Al Hakam - 11 December 2020

The abdication of Edward VIII An Islamic take on the crisis that shook the Crown Part II

From the Markaz

100 Years Ago...

“Since then, Allah has gripped my finger and taken me forward”: Advice to students of Jamia Ghana

Recommended order for studying the books of the Promised Messiah,

by Hazrat Khalifatul Masih II

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A

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Were the Arabic works of the Promised Messiah plagiarised from “Maqamat al-Hariri”?

Part II Page 12

THE WEEKLY

www.alhakam.org AL HAKAM | Friday 11 December 2020 | Issue CXLIII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Covid, Brexit and a crippled economy As the world breathes a sigh of relief with the emergence of the Covid-19 vaccine, darker realities await us.

Bergamo – an Italian province that was the “deadliest killing field” during the pandemic in the West – is a “disturbing postcard from the posttraumatic aftermath of the virus”, the New York Times reported.

“Doctors at a hospital that became an incubator of the virus said they had seen an increase in patients with substance abuse issues, and psychologists in the province have reported a rise in anxiety and depression.” It is hard to tell, at the moment, what the long-term effects of

the virus will be.

Brexit also brings anxieties about Europe’s future and current contentions from France, including its demand for British companies only accessing Europe’s single market if they obey the rules, have been supported by other member states.

The Guardian reported, “Headlines such as ‘le bust-up’ and ‘France derails Brexit talks’ do not reflect European reality, analysts, politicians and EU diplomats have insisted, saying Paris’s fundamental concerns are widely shared across the EU27.” (theguardian. com, 7 December 2020) Continued on page 3

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

Allah sees your hearts and actions َ ّ ٰ َّ َ َ َ َ َ ُ َ َ ّٰ ُ ‫ قال قال َر ُس ْول الل ِہ َصلی الل ُہ َعل ْی ِہ‬،‫ع ْن أ� ِ ْ� ھ َریْ َرة‬ َ ُ ُ َ ُ َ ّ ٰ َ َّ ‫َو َسلم ِإ ّن الل َہ لا ی َ ْنظ ُر ِإلی ُص َو ِرک ْم َوأ ْم َوالِک ْم‬ ُ َ َْ ُ ُ ُ َ ُ َٰ ‫ک ْن ی َ ْنظ ُر ِإلی قل ْوبِﻜ ْم َوأ���لِک ْم‬ ِ ‫ول‬ Hazrat Abu Hurairah, may Allah be pleased with him, narrated that the Holy Prophet, peace and blessings of Allah be upon him, said: “Allah does not see towards your physical appearances and your wealth, but He sees towards your hearts and your actions.”

(Sahih Muslim)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

A magnificent prophecy of divine succour and assistance for the Holy Prophetsa Allah the Exalted revealed a chapter in the Holy Quran which manifests the status and rank of the Messenger of Allah, peace and blessings of Allah be upon him. The chapter which I refer to is: َ َ ُ َ َ َ َ ۡ ‫ال َ ۡم ترَ ک ۡی َﻒ ف َع َل َر ّبک ِبا ۡص ٰح ِﺐ الف ِۡی ِل‬ “Hast thou not seen how thy Lord dealt with the People of the Elephant?”

This chapter was revealed at a time when the Master of the Universe, peace and blessings of Allah be upon him, was suffering with affliction and grief. Allah the Exalted gives the Holy Prophetsa comfort in this state and says: ‘I am your supporter and helper’.

Continued on page 3

Friday 11 December 2020 | AL HAKAM

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This Week in History 11-17 December In this third year of Al Hakam, we will present a selection of incidents from the blessed life of the Promised Messiahas with some more details 11 December 1894: On this day, the Promised Messiahas wrote in his notebook of revelations: “I have seen a dream just now that Hamid Ali enters my room and in his hands are two shanks of a goat that have been skinned.

“So we entrust our affair with Allah and seek from Him goodness and welfare. O Allah, forgive our sins and safeguard us from every calamity and safeguard us from the humiliation of this world and the Hereafter.” (Tadhkirah [English translation], p. 345) 12 December 1883: On this day, the Promised Messiahas wrote a letter to Mir Abbas Ali Sahib of Ludhiana in which he mentioned revelations he recently received in the English and Hebrew languages.

(Maktubat-e-Ahmad, Vol. 1, p. 583) 12 December 1887: The Promised Messiahas wrote to Hazrat Munshi Rustam Alira that as per his reminder, he had prayed for Sundar Das and further stated that the acceptance of prayers rests in God’s hands alone.

(Maktubat-e-Ahmad, Vol. 2, p. 528)

… I am Allah the Bountiful. I shall certainly stand with My Messenger.” (Al Hakam, Vol. 4, no. 45, 17 December 1900, p. 2) 13 December 1900: On this day, before the Asr prayer, a Hindu trader met with the Promised Messiahas and paid his respects to him. He stated that he was a trader in Amritsar and the clothes prepared from his shop were sold and distributed in this area. He added that he had come to collect money from some buyers. He further said that his brother instructed him to meet with Hazrat Ahmadas. (Malfuzat, Vol. 2, p. 574) 14 December 1884: The Promised Messiahas wrote a letter to Hazrat Mian Abdullah Sanaurira in which he stated that he was still feeling unwell and expressed that even writing a reply to a letter proved to be difficult. Huzooras instructed Hazrat Mian Abdullah Sanaurira to convey his salam to Hafiz Rahmat Sahib. (Maktubat-e-Ahmad, Vol. 3, p. 195) 14 December 1885: On this day, the Promised Messiahas replied to a letter he received from Hazrat Munshi Rustam Alira. In the letter, Huzooras commented upon Munshi Sahib’s dream and mentioned that it is written in a hadith that a dream which pleases one’s heart is from Rahman (the Gracious God) and a dream which saddens and causes grief to settle in the heart is from Satan. (Maktubat-e-Ahmad, Vol. 2, p. 466)

Hazrat Munshi Rustam Alira

12 December 1898: The Promised Messiahas replied to a letter he received from Hazrat Haji Seith Allah Rakha Abdur Rahmanra.

In the letter, Huzooras informed him that he was fervently praying for him. Huzooras stated that the manner in which he was praying for him resembled the manner in which a beggar, upon knocking at someone’s door, says to himself, “Until I do not receive anything, I shall remain here and not leave.” (Maktubat-e-Ahmad, Vol. 2, p. 382) 13 December 1900: On this day, the Promised Messiahas wrote that he received the following revelation:

� ‫���د � �� ان � ا�ع دى �وے۔‬ � ‫� ���ر � �رے �ك‬ َ � � ��‫����� � � � ��۔و‬ ‫� ر� � � � ر� � ۔۔۔ انا‬ ّٰ ‫ انی مﻊ الرسول اقوم۔‬،‫اللہ ذوالم�ن‬ “There are our pure members in Lahore. They should be informed. They are made of fine clay.

Doubt will be removed but the clay will remain

paying off someone’s debt. So should this pious group of Muslims [Jamaat-e-Ahmadiyya] be less compassionate than the Freemasons, who are a group of heretics and atheists?” (Maktubate-Ahmad, Vol.2, p.

95) 14 December 1895: The Promised Messiahas replied to a letter he received from Hazrat Nawab Muhammad Ali Khanra. In the letter, Huzooras said, “May Allah enable you to progress in attaining Hazrat Nawab Muhammad Ali Khanra His love and draw you towards His eternal wealth which never ceases to exist … I have a warm place for you in my heart and I desire to see your spiritual progress with my very own eyes.”

(Maktubat-e-Ahmad, Vol. 2, p. 211) 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 Hazrat Mirza Ghulam Ahmadas. (Malfuzat [Urdu], Vol. 2, p. 574)

14 December 1887: On this day, the Promised Messiahas replied to a letter he received from Hazrat Munshi Rustam Alira in which he expressed his concern for Sundar Das’ health. Huzooras then prayed for him. (Maktubat-e-Ahmad, Vol. 2, p.

529)

15 December 1893: The Promised Messiahas informed Hazrat Munshi Rustam Alira through a letter that he had recently arrived back home following a month’s travel. Huzooras added that he should inform him of his wellbeing.

(Maktubat-e-Ahmad, Vol. 2, p. 597)

14 December 1890: The Promised Messiahas wrote a letter to Hazrat Hakim Maulvi Nuruddinra in which he stated that he had recently come to learn that a very pious, pure hearted and truthful person was under a huge debt and had no one to seek help from. Huzooras, referring to Hazrat Hakim Maulvi Nuruddinra, stated that he should offer him help as he possessed great passion for serving in the way of Allah.

15 December 1900: The Promised Messiahas wrote and published a lengthy announcement in which he invited Pir Mehar Ali Shah to write a commentary of Surah al-Fatihah. (Majmua-eIshtiharat, Vol. 3, p. 147)

Huzooras stated that if he wished to collect money with the help of others, including himself, then he could do so. Huzooras stated that if others came to help, then the burden would not be heavy and someone’s problem would be solved.

Huzooras, towards the end, wrote: “I have heard that the Freemasons are extremely compassionate for its members when it comes to

15 December 1900: The Promised Messiahas published an ishtihar (announcement) for hypocritical individuals. In this detailed announcement, the Promised Messiahas provided people the option for a full refund of Barahine-Ahmadiyya and responded to an allegation raised against him that he was hoarding and accumulating peoples’ wealth. (Majmua-eIshtiharat, Vol. 3, p. 152) 15 December 1900: The Promised Messiahas published an announcement titled Islam’s Dire Need For a Spiritual Defence. In this

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Friday 11 December 2020 | AL HAKAM Continued from page 1

Earlier this week, The New York Times noted: “Britain and the European Union are preparing their domestic audiences either for a landmark accord that will require compromise on both sides – or for a breakdown that will disrupt crosschannel trade, pitching both Britain and Europe into uncharted territory as the economies of both have been battered by the pandemic.” (nytimes.com, 07 December 2020) According to The World Bank reports, the world economy has taken a significant blow due to Covid-19, which is “already evident and represents the largest economic shock the world has experienced in decades.”

The June 2020 Global Economic Prospects report shows that “the deep recessions triggered by the pandemic are expected to leave lasting scars through lower investment, an erosion of human capital through lost work and schooling, and fragmentation of global trade and supply linkages.” (www.worldbank.org/en/ publication/global-economic-prospects) How this damage will ultimately materialise and the dangers it will bring to domestic and international peace are questions many are worried about.

Historically, following devastating economic blows, the world has often seen wars erupt.

Tensions between Iran and the wider Western world, especially the US, have escalated following the assassination of

the Iranian Nuclear scientist, Mohsen Fakhrizadeh. As a result, Iran has announced it will install centrifuges in its central uranium enrichment site – a step condemned by the UK, Germany and France as deeply worrying and against the Iran Nuclear Deal.

Previously, the US’s exit from the Iran Nuclear Deal mandated by President Trump led to further tensions and crippling sanctions on Iran by the US. Iran had said it would no longer respect the deal – which Europe wants to continue – following the assassination of Qassem Soleimani, a top Iranian general.

The worries of a post-Covid society, an uncertain Brexit, a crippled economy and international relations being in jeopardy are just the tip of the iceberg from the colossus mountain of world problems that shadow over lasting international peace.

Countries remain at war; populist parties and narratives are spreading like wildfire; the refugee crisis continues to displace people from their homes; climate change has already shown its devastating effects and politicians continue to create scapegoats to divert attention from domestic failures.

One consequence, no matter how much it is overlooked, could be a world war. The head of the Ahmadiyya Muslim Community, Hazrat Khalifatul Masih Vaa, is now known as a voice who has, for years, been warning of a devastating world war that could bring unimaginable horrors.

Covid-19 has already given us a taste of what life is like when a deadly and

heartfelt announcement, Huzooras addressed the Muslims and drew their attention towards the internal and external threats Islam was facing.

(Majmua-e-Ishtiharat, Vol. 3, p. 162) 16 December 1887: On this day, the Promised Messiahas wrote a letter to Hazrat Munshi Rustam Alira in which he stated that his son, Bashir Awal (the first), was in a critical condition. Huzooras requested him to send two annas’ worth of betel leaves as they were used to form and prepare a type of medicine. (Maktubat-e-Ahmad, Vol. 2, p.

529) 16 December 1892: On this day, the Promised Messiahas composed a letter to Hazrat Munshi Rustam Alira in which he expressed is condolences on the loss of his nephew. Huzooras further stated that Jalsa Salana 1892 was drawing closer and expressed that his attendance was necessary.

Huzooras informed him to make arrangements for a few carpets and have them sent well before in time. (Maktubat-e-Ahmad, Vol. 2, p. 590) 16 December 1893: The Promised Messiahas notified Hazrat Munshi Rustam Alira via a letter that his wife, the mother of Bashirra and Mahmudra, travelled to Firozpur to visit her respected father. Whilst there, Bashirra fell ill.

Huzooras states that upon this, he also went and remained there for almost 25 days.

Hazrat Sheikh Yaqub Ali Irfanira, who compiled Maktubat-e-Ahmad, noted at the bottom of this letter that Hazrat Hakim Maulvi Nuruddinra, under

Continued from page 1

This contains a magnificent prophecy that: “Do you not see how your Lord dealt with the People of the Elephant?”

That is to say, Allah reversed their evil design upon them and struck them; He sent small and insignificant creatures to destroy them. These creatures carried no guns, only mud.

The Arabic word sijjeel refers to clay. In this noble chapter of the Holy Quran, Allah the Exalted has declared the Messenger of Allah, peace and blessings of Allah be upon him, to be the Holy Ka‘bah, as it were. Furthermore, by presenting the incident of the People of the Elephant, Allah the Almighty has foretold of the success, divine support and succour that the Holy Prophetsa would receive. To further elaborate, in order to frustrate the methods and schemes employed by those who seek to ruin the work of the Holy Prophetsa, Allah the Exalted reverses the very designs and efforts of such people against themselves.

No enormous means are required. Just as the People of the Elephant were destroyed by small birds, the prophecy just alluded to will continue to be fulfilled until

unforgiving virus floats in the air. But imagine if, instead of a virus, the world is engulfed in nuclear radiation and destruction.

the instructions of the Promised Messiahas, wrote this letter as he was managing the letters at that time.

He said that this was the first time the name “Mirza” was used at the end of a letter. (Maktubate-Ahmad, Vol. 2, p.

597) 16 December 1902: Abu Saeed Hazrat Maulvi Abdul Karim Sialkotira Sahib was a famous Arab merchant and traveller of his time. He spent a considerable amount of time in the Indian subcontinent and its adjacent states and countries like Myanmar.

On this day, Hazrat Maulvi Abdul Karim Sialkotira introduced him to the Promised Messiahas as he travelled all the way to Qadian to meet the Messiah. This person was very impressed after reading the book of the Promised Messiahas, Ainae-Kamalat-e-Islam (Reflecting the Excellences of Islam), which removed his core misconceptions.

He shared his interesting and faith-inspiring personal experiences. On one occasion, he presented Huzoor’sas photo to a Chinese gentleman. Upon seeing the photo, the gentlemen stared at the photo for quite a while and stated that this man was not a liar. He then showed

the Day of Resurrection. Whenever a “People of the Elephant” spawn, Allah the Exalted will turn their schemes to dust in order to destroy them.

The fundamental aim of the Christian clergy is to attack Islam. Islam is the only weight on their chest; otherwise, they consider all the other faiths to be impotent. Even when Hindus become Christian, it is against Islam that they write books. Ramchandra and Thakurdas have written books in refutation of Islam with all their effort. The fact of the matter is that their conscience tells them that Islam is what will bring about their ruin.

Naturally, one fears a thing from which they apprehend their own destruction.

As soon as a chick sees a cat, it begins to chirp. This is why the followers of various religions in general, and the Christian clergy in particular, are exerting their entire strength to repudiate Islam. For they are certain, and deep down inside their heart tells them, that Islam is the only religion that will crush all other false doctrines.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 179-180)

Politicians and world leaders may ignore this threat, but it will not make the danger disappear.

him a few more photos of kings and sovereigns; however, he expressed no words of praise for them and looking at the Promised Messiah’sas photo, repeatedly said that this man was not a liar. (Malfuzat [Urdu], Vol. 2, p. 578) 17 December 1892: Alluding to an edict issued

by Maulvi Rahim Bakhsh of Lahore, the Promised Messiahas published an ishtihar (announcement), titled, A Sign of the Day of Resurrection. In this announcement, the Promised Messiahas responded to allegations raised by maulvis who said that the Jalsa Salana was an innovation. (Majmua-eIshtiharat, Vol. 1, p. 372) 17 December 1899: On the fulfilment of a grand prophecy, the Promised Messiahas published an ishtihar. Along with other important matters, the Promised Messiahas mentioned that some opponents, such as Maulvi Muhammad Hussain Batalvi, raised objections against a revelation he received in Arabic that the usage of the “lam” in the revelation:

‫اتعﺠﺐ لامری‬ “Do you wonder at My command?” was wrong and therefore concluded that the revelation was not from God. In the announcement, the Promised Messiahas explained and provided many examples from Arabic literature and the ahadith in which “lam” was used in a similar way and thus exposed their flawed knowledge on the matter. (Majmuae-Ishtiharat, Vol. 2, p. 579)

Friday 11 December 2020 | AL HAKAM

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From the Markaz

“Since then, Allah has gripped my finger and taken me forward.

Thus, always firmly take hold of Allah’s hand”

Huzoor gives direction and advice to students of Jamia Ghana On 5 December 2020, students of Jamia Ahmadiyya International, Ghana were fortunate to have a virtual class with Hazrat Khalifatul Masih V, may Allah be his Helper.

The class commenced with a recitation from the Holy Quran, followed by its Urdu translation.

After the recitation of the Holy Quran and its Urdu translation, Hazrat Khalifatul Masih Vaa asked the Jamia student who had read the translation if he had understood what he had just read and also if he understood Urdu. He replied by saying, “Ji, me samajhta hoon [Yes, I understand].”

Hearing this, Huzooraa lovingly responded, “Good. ‘Samajhta hoon’ is correct. If you had said ‘samajhti hoon’ then it would have been incorrect.”

A hadith and nazm were presented thereafter. Following this, an extract with regard to the revival of Islam, from the writings of the Promised Messiahas, was read out.

During the class, the students had the opportunity to seek guidance on various matters and ask Hazrat Amirul Momineenaa an array of questions with regard to faith, Huzoor’saa personal experiences and everyday issues.

The first question asked was with regard to attaining God’s nearness and the best method for this. Answering the question, Hazrat Khalifatul Masih Vaa quoted a verse of the Holy Quran: َّ ۡ ۡ َۡ​َ ‫َو َما خلق ُت ال ِج َّن َو الۡاِن َس ِالا ل َِی ۡع ُب ُد ۡو ِن‬ “And I have not created the Jinn and the men but that they may worship Me.” (Surah al-Dhariyat, Ch.51: V.57) Huzooraa added, “After belief in the unseen [at the start of Surah al-Baqarah], َ َّ َ ۡ ُ ۡ ُ God states ‫الص ٰلوۃ‬ ‫یقِیمون‬, meaning, ‘Observe prayer’ … After the belief in God, we are told to observe prayer. Then, the Holy Prophetsa has told us that during Namaz, man is nearest to Allah in prostration and that we should pray to God in prostration that He may grant us His nearness.”Huzooraa

continued by stating we should pray to Allah the Almighty in a manner that says that we are not in need of worldly benefits or wealth; we need His nearness only.

When we attain His nearness, the worldly wealth and all its facilities will become our servants and this should push us to want to increase in spirituality.Thus, Huzooraa explained that the best method to attain Allah’s nearness is Salat and that too in prostrations.

Following this, Hazrat Khalifatul Masih Vaa was asked about the type of food he preferred when resided in Ghana. Upon this, Huzooraa expressed that he had eaten many dishes in Ghana such as fufu, okra soup and jollof rice. Huzooraa, giving special reference to pineapples, added, “In Ghana, all types of fruits are delicious.”

Huzooraa further went on to say: “Once, when the conditions were bad, I remember Hazrat Khalifatul Masih IVrh, prior to his Khilafat, asked me in a letter, ‘The conditions there are bad and I know

that you have a specific taste in food. Do you get to eat what you like?’ I replied that the food here was very delicious and that we had fruits – bananas, oranges and pineapples. Hazrat Khalifatul Masih IVrh replied, ‘You have mentioned things which we do not even have here in Pakistan.’ Thus, there are many good things in Ghana.”

A student asked that if, after praying and performing istikhara (a prayer for seeking blessings and guidance), one did not receive a dream, how a decision in important matters such as marriage could be made.

Responding to this, Huzooraa said: “Istikhara means to ask God for khair [good], meaning that may Allah grant khair in the matter being prayed for … It is not necessary for Allah to show you a dream relating to the matter or for Allah to inform you or reveal to you a certain thing.”

Huzooraa further elaborated: “Thus, we are to simply pray to Allah that if a certain matter is good for us,

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Friday 11 December 2020 | AL HAKAM then may He make things easier for us. If, after praying, one’s heart feels comfort in the matter, then one may go ahead with the rishta [marriage proposal]. Then, the proposed girl should also pray in regard to the future relation … If the proposed girl’s heart is not satisfied in this rishta, then one may ask elsewhere. It is possible that God has planned something else.

