Al Hakam - 21 December 2018

From the Markaz

Jalsa Salana Kenya

Germany Khuddam Seek Guidance from Huzooraa

Kenya successfully held Jalsa Salana which took place at the Jamaat headquarters in Nairobi on 8-9 December 2018

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From the Archives British India – Darul-Islam, Not Darul-Harb

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100 Years Ago...

The Split and the Truth. A review of two sides of the same story

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 21 December 2018 | Issue XL Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa Making Peace and Establishing Justice Hazrat Abu Huraira, Allah be pleased with him, narrates that the Holy Prophet, peace and blessings of Allah be upon him, said: “There is a Sadqa to be given for every joint of the human body; and for every day on which the sun rises, there is a reward of a Sadqa for the one who establishes justice among people.”

(Sahih al-Bukhari, Kitab al-Sulh) Cahaya Maulidian (Winluxhuman) | Wiki Commons

Hazrat Mirza Ghulam Ahmadas, In His Own Words Purpose of the Advent of the Promised Messiahas

Photo by Szilas | Wiki Commons

Climate of Protests T

he “Yellow Vests” had only just calmed down when the Hungarian public took to the streets last week protesting against a legislation termed “slave laws” by the protestors. The protestors find it hard to digest the number of hours that can be demanded as overtime by their employers and the delay that is allowed by the new laws in paying such wages. It will be interesting to see how the West now handles these allegations; enough with holding Islam accountable for harbouring slavery!

During the week, news reports could be heard and read regarding the rising challenge of religious intolerance and the associated extremism, the latter being a natural consequence. Such conditions, wherever they exist, are an outcome of prejudice, bias and vested interests for religious freedom and democracy are very closely connected, both fortifying one another.

News headlines showed during the past week countries being cautioned and added to watch lists due to extremist acts of

violence against particular religious groups and races. One good (although bad would be a more appropriate word) example is that of Pakistan which has been added to the list of “countries of particular concern” (CPC)

by America’s State Department.

The case of Asia Bibi who was jailed for 10 years in Pakistan, accused of blasphemy, is a recent example of religious extremism in Pakistan. Despite the fact that she was cleared from the death sentence by the Pakistan Supreme Court in October this year, she has been denied the right to leave the country until her case can be reexamined.

Owing to the abuse of blasphemy laws in Pakistan, members of the Ahmadiyya Muslim Jamaat have always been seen as an easy target. Using any Islamic term, verbally or in writing, like Assalamo Alaikum (peace be on you), InshaAllah (God willing), Masha-Allah (by the will of God) can potentially lead to Ahmadis being booked under the Pakistan Penal

Code. Even invoking blessings on the Holy Prophetsa of Islam accounts to blasphemy, if uttered by an Ahmadi in Pakistan.

Then there are discussions on Obamacare, so important an issue that it has been heard by Judge Reed O’Connor, a federal judge appointed by George W Bush who ruled it to be unconstitutional.

All this happens in a world where the majority of the human population does not even know what healthcare means, or what health means to be more precise (and a bit blunt).

Then, during the past week, news had it that Canada’s national strategy for climate change is in danger. Canada’s goal was to reduce emissions to 30% below the 2005 levels by 2030 which means Alberta’s oil and gas production has to be reduced and that will have a knockdown effect on Canada’s economy. It would be unjust not to acknowledge how great an initiative this is.

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Hazrat Maulvi Abdul Karim Sahibra states: “I remember well – and I have written this in my notebook – that a person posed a question to His Holiness, our Truthful Imam, Hazrat Mirza Sahibas, in Jalandhar about the purpose of his advent in the world. The Promised Messiahas said: ‘I have come to strengthen people in their faith.’

Types of Faith “There is another incident that is recorded in my notebook as well. This incident also took place in Jalandhar.

A member of our community, our brother, Munshi Muhammad Arura Sahib inquired: ‘Your holiness, how many types of faith are there?’ The Promised Messiahas gave an immensely beautiful and subtle response: ‘There are two kinds of faith – rudimentary and refined. Rudimentary faith is to remain firm in practising the fundamental principles of religion without any deep insight (din-ul-aja’iz) and refined faith is to follow me.’”

