis Ansarullah, and Secretary of the Jubilee.

He assisted the late missionary Jalaluddin Qamar Sahib in the grand project of the new construction of Madrassa Ahmadiyya in Kababir. He was an extraordinary writer. Over the span of seventy years, he wrote tens of articles for the Al-Bushra Magazine. He translated the English commentary of Surah al-Kahf into Arabic, which was published in the Jamaat during the time when the missionary, respected Fazal Ilahi Bashir Sahib, was there.

There was propaganda being spread in Arab countries against the Jamaat that said that Ahmadiyyat and Baha’ism are two sides of the same coin. They grouped the Jamaat together with the Baha’is. In response, Abdullah Asad wrote a book in Arabic titled Al-Mu’amarat al-Kubra which served as a decisive response. Similarly, he also wrote a book on the history of the Jamaat in Kababir titled Al-Kababir Baladi.

He was sincere with a keen sense of honour, and he was a true servant of the Jamaat who took pride in everything to do with the Jamaat and Ahmadiyyat. He was also requested to become a member of parliament. However, he refused, saying that there were certain principles in politics, whereas his principles were in Ahmadiyyat.

The deceased’s son Khalid Abdullah says, “My father would be engaged in Jamaat work, and sometimes when my mother would suggest sitting together for tea or going out somewhere, he would reply saying, ‘I have important Jamaat work to do, and I will only think about other things once I have completed that work.’” His first priority was Jamaat work. He is survived by three sons, three daughters, and 14 grandchildren.

May Allah the Almighty grant the deceased forgiveness and mercy, elevate his station and enable his progeny to follow in his footsteps. As I said, I will offer these funeral prayers in absentia after the [Jumuah] prayer.

(Official Urdu transcript published in the Al Fazl International, 7 December 2024.

Translated by The Review of Religions.)

Editor-in-Chief: Qaasid Muin Ahmad | Executive Editors: Ataul Fatir Tahir, Aqeel Ahmed Kang | Research: Awwab Saad Hayat, Iftekhar Ahmed | Associate Editors: Jalees Ahmad, Ata-ul-Haye Nasir Translations: M Adam Ahmad | Design: Tahmeed Ahmad | Social Media: Romaan Basit | © Al Hakam 2024