“Thus, do not just focus merely on dreams. It is not necessary for you to see a dream. What is required is that the heart feels comfort in a matter.”

Huzooraa further said, “Thus, istikhara is a prayer to seek God’s help and guidance, not to receive a revelation from God.” Upon being asked to share some personal experiences from the time when Huzooraa was serving in Ghana, Hazrat Amirul Momineenaa said: “When I was serving in Ghana, Hazrat Khalifatul Masih IIIrh visited for an official tour….. On the day that Hazrat Khalifatul Masih IIIrh arrived in Osu, Accra, many people had gathered to meet him. When Huzoorrh greeted everyone and delivered a short address, heavy rain began to fall and despite having an umbrella above him, Huzoor’srh shalwar [trousers] and achkan [traditional coat in the Indian subcontinent] was soaked. The men, women and children present did not even slightly move and continued listening to Hazrat Khalifatul Masih IIIrh. Seeing this, Huzoorrh was very impressed at the level of patience and tolerance shown by the people of Ghana.”

Huzooraa added: “In 2005, when I visited Tanzania during their Jalsa and was delivering an address to the ladies, torrential rain began to fall to such an extent that the shade above gathered the rainwater and suddenly collapsed causing the water to gush down.

At this, not a single lady moved and simply continued to listen to my address. Thus, Africans possess a high level of patience and discipline.”

Addressing the students, Huzooraa said: “As you are becoming missionaries, whilst teaching Islam and the matters of faith to the future generations, you must endeavour to also explain to them that Islam also pays emphasis and teaches us discipline, and discipline is such a virtue that if inculcated in oneself, it can lead the country to further progress. Insha-Allah, Jamaat-e-Ahmadiyyat will play a role in the progress of African countries. Thus, for this reason, discipline is essential.”

A student asked how one can make a good habit of reading books.

Upon this, Huzooraa said that for achieving any goal, one must have a firm resolve. One should make a timetable.

Firstly, one should note down all of their activities for a week, meaning that whatever one does – after waking up and before going to sleep – should all be noted down.

For example, the time spent in going to the bathroom, performing ablution and other such daily routines should be noted down, from dawn till dusk.

Huzooraa then instructed that one should reflect on how much time was wasted and how much time was utilised in the best manner; the time that was consumed on unnecessary things and which could have been otherwise saved

Hazrat Khalifatul Masih IIIrh upon arrival in Ghana

should be properly analysed.

After one week is complete in this manner, a timetable for the following week should be made and after seeing one’s weaknesses and positive points during the past week, a timetable for Tahajud, Fajr prayer and recitation of the Holy Quran should be made.

If one wants to utilise their time in the best way, one can recite the Holy Quran or read its tafsir as well, after offering Tahajud prayer and while waiting for the Fajr prayer.

Then, after Fajr and recitation of the Holy Quran – speaking to the Jamia students specifically – Huzooraa said that they had their Jamia schedule to follow.

After the Jamia lesson time, there is study time, sports time and dinner break.

All these activities should be noted down in such a timetable. Jamia’s compulsory timetable must be included in one’s voluntary timetable and this should be acted upon. From this, one can ascertain how much time is fixed for reading and goals can be made accordingly.

Thereafter, Huzooraa asked a student as to why he had not kept a beard and instructed that even if students cannot grow a full beard, they should keep what is reasonably possible. A student then mentioned that the hectic routine of Jamia did not permit them to have enough sleep and followed this by asking how much time Huzooraa deemed sufficient for a student’s sleep.

Huzooraa replied, “You cannot conquer the world while sleeping.”

Upon learning that the student who had asked that question was from Jordan, Huzooraa lovingly remarked, “How can you conquer Jordan and the Arab world if you continue sleeping?”

Huzooraa continued by saying: “As I have told a student earlier, you should make a timetable and fix six hours for sleeping. Six hours are enough for sleep

and are possible, provided that [a student’s timetable] is managed well and time is not wasted in trivial discussion, watching television, playing games …”

Huzooraa said, “If you can develop the habit of personal study for two hours every day, you can become a great scholar and can conquer the world.”

Huzooraa further said that, “It all depends on how one spends their time. 24 hours are sufficient to accomplish tasks.”

Upon being asked if Hazrat Amirul Momineenaa had made any plans of visiting Ghana in the future, Huzooraa expressed that he had planned to visit all countries in Africa. Huzooraa further stated that they should pray that the conditions of the world permitted him to visit.

A student asked Huzooraa for the strongest argument to present before a person who rejected the existence of God. Responding to this, Hazrat Khalifatul Masih Vaa said, “The fact of the matter is that those who do not believe in God are not ready to listen to any argument.”

Huzooraa added: “A well-known atheist wrote a book in which he denied the belief and existence of God. In response to this, I sent him the Five-Volume English Commentary of the Holy Quran and a book of the Promised Messiahas, The Philosophy of the Teachings of Islam, along with other books and requested him to read them so that he may understand the proofs of the existence of God. However, he responded by saying that he was not interested and did not wish to read anything.”

Huzooraa further added, “There are some who are pure by nature, open-minded and willing to listen. You must keep ties with them and bring them towards God.” Huzooraa said: “There are many people who come to meet me, including the press. Some of them express that though they do not believe in

God, if they ever believed in God in the future, they would do so only because of the Khalifa [Hazrat Amirul Momineenaa] as it was he who conveyed to them the true teachings of God Almighty.”

Huzooraa added: “To soften the hearts of people, we should pray. You should present your good character and share your personal experiences in regard to the acceptance of prayer because for an individual, the most important thing is one’s personal relationship with God. When you tell people about God’s treatment towards you, it is this first-hand experience which impresses people.”

As the virtual class drew to a close, Hazrat Amirul Momineenaa was asked which career and field he had wished to pursue when he was a student. Upon this, Huzooraa said, “I was unable to enter the field I initially wished to pursue and ended up in a field that I had no desire for.”

Huzooraa added, “Initially, I was interested in science and thought that I could pursue medicine, which was not possible. However, I did agricultural economics and I prayed and vowed that if I was able to secure good grades in my MSc exams, I would devote my life in the service of the Jamaat. Then, through no effort of my own, Allah enabled me to secure good grades in first division, upon which I did waqf.”

Huzooraa further added: “Then I was sent to Africa. Since then, Allah has gripped my finger and taken me forward … Thus, always firmly take hold of Allah’s hand and continue to seek His help; He will Himself guide you. Missionaries and those hoping to serve as missionaries must always hold fast to Allah’s hand and continuously seek His help that He take us wherever He desires and instil within us the virtues He desires for us, for therein lies His grace and blessings.”

Friday 11 December 2020 | AL HAKAM

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The abdication of Edward VIII An Islamic take on the crisis that shook the Crown – Part II Asif M Basit London

The Church of England’s concerns Lambeth Palace seems to have remained indifferent of Prince Edward’s womanising and other wayward characteristics. What seems to have concerned them most is his lack of religious affiliation, which, in view of his public popularity, could weaken the grip of the church on state affairs. He was known to be non-practising, but that he had drifted even farther away from Anglican beliefs became apparent with his ascension.

Edward VIII’s official biographer, Philip Ziegler, notes that “even if there had been no Mrs Simpson, a clash between the King and the Establishment was inevitable.”

Explaining his stance further, Ziegler explains that the Establishment had deeprooted traditions and that to shake these roots was bound to come with lethal results for a constitutional monarch.

“Edward VIII recognized,” he says, “that he would be offending vested interests and injuring people who felt that they deserved better of him, but he was a strong proponent of the view that omelettes are only made by breaking eggs.” (Ziegler, King Edward VIII) Edward VIII’s characterisation by HG Wells is worthy of note: “He betrays the possession of a highly modernized mind by his every act, he is unceremonious, he is unconventional, and he asks the most disconcerting questions about social conditions …” (Baltimore News Post, 9 December 1936) The Church of England would naturally be far from comfortable with a king who had “an enquiring mind, was disinclined to accept dogma as invariably correct, grew impatient if told that something could not be done because it had never been done before”. (Ziegler, King Edward VIII) With such a figure on the throne, Cosmo Lang, the Archbishop of Canterbury, decided to personally, but discretely, intervene. With his shrewd intellect, he was to be instrumental in the abdication, yet maintain his image of being aloof from the politics that was to rampage the Crown.

It is not hard to imagine what the Archbishop would have felt when his principal adviser, Alan Don, reported to him that the new King intended to turn Roman Catholic to “escape from his unwelcome task”. “This was told to me,” he wrote in his diary, “by as Diocesan Bishop

who had just been talking to an ex-Cabinet Minister”. (Alan C Don’s diaries, Lambeth Palace Library, MS 2864, 19 February 1936) While Don’s above statement came as a reminder at the outset of Edward VIII’s reign, his reproach for Anglican faith was quite commonly known from many years before. He himself admitted to not being versed with the “Protestant faith, of which, by virtue of my birth, I was destined one day to be the ‘Defender’”. (Edward, A King’s Story) During his early days on the throne, Edward VIII was swamped in conflicting emotions. That he expressed them added fuel to the fire of anxiety already giving sleepless nights to the Archbishop. The King knew that the popular opinion of his subjects saw him as progressive and had invested in him their hopes for change.

“It became increasingly plain to me,” he recalled later, “… that however wholeheartedly I might adapt myself to the familiar outward pattern of kingship … I could never expect wholly to satisfy the expectations of those for whom the rigid modes of my father’s era had come to exemplify the only admissible standard for a King … But I was also acutely conscious of the changes working in the times, and I was eager to respond to them as I had always done.” (Ibid) The King was in this conflicting state of mind when the Archbishop had his first audience. It was on the day after George V

died. This first meeting struck the wrong chord for both these stalwarts of the Church of England.

Cosmo Lang, the Archbishop, recorded the meeting in his chronicle: “… I had quite a long talk with the King.

I told him frankly that I was aware that he had been set against me by knowing that his father had often discussed his affairs with me … He did not seem to resent this frankness, but quickly said that of course there had always been difficulties between the Sovereign and his heir.” (Cosmo Lang Papers, Lambeth Palace Library, Vol. 223) The King’s account on this meeting matches Lang’s account but also captures the negativity that this meeting had sown in their relationship. “No man likes to be told,” the King wrote, “that his conduct has provided a topic of conversation between his father and a third person. At any rate the Archbishop’s disclosure was an unpropitious note with which to inaugurate the formal relations between a new sovereign and his Primate.” (Edward, A King’s Story) Lang’s account also confirms that the meeting had left a somewhat bad taste: “It was clear that he knows little, and I fear, cares little, about the Church and its affairs.”

(Lang Papers, Lambeth Palace Library, Vol. 223)The King concluded his recollection of the meeting in saying, “That encounter was my first intimation that I might be approaching an irreconcilable conflict”.

(Edward, A King’s Story) Lambeth Palace

Edward VIII

Lang proactively maintained an active connection with anyone who could bring him ammunition for his battle against a king that he desired not to stay on the throne. Disgruntled staff from the palace – mostly for being sacked or demoted by King Edward – would approach Lang to further nourish his ambitions against the King.

Just as Lascelles had confided in Baldwin, Admiral Lionel Halsey is reported to have headed straight to Lambeth Palace as soon as he was told by the King that he was no longer required on the household staff. Halsey continued to visit Lang and write to him, originals of which are archived in the Lambeth Palace Library.

He had been Edward VIII’s private secretary, replaced soon by Wigham. Halsey’s letters to Lang contained information acquired from Wigham which only go to show the King’s own staff ’s disloyalty to him but loyalty to the establishment. Halsey’s letters also indicate that Wigham had been providing information about the King to Baldwin.

That the Viceroy of India, Lord Linlithgow, discussed the situation with both Baldwin and Lang during a visit to London, reveals that the Establishment had taken the dominions on board their malicious intents; Baldwin and Lang knew very well that dominions will have to play their part when the time came.

Very soon after Edward VIII’s ascension to the throne, the government and the Church of England – notoriously known as the Establishment – had joined hands in their conspiracy against a King who did not suit their agenda.

The King himself was generous in providing the Establishment with stories to

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Friday 11 December 2020 | AL HAKAM further stack their growing piles. Breaking away from his father’s practice, he refused to subscribe to ecclesiastical charities right at the start of his reign. Chaplains of the Archbishop brought to his knowledge that the King did not attended the Chapel Royal – confirming doubts that he had no interest in Christian faith. (Diaries and Papers of Rev Alan C Don, Lambeth Palace Library, under various dates of March 1936) Such a petty observation that the “king had also fidgeted all through the Royal Maundy Service” was important enough a piece of information as to be worthy of reporting to the Archbishop. (Ibid) Launcelot Percival, who had been the precentor at the Chapel Royal for 14 years when Edward VIII acceded to the throne, would report every action of the King to Archbishop Lang; that the King and Mrs Simpson stayed out late at night and that the King laid expensive gifts at the feet of his mistress are some of the issues on record that he conveyed to Lang. Trivial they might seem, but that even such issues reached the Archbishop reveals a lot about the gravity of the conspiracy.

A collection of cuttings from the American press – that had remained vocal about the Edward/Simpson affair – held at Lambeth Palace archives points to the level of interest that the Archbishop had in the situation; that letters with these cuttings were addressed directly to him tells even more.

Adding insult to injury was Edward VIII’s disinclination to consult the Archbishop who had, during all his career, been consulted in every matter by George V. How the Church would hold the monarch under its thumb seems to have become a matter of greater concern for Archbishop Lang. Baldwin and his government also faced the same predicament.

It would not be wrong to conclude that it was at this crossroads that their paths crossed and it was here that the Church and the Government united in their efforts to topple their own King. It was here that they might have continued to sing “Long live the King!” – hand on heart – quite contrary to their actions.

The Church and government against the King The Establishment – which here means the Church and the Government combined – now united and turned all guns in the King’s direction; even though the king is meant to be the third pillar of the establishment.

By this point, the American press had gained significant momentum about the King’s affair with Mrs Simpson. It was at this point that the Establishment unbolted and flung open the sluice that had so far been holding the British press at bay.

Confidential meetings with Geoffrey Dawson, Editor of The Times, with Archbishop Lang, and their correspondence – both on record and held at the Lambeth Palace Library and Bodleian Library, Oxford University – speak volumes about how all major state institutions had their strings tied to the Archbishop’s fingers.

The Archbishop recorded this meeting with Dawson in his diary: “I had a long and very confidential talk with him in which he spoke to me about the possibility at some early date of The Times intervening in an article”.

The Archbishop was so thankful for his support that he wrote to Dawson the next day (12 November 1936). Half of the letter has been torn off but the remaining sits in the shelves of Lambeth Palace Library: “I need not tell you how grateful I was to you for our confidential talk yesterday. Since I saw you I have talked to other responsible people and it becomes increasingly apparent that some decisive clearing of the air must be achieved within the shortest possible time. I only hope that the Prime Minister will now take some further definite step.” (Cosmo Lang Papers, Lambeth Palace Library, Vol. 129) Although the letter does not reveal who these “other responsible people” were, but since Baldwin has been mentioned, it only goes to mean that the Archbishop had all instruments of the Empire’s machinery under his thumb.

Dawson had also been to see Prime Minister Baldwin and had found him equally concerned about the situation.

(Geoffrey Dawson Papers, Bodleian Library, University of Oxford, Vol. 55) The Establishment let the British press off the lead and newspapers, especially tabloids, were soon buzzing with sensational stories.

As Hazrat Mirza Mahmud Ahmadra had rightly assumed, the Establishment had Mrs Simpson’s story ready as their scapegoat. The Archbishop had carefully engineered the search for a sacrificial lamb and had finally managed to find a femme fatale. A letter of his, written after the storm of abdication had settled, is quite indicative of his approach: “… as the months passed and his relations with Mrs Simpson became more notorious the thought of my having to consecrate him as King weighed on me as a heavy burden.” (Cosmo Lang Papers, Lambeth Place Library, Vol. 223) “Think of pouring all those sacred words into a vacuum” is a remark that Archbishop Lang made to one of his confidants. Not only is his intention to not let the King make it as far as his coronation evident, but even more striking is this intention’s similarity to that of Baldwin’s – “should he succeed to the throne”. (Ibid, Vol. 318) Archbishop Lang took his Bishops in confidence before moving on to the big step. He invited them all to his room “of which windows were fast closed, and the atmosphere stifling”, as Herbert Henson, one of his bishops, later described.

No minutes of this in-camera meeting were taken but Bishop Henson’s diary holds most of the secrets discussed. He recalls the Archbishop briefing them about the coronation: “It would not be edifying to stir up the nation to a religious preparation for the King’s crowning when the King himself was making it apparent that he himself took anything but a religious view of the ceremony.” (Bishop Henson Papers, Durham Cathedral Library, under 17 November 1936) This statement of Lang’s refers to the King’s intention to dismiss the Christian vows that have remained at the heart of a British monarch’s coronation. Soon after Edward VIII’s ascension to the throne, during a meeting to map out coronation plans, Archbishop Lang “had to defend the importance of the Christian ritual involved in the coronation service when challenged by sovereign who wanted to scale back what he perceived as humbuggery of royal

ceremonial”. (Edward Owens, The Family Firm: Monarchy, Mass Media and the British Public 1932-53, University of London Press) It is concluded by most historians and biographers that the above was “just one example in a catalogue of offences” compiled

by Archbishop Lang against Edward and one that compelled him to pave the way to topple a king with a modernising agenda; an agenda that did not suit the Church of England and, for that matter, the status quo.

(Ibid)Edward VIII seems to have tried all possible ways to exercise his lawful rights as well as stay on the throne. Although he thought that he could lawfully marry Mrs Simpson, he was flexible enough to respect the sentiments of the Establishment by proposing a morganatic marriage with Mrs Simpson. This meant that Mrs Simpson would legally be the King’s wife, but would not be titled the Queen-consort, nor would their children from the marriage be placed in the line of succession to the crown.

This too was rejected by Baldwin who, as is now quite obvious, was not acting alone. Archbishop Lang wanted to see the King’s removal from the throne “as soon as possible”, an intention that he had quite plainly expressed in a letter to Baldwin – in an envelope marked “Strictly Private”.

(Stanley Baldwin Papers, Cambridge

University Library, Vol. 176, 25 Nov 1936) The letter concluded with these words: “Only the pressure of our common anxiety – and hope – can justify this letter”. (Ibid) Not everyone in the Parliament was an ally of Baldwin and his cabinet. There were ministers, including the likes of Winston Churchill, who had a soft corner and sympathy for the king. (Montgomery Hyde, Baldwin, the Unexpected Prime Minister, Hart-Davies, MacGibbon, London, 1973) Although The Times was hijacked by the Establishment, the popular press continuously expressed allegiance to the king. The public did not want their king to go and that too for a matter that they saw as a trivial one.

It was beginning to seem highly likely that there could form a “King’s Party” in the Parliament. This is something that Edward VIII did not desire for his country and the Empire. He could not bear the bifurcation of the nation on an issue of so personal a nature.

On the dull evening of 2 December 1936, Prime Minister Baldwin headed to the Palace to see the King to tell him that it was now a matter of urgency and that the decision must now be made. He presented the King with three options: 1.To give up Mrs Simpson

Friday 11 December 2020 | AL HAKAM

8 2. The morganatic marriage option (which was by then an invalid option) 3. Abdication (Cosmo Lang Papers, Vol. 318, Lambeth Palace Library) Baldwin, as a matter of fact, knew that the King was now only left with the third choice to opt for. He reported the details of his audience back to Lang the next day.

Through a very opportunistic move, they thought that they had finally toppled the King. And they were right.

Edward VIII, seeing that he would not be allowed by the Establishment to remain on the throne, decided to abdicate. He signed his abdication notices on 10 December and announced it to the public through a radio broadcast on 11 December 1936.

Braggers of “freedom of speech” Going through the archives and records of this crisis, one is shocked to notice how the King was cornered and pinned down by the British Establishment. Edward VIII, with the intention to know how his subjects saw the whole situation, expressed his desire to address the nation through a radio broadcast. Edward VIII later recalled: “I thrust at once to the point of the meeting, the project of the broadcast. The idea seemed to startle him and, if I correctly read his thoughts, he seemed to be saying to himself rather irritably, ‘Damn it; what will this young man be thinking up next?’”

(Edward, A King’s Story) He was absolutely right in reading Baldwin’s mind. Baldwin took the proposal to the cabinet and came back to tell the King that the proposal had been rejected.

(Baldwin Papers, Vol. 176) In their dread of a monarch who could challenge the status quo, the Establishment denied him the right to even address his people. Thrown out was the fact that he was still the King; ignored were the crowds outside the palace who sang “Long live the King!” and “For he’s a jolly good fellow” in showing their support for their King; brutally disregarded was the notion of “freedom of speech” that the British Government was, and is, very proud of.

Archbishop Lang was, however, allowed to broadcast his message to the nation a few days after the abdication. Having observed that the public opinion was bewildered (Lang Papers, Lambeth Palace Library, Vol. 318), he broadcast his address on radio.