(Malfuzat, Vol. 1, p. 1)

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Friday 21 December 2018 | AL HAKAM

This Week in History

The next issue of Al Hakam will feature articles on Jalsa Salana Qadian Insha-Allah

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These issues are undoubtedly important, but where they are placed on the priority list is the actual question.

While the developed world is busy holding seminars, conferences and experiments on such issues, who is there to feed the millions around the world that fall asleep dying with hunger and wake up, sadly, to find themselves in the same world of deprivation and poverty?

The worldwide head of Ahmadiyya Muslim Jamaat, Hazrat Mirza Masroor Ahmadaa has addressed personally the higher officials of the world’s greatest nations including keynote addresses at Capitol Hill in Washington DC, Houses of Parliament in London, Military Headquarters in Germany, European Parliament in Brussels and New Zealand’s national parliament. Having the bigger picture before him, Hazrat Amirul Momineenaa elaborates that the requirements of justice are only fulfilled when all parties and all people are treated equally. He has always warned the world of the spiraling world crisis that could be the natural outcome of unjust and inhumane financial and political policies that ceaselessly escalate tensions between peoples of the world. Huzooraa has spoken openly about the upheavals and catastrophes that are threatening the peace and security of the world, as he states in an address: “In recent times, one of the issues that many politicians and intellectuals have debated and campaigned about, is climate change and specifically a reduction in carbon emissions. Certainly, striving to protect the environment and to look after our planet is an extremely precious and noble cause. Yet, at the same time, the developed world, and especially the world’s leaders, should also realise that there are other issues that must be tackled with the same urgency.

“People living in the world’s poorest nations do not concern themselves with the environment, or the latest figures on carbon emissions; rather, they wake up each day wondering if they will be able to feed their children.” (Hazrat Mirza Masroor Ahmad, 15th National Peace Symposium, 17 March 2018, Baitul Futuh, London)

21-27 December 21 December 1982: Famous Urdu poet Abu Al-Asar Hafeez Jalandhari, who wrote the lyrics for the Pakistan national anthem, died on this day. Jalandhari’s work of poetry, Shahnama-e-Islam, gave him incredible fame which, in the manner of Firdowsi’s Shahnameh, is a record of the glorious history of Islam in poetry.

He visited Qadian in early June 1929 due to concerns in those days about his book’s publication expenses.

Hazrat Musleh Maudra graciously honoured this guest and ended the young budding poet’s worries by paying the price of 100 copies of his book before it was printed.

25 December 1897: The Promised Messiahas delivered his speech during Jalsa Salana.

25 December 1907: Staff of Tashizul-Azhan conducted a meeting in Qadian on this day. This was Hazrat Mirza Bashiruddin Mahmud Ahmad’s dream to provide likeminded individuals with a platform to discuss the ways to propagate the message of Islam.

25 December 1922: Following a proposal from his second wife, Amatul Hay Sahibara, Hazrat Muslehe-Maudra established Lajna Imaillah on this day and appointed her as its first secretary. After Hazrat Amatul Hay Sahibara, this important service was entrusted to his other wife, Hazrat Sara Begum Sahibara followed

by Hazrat Syeda Umme-Tahirra. Since its inception, it has remained a worldwide academic, religious and community organisation for Ahmadi women between the ages of 16-40.

26 December 1896: A 3-day conference began on this day in Lahore and it was extended to 29 December upon the unanimous demand of the audience to hear the full speech of Hazrat Mirza Ghulam Ahmadas titled Islami Usul ki Philosophy (The Philosophy of the Teachings of Islam). The purpose of the conference was to give the representatives of all faiths and groups – Judaism, Christianity, Arya Samaj, Parsis, Brahmuns, Jainism, Bhuddism, Sanatan Dharam, Hinduism and atheism – the chance to present the positive points of their religions from their own scriptures.

26 December 1900: Some distinguished guests arrived from Aligarh and the Promised Messiahas delivered a speech on this occasion.

of guests in the guesthouse before noon.

26 December 1906: During Jalsa Salana, the Promised Messiahas delivered his speech after Zuhr and Asr prayer in the main mosque.