Lang’s biographer, Robert Beaken, is rightly of the opinion that the Archbishop’s

voice sounded “nervous in comparison with other recordings”. (Robert Beaken, Cosmo Lang: Archbishop in War and Crisis, IB Tauris, London, 2012) It was this speech that Hazrat Mirza Bashiruddin Mahmud Ahmadra had referred to in his Al Fazl article – only having read excerpts and with no access to the audio. Robert Beaken’s observation is absolutely correct, which can be confirmed by listening to the speech preserved at the British Library. (British Library, Sound Archives, T8077/0404) Lang’s close confidant, Alan Don, recorded in his diary how the Archbishop was found kneeling in prayer beside his desk just before leaving for the broadcast. (Don Diaries, Lambeth Palace Library, under 15 December 1936) Don also noted down his own impressions about the address: “I am a little apprehensive about it, for I think it may have the effect of confirming suspicion … that he had engineered the whole thing”. (Ibid) Conclusion It is incredibly amazing to note how a man in a small town of the Punjab – thousands of miles away from the hubbub of the abdication crisis – could so minutely understand the facts behind the fictional presentation of the story.

How right was Hazrat Mirza Bashiruddin Mahmud Ahmad in asserting that the King’s abdication to protect his lawful right to remarry a divorcee would set up a legacy – a legacy of allowing, along the Islamic lines, to divorce when inevitable and to remarry when divorced.

There is no need to delve into how members of the Royal Family have ever since been able to divorce and to remarry of their own freewill. There are many! (And counting, it seems!)

Despite the flamboyant claims of being secular, are the so-called modern Western governments still puppets of the church?

This too is not the scope of this article.

Does the church still try to control state affairs or is that now a bygone? Or is it that the church’s establishment in the West is more skilled at the cunning art of keeping their interventions discreet (as opposed to the clergy pressure groups of the Muslim East)?

The answers are still hazy. We may find out in another few decades.

Invigorated spirits of Jamia Ghana students after virtual audience with Huzoor

Mirza Khalil Baig Vice Principal Jamia Ahmadiyya International, Ghana

Jamia Ahmadiyya International, Ghana was blessed to have a virtual mulaqat with Hazrat Khalifatul Masih V, may Allah be his Helper.

At first, we wanted to organise this virtual mulaqat in the newly built hall, but the Internet signal was poor there. We surveyed and found that in terms of Internet signal, the Nayyar Mosque of Jamia was a most suitable venue.

Two large air-conditioners were installed in the mosque by the Jalsa Salana office. For the purpose of smooth video link, a high speed Internet connection was also acquired from a telecommunication company.

An MTA team from Wahab Adam Studios at Bustan-e-Ahmad in Accra arrived at Jamia two days earlier to finalise the arrangements of the mulaqat. They also conducted transmission tests to ensure a smooth link.

This historical mulaqat was the first ever virtual mulaqat of Jamia International Ghana and the members of teaching staff with Huzooraa. The meeting started at 12:15 GMT and Huzooraa graciously interacted with us for a little more than an hour.

Only resident students of Jamia took part in the mulaqat and due to safety precautions regarding Covid-19, nobody was permitted too enter the premises. Everybody’s temperature was taken and all participants were provided with new facemasks before admission into the mosque. Even though all students live together in the Jamia premises, social distancing was still observed in the mosque.

The programme started with recitation of the Holy Quran, followed by a hadith with

Urdu translation regarding a prophecy about the establishment of Khilafat-e-Ahmadiyya.

After this, a poem of the Promised Messiahas was recited.

The poem was followed by an excerpt from “Fath-e-Islam” (Victory of Islam), a book of the Promised Messiahas.

After this, Hazrat Amirul Momineenaa started conversing with the students and answered their questions.

In response to a student as to how one can develop the habit of reading, Huzooraa said: “Firm resolve is very important for anything to become successful. Then you need to make your timetable. You need to write down your routine of one full week.

From morning to evening record every activity and then analyse how much time has been wasted. How much time has been spent in the name of necessary things?

Then, the following week, critically analyse and assess how many tasks were necessary and how many of them were unnecessary and how much time was wasted. Then, from this review, you should be able to fix time for personal studies.”

Huzoor’saa exhortations about these spiritual matters brought about a spiritual rejuvenation in the students. Spontaneously, slogans of “Takbir” after the meeting testified that this mulaqat had infused a new spirit in the hearts of both students and teachers alike, alhamdolillah!

The teachers of Jamia International, Ghana expressed that it was a very blessed day for them and that this day would be remembered in the history of Jamaat-eAhmadiyya Ghana, especially for Jamia Ahmadiyya. They prayed that Allah the Almighty enabled them to live up to Huzoor’s expectations of them.

Continued on next page >>

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Friday 11 December 2020 | AL HAKAM

From the Markaz

Members of Khuddam-ul-Ahmadiyya Germany who recently migrated to the country granted virtual mulaqat with Huzoor On 6 December 2020, members of Majlis Khuddam-ul-Ahmadiyya Germany, who have recently migrated to the country, were granted a virtual mulaqat with Hazrat Amirul Momineen, Khalifatul Masih V, may Allah strengthen his hand.

The Ahmadis meeting Huzooraa were all immigrants who had recently sought asylum in Germany due to the severe ongoing persecution against Ahmadis in Pakistan.

Due to the constitution of Pakistan, Ahmadi Muslims are targeted by various religious groups and persecuted in every possible manner. Incidents of persecution and violence against Ahmadis are all too frequent in Pakistan.

During the mulaqat, all members had the opportunity to personally speak with Hazrat Khalifatul Masih Vaa and seek prayers and guidance from Huzooraa on various matters.

Whilst addressing the immigrants, Hazrat Amirul Momineenaa emphasised the importance of continuously seeking Allah’s help.

Huzooraa said: “During the asylum process, you must never lie. Simply explain the truth of what is happening in Pakistan. Tell them that every Ahmadi Muslim there is subjected to persecution not knowing when one could be targeted or falsely charged. Inform them that it is due to this persecution you migrated so that you may live freely. Simply << Continued from previous page

Many teachers were lost for words when describing their sentiments having been blessed with Huzoor’saa precious time.

May Allah enable us to act upon Huzoor’saa guidance, which he outlined during this class.

Waleed Ahmad Sahib of Shahid class said, “I feel very happy for attending this class. The best moment of the class was when Huzooraa addressed the students with ‘Piyarey bacho’ [dear children]. May Allah

speak the truth and insha-Allah, the cases will be accepted.”

Huzooraa, whilst further offering guidance, said: “You must offer your five daily prayers and fervently pray to Allah. You must inculcate the habit of offering voluntary prayers and pledge that even after your application is accepted, you will continue to

offer Namaz. Upon going for your asylum hearings, recite Surah al-Fatihah before you enter the court. Insha-Allah, you will witness Allah’s mercy and grace.”

As the mulaqat came to a close, Huzooraa stated: “If you act upon what I have just stated, then, insha-Allah, your applications will be accepted. Turn to Allah for all your needs

and pledge that you will lead a life of piety and continue to offer your Namaz. If you continue to pray, Allah will continue to help you. God knows a person’s intentions and what is in their hearts. If, after your application is accepted, you become submerged in materialism, then you will face difficulties.”

make us successful missionaries. Amin.”

Hafiz Shamsuddin Sahib said, “Huzooraa answered the questions so beautifully and this is also a quality of a spiritual father.”

Ayaz Ahmad Dogar Sahib said, “The guidance regarding maintaining our timetable left a lasting impression on me.”

Noorullah Amin Sahib said, “Huzooraa has elaborated in detail what our responsibilities as missionaries are. May Allah enable us to act upon them. Amin.”

Tahir Ramzan Sahib of Khamisa class

said, “Meeting Huzooraa was the biggest desire of my life, which has now been fulfilled. May Allah enable us all to act upon Huzoor’saa guidance. Amin.”

Ishaq Yaqub Sahib said, “The guidance regarding attaining nearness to Allah and to become a true believer touched my heart deeply.”

Maalik Owusu Sahib said, “I will try my utmost to act upon Huzoor’s advice regarding attaining pleasure in Salat.”

Hafiz Abdul Mujeeb Sahib said, “I was

very happy and realised that we have the blessing of Khilafat, of which the nonAhmadis are deprived. The answer by Huzooraa in regard to nearness to Allah had a great impact on me.”

Qasim Anobi Sahib of Rabia class said, “After this class, I strongly realised that we should try to meet Khalifa-e-Waqt often, which will eventually help us increase in our faith.”

Ahmad Kamal Sahib of Salisa class said, “The incidents Huzooraa narrated regarding his stay in Ghana were very inspiring, especially the incidents which took place during the tour of Hazrat Khalifatul Masih IIIrh.” Muhammad Huzaifa Sahib said, “The guidance on developing a habit of reading really stood out to me.”

Mahmood Abdur Rahim Sahib of Sania class said, “Huzooraa gave us precious guidance which are all life-changing. I hope that we can have more events like this in the future as well.”

Al Hassan Isa Sahib of Ula class said, “I feel invigorated, with a new zeal and energy, both physically and spiritually.”

(Translation by Aleem Mehmood, Missionary in Accra, Ghana)

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Friday 11 December 2020 | AL HAKAM

Answers to everyday issues Part IV

Some of the blessed guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa has given at various occasions in his written correspondence and during MTA programmes is being officially published below for everyone’s benefit bodies are not clearly and definitely involved in interest-based businesses.)

‘A possible solution could also be that the Jamaat initiates such businesses using its capital that are definitely free from the filth of interest. However, the current environment of the country through which the Jamaat is going is not conducive for such an investment.

‘Hence, investment in the national savings schemes is a kind of compulsion while on the other hand, there is no alternative system of investment available in the country.’”

Hazrat Khalifatul Masih IVrh accepted these recommendations by Sadr Anjuman Ahmadiyya Pakistan on 13 August 1987 and wrote, “It is fine.”

Zaheer Ahmad Khan Records Department, Private Secretariat, London

Iron rings and boys wearing bracelets Huzooraa was presented some ahadith that mention the wearing of iron rings by men as being impermissible and requested for guidance on this issue. In this regard, he was informed about young boys wearing bracelets or bangles etc. as a fashion statement. Huzooraa, in a letter dated 14 December 2016, said: “I have had research conducted on this issue. The ahadith that you sent are from Sunan Abi Daud. On the other hand, we find some ahadith in Sahih Bukhari which mention the Holy Prophetsa telling a companion to give an iron ring as haq mahr [dowry] in order to marry a woman.

Likewise, there are also some ahadith in Sunan Abi Daud which mention that the ring of the Holy Prophetsa itself was made of iron and then coated with silver.

“While interpreting the abovementioned narrations, the scholars of hadith have also written that the saying which mentions a dislike for iron rings is weak [za‘eef] and that if wearing iron rings had been forbidden [haram] for men, then the Holy Prophetsa would have clearly forbidden it as he did in the case of gold.

“Anyway, the wearing of bracelets and bangles by young boys is an undesirable action. Hence, your advising the boys in this regard is very commendable.”

Nawafil before Eid A missionary wrote to Huzooraa that at both Eids, some people came to the mosque and offered nawafil [voluntary prayers] either before the congregational Eid prayer or after it and requested for guidance on this issue.

The reply that Huzooraa gave to the missionary and the guidance he issued to the administration in his letter dated 14 October 2017 is as follows: “The offering of nawafil before the Eid prayer is forbidden as it is proven by ahadith. However, there is no harm in offering nawafil afterwards at home, so long as the time wherein Salat is forbidden has not started.

“I have also instructed the general secretary that he should arrange for announcements to be made at mosques before Eid prayers in order to make those people who come to the mosque before Eid prayer and start offering nawafil aware that it is forbidden.”

Whether Eid prayers are obligatory and if the imam forgets the takbirat Someone requested Huzooraa for guidance on whether observing both the Eid prayers was obligatory and on offering sujood alsahw [prostrations made after committing

a mistake in Salat] to compensate for forgetting to pronounce takbirat at the beginning of a rak‘ah.

Huzooraa, in his letter dated 21 November 2017, gave the following reply: “Eid prayers are sunnah-e-mu‘akkadah [an action that the Holy Prophetsa emphasised and rarely abandoned]. The Holy Prophetsa even made it binding upon menstruating women who do not usually attend the mosque for prayers to come to the place of Eid and join in the supplications of the Muslims.

“As far as the issue of an imam forgetting the takbirat is concerned, the people praying behind him should remind him in such a case. However, if the imam fails to pronounce some of the takbirat despite their reminder, then those behind him should observe the Eid prayer according to the imam. There is no need for the imam to perform sujood alsahw if he forgets the takbirat.”

Savings accounts and profit The nazim of Dar-ul-Ifta [department for Islamic verdicts] requested Huzooraa for guidance on depositing money in stateowned banks and using the profit earned on that money on personal needs.

Huzooraa, in his letter dated 21 November 2017, gave the following reply: “My point of view on this issue corresponds with the decision that was made during the Khilafat of Hazrat Khalifatul Masih IVrh.” The decision that was made during the Khilafat of Hazrat Khalifatul Masih IVrh is as follows: “The following recommendations on this issue were submitted to Hazrat Khalifatul Masih IVrh by Sadr Anjuman Ahmadiyya Pakistan: ‘Sadr Anjuman Ahmadiyya is not earning interest of any kind on the money deposited in banks, nor is the provident

fund money being deposited in such banks whose business model or means of earning is based on interest. The funds are rather invested in a public body under the government’s national savings scheme.

‘This body invests its profits in national welfare programmes (and not in any interest-based businesses). As a result, the economy is growing and more employment opportunities are being created, which again increases in the revenue collected by the state. In this way, the government shares the profits with the depositors and terms it as profit. Whenever a depositor needs his money, he takes it out at will.

‘Due to this difference between banks and national savings schemes, the provident fund money was invested in this public body with the permission of Hazrat Khalifatul Masih IIIrh. Likewise, with the permission of Hazrat Khalifatul Masih IVrh, the funds collected through Bilal Fund and Tazkiyah Amwal Fund have also been invested in the savings schemes.

‘It is also the view of the mufti of the Jamaat ([then] Hazrat Malik Saifur Rahman) that one can participate in the savings schemes launched by the government.

‘He writes, “If someone wishes, they can participate in the savings schemes that have been launched by the government and can utilise the profit that is generated from them for his personal needs.”

‘Moreover, there is no alternative system or secure institutions where one can invest their money and which could keep their capital safe, profitable or at least unharmed by inflation. (Hence, instead of investing money in banks, where there is money trade, which is clearly based on interest, the funds have been invested in such schemes which have been declared free from interest by the government because the profit is being invested in national welfare and other constructive causes or at least such public

Music and female prisoners of war Huzooraa was presented the view of Hazrat Musleh-e-Maudra on female prisoners of war as stated in Tafsir-e-Kabir and requested to shed more light on the issue.

A complaint was also made about the background music lasting one or two minutes in a documentary film played at the Lajna Imaillah Ilmi (Educational) Rally of a country.

Huzooraa, in his letter dated 21 February 2018, gave the following guidance: “What you have presented regarding nikah with female prisoners of war is correct according to the interpretation of Hazrat Musleh-e-Maudra as mentioned in Tafsire-Kabir. This was also the view of Hazrat Khalifatul Masih Ira that it is necessary to perform nikah with female prisoners of war.

“In light of the Holy Quran and the sayings of the Promised Messiahas, this is also my view. In the early stages of Islam, the enemies of Islam would make Muslims a target of various kinds of atrocities. If they got hold of the wife of a poor and oppressed Muslim, they would include her among their wives as a slave.

“Hence, in accordance with the ُۡ ٌَ َ ُ Islamic injunction of ‫[ َج ٰٓزؤا َس ِّیئ ٍۃ َس ِّیئۃ ِّمثل َہا‬the recompense of an injury is an injury the like thereof], such women who came along with the assailing army against Islam in order to support them would be taken captives as prisoners of war in accordance with the custom of that era. Then, if such women did not earn their freedom by paying the ransom or through the method of mukatabat, it became permissible to have intimate relations with such women after performing nikah.

“However, there was no consent required from that prisoner of war for such a nikah. Moreover, a nikah to such a woman did not affect the permission to marry four [free] women. In other words, a man could perform nikah with such a woman despite being married to four [free] women.

However, if the female prisoner of war bore

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Friday 11 December 2020 | AL HAKAM a child, she would become free as a result of being the mother of that child.

“The second point of view is also not wrong, which states that it was not necessary to perform a formal nikah before having an intimate relationship with such women who came along with the assailing army against Islam in order to support them. Hence, Hazrat Musleh-e-Maudra, while replying to the issue of female prisoners of war, at some other occasions has also expressed this second point of view.

“Likewise, Hazrat Khalifatul Masih IVrh, while explaining the issue of female prisoners of war during some of his question and answer sessions and during dars-ulQuran has also stated this second point of view that no formal nikah was needed in order to establish intimate relationships with female prisoners of war.

“Here, I also deem it essential to mention that it is not in any way objectionable for the Khulafa to have different opinions about the interpretation of such Quranic matters that relate to the past eras; rather, these views are based on the Quranic understanding of every Khalifa. Such disagreement among Khulafa is possible.

“As I stated earlier, my view on this issue is that it was mandatory to perform nikah with such women of the enemies before having conjugal relations with them. And this shall be considered the view of the Jamaat in my era of Khilafat. However, the next Khalifa may disagree with my opinion.

If that happens, then that view of the next Khalifa would be considered the view of the Jamaat at that time.

“Moreover, one should also remember that no such war is taking place in this era which is being fought to annihilate Islam and wherein the women of the Muslims are being captured and turned into slaves. Thus, it is also forbidden and haram for Muslims to do the same in this era.

“The other complaint that you made in your letter is that music was played for 1-2 minutes in the opening sequence of a documentary film which was shown at a Lajna Imaillah Ilmi Rally.

“As you have written, it was a documentary film. Since it was a documentary film which was not produced by us and the music was added by the producers, how could we edit it out of that film? Thus, there is nothing objectionable in that. In fact, it is that smoke of the Dajjal mentioned in a hadith by the Holy Prophetsa, from which one is unable to protect oneself.

“As far as programmes are concerned that are produced by us and as far as MTA is concerned, both are completely free of music by the grace of Allah and they do not contain any such unlawful things. This is the example which should be presented as the true faith. By the grace of Allah, this is the Islamic example, which is shown through MTA programmes everywhere.”

How to reply to people’s mockery of holy personages During the virtual mulaqat of students of Jamia Ahmadiyya Indonesia with Hazrat Khalifatul Masih Vaa, on 6 November 2020, a student said, “Nowadays, there are many people who mock the Promised Messiahas.

How should we respond to them?”

Upon this, Huzooraa said: “Firstly, Allah the Exalted Himself said to the Promised Messiahas: َ َ َ َ َ َ ‫ّ ْ ُ ْ ٌ َّم ْن‬ ‫اد اِھان َتک‬ ‫ِانِی م ِھین ار‬

‘I shall humiliate him who seeks to humiliate you.’

“Thus, Allah the Exalted Himself shall deal with those who intentionally act in this manner however He desires, whether it is by humiliating them in this world, in the Hereafter or by humiliating their progenies.

“However, our response in this regard is simply that which has been explained to us by the Promised Messiahas, namely that you must demonstrate patience and you must not respond to the aggressor in an aggressive manner. You must not respond with violence. Even if you have unbounded love for the Promised Messiahas, you still must not respond with violence.

“The most beloved person to us is the Holy Prophetsa. He is dearer to us than even the Promised Messiahas. Recently, caricatures of the Holy Prophetsa were made in France and some other European countries in order to ridicule him. However, what has our response been to this? We respond by invoking durood upon the Holy Prophetsa as much as possible. When we invoke durood upon the Holy Prophetsa, we also invoke durood upon the aal [progeny] of the Holy Prophetsa. They are also included in that prayer. And the greatest aal of the Holy Prophetsa is the Promised Messiahas.

He is the foremost to be counted among the aal of the Holy Prophetsa.

“Therefore, whenever anyone ridicules the Holy Prophetsa or his most ardent servant, the Promised Messiahas, our first duty is to recite durood. Secondly, your conduct should be so exemplary that it silences those who ridicule and mock. They will observe that they ridicule and mock us, yet we continue to convey to them the true teachings of Islam. And we are those who spread love and affection. They will notice that despite them showing hatred towards us, we speak to them with love and affection.

“The Holy Quran alsoَ states: ّ َ​َ ‫کان ٗہ َول ٌِّی َح ِم ۡی ٌم‬ “In other words, if one exhibits good morals and conduct, then those who bear enmity against you will become your warm friends.

“Therefore, our response is to simply improve our own conduct and conditions, excel in our spirituality and prostrate before Allah the Exalted. We should pray to Allah the Exalted to improve their conditions and pray that if Allah the Exalted deems that they will not change their attitude, then may He grant us respite from them and silence them so that they do not mock or ridicule our loved ones, whether it is the Promised Messiahas or above him, the Holy Prophetsa.

“May we see happiness and joy. It is a source of great joy for us when the Holy Prophetsa is honoured in this world.

Similarly, it is a source of great happiness for us when the Promised Messiahas, who was the most ardent devotee of the Holy Prophetsa, is honoured.

“Therefore, we should pray that we may witness their honour and respect being established in this world so that it brings us happiness and joy. We are to seek everything from Allah. We are not to take up sticks, rifles, tanks or knives. We are not going to do any such thing. We are simply going to prostrate before Allah, improve our own conditions and recite durood as much as possible.”

Duties of a missionary During the above-mentioned mulaqat of

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6 November 2020, another student said, “We [the Jamia graduates] will, insha-Allah, be going into the practical field. Upon arrival, what should be the first task of a missionary?”

In reply to this question, Huzooraa said: “The first thing you should do when you reach there is to pray that Allah the Exalted may enable you to work properly with dedication, sincerity, honesty and loyalty at the place where you have been posted. So, you should pray and first of all improve your relation with Allah the Exalted. Always bear in mind that our efforts materialise through prayer.

“Therefore, each and every murabbi and muballigh [missionary] who enters the practical field should pledge that he shall not miss the Tahajud prayer from this day forward and shall offer it regularly. I often give a brief account of the lives of many of your missionaries who pass away and I mention that they were those who regularly offered Tahajud prayer. So, every missionary should offer Tahajud prayers for at least one hour daily, during which you should pray that Allah the Exalted may bless your efforts.

Then, you must lead the five daily prayers in congregation at your centre or mosque if you are present there.

“Furthermore, try to create a personal bond with every Ahmadi in that area.

If Ahmadis have mutual disagreements and grievances, then you must try to

resolve them. Explain to them that we are believers and believers are brothers. Draw the attention of each and every Ahmadi towards living with each other peacefully and try to resolve any kind of disputes that they may have. You should have a personal relationship with everyone and the people there should also have a bond with you.

They should love you and you should love them. Hence, they will heed your advice whenever you advise them to do something.

“Similarly, always stay in touch with the Khalifa-e-Waqt [Khalifa of the time]. Aside from your monthly report that you send to me, you should also write one personal letter to me as well so that we can assess how well the missionary is working. Also, create awareness among the people that they must establish a relationship with the Khalifa-eWaqt.

“I receive a very high volume of letters since the Indonesian Desk has been established here. I receive these letters after they have been translated. Therefore, remind people to maintain that relationship with Khilafat and regularly listen to the Friday sermon every week and act upon the guidance and advice mentioned in those sermons. The missionaries ought to act upon that first and then the members should do so too.”

(Translated by Aqeel Ahmad Kang, London)

Friday 11 December 2020 | AL HAKAM

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Responding to Allegations

Were the Arabic works of the Promised Messiah plagiarised from Maqamat al-Hariri?

Part II Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi, peace be upon him, has also addressed this issue of plagiarism because it was raised by his opponents during his time too. The Promised Messiahas said: “Alas, they were not at all ashamed to raise this allegation. They did not think that there is no question of objection if these few, i.e. two or four sentences, are taken as coincidences, as is the case in the writings of literary scholars, or if they are considered as a few sentences taken as quotations. Even Hariri has cited some verses of the Holy Quran in his book, [Maqamat al-Hariri]. Likewise, there are some excerpts and verses [of various authors and poets which are quoted] that are exactly the same and without any change and some unaltered phrases of Abul Fazl Badi-ul-Zaman are also present in it.

“Hence, should we now express the opinion that the entire work of Maqamat al-Hariri is a mere collection of plagiarism?

In fact, some have even criticised Abu alQasim Hariri to the extent that his entire book was compiled by someone else and some say that as he was considered perfect in the art of prose writing.

“He was once presented before an amir [ruler] and ordered to write an expression in eloquent Arabic as an examination, but he could not write it and that caused him great embarrassment. Nonetheless, he was counted among the greats by the literary writers and his Maqamat al-Hariri is held in high esteem. However, it is of no use for religious or insightful work because Hariri could not find the ability to write a true and actual tale or the extraordinary words of wisdom and knowledge in the form of an eloquent and expressive composition and prove that he could make use of precise words according to his ideas. On the contrary, he has subdued his ideas according to the words from the beginning to the end, which proves that he was not at all capable of writing an account of an actual event in eloquent Arabic.

“Thus, it is impossible for a person [i.e. the Promised Messiahas], who is only interested in [conveying] divine ideas and his objective is to spread the insightful pearls of wisdom and knowledge, to get any kernel from Hariri’s collection of bones.

“However, it is entirely another matter

Maqamat al-Hariri by Muhammad al-Qasim ibn Ali ibn Muhammad ibn Uthman al-Hariri | Wiki Commons

that under divine providence, some phrases of a person’s work coincidently correspond with someone else’s, because the scope of some proverbs is so limited that either certain writers will coincide with some others or they will have to leave that idiom which is used conventionally. Beyond any doubt, a place where a certain word is to be adopted keeping in view the qualities of eloquence, for example, the word ‫اقتحم‬ is to be adopted, and no other word can take its place, then it will definitely be used by all the writers and the same word will come out of everyone’s mouth. Surely, an ignorant fool, who is oblivious to rhetorical methods and unfamiliar with diverse details of root words, will say another word in its stead and will be objectionable in the eyes of the literary writers.

“Likewise, authors get into another coincidental situation that even if 20 people write about a certain subject, who are all scholars and impressive writers, they will rely on the same phrases and arrangement of words to express certain statements.

These things are openly recognised by the literary writers and no one disagrees with them. Moreover, if someone examines carefully, the same is the case with every language. For instance, if an articulate person gives a speech in Urdu, he presents various examples and interesting phrases at some point. Thereafter, another impressive orator also delivers a very similar [yet very different speech] and no one, except a mad man, thinks that it is plagiarism. Let alone

the works of man, this is also found in the Word of God. A long list would have to be prepared if some eloquent phrases and proverbs, which are present in the Holy Quran, are tallied with the poems of the poets of pre-Islamic era. These matters were not considered as objections by the researchers. In fact, for this very reason, the righteous imams had memorised thousands of poems of pre-Islamic poets and they used to quote them as a proof to show the eloquence and expressiveness of the Holy Quran.” (Nuzul-ul-Masih, Ruhani Khazain, Vol. 18, p. 432-434) The Promised Messiahas further explained that it is utterly baseless to compare the works of other people with a chosen one of Allah, who receives divine revelations and countless Arabic phrases, which put into his heart by God Almighty.

He emphasised that their works can only be compared with his if they present equally eloquent and impressive works.

However, nobody competed with him in this challenge.

The Promised Messiahas also presented a detailed description of the way in which he received the blessings of Allah the Almighty during his Arabic writing. The Promised Messiahas said: “I particularly experience God’s miraculous power when I put my pen to paper. Whenever I write something in Arabic or Urdu, I feel as if someone is instructing me from within. My writings, whether in Arabic, Urdu or Persian, are of

two kinds. (i) Words and their meanings keep unfolding before me and I go on writing them without too much difficulty.

This type of writing is not something beyond my own mental capacity and even if I was not accompanied by special divine support, I could still be able to write it with the help of His grace – which is a necessary accompaniment of human faculties – though after expending a great deal of time. God knows best. “(ii) The second part of my writings is completely miraculous in nature. For instance, when I write something in Arabic and require a word that I do not know, divine revelation guides me and the Holy Spirit puts that word in my heart in the form of verbal revelation and causes it to flow over my tongue, and for an instant I am cut off from the outer world.

For instance, once when I was writing in Arabic, I required a word that would be the exact translation of ‘a large family’. I did not know the word but I needed it in that piece of writing. Then, all of a sudden, the word ‫( ضفف‬dafaf), which means ‘a large family’, was put into my heart in the form of verbal revelation. On another occasion, I needed a word that would convey the sense of ‘becoming speechless due to grief or anger’, but I did not know it. All at once, I received the revelation: ‫( وجوم‬wujum).

“The same thing happens with regard to other sentences in Arabic. During the course of writing Arabic, hundreds of complete sentences descend upon my heart, either in the form of verbal revelation or in the form of a writing on a piece of paper which is shown to me by an angel. Some of these sentences are verses of the Holy Quran, or similar to them with minor modification.

“Sometimes I only find out later that a certain Arabic sentence that had been revealed to me by God was in fact present in a certain book. God, being the Lord of everything, has the authority to reveal to my heart a fine sentence from some book, or an exquisite verse from some book of poetry.

“This much explanation is for the Arabic, but even more surprising is the fact that I receive revelations in languages like English, Sanskrit or Hebrew, with which I have no familiarity whatsoever. Some specimens of these [revelations] were included in Barahin-e-Ahmadiyya. God,

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Friday 11 December 2020 | AL HAKAM

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in Whose hand is my life, is my witness that this is how He has been dealing with me. This is one of the signs pertaining to matters of the unseen that continue to be revealed to me in various forms.

“My God cares not if any phrase that is revealed to me happens to be present in some Arabic, Sanskrit or English book, because for me it is a matter of the unseen.

For instance, God Almighty has related many episodes from the Torah in the Holy Quran, and has included them in the category of the unseen, because they were unseen for the Holy Prophetsa, though not for the Jews. Hence, this is why I challenge the whole world to compete with me in writing a miraculous exegesis of the Holy Quran in eloquent Arabic. Otherwise what is a mere mortal man and what power does a son of Adam have to arrogantly challenge the whole world?” (Essence of Islam, Vol. 5, pp. 156-158, [Nuzul-ul-Masih, Ruhani Khazain, Vol. 18, pp. 434-436]) The objections that are raised by opponents against the Promised Messiahas were levelled in the past as well. The identical attitude of the enemies of Islam towards the Holy Prophetsa is mentioned in the Holy Quran. Allah the Almighty says: َُ​َ َ َ َ َ ۡ ُۡ َ ‫ال الۡا ّولوۡ َن‬ ‫قالوا ِمثل ما ق‬ “They say like what the former people said.” (Surah al-Muminun, Ch.23: V.82) At another place in the Holy Quran, God Almighty states: َّ َ َ َ ٰ َ َ​َ ُ​ُ َ ۡ َ ‫ال ال ِذیۡ َن ِم ۡن ق ۡب ِل ِہ ۡم ِّمث َل قوۡل ِ​ِہ ۡم۔تشابَ َہ ۡت قلوۡبُ ُہ ۡم‬ ‫کذل ِک ق‬ “Likewise said those before them similar to their saying. Their hearts are alike.” (Surah al-Baqarah, Ch.2: V.119) Abdullah bin Abi Sarah, a katib-ewahi [a scribe who would write down revelations], became an apostate and left Mecca because of a similar objection and misunderstanding. Once, when the Holy Prophetsa was dictating verses 14 and 15 of Surah Al-Muminun to him, the Holy Prophetsa reached the verse: َ ً ۡ َ ٰۡ َ ۡ َ َ ُ ‫ث ّم انشان ُہ خلقا ٰاخ َر‬ Abdullah bin Abi Sarah, spontaneously said: َ ّٰ َ َ ۡ ٰۡ ‫ف َت ٰب َرک الل ُہ ا ۡح َس ُن الخ ِل ِقی َن‬ The Holy Prophetsa told him to write it down as it was exactly the verse that was revealed to him. Abdullah bin Abi Sarah, not realising that the verse he recited was in fact a natural sequence in relation to the previous verses, inferred that just as the Holy Prophetsa had considered his uttered words as divine revelation, the Holy Prophetsa was (God forbid) fabricating the

entire text of the Quran.

Similar allegations have been raised by ignorant Christians against the divine word of God, the Holy Quran. They submit that the verses of the Holy Quran have been taken from the poems of the poets of pre-Islamic era.

A Christian, Rev William St Clair Tisdall, wrote a book in Persian language, which was translated into English by William Muir and published under the title, The Sources of Islam. In this book, he objects: “It is interesting also to note that some verses of the Quran have without doubt been taken from poems anterior to Muhammad’s assumption of the prophetic office, in proof of which two passages in the Sabaa Moallaqat of Imraul Cays etc. are quoted, in which several verses of the Quran occur, such as, ‘The hour has come, and shattered is the moon.’

“It was the custom of the time for poets and orators to hang up their compositions upon the Kaaba; and we know the Seven Moallaqat were so exposed. We are told that Fatima, the Prophet’s daughter, was one day repeating as she went along, the above verse. Just then she met the daughter of Imraul Cays, who cried out: ‘O that’s what your father has taken from one of my father’s poems, and calls it something that has come down to him out of heaven’; and the story is commonly told amongst the Arabs until now.

“The connection between the poetry of Imraul Cays and the Quran is so obvious that the Muslim cannot but hold that they existed with the latter in the Heavenly Table from all eternity! What then will he answer? That the words were taken from the Qur’an and entered in the poem, – an impossibility. Or that their writer was not really Imraul Cays, but some other who, after the appearance of the Quran, had the audacity to quote them there as they now appear; – rather a difficult thing to prove!”

(The Sources of Islam, pp. 9-10) Apart from the above mentioned verse of the Holy Quran presented by William Muir, the opponents of Islam present some other verses of the Holy Quran, which in their view, were plagiarised from the poems of the pre-Islamic poets. Below are some examples: Allah the Almighty states: ۡ َّ ُ ۡ َ ّٰ َ َ َ ‫الس ِب ۡی ِل َو ِمن َہا َجٓائِ ٌر‬ ‫و علی الل ِہ قصد‬ “And upon Allah rests the showing of the right way and there are ways which deviate from the right course.” (Surah al-

Nahl, Ch.16: V.10) The opponents say that the above verse was plagiarised from the following couplet of Imraul Qais: ‫ومن الطریقۃ جائر و ھدی‬ ‫قصد السبیل و منہ ذو دخل‬ “Among the very many ways, one way is that of oppression and the other is of guidance. There is also a way of moderation and yet another way is that of violence.”

(Diwan Imraul Qais, Dar-ul-Kutub alIlmiyyah, Beirut [2004], p. 131) God Almighty states: ُ ۡ ُ ‫َو َما یُ ۡب ِدئ ال َبا ِط ُل َو َما ی ِع ۡی ُد‬ “And falsehood could neither originate any good nor reproduce it.” (Surah Saba, Ch.34: V.50) Ibn al-Abras said: ‫اقفر من اھلہ عبید‬ ‫فالیوم لا یبدی و لا یعید‬ “Obaid parted from his family, so today he will not present any couplet at anyone’s request nor will he return after today.”

(Ash-Sher wa ash-Shuara li Ibn Qutaybah, p. 95) Allah the Almighty says: َ َ َ َ َ َ َ َّ ‫ان غ َر ًاما‬ ‫ِان عذابہا ک‬ “Surely, the punishment thereof is a lasting torment.” (Surah al-Furqan, Ch.25: V.66) Abi Khazim said: ‫و یوم النسار و یوم الجفا‬ ‫ کانا عذابا و کانا غراما‬،‫ر‬ “There was torment and destruction in both of these two days during the Arabs’ war era.” (Diwan Bishr bin Abi Khazim al-Asadi, Dar-ul-Kutub al-Arabi, Beirut [1994], p. 135) God Almighty states: َّ َ ۡ َ َ ۡ َ ۡ َ َ ۡ ۡ َ َ َ ِ‫ال کالفخار‬ ٍ ‫خلق الاِنسان ِمن صلص‬ “He created man from dry ringing clay which is like baked pottery.” (Surah alRahman, Ch.55: V.15) Umayyah bin Abi as-Salt said: ‫کیف الجحود و انما خلق الفتی‬ ‫من طین صلصال لہ فخار‬ “How can a stubborn denial be possible when man is created from ringing clay? For which there is also the sound of ringing.”

(Diwan Umayyah bin as-Salt, Dar Sadir, Beirut [1998], p. 82) Allah the Almighty says: َ ‫َم ۡن ّیُ ۡحی ال ۡ ِع َظ‬ ‫ام َو ِہ َی َر ِم ۡی ٌم‬ ِ “Who can quicken the bones when they are decayed?” (Surah Ya Sin, Ch.36: V.79) Zuhayr bin Abi Sulma said: ‫سیحیی العظام و ھی رمیم‬ “Soon he will revive the bones, even though they are rotten.” (Al-Milal wa alNihal, Bab as-Salis, Vol. 3, p. 88) God Almighty states: َّ ُ ّٰ َ ٌ َ َ ُ ّٰ َ ُ ۡ ُ ‫الص َم ُد۔ ل َ ۡم یَ ِل ۡد َو ل َ ۡم یُوۡل َ ۡد‬ ‫قل ھو اللہ احد۔اللہ‬ “Say, ‘He is Allah, the One; Allah, the Independent and Besought of all. He begets not, nor is He begotten.” (Surah alIkhlas, Ch.112: V.2-4) Qas Ibn Saidah said: ّٰ ‫کلا بل ھو اللہ احد‬ ‫لیس بمولود ولا والد‬ “Surely, He is Allah, the One. He has not been created nor has He given birth to anyone. ” (Al-Milal wa al-Nihal, Bab asSalis, Vol. 3, p. 86)

Allah the Almighty says: َّ َ َ َ ۡ َ ‫الس‬ ُ‫اع ُۃ َو ان ۡ َش َّق الۡقَ َمر‬ ‫ِاقترب ِت‬ “The Hour has drawn nigh, and the moon is rent asunder.” (Surah al-Qamar, Ch.54: V.2) Imraul Qais said: ‫دنت الساعۃ و انشق القمر‬ ‫عن غزال صاد و نفر‬ “That special hour approached and the moon rent asunder because of that deerlike beloved, whose existence has taken hold of my heart and has now run away.”

(Faiz al-Qadir Sharah al-Jami al-Saghir, Vol. 2, p. 187) God Almighty states: ۡ َ َ َ​َ َۡ ُ َۡۡ َ ُۡ َ ََۡ ُ َ ‫ا۔و اخ َر َج ِت الۡا ۡرض اثقال َ َہا‬ ‫ِاذا زل ِزل ِت الارض زِلزالہ‬ “When the earth is shaken with her violent shaking, and the earth brings forth her burdens.” (Surah az-Zilzal, Ch.99: V.23) Imraul Qais said: ‫اذا زلزلت الارض زلزالھا‬ ‫واخرجت الارض اثقالھا‬ “When the earth will be shaken fully and it will bring forth its loads.” (Faiz alQadir Sharah al-Jami al-Saghir, Vol. 2, p.

187) Allah the Almighty says: َ َ َ ‫ف َت َع ٰاطی ف َعق َر‬ “And he seized a sword and hamstrung her.” (Surah al-Qamar, Ch.54: V.30) َ ُ َ​َ ۡ ‫فکانوۡا ک َہ ِش ۡی ِم ال ُم ۡح َت ِظ ِر‬ “And they became like the dry stubble, trampled upon.” (Surah al-Qamar, Ch.54: V.32) There are some examples in Mausuah Abbas. It is stated: ‫مر یوم العید فی زینتہ‬ ‫فرمانی تعاطی فعقر‬ ‫بسھام من لحاظ فاتک‬ ‫فترکنی کہشیم المحتظر‬ “The day of Eid appeared outside with all its glory and it shot me with a killer look.

Hence, that day seized me and hamstrung me. In the end, it left me like a dry stubble, trampled upon.” (Mausuah Abbas, Tawhid wa al-Anbiya, Vol. 1, p. 795) God Almighty states: ُ َۡ ُ ‫َو ُھ ۡم ِّم ۡن ک ِ ّل َح َد ٍب ّین ِسلوۡ َن‬ “And they shall hasten forth from every height.” (Surah al-Anbiya, Ch.21: V.97) ُ ۡ َۡ َ ۡ ‫ل ِ ِمث ِل ٰھذا فل َی ۡع َم ِل ال ٰع ِملوۡ َن‬ “For the like of this, then, let the workers work.” (Surah as-Saffat, Ch.37: V.62) The following couplets are also present in Mausuah Abbas: ‫اقبل العشاق من خلفہ‬ ‫کانھم من حدب ینسلون‬ ‫وجاء یوم العید فی زینۃ‬ ‫لمثل ذا فلیعمل العاملون‬ “The admirers immediately came from behind it. They looked as though they came running fast from a high place. The day of Eid came with its pomp and show.

The workers should do the same as the day reminds them to.” (Mausuah Abbas, Tawhid wa al-Anbiya, Vol. 1, p. 795) Hence, if the opponents of Islam can raise allegations of plagiarism against the Holy Quran, which is the perfect and flawless scripture of Allah the Almighty, then we can expect anything from the enemies of the Ahmadiyya Jamaat in Islam because their hearts are alike.

Friday 11 December 2020 | AL HAKAM

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The exemplary young Companions: Selflessness Rahmatullah Khan Shakir (1901-2000) Former Assistant Editor and Manager of Al Fazl

The young Companionsra of the Holy Prophetsa were sacrifice incarnate for their brethren. The annals of Islamic history are full of their sacrifices, out of which only a few instances are given below.

Hazrat Ikrimahra bin Abi Jahl, Hazrat Harithra bin Hisham and Hazrat Sohailra bin Umar got fatally wounded in a battle and felt extremely thirsty. In that state, somebody brought water for Hazrat Ikrimahra. It is evidently clear, how precious a few drops of water would have been for him. In normal circumstances, making sacrifice for others and sacrificing one’s sentiments for others is not a big deal. But when one can see his end as nigh and knows that at such a crucial time, even a single drop of water can become water for life for him, at that stage how difficult it is to ignore oneself and give preference to the need of one’s brother over that of himself.

But hundreds of thousands of blessings be upon the Holy Prophetsa, who revolutionised the erstwhile barbarians of the desert Arabs, who had been bloodthirsty for each other, into those who totally ignored their own condition when they found their brother in need.

When the water was brought to Hazrat Ikrimahra, he noticed Hazrat Sohailra looked longingly to the water. On account of his Islamic brotherhood and passion for sacrifice, it became impossible for him to drink it himself while his thirsty brother was lying next to him. And so, he said to the water carrier to let Sohail drink first.