26 December 2004: The Indian Ocean earthquake occurred at 00:58:53 UTC on this day, with an epicentre off the west coast of northern Sumatra and a magnitude of 9.1-9.3 Mw. It was an under-sea mega thrust earthquake. A series of large tsunamis up to 30 metres (100 feet) high were created by the earthquake that became known collectively as the Boxing Day tsunamis. These tsunamis flooded communities along the coasts of the Indian Ocean and killed an estimated 227,898 people in 14 countries; the Indonesian city of Banda Aceh reported the largest number of victims. The earthquake was one of the deadliest natural disasters in recorded history and the deadliest of the 21st century. Indonesia was the hardest-hit country, followed by Sri Lanka, India and Thailand.

The earthquake was the third largest ever recorded and had the longest duration of faulting ever observed – between eight and ten minutes. It caused the planet to vibrate as much as 1 centimetre (0.4 inches) and it remotely triggered earthquakes as far away as Alaska.

27 December 1885: The Promised Messiahas travelled to Ludhiana to offer his condolences to the family of Hazrat Sufi Ahmad Jan Sahib, an ardent devotee of Hazrat Ahmadas prior to forming the Ahmadiyya Jamaat or making any claim.

27 December 1891: The first ever Jalsa Salana of the Ahmadiyya Jamaat started on this day in Masjid Aqsa Qadian with an attendance of 75 fortunate companions of that time. The Promised Messiah’sas book Asmani Faisla (The Heavenly Decree) was read out.

27 December 1898: The Promised Messiah’sas Urdu book Kashful-Ghita (The Truth Unveiled) was published on this day by Zia-ul-Islam Press Qadian.

27 December 1907: The Promised Messiahas delivered the inaugural speech of Jalsa Salana on this day. This turned out to be the last Jalsa Salana in the life of the Promised Messiahas.

26 December 1905: On the eve of Jalsa Salana, the Promised Messiahas delivered his speech in front

Islami Usul ki Philosophy|

Ahmadiyya ARC

Kashful-Ghita (The Truth Unveiled) |

Ahmadiyya ARC

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Friday 21 December 2018 | AL HAKAM

From the Markaz

From the Archives

Germany Khuddam Seek Guidance from Huzooraa

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huddam from Reutlingen, Germany, travelled to London for a special group mulaqat with Hazrat Amirul Momineen, Khalifatul Masih Vaa. In recent years, many local chapters’, Khuddam, Atfal, Nasirat, Lajna and Ansar amilas have travelled from all over the world to London with the sole purpose of meeting their beloved Imam. This is surely a unique kind of audience where Hazrat Khalifatul Masihaa learns about the activities of Ahmadis on a more local level and is able to guide his guests to even the minutest of details.

The group from Reutlingen consisted of predominantly students, studying a wide range of disciplines including civil engineering, electronics, business and economics. Many of the Khuddam sought valuable advice from Huzooraa regarding their respective studies and future options.

The regional qaid of Reutlingen asked Huzoor how one could develop patience as a qaid. Huzooraa replied by saying: “What kind of patience? There are many conditions and occasions of patience. If a person repeatedly physically assaults you and you continuously show patience, then remember we are not going to abide by the teachings of the Bible; you should stop him without showing too much aggression. That is one kind of patience. Secondly, consistently trying to persuade and encourage Khuddam to perform a particular task requires patience.

Saying ‘I told him to perform a task and he did not perform it’ and ‘I am angry now as I am the qaid’ is wrong – patience should be shown. Therefore, there are various levels of patience and you all are to give Khuddam training, hence, you should show patience and do their tarbiyat with perseverance and steadfastness.”

Huzooraa further said, “You should not express anger. If you do, then you have failed in your purpose.”

Another question was with regard to a monetary amount which was given to Khuddam after giving blood. As it was the organisation’s policy to give money to those who give blood, the khadim asked Huzooraa which charity they should give the amount to.

Huzooraa replied by saying: “You can present it to charity organisations such as Save the Children.