In compliance, the water carrier took the

water to Hazrat Sohailra. But he too had drunk from the same spiritual fountain whose every drop contained selflessness.

At that time, Hazrat Sohailra noticed Hazrat Harithra lying next to him, looking longingly to the water. Having seen this, it became impossible for him to drink. How could he prefer his own self over his brother, and ignoring his brother, drink the water himself. Therefore, he said to the water carrier to have Harithra drink first. When the water carrier eventually reached Harithra, the result was that none of the three fatally injured could drink of it as they gave their lives in sacrificing the water for each other.

(Al-Isti‘ab, Vol. 3, p. 1084) A point to remember is that none of the three had blood relation with each other. It was the Islamic brotherhood which made it impossible for them to pass down the water while their brother needed it too. Reflect!

Can this feeling be generated in a man through any worldly effort?

A Muslim wanted to build a wall around his orchard, but a tree that belonged to another person stood in its way. The owner of the orchard requested the Holy Prophetsa that he wanted to buy that tree to straighten his wall, but the owner of the tree was not ready to give it to him. The Holy Prophetsa said to the owner of the tree that if he gave him the tree, he would be rewarded with trees in paradise. Even then he would not give it to him. The Holy Prophetsa did not want to command him to do so. When Hazrat Thabitra bin Dahdah, another young Companion of the Holy Prophetsa, learnt of what the Holy Prophetsa had said, he became anxious to get the trees in paradise by fulfilling the desire of the Holy Prophetsa.

Without any delay, he went to the owner

of the tree and offered him to exchange the tree with an orchard he himself had possessed. What else did the latter need?

The deal was done. After finalising the deal, Hazrat Thabitra came to the Holy Prophetsa and apprised him about the deal and that he was ready to give the tree to the one who had wanted to build the wall. The Holy Prophetsa was very pleased to hear this and said that many a tree were for Thabit in paradise.

Thereafter, Hazrat Thabitra came to his wife in his orchard and asked her to vacate it, for he had sold the orchard in exchange for a tree in paradise. The pious wife was very pleased to learn all this and said that it was a real bargain.

Besides their spirit of selflessness, this incident also shows the state of faith of the Companions of the Holy Prophetsa. To sacrifice one’s property in lieu of a profit in the afterlife is never possible unless one believes from the core of their heart that the words from the mouth of the Holy Prophetsa are totally true.

After reading this incident, when we look at the state of our age, we notice how people fight and quarrel with their brothers on trivial matters. Not only do they not prepare themselves for any sacrifice, but they try to find legal loopholes to deprive them of their dues and lawful rights and recourse to various ruses and excuses. Our heads hang low with humiliation to see all this. (Al-Isabah, Vol. 7, p. 100) Hazrat Labidra bin Rabi‘ah was a very generous man. He had vowed in the time of ignorance that whenever cool breeze blew, he would sacrifice some animals to feed people. He always kept this vow. But a time came when his financial circumstances were not as good, but he did not let his vow break.

As he himself was very conscious of keeping this vow, his brothers in faith were no less conscious than him. To help their brother satisfy his vow, whenever breeze blew, as a charity, they would send some animals to Labidra so he could keep his vow.

Despite that they were not directly obliged to do so, never would they be unmindful of this sacrifice for their brother. (Musnad Ahmad bin Hanbal, Vol. 5, p. 186) After the demise of the Holy Prophetsa, his Companions had gathered at Saqifah Banu Sa‘idah to resolve the issue of Khilafat.

Some of the people were faced with agitation as not everyone was properly educated and the prejudice of the Arabs is a known fact; for these reasons, this occasion was very sensitive. Had the blessed company of the Holy Prophetsa not made his Companions selfless incarnate and eliminated their egoism, a minor urge of the prejudice of the time of ignorance would have been enough to open the door of a dangerous uprising.

Even at that time, the spirit of selflessness can be seen to be dominating among the Companions. Apprehending this danger, a young Companion, Hazrat Zaid bin Thabitra, rose to his feet and said, “The Holy Prophetsa was an immigrant [Muhajir], therefore his Khalifa should also be from among the immigrants. We are proud to be his Ansar (Helpers). As we had been his Ansar, we would like to be the Ansar of his Khulafa as well.”

As a result of this selflessness and disregard for their own sentiments, the door to disagreement and contention was closed.

And despite the fact that the Muslims belonged to different tribes and clans, the issue of Khilafat was resolved peacefully, without any contention. (Al-Isabah, Vol. 7, p. 100) At the martyrdom of Hazrat Hamzahra in the battle of Uhud, his real sister, Hazrat Safiyyahra, gave two sheets of cloth to her son, Hazrat Zubairra, to be used for the burial of his uncle, Hazrat Hamzahra.

As the burial cloth was being wrapped around Hazrat Hamzahra, Hazrat Zubairra noticed the body of an Ansari lying next to Hazrat Hamzahra. The body had no burial cloth to cover it. He could not bear to see his maternal uncle being given two sheets for burial, while another Muslim brother was lying bereft of even a single burial cloth.

Therefore, he gave one sheet for the body of the Ansari. But one sheet would not suffice for Hazrat Hamzahra. If his head was covered, his feet would go uncovered and if the feet were covered, the head was uncovered. At this, the Holy Prophetsa instructed to cover his face with the sheet and put some grass and leaves on his feet. (Al-Isti‘ab, Vol. 3, p.

1291) What a great people they were! Even at the time of mourning, when one loses all sense, the Companionsra would not be unmindful of their brothers, so much so that they would not discriminate even among the dead, and would not close their eyes from their needs.

A large number of people were indebted to Hazrat Qais bin Ibadah. Once, when he fell ill, debtors were hesitant to come to enquire after him. When he learnt of this, he had it publicly announced that he had wiped off all the debts. At this, people so much thronged to enquire after him that Continued on next page >>

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Friday 11 December 2020 | AL HAKAM

Germany Atfal recount virtual meeting with Huzoor Osama Ahmad Naib Sadr MKA Germany

Atfal-ul-Ahmadiyya from Germany had a blessed opportunity to have a virtual meeting with Hazrat Amirul Momineenaa, on 29 November 2020.

In this meeting, 60 Atfal participated.

Below are the impressions of Atfal after meeting Huzooraa: Kashan Ahmad Malik Sahib said, “Huzooraa was smiling throughout the class.

Although this was not like a face to face mulaqat, it was a great blessing considering the pandemic situation.”

Safwan Javed Sahib said that he learned that we should always remember that Allah the Almighty is always watching.

Kashif Ahmad Baig Sahib said, “As it was my first ever mulaqat with Huzooraa, it was a source of great happiness for me. I learned that we should always give priority to Allah the Almighty and we should pray to him fervently during the prayers; we should always be ready to offer any sacrifice in the way of Allah.”

Jalees Ahmad Javed Sahib said, “The most important advice Huzooraa offered was that as we Atfal have reached an age of youth where we should try to forge a living relationship with Allah the Almighty.”

Shumail Mirza Sahib said that for him, the best advice of Huzooraa was to pray to Allah the Almighty that He may grant us knowledge so that we may progress.

Labib Khokhar Sahib said that he was blessed to have a mulaqat with Huzooraa after a long time. He said, “I learned that we should pray for our good future in our << Continued from previous page

the staircase of the upper-storey in which he was lying broke down. (Ibid) Hazrat Kathirra bin Salat was indebted to Hazrat Amir Mu‘awiyahra. Amir Mu‘awiyahra wrote to Marwanra to take his house in lieu of the debt. Marwanra called for Hazrat Kathirra and asked him to return the debt within three days or to be ready to give his house in exchange. Hazrat Kathirra did not want to give his house, but he had not arranged any money. The amount he had with him fell 30 thousand short. It occurred to him to go to Qaisra bin Ibadah for help; so he went and asked for a loan of 30 thousand dirhams, which he readily granted. With this amount in hand, when he went to Marwanra, God knows for what reason he returned the money and also decided not to take the house as well. As Kathirra did not need the money now, he readily went to Qaisra to return the money. But Qaisra said, “I do not take a thing back once I have given it”. (Tabqat Ibn Sa‘d, Vol. 3, p. 221) Hazrat Talhara, a young companion, would look after the less privileged people of Banu Tamim and pay off dues on behalf of their debtors. A Sabihah Taimi was in debt of 30 thousand dirhams, but Hazrat Talhara paid it all off from his own pocket. (Sahih

prayers, and should offer two rak‘aat of nawafil [voluntary prayers] as well.”

Jazib Ahmad Sahib said, “I cannot describe my emotions in words.

It was a spiritual gathering. I learned how I can prepare myself for my coming years as a khadim and how I can offer the rights of Allah and His creation.”

Maghfoor Ahmad Sahib said, “I am very happy for having a mulaqat with Huzooraa, but I still have a desire to meet him face to face. Huzoor’saa schedule is so full, yet still he gave his time to us. So we should be grateful for this.”

Ehsan Ahmad Sahib said that he was very happy to meet Huzooraa. “I learned that we should always act piously and prepare ourselves for our coming years as Khuddam.”

Taha Butt Sahib said that the questions asked by Atfal were interesting and Huzoor’saa answers were even more interesting and beneficial; they were all so easy to understand. The most important thing was that we should pray to Allah the Almighty and do tabligh.”

Malik Farasat Ahmad Sahib said, “We are able to meet him in these situations virtually. It proves that even in the most challenging of times, the Jamaat remains united. I learned that we should serve the Jamaat to the best of our capabilities and should offer daily prayers in congregation.”

Jamshed Ahmad Sahib said that he learned that we should be regular in our daily prayers and should always remember that Allah the Almighty sees everything we do. We should ask His forgiveness as it is He Who can open the doors of heaven for us.

Atif Ahmad Javed Sahib said that he was really pleased to see Huzooraa.

Abdaal Ahmad Sahib said, “I was happy that we were blessed to attend this class.

Huzooraa gave us time from his immensely busy schedule. Huzooraa advised us that we should strive to progress spiritually and this will happen only when we make a strong relationship with Allah; for this, we have to be regular in our daily prayers.”

Mubariz Mahmood Khan Sahib said, “Huzooraa asked a tifl where his parents were from originally, but he did not know. Thus Huzooraa said that we must know about our family history.”

Fareed Ghori Sahib said, “I felt as though we were sitting in the same room as Huzooraa.”

al-Bukhari, Kitab al-Zakat) The Companionsra of the Holy Prophetsa were free from even an iota of greed and always looked after their brothers. Once, the Holy Prophetsa wished to gift Hazrat Umarra something. He replied, “O Messengersa of Allah! I do not need it at present. Please give it to somebody who stands in greater need than me.” (Sahih Bukhari, Kitab-un-Nikah) The Companionsra of the Holy Prophetsa were selflessness personified and they would be ever ready to sacrifice for their brothers. If all other incidents of sacrifice are forgotten, even then, one incident is such whose example the history of mankind fails to present.

Most of the Muslim immigrants [Muhajireen] who reached Medina were extremely poor and indigent. They had nothing to eat or wear, nor had they any place of shelter. But the sincerity and sacrifice of the Ansar of Medina for their immigrant brothers was so unprecedented that the latter did not even feel that they were in a place they did not belong to. The Ansar vacated their houses to lodge them; shared their wealth, farmlands and orchards with them, so much so that Hazrat Saadra bin Rabi, whose brotherhood was established with Abdur Rahmanra bin Auf, proposed to offer one of his two wives, and said, “I

divorce one wife so that you may marry her”.

Hazrat Abdur Rahmanra refused to accept this offer on account of it being illegal and even Hazrat Saadra deemed it illegal, but to show how much sacrifice he can make for his brother, he made such an offer. They set such a brilliant example of sacrifice that the history of the world has never been able to present a similar example. (Al-Isti‘ab, Vol. 4, p. 1645) Once, an orphan boy sued somebody about the ownership of an oasis. The Holy Prophetsa gave his verdict against the orphan, who, as a result, started crying. The rolling down tears left a deep impression on the Holy Prophetsa. Out of mercy for the boy, the Prophetsa said to the man that though the verdict had been given in his favour, but if he withdrew in favour of the boy, Allah the Almighty would reward him with paradise. Not all men are on the same rank of cognisance of God, nor is this possible, so he showed reluctance to accept this suggestion. Another Companion, Hazrat Abu Dardara, was present there. When he heard it from the lips of the Holy Prophetsa, his love for property cooled down in his heart and in that very moment, he decided to make a sacrifice for the young orphan boy and achieve paradise in reward. Therefore, he offered the owner of the orchard to

exchange his orchard with that of his. The latter accepted the offer readily, because it was a great bargain. Having settled the exchange with him, Hazrat Abu Dardara presented himself to the service of the Holy Prophetsa and submitted, “O Messengersa of Allah! If I gave the oasis which you desired to be given to the boy, would I be rewarded with an orchard in paradise?” The Holy Prophetsa replied, “Yes.” Thus, he gave the orchard to the orphan boy. (Al-Isti‘ab, vol. 4, p. 1645) If the readers reflect on these examples and see how they should discharge the responsibility of sacrificing their sentiments for their brothers, reconciling between two brothers, helping the poor and paying off their debts, treating kindly those who forbear losses in the path of Allah and satisfying their needs, a revolution can be brought among the Muslims in a short period of time. As a result of this, they, as a nation, will amaze the world with their progress and advancement. But alas! The Muslims are not even familiar with the meaning of the word “selflessness”, and they fail to see beyond their own self and their family.

(Translated by Shahid Mahmood Ahmad from the original Urdu, Muslim Naujawanon kay Sunehri Karnamey)

Friday 11 December 2020 | AL HAKAM

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100 Years Ago...

Recommended order for studying books of the Promised Messiah, by Hazrat Khalifatul Masih II Al Fazl, 9 December 1920 A member of the Jamaat wrote a letter to Hazrat Khalifatul Masih IIra and sought guidance about the order in which the books of the Promised Messiahas should be read. The following reply was given: was not able to memorise the exact words.

However, we learn two things from them.

Firstly, [they tell us] what the Promised Messiahas considered to be the purpose of his arrival and how he kept trying to fulfill it. The second thing [we learn from those diaries] is about the people before whom the claim of the Promised Messiahas was presented and they accepted it and stayed with him for many years or frequently visited him, what they understood from the words of the Promised Messiahas and what they believed him to be. We cannot understand the essence of Ahmadiyyat without knowing these two things.

(Originally transcribed by Muhammad Ismail [Maulvi Fazil], Acting Postal Officer, Qadian)

Donations for the launch of a magazine from America

[Hazrat Khalifatul Masih IIra said:] You have enquired in your letter as to which books [of the Promised Messiahas] should be read first. May Allah the Almighty grant you the best of rewards.

You have benefited many people by asking this question to Khalifatul Masih.

According to a hadith, the Companionsra [of the Holy Prophetsa] used to wish that a wise outsider may come to visit the Holy Prophetsa and ask him about some important matters related to religion so that they would also benefit by listening to the reply because they used to get a lot of knowledge and wisdom from such questions. In the same way, those people who send such significant and essential questions not only benefit themselves from such insightful and wise words, but also become a source of benefiting many other people and in return, receive multiple rewards ...

First of all, it is imperative to study the book, Izala-e-Auham [The Removal of Misconceptions]. Then, study the books, Barahin-e-Ahmadiyya Part V, Tohfa-eGolarhviyyah [A Gift for Golarvi], AlWasiyyat [The Will], Taqwiyat-ul-Iman [Noah’s Ark] and Haqiqatul Wahi [The Philosophy of Divine Revelation].

After understanding the said books to the fullest possible extent, the order in which the other books should be read is as follows: “Barahin-e-Ahmadiyya first four parts, Surmah Chashm-e-Aryah [Guidance for the Aryas], Aina-e-Kamalat-e-Islam [The Mirror of the Excellences of Islam], Islami Usul Ki Philosophy [The Philosophy of the Teachings of Islam] and Chashma-e-Ma‘rifat [Fountain of Knowledge].

Thereafter, study the rest of the books of the Promised Messiahas whenever you have

time.

As the book Izala-e-Auham was written in the early era of the Promised Messiahas, it contains some issues which were declared null and void in the later books of the Promised Messiahas, so the books Barahine-Ahmadiyya Part V and Haqiqatul Wahi should be read alongside it. If there is no time for research, then the book Haqiqatul-Nubuwwah should be studied. However, it should be borne in mind that merely reading the books of the Promised Messiahas is not enough. They only perfect the side of knowledge. There is another thing without which man cannot fully benefit from the advent of the Promised Messiahas and that is the study of the diaries that have been published in the newspapers from time to time. Their part of knowledge is not as accurate as the books of the Promised Messiahas because sometimes, a diary writer

1. In support of the appeal of Mufti Sahib [to start a new Ahmadiyya magazine in America], I am sending one rupee and I promise to send one rupee monthly till April 1931, insha-Allah.

My young student brothers! Develop the power of self- and financial-sacrifice immediately to become the arms of the nation in the future. By doing this, your wealth will never be an obstacle in the way of attaining goodness. Help your elders by minimising your monthly expenses.

(Wassalam, Muhammad Ishaq, Class Five, Zamindara Muslim High School, Gujarat) 2. I promise to donate five rupees for Hazrat Mufti’s proposed magazine. I will present it soon, insha-Allah. Moreover, I seek the help of God Almighty to contribute in this cause in the future as well.

(Wassalam, Ghulam Ahmad Ahmadi Kashki) 3. I promise to give five rupees for the magazine suggested by Hazrat Mufti Sahib.

Instruct [me] to send them whenever you want. May God Almighty grant success to Hazrat Mufti Sahib in the new world. Amin.

Please request all members of the Jamaat to pray for me.

(Humbly yours, Muhammad Ibrahim Ahmadi, Sub Postmaster, Kirpilian, District Hazara)

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Friday 11 December 2020 | AL HAKAM

100 Years Ago...

New converts and women excelling in faith in UK Al Fazl, 13 December 1920

How Allah guides people to Ahmadiyyat: Construction of Bait-ul-Latif Mosque in Senegal

Zafar Iqbal Missionary, Senegal

Hazrat Maulvi Abdur Rahim Nayyarra

New converts Below are the names of those noble persons who, through the collective efforts of Ahmadi missionaries over the past two weeks, had the honour of accepting Ahmadiyyat, the true Islam: 1. Mr Frederick Field: He is given the Islamic name Ali. This gentleman previously belonged to the Salvation Army. He is a very religious person. He converted to Islam after listening to speeches in the park and studying literature.

2. Miss Alice Wright: Her Islamic name is Amina. This lady was also under tabligh for a long time. She used to join lectures and reads books. After a three-month research period, she finally converted to Islam with purity of heart.

3. Mrs Lilian Maud Gauhar: Her Islamic name is Amina. This woman is the wife of a friend from Egypt. The message of Islam had been conveyed to her for quite some time [and ultimately, she accepted Ahmadiyyat].

An Ahmadi English barrister A learned English barrister-at-law, who belongs to a noble family, was under tabligh for a long time. After much deliberation, research and prayer, he entered the fold of Ahmadiyyat.

Members of the Jamaat are requested to pray for the perseverance of all the converts.

Letter from an American Ahmadi lady to her brothers and sisters in India We have received a letter from Sister Fatima

Mustafa through Mufti Muhammad Sadiq Sahib, which she has sent to her Indian Ahmadi brothers and sisters. Before we present this letter, I would like to express that this lady is making great progress in spirituality. In a very short span of time, she has memorised the Arabic wording of Salat and is regularly offering five daily prayers.

She is learning Arabic language and also practicing to write Urdu. She studies the books of the Promised Messiahas as well.

Moreover, she gives regular weekly chanda.

Last month, she sent five dollars to be presented before Hazrat Khalifatul Masih II[ra] and another five dollars were sent this month as well.

Members of the Jamaat are requested to specially pray that Allah the Almighty may increase her in sincerity and remove her troubles and difficulties. (Editor, Al Fazl [1920]) The letter is as follows: As our dear and honourable missionary, Mufti Muhammad Sadiq, has informed me many times about the greetings of Salam [peace be upon you] that I have received from the brothers and sisters of India, I accept it by sincerely writing these few words.

On this occasion, I greet all the brothers and sisters by saying, Assalamo alaikum wa rahmatullahi wa barakatuhu!

I pray that God, the Beneficent and the Merciful, may one day grant me the strength to personally visit Asia.

(Your sincere Sister, Fatima Mustafa)

On 27 November 2020, the inauguration ceremony of Baitul Latif Mosque was held in Nguithiem village of Mbour region of Senegal. The imam of this village, Isa Ndiaye Sahib accepted Ahmadiyyat a few years ago.

At that time, there was a very small mosque, the size of a small room, in the form of a mud hut. But when he performed Bai‘at, he was opposed harshly and he and our mualim had to offer daily prayers and Friday prayer at home and face severe opposition from the local Muslims. After some time, the muazzin of the village, Daouda Sahib, also accepted Ahmadiyyat.

Now, by the grace of Allah the Almighty, apart from three households, the whole village is Ahmadi. Isa Ndiaye Sahib passed

away last year, but he had donated one acre of his land for building a mosque. His son, Usman Ndiaye Sahib is Qaid Majlis at this time.

Local Ahmadis have built the Baitul Latif Mosque entirely on their own. The Ahmadi women from Lajna Imaillah have also played a vital role in it as well. The task of bringing water for the construction was all done by Lajna Imaillah. Moreover, Khuddam and Atfal also worked tirelessly for the construction of the mosque.

The mosque took three months to build and has a capacity for 150 worshippers. It has the facility of electricity, a loud speaker and water supply as well, alhamdolillah!

When this mosque was completed, Hazrat Amirul Momineenaa was requested to name it. Huzooraa graciously named this mosque “Baitul Latif ”. At the inaugural ceremony, there were 332 people present.

Lajna Imaillah prepared the food for the attendees. Imams and chiefs from eight villages also participated in this ceremony.

Amir Jamaat-e-Ahmadiyya Senegal spoke about the importance of mosques and prayed that Allah may always fill this mosque with worshippers. He also stated that the true beauty of a mosque is when it is filled with sincere worshippers.

The project went very well and all villagers were happy upon its completion.

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Friday Sermon 13 November 2020 Men of Excellence: Hazrat Abdullahra bin Amrra & Hazrat Abu Dujanara After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated: Today, I will continue to narrate the accounts of the Companions who took part in the Battle of Badr, but first, I would like to make a clarification.

A narration from Musnad Ahmad bin Hanbal was mentioned in relation to Hazrat Muazra bin Jabal two Friday sermons ago in which there was mention of the plague. The Holy Prophetsa said “You will soon migrate to Syria and it will be conquered at your hands. However, there, you will suffer from a disease consisting of boils and blisters, which will catch a person at the rung of the ladder.”

There was a mistake in the translation and therefore the meaning was not accurately conveyed and subsequently it did not explain the reality of the matter.

Hence, I will narrate the account again with its correct translation.

Ismail bin Ubaidullah narrates that Hazrat Muazra bin Jabal stated: “I heard the Holy Prophetsa say, ‘You will soon travel to Syria and will conquer it. There, a disease will break out among you, which will resemble a boil or will be something that will give a sharp and severe pain. It will appear below one’s navel.’”

Here, the translation [which was originally quoted], “which will catch a person at the rung of the ladder” was incorrectly translated. The correct translation is that it will appear below the naval; just as a boil develops on the lower part of the body, under the naval and above the leg. The Holy Prophetsa stated that through this, Allah the Almighty would grant people martyrdom and as a result of this, He would purify their deeds.

Following this, Hazrat Muazra prayed, “O Allah! If You are aware of the fact that Muaz bin Jabal heard these words from the Holy Prophetsa, then grant him and his family a large portion of this [glad tiding of martyrdom].”

As a result of this, all of them were struck by the plague and not one of them was spared. When the boil of the plague developed on the index finger of Hazrat Muazra, he said, “I will not rejoice if I were given red camels in exchange for this.”

(Musnad Ahmad bin Hanbal, Vol. 7, p. 371, Musnad Muaz bin Jabal, Hadith 22,439, Alam al-Kutub, Beirut, 1998) Hence, this was the correction. This has already been corrected in the translations that are published such as in Al Fazl and I thought I ought to share it with you as well.

Hazrat Abdullahra bin Amr’s accounts were being related in the previous sermon and I will continue to narrate them. Hazrat Jabirra bin Abdillah relates, “On the day of the Battle of Uhud, my father was brought to the Holy Prophetsa with his body mutilated.”

That is, his body parts had been cut off, his nose and ears in particular. His body was placed before the Holy Prophetsa.

Following this, he says, “As I was going to lift the piece of cloth from his face, people told me not to do so. Subsequently, people heard the shriek of a woman, upon which someone said that it was the daughter of Hazrat Abdullahra bin Amr, Hazrat Fatimara bint Amr.” It is also said [in other narrations] that it was the sister of Hazrat Abdullahra bin Amr. Upon this, the Holy Prophetsa said, ‘Do not cry, as angels are constantly covering him under their wings.’” (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Abd-Allah bin Amr [Beirut, Lebanon: Dar al-Jil, 1992], 954-955) In another narration, it is related by Hazrat Jabirra bin Abdillah, “When my father was brought on the day of [the Battle of] Uhud, my paternal aunt started to cry. As a result of this, I also began to cry. People told me not to cry, but the Holy Prophetsa did not do so. Following this, the Holy Prophetsa said to the people, ‘Whether you cry for him or not, by Allah, angels were granting him shade with their wings until you buried him.’” (Ibn Abd alBarr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Abd-Allah bin Amr [Beirut, Lebanon: Dar al-Jil, 1992], 956) There are varying opinions in relation to the funeral prayer being offered for the martyrs of the Battle of Uhud and the opinions vary significantly.

In a narration from Sahih Bukhari, Hazrat Jabirra bin Abdillah relates that the Holy Prophetsa would wrap two martyrs from the Battle of Uhud in one cloth and then ask who among the two knew a larger portion of the Holy Quran. After one of them had been pointed out, the Holy Prophetsa would lower him into the grave first and say, “I will be their witness on the Day of Judgment” and he also instructed for them to be buried in their wounded state. They were neither washed, nor was their funeral prayer offered. (Sahih alBukhari, Kitab al-Jana‘iz, Bab al-Salah ala al-Shahid, Hadith 1343)

19

Friday 11 December 2020 | AL HAKAM In another narration from Sahih Bukhari – the first one was also from Bukhari – Hazrat Uqbahra bin Amir relates that one day, the Holy Prophetsa came and offered the funeral prayer for the martyrs of the Battle of Uhud. In yet another narration of Bukhari, it is mentioned that the Holy Prophetsa offered the funeral prayer for the martyrs of the Battle of Uhud eight years after the battle took place. (Sahih alBukhari, Kitab al-Jana‘iz, Bab al-Salah ala al-Shahid, Hadith 1344) (Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwat al-Uhud, Hadith 4042) In Sunan Ibn Majah, Hazrat Ibn Abbasra relates that the martyrs of the Battle of Uhud would be brought to the Holy Prophetsa and he would lead the funeral prayer of 10 martyrs at a time. The body of Hazrat Hamzahra would remain beside the Holy Prophetsa, whereas the other martyrs would be taken away. (Sunan Ibn Majah, Kitab al-Jana‘iz, Bab ma ja‘a fi al-Salah ala al-Shahid, Hadith 1513) In Sunan Abi Dawud, Hazrat Anas bin Malikra narrates, “The martyrs of Uhud were not washed [before burial] and were buried in their wounded state and none of their funeral prayers were offered.” (Sunan Abi Dawud, Kitab al-Jana‘iz, Bab fi alShahid Yughsalu, Hadith 3135) There is another narration of Sunan Abi Dawud in which Hazrat Anasra relates that the Holy Prophetsa did not perform the funeral prayer of any martyr [of Uhud] except Hazrat Hamzahra. (Sunan Abi Dawud, Kitab al-Jana‘iz, Bab fi al-Shahid Yughsalu, Hadith 3137) In an account of Sunan al-Tirmidhi, Hazrat Anasra bin Malik narrates that the Holy Prophetsa did not offer the funeral prayer of any martyr from [the battle of] Uhud. (Sunan al-Tirmidhi, Abwab alJana‘iz, Bab ma ja‘a fi Qatla al-Uhud wa Dhikr Hamzah, Hadith 1016) It is recorded in Sirat Ibn Hisham and Sirah al-Halabiyyah that the method in which the Holy Prophetsa performed the funeral prayer of the martyrs of the Battle of Uhud was to first of all offer the funeral prayer of Hazrat Hamzahra. He recited the takbirat [proclamation of the greatness of God] seven times. According to Sirah alHalabiyyah, he recited four takbirat.

Thereafter, each martyr was brought forward one by one and placed alongside the body of Hazrat Hamzahra, then the Holy Prophetsa would perform the funeral prayer of them both. In this way, the funeral prayer of each martyr was performed and that of Hazrat Hamzahra was offered 72 times, and according to others it was 92 times. (Ibn Hisham, Sirat Ibn Hisham, Gahzwat Uhud [Beirut, Lebanon: Dar Ibn Hazm, 2009], 395-296) (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, Bab Dhikr Maghaziyah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], 337) It is written in Dala‘il al-Nubuwwah, a book of sirah [biography of the Holy Prophetsa], that nine martyrs were brought and placed beside the body of Hazrat Hamzahra and their funeral prayer was offered. Then those nine would be taken away and the next nine martyrs were brought. The funeral prayers of all the martyrs were offered in this manner. In each funeral prayer, the Holy Prophetsa recited

seven takbirat. (Dala‘il al-Nubuwwah, Vol. 3, p. 287, Ajada al-Harb wa ma Zahara min al-Athar fi Hal al-Shuhada, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2002) There has been much debate about the Ahadith mentioned in Sirah al-Halabiyyah and Dala‘il al-Nubuwwah with regard to the funeral prayers of the martyrs of the Battle of Uhud. In both books, the narration of Hazrat Jabirra bin Abdillah – in which the Holy Prophetsa instructed that the martyrs of the Battle of Uhud ought to be buried in their wounded state and not to be bathed for their funeral – has been declared to be more reliable. (Ali bin Burhan al-Din alHalabi, Al-Sirah al-Halabiyyah, Vol. 2, Bab Dhikr Maghaziyah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], 338) (Dala‘il al-Nubuwwah, Vol. 3, pp. 287-288, Ajada al-Harb wa ma Zahara min al-Athar fi Hal al-Shuhada, Dar al-Kutub al-Ilmiyyah, Beirut, 2002) (Sahih al-Bukhari, Kitab alJana‘iz, Bab al-Salah ala al-Shahid, Hadith 1343) Hazrat Imam Shafi‘irh narrates, “It can be strongly determined from several narrations that the Holy Prophetsa did not lead the funeral prayer of the martyrs during the Battle of Uhud and the narrations that mention the Holy Prophetsa leading their funeral prayer and reciting 70 takbirat in the funeral prayer of Hazrat Hamzahra are incorrect. And even in the narration of Hazrat Uqbahra bin Amirra it states that the Holy Prophetsa led the funeral prayer of these martyrs eight years later..” (Fath al-Bari Sharh Sahih al-Bukhari, Ibn Hajr Asqalani, Vol. 3, p. 249, Dar al-Rayyan li al-Turath, Cairo, 1986) As I have mentioned, there have been lengthy debates about this. I shall narrate a few more.

Imam Bukharirh has assigned a chapter in his book by the name of Bab al-Salah ala al-Shahid, i.e. “The chapter on the funeral prayer of a martyr”, and he has mentioned only two narrations under this chapter.

The first is of Hazrat Jabirra bin Abdillah in which it is clearly stated that the martyrs from the Battle of Uhud were not bathed, nor was their funeral prayer offered. The second narration is of Hazrat Uqbahra bin Amir, in which he stated, ْ َ َ ُ َ َ َ ُ ْ ٰ َ َّ َ َ َ َّ َّ ‫ت‬ ِ ‫أن الن ِب َّی خ َرج ی َ ْو ًما ف َصلی علی أھ ِل أ ُح ٍد صلاتہ علی ال َم ِّی‬ “One day, the Holy Prophetsa went out and led the funeral prayers of the martyrs from the battle of Uhud.”

This narration is found elsewhere in Sahih Bukhari, namely in the chapter about the Battle of Uhud. The same companion narrates: ُ ٰ َ ٰ ّٰ ُ َّ ْ َ ْ َ َ ‫َصلی َر ُس ْول الل ِہ َعلی َق ْتلی أ ُح ٍد ب َ​َ ْعد ث َمانِ َی ِس ِنی َن کال ُم َو ِّد ِع‬ ْ ْ ْ ‫ات‬ ِ ‫ل ِلأح َیا ِء َوالأ ْم َو‬ “The Holy Prophetsa offered the funeral prayers of the martyrs of the Battle of Uhud eight years later in the way that the living or the dead are bade farewell.” (Sahih alBukhari, Kitab al-Jana‘iz, Bab al-Salah ala al-Shahid, Hadith 1343-1344) (Sahih alBukhari, Kitab al-Maghazi, Bab Ghazwat Uhud, Hadith 4042) Similarly, Allamah Ibn Hajar Asqalani states that what Imam Shafi‘irh means by this is that after a prolong period of time has elapsed since one’s demise, one cannot offer the funeral prayer at the grave of that deceased. According to Imam Shafi‘irh, when the Holy Prophetsa learnt that his

demise was nigh, he went to their graves and prayed for them and sought forgiveness for them as he bade them farewell.

Whilst mentioning the covering and burial of the martyrs of Uhud, Hazrat Mirza Bashir Ahmad Sahibra writes in Sirat Khatamun-Nabiyyin: “After the dead bodies had been tended to, the task of burial began. The Holy Prophetsa instructed that the clothes on the bodies of the martyrs should be left as they were and that the martyrs should not be bathed. However, if someone had extra cloth which could be used as a shroud, the Holy Prophetsa instructed that it should be wrapped around the existing clothes worn by the martyrs. The funeral prayer was also not offered at the time. As such, the martyrs were buried without being bathed and without a funeral prayer. Generally, two Companions were shrouded together in a single cloth and buried together in a single grave. According to the instruction of the Holy Prophetsa, a Companion who knew more of the Holy Quran was lowered into the grave first.” He further writes, “Although a funeral prayer was not offered at the time, afterwards, close to the era of his demise, the Holy Prophetsa especially offered a funeral prayer for the martyrs of Uhud.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 501-502) Hazrat Mirza Bashir Ahmad Sahibra has inferred from various historical sources that either their funeral prayer was offered, or possibly that the Holy Prophetsa prayed for them. But in any case, he offered the funeral prayer and prayed for them with great anguish. It may well be that he prayed for them, as was mentioned previously, whereby he went to each grave and prayed fervently for them.

Hazrat Jabirra bin Abdillah relates, “I made a grave for my father six months after the Battle of Uhud and when I buried him in it, I did not see any change in his body except for some hairs of his beard that were touching the ground.” (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Abd-Allah bin Amr [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 425) In another account, Hazrat Jabirra bin Abdillah relates, “During the Battle of Uhud, two people were buried in one grave and another companion was buried alongside my father. After six months had passed, I desired to bury him in a separate grave. So I took him out of that grave and saw that the ground had not changed his body at all, except a little of the skin around his ear.” (Ibn Saad, Al-Tabaqat alKubra, Vol. 3, Abd-Allah bin Amr [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 425) 46 years after the Battle of Uhud, during the rule of Hazrat Amir Mu‘awiyah, he had a stream built, the water of which had entered the graves of the martyrs of Uhud.

Water had entered the grave of Hazrat Abdullahra bin Amr and Hazrat Amrra bin Jamuh. When their grave was dug up, there were two cloths that were covering them both. The narrator states that their faces were marked with wounds and were being covered by their hands.

In any case, what is mentioned in the following part of this narration is questionable. Although I shall narrate the incident, it does not mean that it is

plausible. As it is recorded in some books of history and there are those who come across this, the purpose of mentioning this is to show that there may have been some exaggeration in this narration.

As it were, the narrator states, “When the hand was taken off the wounds, blood flowed out”, which is impossible. “Then his hand was placed back on the wounds and the blood stopped flowing.” Thus, such narrations also exist which are doubtful and unreliable.

Hazrat Jabirra bin Abdillah states, “When I saw my father in the grave, it seemed as though he was sleeping.” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, AbdAllah bin Amr [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 424) (AlWaqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 1 [Beirut, Lebanon: Alam al-Kutub, 1984] 267) [In the earlier narration], however, after six months he said that there was a change in the flesh, so it would not have been possible that 46 years later there was no change to his body and that his body was not reduced to bones. This is the law of nature; it cannot be the case that there was no change to the body.

Hazrat Jabirra bin Abdillah relates, “Once, the Holy Prophetsa saw me and he stated, ‘O Jabir! What is the matter, for you seem very sad?’ I submitted, ‘O Messengersa of Allah! My father was martyred during the Battle of Uhud and he has left behind his progeny and a debt.’

“The Holy Prophetsa replied, ‘Shall I not give you glad tidings regarding the manner in which you father met Allah?’ I submitted, ‘Yes, O Messengersa of Allah.’

“The Holy Prophetsa stated, ‘Allah the Almighty conversed with everyone behind a veil; however, He brought your father back to life and spoke to him directly and said, “O My servant ask of Me whatever you will and I shall grant it you.” He submitted, “O my Lord, grant me life [on earth] once again so that I again be martyred in Your way.”’”

According to another narration, it states that on this occasion, Hazrat Abdullahra submitted, “O my Lord! I was unable to fulfil the dues of Your worship. Thus, grant me life once again so that I may stand next to Your Prophetsa and fight in Your way and embrace martyrdom once again for Your sake.” Upon this, Allah the Almighty stated, “I have decreed that once someone dies, they shall never return to the earth.”

Hazrat Abdullahra bin Amr requested, “O my Lord convey this to my loved ones in the world. Subsequently, Allah the Almighty revealed the following verse: ْ ٌ َ ْ َ ْ َ ً َ ْ َ ّٰ ْ َ ْ ْ ُ ُ َ ْ َّ َّ َ َ ْ َ َ َ ‫اء ِعن َد َر ِّب ِہ ْم‬ ‫ولا تحسبن ال ِذین ق ِتلوا فِی س ِبی ِل الل ِہ أمواتا بل أحی‬ َُ ‫یُ ْرزقوْ َن‬ “Think not of those, who have been slain in the cause of Allah, as dead. Nay, they are living, in the presence of their Lord, and are granted gifts from Him” (Surah Al-e-Imran, Ch.3: V.170) (Sunan al-Tirmidhi, Abwab Tafsir al-Quran, Surah Al-e-Imran, Hadith 3010) (Dala‘il al-Nubuwwah, Vol. 3, p. 298, Ajada alHarb wa ma Zahara min al-Athar fi Hal al-Shuhada, Dar al-Kutub al-Ilmiyyah, Beirut, 2002) (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Abd-Allah bin Amr [Beirut, Lebanon: Dar al-Jil, 1992],

Friday 11 December 2020 | AL HAKAM

20 955-956) I previously quoted this verse in relation to Hazrat Jabirra bin Abdillah.

In regard to Allah the Almighty conversing with Hazrat Abdullahra bin Amr, Hazrat Khalifatul Masih IVrh mentioned this incident in detail in one of his speeches prior to his Khilafat. He states: “This incident is filled with countless aspects of beauty. From whichever perspective one looks at it, it manifests its grace and splendour. Among many other things, we learn how the Holy Prophetsa remained in constant communication with His Lord; on the one hand, he was filled with benevolence towards his fellow people and at the same time, his heart remained attached with His Lord. One aspect of his being was devoted to his companions and the other was always firmly attached and bonded to his Beloved, the Most High.

“Whether it be a time of peace and security or in the midst of battle, he continued to scale theٰ loftiest heights of َّ َ َ ُ the spiritual station of‫[ ث َّم َدنا ف َتدلى‬i.e., ‘Then he drew nearer (to God); then he came down (to mankind)’]. One eye would be overseeing the battlefield, whilst the other would be engaged in witnessing the wondrous signs of his Lord. One ear would be compassionately listening to his companions whilst the other would be engaged in listening to the delightful sound of divine revelation. His hands were working whilst his heart remained occupied in the remembrance of God. He would be consoling and reassuring his companions whilst God Almighty Himself would be granting him comfort and solace.

“By revealing the heartfelt desire of Abdullahra bin Amr, Allah the Almighty was informing the Holy Prophetsa, ‘O one who loves Me more than anyone else, I have filled the hearts of My righteous servants with so much love for you that even after passing away from this transient world, they continue to have a heartfelt longing for you and to have left you alone in the battlefield pains their heart. They do not even desire the gardens of Paradise when it comes to you because for them, their paradise is to be at your side, and even if they are repeatedly killed by the sword, their only desire is to be with you again and again and again.’” (Khutbat-eTahir, Qabl az Khilafat, Taqrir Jalsa Salana 1979, pp. 349-350) Hazrat Jabirra bin Abdillah narrates, “When Hazrat Abdullahra bin Amr passed away, he left behind a debt. I requested help from the Holy Prophetsa if he could speak to those whom he owed the debt as to whether they could reduce some of the debt payment. The Holy Prophetsa conveyed my request to them however they did not reduce anything from the debt.

“Upon this, the Holy Prophetsa stated, ‘Go and divide all your dates according to their different varieties; place the Ajwah dates separately and the Azak bin Zaid dates separately and then inform me.’ I did exactly as the Holy Prophetsa instructed and then sent word to the Holy Prophetsa.

The Holy Prophetsa came and sat amongst the piles of dates and stated, ‘Weigh them and then pay off those individuals with it [i.e. those whom he owed the debt to].’ I did exactly as the Holy Prophetsa stated.

I weighed them and gave them the full

share they were owed as debt and even then I had some dates leftover. It seemed as if nothing had been taken away from the original amount I had.” (Sahih al-Bukhari, Kitab al-Buyu‘, Bab al-Kail ‘ala al-Mu‘ti, Hadith 2127) Hazrat Abdullahra bin Amr left behind his son, Hazrat Jabirra bin Abdillah and six daughters. According to a narration of Sahih Bukhari, Hazrat Abdullahra bin Amr, left behind seven or nine daughters.

(Sunan al-Nasai, Kitab al-Wasaya, Bab al-Wasiyyah bi al-Thuluth, Hadith 3666) (Sahih al-Bukhari, Kitab al-Naqabat, Bab Aun al-Mar‘ah Zaujiha fi Waladih, Hadith 5367) The next companion whose accounts I shall narrate is Abu Dujana, Hazrat Simakra bin Kharasha. Hazrat Abu Dujanara belonged to the Banu Sa‘idah branch of the Khazraj tribe of the Ansar.

Hazrat Abu Dujana’sra father’s name was Kharasha, whilst it has also been reported that his father’s name was Aus and his grandfather was Kharasha. Hazrat Abu Dujana’sra mother’s name was Hazmah bint Harmalah.

Hazrat Abu Dujanara was more commonly known by his title of Abu Dujana than his actual name. Hazrat Abu Dujanara had a son whose name was Khalid and whose mother’s name was Aminah bint Amr. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 2, Simak bin Kharashah [Beirut, Lebanon: Dar alFikr, 2003], 317) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Dujanah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 419) When Hazrat Utbahra bin Ghazwan migrated from Mecca to Medina, the Holy Prophetsa established a bond of brotherhood between him and Hazrat Abu Dujanara. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Dujanah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 420) Hazrat Abu Dujanara took part in all the battles alongside the Holy Prophetsa, including the battles of Badr and Uhud.

(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 2, Simak bin Kharashah [Beirut, Lebanon: Dar al-Fikr, 2003], 317) Hazrat Abu Dujanara is counted amongst the prominent companions of the Ansar and was well-known for his participation in the battles alongside the Holy Prophetsa. (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 2, Simak bin Kharashah [Beirut, Lebanon: Dar al-Jil, 2010], 212) Whenever there was a battle, Hazrat Abu Dujanara would display great courage and bravery and he was an extremely skilled horseman. Hazrat Abu Dujanara had a red coloured kerchief which he would tie around his head only when in battle.

Whenever he would tie the red kerchief around his head, people would know that Hazrat Abu Dujanara was now ready for battle. Hazrat Abu Dujanara was counted amongst the brave and courageous men.

(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 5, Abu Dujanah Simak bin Kharashah [Beirut, Lebanon: Dar alFikr, 2003], 96) Muhammad bin Ibrahim relates from his father that Hazrat Abu Dujanara could easily be recognised in the battles from the red turban and he also wore this on the

occasion of the Battle of Badr.

Muhammad bin Umar relates that Hazrat Abu Dujanara took part in the Battle of Uhud in the same manner and stood resolutely alongside the Holy Prophetsa and had taken an oath that he would be ready to sacrifice his life. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Dujana [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 420) On the day of the Battle of Uhud, Hazrat Abu Dujanara and Hazrat Musabra bin Umair bravely defended the Holy Prophetsa. Hazrat Abu Dujanara was severely wounded that day whilst Hazrat Musabra bin Umair embraced martyrdom.

(Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat alAshab, Vol. 4, Abu Dujanah Ansari [Beirut, Lebanon: Dar al-Jil, 2010], 209) Hazrat Anasra relates that on the day of the Battle of Uhud, the Holy Prophetsa took hold of a sword and stated: َ ٰ ُ ُْ ‫َم ْن یَاخذ ِم ِّن ْی ھذا؟‬ “Who shall take this from me?”

Everyone raised their hands and each one of them requested to have it. The Holy Prophetsa then stated: ّ ُٗ ُْ َ ‫فم َ ْن یَاخذہ ِبحَ ِق ٖہ‬ “Who shall take this whilst doing justice to it?”

Hazrat Anasra narrates that upon this, some of the people showed hesitance; however, Hazrat Simak bin Kharasha Abu Dujanara submitted, “I shall take it and will indeed do justice to it.”

Hazrat Anasra relates that Hazrat Abu Dujanara took hold of the sword and split the heads of the idolaters. This is a hadith from Sahih Muslim. (Sahih Muslim, Kitab Fada‘il al-Sahabah, Bab min Fada‘il Abi Dujanah Simak bin Kharashah, Hadith 6353) In another tradition, it states that Hazrat Abu Dujanara asked how one could do justice to it. Upon this, the Holy Prophetsa stated, “Do not kill any Muslim with this and never flee from the disbelievers [in battle] whilst you are in possession of it.” In other words, to fight against them courageously.

Hazrat Abu Dujanara then submitted, “I will take this sword and will indeed do justice to it.” When the Holy Prophetsa handed over the sword to him, he split the heads of the idolaters and on this occasion recited the following couplets: َّ َ َ َ َ َ ‫أنا ال ِذ ْی َعاھدنِ ْی خلِ ْیلِ ْی‬ َّ َ َ ْ َّ ُ ْ َ َ ‫السف ِح لدی الن ِخ ْی ِل‬ ِ‫ونحن ب‬ َ ْ َ ْ َّ َ ْ ُ َ َّ ْ َ ْ ُ ‫ان لا أقوم الدھر ِفی الکیو ِل‬ َّ َ ّ ٰ ْ َْ ‫الر ُس ْو ِل‬ ‫ف الل ِہ و‬ ِ ‫أض ِرب ب ِ َس ْی‬ “I am the one whose friend had taken an oath from me whilst we stood near the date palms of Safaa. I pledged that I shall not stand in the rows at the rear of the army. And I shall fight the enemy with the sword of Allah and His Messengersa.”

Hazrat Abu Dujanara began to proudly walk amongst the army rows and observing this the Holy Prophetsa stated: َ ْ َ ٰ َّ َّ َ َ َّ َ ُ ّ ٰ َ ُ ُ ٌ ْ ٰ َّ ‫ام‬ ِ ‫اِن ھ ِذ ٖہ ِمش َیۃ ی ْب ِغضھا اللہ عزوجل اِلا ِف ْی ھذا ال ُمق‬ “The manner in which he is walking is one that Allah is displeased with except for occasions like this,” i.e. during battle.

(Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 7, Abu Dujanah al-Ansari [Beirut, Lebanon: Dar al-Kutub

al-Ilmiyyah, 2005], 100) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 2, Simak bin Kharashah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 317) Hazrat Zubairra bin al-Awam relates that on the day of the Battle of Uhud, the Holy Prophetsa presented a sword and said: ّ َ َّ َ ٰ ُ ُ ْ َ ‫َم ْن‬ ‫الس ْیف ِبحَ ِق ٖہ‬ ‫یاخذ ھذا‬ “Who shall take this sword and do justice to it?”

Hazrat Zubairra narrates, “I stood up and submitted, ‘O Messengersa of Allah, I shall take it.’ The Holy Prophetsa turned away and again stated, ‘Who shall take this sword and do justice to it?’ Again, I submitted, ‘O Messengersa of Allah, I shall take it.’ And again the Holy Prophetsa turned away. The Holy Prophetsa once again stated, ‘Who shall take this sword and do justice to it?’ Thereafter, Hazrat Abu Dujana Simak bin Kharashara stood up and submitted, ‘O Messengersa of Allah, I shall take this sword and will indeed do justice to it; but how exactly am I to do justice to it?’ The Holy Prophetsa stated, ‘Do not kill any Muslim with it and never flee from the disbelievers [in battle] whilst you are in possession of it, courageously fight against them.’”

Hazrat Zubairra further narrates, “After this, the Holy Prophetsa gave the sword to Abu Dujana. It was the habit of Abu Dujana that whenever he went forth for any battle, he would tie a piece of red cloth around his head. At the time, I said to myself that I shall see how Abu Dujana does justice to the sword.”

Hazrat Zubairra narrates, “Whoever came up against Abu Dujana would be killed by him and cutting through the enemy ranks he went ahead to the extent that he went right through the enemy rows and reached the point where the women were, who were beating the drums near the side of the mountain. At the time, one of the women was reciting the following couplet, the translation of which is: “‘We are the daughters of the morning star of Tariq, who soar above the clouds; if you advance boldly, we will embrace you and lay down cushions for your comfort, but if you show cowardice and retreat, we will abandon you, in a manner whereby not a grain of love between us shall remain.’”

Hazrat Zubairra says: “I saw Abu Dujanah raise a sword against a woman and then lower it. When the battle finished, I said to him, ‘I watched you throughout the battle; you raised your sword to a woman and then lowered it.

What was the reason for this?’ He replied, ‘By Allah! It was out of honour for the sword of the Holy Prophetsa lest it be used to slay a woman. It was not possible for me to kill a women using the sword of the Holy Prophetsa and for this reason, I stopped myself.’”

In another narration, it is stated that this woman was Hind, the wife of Abu Sufyan, who was singing along with the other women. When Hazrat Abu Dujanahra raised his sword to Hind, she cried out for help; however, no one came to her aid.

Hazrat Abu Dujanahra lowered his sword and then returned. Upon the enquiry by Hazrat Zubairra, he said, “I did not like to kill a helpless woman with the sword of the Holy Prophetsa.” (Al-Mustadrak ala al-

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Friday 11 December 2020 | AL HAKAM Sahihain, Vol. 3, p. 440, 441, Kitab Ma‘rifat al-Sahabah, Dhikr Manaqib Abi Dujanah, Riwayah No. 5088, Dar al-Kutub al-Fikr, Beirut, 2002) (Sharh Allamah Zurqani ala al-Mawahib al-Laduniyyah, Vol. 2, p.

406, 407, Kirab al-Maghazi, Bab Ghazwat Uhud, Dar al-Kutub al-Ilmiyyah, Beirut, 1996) Mentioning this incident of Hazrat Abu Dujanahra, Hazrat Mirza Bashir Ahmad Sahibra writes in Sirat Khataman Nabiyyin: “The disbelievers of the Quraish suffered a crushing defeat in the duels.

Upon witnessing this sight, the disbelievers became furious and launched an allout attack. Calling out slogans of God’s Greatness, the Muslims also marched forward, and both armies fiercely collided with one another.

“It was perhaps on this occasion that the Holy Prophetsa took his sword in hand and said, ‘Who shall take this sword and do justice to it?’ Many Companions extended their hands in the desire of this honour, which included Hazrat Umarra and Zubairra, and in light of various narrations, even Hazrat Abu Bakrra and Hazrat Alira.

The Holy Prophetsa, however, restrained his hand and continued to say, ‘Is there anyone who will do justice to this sword?’ Finally, Abu Dujanah Ansarira extended his hand and submitted, ‘O Messengersa of Allah!

Grant me this honour.’ The Holy Prophetsa endowed the sword upon him and with this sword in hand, Abu Dujanahra strutted forward, marching proudly towards the disbelievers. The Holy Prophetsa addressed the Companions saying, ‘Allah greatly abhors this gait, but not on an occasion like this.’

“Zubairra, who was most desirous of receiving the sword of the Holy Prophetsa and who felt that he was more deserving due to his being a close relative of the Holy Prophetsa, began to toss and turn in anxiety. He thought to himself why the Holy Prophetsa had not entrusted this sword to him but endowed it to Abu Dujanahra instead. In order to alleviate his own distress, in his heart, he vowed to remain close to Abu Dujanahra in the field of battle so that he could witness how this sword was put to use. As such, he relates: “‘Abu Dujanahra tied a red cloth on his head and taking this sword in hand, whilst softly humming songs of God’s praise, he penetrated the idolatrous ranks. I saw that wherever he would turn, it was as if he would go about scattering death and I did not see a single man who came before him and was then spared. This was to such an extent that cutting his way through the army of the Quraish, he emerged from the opposite corner of the army, where the women of the Quraish were standing.

Hind, the wife of Abu Sufyan, who was encouraging her men with great zeal and commotion came before him. Abu Dujanahra raised his sword upon her and Hind shrieked in a loud voice, appealing to her men for assistance, but no one came to her aid.’

“Hazrat Zubairra states, ‘However, then I saw that Abu Dujanahra lowered his sword on his own accord and moved away from that place.’

“Zubairra relates, ‘On this occasion, I enquired of Abu Dujanahra, “What had happened? First you raised your sword,

but then lowered it.” He responded, “My heart could not come to terms with the fact that I should use the sword of the Holy Prophetsa against a woman; and then such a woman who, at the time, had no male protector.”’ Zubairra relates, ‘It was then that I understood how Abu Dujanahra in fact did justice to the sword of the Holy Prophetsa and that I could perhaps not have done the same and thus, the misgiving in my heart was dispelled.’” (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, p.

489-490) Hazrat Khalifatul Masih IIra has narrated this incident in the following manner: “During the Battle of Uhud, the Holy Prophetsa held up a sword and said, ‘I shall give this sword to the one who pledges to do justice to it.’ Many people stood up to take this sword, but the Holy Prophetsa granted it to Hazrat Abu Dujanah Ansarira. During the course of the battle, a few Meccan fighters launched an attack on Hazrat Abu Dujanahra. During the skirmish, he noticed that one of the fighters was fighting against him with particular aggression and zeal.

Hazrat Abu Dujanahra raised his sword and went to attack him, but he suddenly stopped and then returned”, meaning that Hazart Abu Dujanahra raised his sword and went to attack him, but then left him and returned.

“One of his friends asked him as to why he left him, to which he replied, ‘When I launched my attack, he said something from which I realised that it was a woman and not a man.’ His friend asked, ‘Regardless, she was fighting as part of the army, so why did you spare her?’

Abu Dujanahra replied, ‘My heart did not permit me to use the sword given to me by the Holy Prophetsa against a helpless woman.’”

Hazrat Musleh-e-Maudra then further states, “In short, the Holy Prophetsa would always exhort to honour and respect women. It was due to this that the women of the disbelievers became even more daring in their ploys to attack the Muslims, yet the Muslims continued to patiently endure all of this.” (Tafsir-e-Kabir, Vol. 2, p. 421, 422) With regard to Abu Dujanahra, the famous orientalist, Sir William Muir writes: “At the commencement of the action Mahomet [sic] held up his sword and said, ‘Who will take this sword, and give to it its due?’ Omar, Zobeir &c. one after another, came forward and were rejected; last Abu Dujana offered, and Mahomet [sic] gave it to him; And he clave therewith the heads of the Unbelievers.” (Life of Mahomet, Sir William Muir, Vol. 3, p. 169 [footnote], Smith Elder & Co, Waterloo, 1861) Sir William Muir further writes: “Pressed by the fierce ardour of the Mussulmans [Muslims], the Meccan began to waver. Their horse sought repeatedly to turn the left flank of Mahomet [sic]; but they were each time forced back by the galling archery of the little band posted on the neighbouring height. The same daring contempt of danger was displayed as at Badr. The Meccan ranks might be seen to quiver as Abu Dujanah, distinguished by the red kerchief wound round his helmet, swept along, and, with a sword given to

him by Mahomet [sic], dealt death on every side. Hamza, conspicuous from his waving ostrich feather; Ali, marked by his long white plume; and Zobeir, known by his bright yellow turban – like heroes in the battles of the Iliad – carried confusion wherever they appeared. Such were the scenes in which were reared the great leaders of the Muslim conquests.” (Original quote – Life of Mahomet, Sir William Muir, Vol. 3, p. 169, Smith Elder & Co, Waterloo, 1861) (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 490) What I read earlier was taken from Sirat Khataman Nabiyyin.

Hazrat Ibn Abbasra narrates, “When the Holy Prophetsa returned from the Battle of Uhud, he gave his sword to his daughter Fatimahra and asked her to wash the blood from his sword. Hazrat Alira also handed his sword to her and said, ‘Wash the blood from this sword; by Allah, it assisted me greatly today!’ Upon this the Holy Prophetsa said, ‘If you have done justice in the battle today, then certainly Sahl bin Hunaif and Abu Dujanah did justice also.’”

In one narration, instead of Sahl bin Hunaif, the name of Harith bin Simmah is mentioned. (Ali Ibn al-Athir, Usd alGhabah fi Ma‘rifat al-Sahabah, Vol. 3, Simak bin Kharashah [Beirut, Lebanon: Dar al-Fikr, 2003], 317) (Ibn Saad, AlTabaqat al-Kubra, Vol. 3, Abu Dujanah [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 1990], 420) Zaid bin Aslam narrates that people came to see Hazrat Abu Dujanahra when he was unwell, yet his face was glowing.

Someone asked him why his face was glowing, to which Hazrat Abu Dujanahra replied, “From among my actions, there

are two things which I adhere to strictly and are significant; firstly, I never involve myself in matters which do not concern me. Secondly, I have nothing but kindness in my heart for my fellow Muslims.” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Dujanah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 420) Hazrat Abu Dujanahra was martyred in 12 AH in the Battle of Yamamah. After the demise of the Holy Prophetsa, Musailamah Kazzab [the Liar], falsely claimed to be a prophet and planned to attack Medina. In order to confront them, Hazrat Abu Bakrra sent an army in 12 AH and Hazrat Abu Dujanahra was also part of this army. Hazrat Abu Dujanahra fought fiercely during this battle of Yamamah and attained the station of martyrdom.

A large part of Musailamah Kazzab’s army who had rebelled against Medina were the Banu Hunaifah. They were an ancient Arab tribe and had an orchard in Yamamah in which they had set up camp and were fighting from there. The Muslims were unable to enter the orchard. Hazrat Abu Dujanahra said to throw him inside the orchard and the Muslims did as he requested; however, his fall broke his leg.

Despite this, he battled with the idolaters at the door of the orchard and pushing them aside, the Muslims were able to enter.

Hazrat Abu Dujanahra was with Abdullah bin Zaid and Wahshi bin Harb in the killing of Musailamah Kazzab. Hazrat Abu Dujanahra attained martyrdom on the day of Yamamah. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Simak bin Kharashah [Beirut, Lebanon: Dar al-Fikr, 2003], 318) (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 4, Abu

Friday 11 December 2020 | AL HAKAM

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Dujanah al-Ansari [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2010], 209) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Abu Dujanah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 420) (Urdu Da‘irah Ma‘arif Islamiyyah, Vol. 8, p. 695, Shu‘bah Urdu Da‘irah Ma‘arif, Lahore) According to one narration, it is stated that Hazrat Abu Dujanahra passed away in the Battle of Siffin fighting on the side of Hazrat Alira; however, this narration seems less reliable. The earlier narration is more authentic and is widely cited. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Simak bin Kharashah [Beirut, Lebanon: Dar al-Fikr, 2003], 318) I have narrated this previously, but I will mention the part here which is related to Hazrat Abu Dujanahra. Abu Dujanahra was a resident of Medina and from among the Ansar. He accepted Islam before the migration to Medina. He had the honour of participating in the Battle of Badr alongside the Holy Prophetsa and displayed immense bravery. Similarly, he took part in the Battle of Uhud. When the momentum of the battle shifted, i.e. initially the Muslims had the upper hand and were winning, but owing to leaving one area exposed, the disbelievers attacked again and the momentum of the battle turned against the Muslims. Hazrat Abu Dujanahra was among the group of companions who were near the Holy Prophetsa at this time.

Whilst defending the Holy Prophetsa, he became severely injured; however, despite those injuries, he never moved from his place. Once during a time of illness, he said to his friend, “Perhaps Allah the Almighty will accept two of my deeds; firstly, I never involve myself in any vain pursuits, nor do I backbite and talk about people behind their backs. Secondly, I never hold any malice or rancour in my heart against any of my fellow Muslims.” (Friday Sermon, 16 March 2018, Al Fazl International, 6-12 April 2018, Vol. 25, Issue 14, p. 5) This concludes the accounts related to him. I shall now speak about some deceased members and lead their funeral prayers in absentia, among whom there is a martyr, Respected Mahboob Khan Sahib, son of Sayyid Jalal Sahib of the

Peshawar district. He was martyred a few days ago. At 8am on 8 November 2020, the opponents of Ahmadiyyat shot him in the village of Sheikh Muhammadi, Peshawar and martyred him. َ ٰ َ َ َْ ّ َ ّ ّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانآ ِالی ِہ ر‬ [Verily to Allah we belong and to Him shall we return.]

According to the reports, on 6 November Mahboob Khan Sahib went from Khushal Town, Peshawar to visit his granddaughter, who lives with her family in the neighbouring settlement of Sheikh Muhammadi. On 8 November, he left to return home. He had reached near the bus stop when the unknown assailants, who were following him, opened fire on him.

One bullet hit the back of his head and came out from the front, which resulted in his death. َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانآ ِالی ِہ ر‬ [Verily to Allah we belong and to Him shall we return.]

After the incident, the killer fled the scene. The deceased martyr was approximately 80 years old. He retired from the Public Health Engineering department as an Officer Superintendent in 2002 and was a pensioner. The deceased’s father Sayyid Jalal Sahib had the opportunity to perform Bai‘at [pledge of allegiance] in the 1930s.

The deceased was an Ahmadi by birth and possessed many good qualities. He was regular in performing the Tahajud prayers.

He was honourable, compassionate and hospitable as well as being very generous.

He had a great passion for preaching the message and calling others towards Allah the Almighty and would remain engaged in this. Whenever he was advised to be careful, he would always reply, “The time to meet my Lord is near; if I attain martyrdom through this then that would be my good fortune.” Nonetheless, this desire of his was also fulfilled.

Miraj Begum Sahiba, the wife of Mahboob Khan Sahib, has the honour that her father, Muhammad Saeed Sahib and her paternal uncle, Bashir Ahmad Sahib were both martyred in 1966 and now this honour has been bestowed to her husband also. In this manner, she is the daughter of

a martyr, niece of a martyr and the wife of a martyr.

He is survived by his wife, Miraj Begum Sahiba; two sons, Munawwar Sahib and Fazal Ahmad Sahib; two daughters, Zakiyya Begum Sahiba and Wahidah Begum Sahiba; a grandson and granddaughter from his sons, as well as six grandsons and four granddaughters from his daughters. His younger son has obtained a PhD in microbiology and currently resides in Australia. His other son, Fazal Ahmad Sahib, who lives in Germany and is also well educated with a masters in English.

His son, Munawwar Khan Sahib, says, “Mahboob Khan Sahib went above and beyond in his efforts for the establishment of peace and security in his area. In some cases of disputes, he would offer the payment of blood-money himself in order to reconcile the two sides. He was always prepared to help the poor and lessfortunate. People would approach him without hesitation and seek help from him and he would always keep some amount of money with him in order to help such people. He was extremely humble, quiet, patient and sympathetic to others, and was always ready to help them.”

May Allah the Almighty continue to elevate the station of the deceased and enable his family to continue on his virtuous deeds.

The second funeral is of Fakhar Ahmad Farrukh Sahib, who was a missionary in Pakistan. He passed away on 1 November 2020 at around quarter past six in the evening, as a result of a road accident on his way back from Ahmad Nagar with his son, Ihtesham Abdullah. Both father and son were involved in a serious road accident as a result of which they passed away at the scene. َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانآ ِالی ِہ ر‬ [Verily to Allah we belong and to Him shall we return.]

By the grace of Allah, Fakhar Sahib was a musi [part of the institution of AlWasiyyat]. His father Saifur Rahman Sahib became an Ahmadi on his own, at a time when there was no other Ahmadi in his family. He performed the Bai‘at in 1968,

thus becoming the first Ahmadi in his family.

Fakhar Sahib graduated from Jamia Ahmadiyya Rabwah in 1996, after which he served in various places in Pakistan.

He was then sent to the Ivory Coast in West Africa. For the past eight years, he had been serving as the missionary in Ahmad Nagar [Pakistan]. He was married to Tahira Fakhar Sahiba, daughter of Ali Asghar Sahib. They had four daughters and one son; his son, Ihtesham Abdullah passed away in the accident along with his father.

He is survived by his wife and four daughters, as well as his mother and siblings. His daughter’s names are Wajiha Amatus Subooh, Khafiya Fakhar, Samreen Fakhar and Mehreen Fakhar.

Fakhar Sahib’s wife Tahira Sahiba writes that when they were married, Murabbi [Missionary] Sahib was posted to a village in Khushab [Pakistan]. When she arrived at the centre there, he explained to her the responsibilities of a missionary’s wife and explained that now, she too was a lifedevotee alongside him and would have to be at the forefront of taking part in Jamaat work.

This is how he ensured her training.

Later, he was transferred to Badin. Murabbi Sahib went there first and his wife joined him some time later. She says that the day she arrived, although she had sent prior notice, Murabbi Sahib was not at home when she arrived. She waited outside in the sun and later learned that the muallim’s [local teacher] wife was ill and required blood, so he had gone to donate blood.

When he returned, she said to him that she had been made to wait outside in the sun despite the fact that he knew she was arriving after a long journey. He replied saying that the task he had gone for was also very important and explained to her that sometimes sacrifices like these have to made.

Along with serving the faith, he also served humanity a great deal when he went to Ivory Coast and always gave precedence to his faith even over his family. His wife says that once, just prior to her daughter being born, she fell ill. Murabbi Sahib had left for a medical camp. Though the doctor had stated that his wife’s condition was serious, Murabbi Sahib still departed for the camp, telling her that Allah would shower His blessings on her as she was the wife of a life-devotee and that nothing would happen to her. This was the manner in which he gave precedence to his faith over all worldly matters.

He was hospitable; he served others and served the faith. He was loving to all in his family and maintained a friendly relationship with his children. If there was ever a problem, whether at home, in the family, within the Community or outside the Community, he would handle it in an excellent manner. He would teach his children that they were the offspring of a life-devotee and the children of a missionary, therefore they must always give precedence to their faith over all worldly matters and must set a good example.

Basit Sahib, a missionary from Ivory Coast, says: “When Fakhar Sahib came to Ivory Coast as a missionary, I found him to be

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Friday 11 December 2020 | AL HAKAM very sociable, jovial and possessed a good nature. One of his notable characteristic was the charm with which he spoke and through this he was able to form a bond with whoever he met. He served as a missionary in the Ummay Region for five years. Everyone, young and old, became very attached to him due to his excellent moral character and kindness and would always recall him fondly. He would secretly pay the fare for some poor people to travel to Jalsa Salana [Annual Convention].”

He also says that during his time [in Ivory Coast] Fakhar Sahib’s region remained first in attendance [at Jalsa Salana].

A local muallim, Samaru Haroon Sahib, says: “I worked with Fakhar Sahib for two and a half years and he would take care of me like a brother. One thing I noticed in particular was that he was an extremely hard-working and passionate missionary.

He undertook every task with great responsibility and devotion. He strove to complete his work in a swift manner; whether it was propagating the message of Islam, collecting monetary contributions or preparing for Jalsa Salana. His passion for the propagation of Islam was such that he wished to spread the message of Ahmadiyyat to every village as quickly as possible.”

May Allah the Almighty elevate the station of the deceased. May He protect his daughters and his wife and safeguard them from any future difficulties and hardships.

The third funeral is of Ihtesham Ahmad Abdullah, son of the missionary, Fakhar Ahmad Farrukh Sahib. As I mentioned earlier, he passed away with his father in a road accident.

By the grace of Allah, he was part of the blessed scheme of Waqf-e-Nau. He was currently studying in his first year. He was not a musi yet as he had filled out the Wasiyyat form but had not yet submitted it. Nevertheless, Majlis Karpurdaz can process the application if the form had been completed.

His mother says that her son possessed many good qualities. He was virtuous, righteous and obedient. He was part of the Waqf-e-Nau scheme and he was regular in his prayers. He would fulfil every request made by the local zaeem [youth leader] of Majlis Khuddam-ul-Ahmadiyya and would perform duties in an excellent manner. In fact, he had performed duty at the mosque on the day he passed away.

May Allah the Almighty bestow His forgiveness and mercy on the deceased and elevate his status.

The next funeral is of Dr Abdul Karim Sahib, son of Mian Abdul Latif Sahib of Rabwah, who was a retired economic advisor for the State Bank of Pakistan. He passed away on 14 September at the age of 92. َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانآ ِالی ِہ ر‬ [Verily to Allah we belong and to Him shall we return.]

He was the grandson of Hazrat Maulvi Muhammad Ali Sahibra, a companion of the Promised Messiahas. He was part of the very first batch at Talim-ul-Islam College in Qadian. When the College moved to Lahore after the partition, he obtained his Masters from Punjab University as

a student of Talim-ul-Islam College. At the time, he was the only student at the University from Talim-ul-Islam College.

Later, he received a scholarship from the State Bank of Pakistan and went to the United States of America to obtain a PhD in economics from George Washington University. He stayed at the Fazl Mosque [Washington, DC] where he would participate in activities to propagate the message of Islam in his spare time.

Dr Sahib had a profound love for Pakistan. Despite working in international institutions like the World Bank throughout his career, he chose to live and work from Pakistan. He spent an extended period of time working for the State Bank of Pakistan and later retired from his position as an adviser. During his career, he successfully completed many governmental and nongovernmental assignments in conjunction with institutions such as the IMF and the Asian Development Bank. He also worked for some time in the ministry of finance and a federal budget was also prepared under his supervision.

He was also sent to Khartoum in Sudan for two years by the IMF in order to resolve various economic matters. After retiring from the State Bank, he chose to live in Rabwah in order to serve the Jamaat. Thus, he would often be consulted in matters which pertained to economics and religion.

He was part of a committee there and I too would seek his advice. He would give very sound advice and wrote excellent articles on these topics. His research was always very in-depth and he would present practical solutions. He has written some books as well, which include The Basics of Islam and Islam, Philosophy of Life and Economic Principles, which are in English; Hurmat-e-Sood and Husool-e-Rizq, which are in Urdu.

After retiring, upon the instructions of Hazrat Khalifatul Masih IVrh, in 1989, he devoted his life [for the services of the Jamaat] and went to the Tashkent University in Uzbekistan to teach economics, where he stayed for six months. Then there was a committee formed by Hazrat Khalifatul Masih IVrh to review matters relating to mortgages and interest, consisting of scholars and experts and he was also a part of this committee. There was also a subcommittee and I worked with him in this committee for a short time.

As I mentioned earlier, he would go indepth and would present matters based on firm evidence. He has sent various articles to me on the system of interest and these articles are very good.

Insha-Allah they will be reviewed further and it is possible that the economic system which will be established in the future to replace the system based on interest will include some of his recommendations as well.

May Allah the Almighty elevate the station of the deceased and enable his progeny to follow in his virtuous deeds.

(Original Urdu transcript published in Al Fazl International, 4 December 2020, pp. 5-11.Translated by The Review of Religions.)

Continued from page 24

To challenge the ulema is a no go area.

“It is very difficult to challenge the statist and conservative discourses of the ulema and interpret Islam in an individual and progressive manner. The ulema’s authority to interpret Islam based on their rigid epistemology has been very well established in Muslim societies. There is also a hierarchy within the ranks of the ulema that prevents younger ulema devising new and creative ideas. As a result, the ulema have preserved Islamic legal texts’ illiberal content, including those related to corporal punishment, oneman rule, patriarchy, violating privacy, and discriminating against non-Muslims.” (Ibid p. 45) The book then addresses the subsequent centuries and the factors that further caused regression in Muslim nations. Kuru goes through more nuanced aspects like the effects of invasions on Muslim lands, such as the Crusaders, Mongols and Timurids. “… invasions highlighted the need for survival and order, strengthening the military elites and their alliance with the ulema at the expense of philosophers and merchants throughout the Muslim world”.

(Ibid, p. 161) Scholars still existed within the Muslim world within these centuries – Ibn Rushd and Ibn Khaldun were from this time period – but their works were not given importance within the Muslim world. Interestingly, Kuru notes that it was Europeans who unveiled the importance of Ibn Rushd and Ibn Khaldun’s works.

“In short, the jurisprudential approach (represented by Ibn Taymiyya) was dominant, while the philosophical approach (represented by Ibn Rushd) was mostly marginal in Muslim political thought between the twelfth and fourteenth centuries. The ulema class had dozens, if not hundreds, of madrasas and thousands of members to disseminate its ideas, where the philosophers lacked institutional and financial bases except for arbitrary political patronage, particularly after the weakening of the merchant class, which has previously supported both philosophers and independent Islamic scholars.”

A comparison of Europe and Muslim lands is made in the book. Where Muslims were regressing away from innovation and education, the West began to excel and ironically much of the West’s work in academia and science was due to the works of previous Muslim societies.

Kuru notes, “In the thirteenth century, Latin and Hebrew translations of Ibn Rushd’s commentaries on Aristotle exerted a strong influence on various European thinkers” (Ibid, p. 160). Universities also drastically increased across Europe between the 12th and 14th Centuries; by 1500, they had reached 66 as compared to 20 in 1300.

However, European universities and Muslim madrasas differed: “While European universities increasingly taught more secular subjects and became open to new ideas, madrasas were focused more on religious education and defending the tradition. Universities had strong institutional bases and issued institutional licenses. Madrasas, by contrast, were based on personal relationships; each professor was granting personal licenses (ijazas) to certify his student’s expertise to teach

particular books and/or issue legal opinions.

Institutionalization helped universities become stronger against pressures of the political and religious authorities, whereas relatively uninstitutionalized madrasas remained weak against such pressures”.

(Ibid, p. 161) Overall, the book deep dives into Muslim societies and analyses them during their period of scientific wonder (8th-12th centuries) and the devastating stagnation Muslim societies underwent and still experience after. Comparisons are drawn with Europe which saw such stagnation in its medieval period but escaped and entered the Enlightenment due to political and socioeconomic changes.

I don’t say that Kuru’s criticisms of Ghazali, Ibn Taymiyya and Mawardi are completely misplaced and wrong, but they definitely draw a very negative overall picture and may imbed an inherently negative view of them for readers less acquainted with their grand works. Acknowledging more of their positive works, while highlighting the errors they made, could be a more holistic approach.

Prof Ahmet Kuru also criticises those who say intellectual progression in science and philosophy in early Islamic history world wasn’t due to Muslims, but other scholars who were from other religions; Zoroastrians, Christians, Jews etc. He proves that this wasn’t the case.

Kuru also criticises “Islamists” who say whenever Muslims followed orthodox Islam, they saw development and progress.

But when they left the true Islam, the Muslim world declined. I understand Kuru’s angle and agree that many of the Muslims philosophers would have been labelled as apostates within contemporary Islamist states; however, what Kuru misses is that many of the scientists in early Islamic history drew inspiration from the Quran and its call to study the world around us – I think this nuance is missed within the book and it would have been hugely beneficial to talk about the religious inspiration early Muslim scholars had.

Whether the ulema of their time labelled them apostates or blasphemous isn’t the issue at hand; rather, it would have been insightful to see how the Muslim scholars supported their research though inspiration from scripture.

The book is well researched and thoroughly referenced to support its claims.

It enables the reader to appreciate the broader picture of Muslim history and why Muslim societies have regressed so much. It is a provocative book – many conclusions I too disagree with – and will be a tough pill to swallow for many Muslims, especially the “ulema” who still enjoy absolute control and influence of the Muslim narrative.

Nevertheless, facts are hard to dismiss; reading the book most definitely would require an open mind and a realisation that much of medieval Islamic theology (by jurists) needs to be revaluated and less traditional interpretations of the Quran, allowed.

The book directly attacks the control ulema have had on the narrative and their lack of acceptance of other opinions or new interpretation. Sadly, this is a reality and Muslims must admit this and not be in denial for any future development to occur.

Friday 11 December 2020 | AL HAKAM

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Book Intro

“Islam, Authoritarianism, and Underdevelopment – A Global and Historical Comparison” Author: Ahmet T Kuru Cambridge University Press Ataul Fatir Tahir Al Hakam

In his timely and thoroughly researched book, Islam, Authoritarianism, and Underdevelopment, Ahmet T Kuru, a professor of Political Science at San Diego State University gives his analysis of why Muslim societies lost the vibrant intellectual and scientific light it once led the world with between the 8th and 12th centuries.

He proves that modern-day Muslim societies are far behind in political and socioeconomic development; lacking in education, innovation, economy, science, while excelling in authoritarianism.

Throughout the book, Kuru aims to give “a global and historical comparison” on the issue.

The book was described by Timur Kuran from Duke University as “meticulously researched, insightful and provocative”.

Robert W Hefner from Boston University said that “no scholar has explored the issue with the sociological richness, comparative erudition, or depth of insight Kuru achieves in the book. This is one of the most important works in years on the politics and culture of Muslim modernity”.

Prof Ahmet Kuru addresses the question of why Muslim societies have regressed politically, socio-economically and academically by comparing the historical similarities between Muslim and Western societies in a turning-of-tables style. He aimed to do this in a more “nuanced” way; neither blaming Islam nor Westerncolonialism, as the current rhetoric amongst academics prescribe.

The book is divided into two parts; the first examines “how the ulema, the authoritarian state, and various alliances between them have substantially contributed to problems of violence, authoritarianism, and underdevelopment in many Muslim countries today.” Part two analysed “how the ulema-state alliance began to emerge in the eleventh century – a critical juncture before which Muslims had achieved scholarly and socioeconomic progress and after which they started to experience intellectual and socioeconomic stagnation.” (Islam, Authoritarianism, and Underdevelopment, p. 12) Muslim societies gave birth to polymaths, philosophers and scientists, like Farabi, Biruni and Ibn Sina whose work shaped

modern sciences – this, Kuru argues, was due to a separation between religion and state, the independence of scholars and a flourishing bergeouis class who led industry and business. Historically, this changed in the 11th century with the rise of the “ulema-state alliance” according to Kuru.

Prior, “creative intellectuals and influential merchants” existed in Muslim societies, and most Islamic scholars avoided serving the state and were funded by “trade revenue and regarded interactions with rulers as corrupting.” He shows that the ulema (scholars) preferred to fund themselves through industry and commerce; “from the eighth to the mid-eleventh century, 72.5 percent of Islamic scholars or their families worked in commerce and/or industry.”

(Ibid, p. 3) From the 11th century onwards, this changed and the control of the ulema and their alliances with the state led to regression. Subsequently Muslim empires embraced the authoritarian ulema-state alliance including the Seljuks, Mamluks, Ottomans, Safavids and Mughals – this meant “… the Muslim world during and after the eleventh century resembled those in the early medieval Europe: clerical and military elites dominated society and inhibited the flourishing intellectuals and merchants.” (Ibid, p. 228) According to Kuru, the ulema became servants of the rulers, the merchant class began to hugely regress and through iqta systems, the military and officials began forcefully controlling land revenues.

Philosophy, innovation and science were not given the importance they had in earlier centuries and as a result, Muslim regression in these fields started. This alliance also “weakened social roles of merchants, who had previously funded certain philosophers and independent (i.e, not state-servant) Islamic scholars.” (Ibid, p. 152) While Muslim nations flirted with authoritarianism and ulema-state alliances, the West began escaping the clutches of authoritarianism and the influence of the clergy that had inhibited socioeconomic and academic progress in the West. This change ultimately led to the Western Enlightenment but while the tables were turning and Europe was rising in economy and education, it is important to remember that “facets of Western Europe development – from the

cultivation of new crops to intercontinental trade, and from paper production to the engagement with Aristotelian philosophy – bear the deep imprint of Muslim influence.”

(Ibid, p. 161) Throughout the book, Kuru emphasises the role ulema played in controlling the religious narratives within Muslim nations as the “legislative authorities” who also discouraged philosophy and science as it attacked their religious authority. Kuru is very critical of scholars like Ghazali, Ibn Taymiyya and Mawardi who promoted blasphemy and apostasy laws – hence the book being “provocative” for many.

Kuru proves that even so-called “secular” Muslim states such as Pakistan, Turkey, Indonesia and Egypt are not secular at all, rather have authoritarian practices and are opposite to true democracy. Many leaders of such countries have been previous military leaders who go on to rule in an authoritarian manner, even though they are elected – often using the ulema to establish their legitimacy and rules.

Using Pakistan’s Zia ul Haq, Egypt’s Nasser,Turkey’s Erdogan and Iran’s Ayatullah Khomeini as prime examples, Kuru shows how so-called democratic Muslim countries have absorbed the influence of the ulema as authorities to help them gain support. Of course, this has often led to the Islamisation of Muslim countries in the paradigm of the narrative these political leaders and ulema desired.

Kuru thinks that even “secular Muslim states” who have used the ulema to establish themselves have, in the end, lost out; “the ulema have been cooperated with or been coopted by authoritarian rulers.” And in the long run, “the ulema seems to have benefited more from this relationship by Islamizing public discourse and ultimately promoting their own political and legal positions” (Ibid, p. 42). And so, Muslim society remains chained to the “strong public role of the ulema”.

“The fact that both secular and Islamic states are mostly authoritarian signals the deeper historical and socioeconomic roots of authoritarianism in the Muslim world”, Kuru notes (Ibid, p. 54). He goes on to present multiple reasons for authoritarianism existing in the Muslim world and rejects the notion presented by essentialists that Islam is opposed to secular states and is inherently

authoritarian.

The book identifies three “Islamic actors” who contributed to the regression within Muslim societies; “the ulema, Islamists, and Sufi Shaykhs”. He blames these actors for introducing a control over the interpretation of Islam, the creation of blasphemy and apostasy laws and even violence – which ultimately attacked Muslim philosophers and scientists too. In terms of violence, Kuru stresses that violence isn’t due to “Islam” or a Muslim problem, rather it’s a human problem and Muslim terrorist activities started in more contemporary times due to multi-faceted reason; including the interpretation of the Quran.

Quoting Lapidus, he says that the ulema were not only “the undisputed interpreters of the divine law” but also the “administrators of the community’s familial, commercial, educational, and legal affairs.” (Ibid, p. 153) Kuru blames old interpretation of the Quran in “medieval texts” as hugely problematic. “These medieval texts’ influence on the present can be seen in the contemporary institution of the religious police, which has been established with different forms in several countries, including Saudi Arabia, Iran, and Malaysia” (Ibid p. 46). The traditional jurist traditions have not been changed and the ulema emphasise them without allowing any room for change.

Kuru says, “In short, the central Islamic concept of ‘commanding right and forbidding wrong’ needs a modern interpretation to become compatible with democracy and individual freedom” (Ibid p. 47). Further, he writes, “to solve contemporary problems of authoritarianism, patriarchy, and religious discrimination, Muslim countries need creative intellectuals. These countries, however, have had various barriers to the flourishing of intellectuals. Many Muslim countries have passed blasphemy and apostasy laws, which have further restricted freedom of conscience and intellectual life … Throughout the Muslim world, intellectuals who criticize orthodox views have faced various threats, including being labelled as apostates, native Orientalists, or lackeys of Western agenda.” (Ibid p. 47) Continued on page 23

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad | Sub-Editorial Ataul Fatir Tahir | News: Ata-ul-Haye Nasir | © Al Hakam 2020