At the same time, contact journalists and newspaper representatives and tell them that Islam teaches us to serve humanity and that is why we are giving blood, to serve humanity, and not for any remuneration. Tell them, ‘We have been given this amount for blood donation by the organisation (or hospital) due to a policy and so we have decided to

donate this to a charity’.”

Explaining the effect this would have, Huzooraa said: “As a result, you will be presenting the true teachings of Islam. Today, a great voice is being raised against Islam that these people are terrorists and fanatics. To eradicate this, you can invite local newspaper representatives so that people come to know the true teachings of Islam; that we serve out of sympathy for mankind.”

Huzooraa was asked if we are in an economic third world war to which Huzooraa replied: “Trump is fighting right now; there is uncertainty about post-Brexit conditions, and riots in France are taking place… the far right have capitalised on this condition in France.

Commentators say that if this condition remains in France, Italy and other countries, then the European Union will cease to exist.”

Talking about a world war, Huzooraa said: “Practically we are undergoing an economic crisis, and the ultimate result will be like that of 1932; the onset of a world war.”

A parent asked how children can be refrained from overuse of internet, phones and tablets. Huzooraa replied by saying: “Research has emerged that over one hour of screen time negatively affects the eyes of children – their memory is affected – and sometimes children are mentally affected to such an extent that they show autistic characteristics. That is why for the proper development of their brains, protection of their eyes and health, you should limit their time. There should be an element of discipline for children; no more than one hour of television or internet.”

Huzooraa explained how if parents gave a free hand to children, the result would be detrimental for their life development.

Soon after, a khadim enquired about how he could manage his anger. Huzooraa advised him not to show anger towards his wife and children and that he should seek help from Allah in his five daily prayers to curb his anger.

A young khadim enquired about prayers during sajda (prostration). Huzooraa advised by saying: “You should pray for yourself that Allah makes you righteous, enables you to offer all your five daily prayers, makes you steadfast upon Ahmadiyyat, gives you the opportunity to propagate the pristine teachings of Islam and protects you from the negative influences of the Western society.”

Another young khadim posed a question asking why non-Muslim nations were living in peace and harmony whilst Muslim nations experienced poverty and unrest. Huzooraa eloquently replied by saying: “Do Christians only live in America and Europe? They are present in South America, Latin America, there are many Christians in Arab nations, most of Africa is Christian, whilst many islands in Indonesia are also Christian – are they also as developed as the Continued on page 4

British India

Darul-Islam, Not Darul-Harb

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e discussed in one of our recent issues (7 December 2018) an allegation that is lodged on the Promised Messiah, Hazrat Mirza Ghulam Ahmadas of Qadian, that he announced loyalty to the British Crown and that in this loyalty, he declared Jihad to be unlawful against the British government.

While he faced bitter opposition on his stance, the fact of the matter is that before his

demise, the Muslim Ulema that represented the vast majority of Indian Muslims of British India had changed their standpoint and had aligned their understanding of Jihad to that of the Promised Messiahas.

We present below a cutting from The Homeward Mail where the unanimous fatwa of these Ulema was published on 19 October 1907.

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Friday 21 December 2018 | AL HAKAM

Health

Continued from page 3

Understanding the Anxious Self

Samar Hafeez Clinical Psychologist and Counsellor “The problem of anxiety is a nodal point at which the most various and important questions arise, a riddle whose solution would be bound to throw a flood light upon our whole mental existence.” (Sigmund Freud) Generally, our mental health is facing many challenges, and among them anxiety is one of the most debilitating one. It has affected millions around the world from time immemorial and has continued to affect millions even to this day. It can have a profound negative impact on those who experience it and also on those who are in close proximity of it due to being affected by their parents, spouse, friends, colleagues, in-laws, children and so on.

Anxiety and fear are a part of life; you may feel anxious before taking a test, walking down a dark street or waiting for any kind of results.

This kind of anxiety is useful and can make you more alert, productive and careful. However, it usually ends soon after you are out of that situation; this is often termed as “normal anxiety”.

For many people, the anxiety stays and gets worse overtime and sometimes becomes so severe that it interferes with one’s daily functioning The word anxiety is usually defined as a vague, diffuse and very unpleasant feeling of apprehension about an unknown future threat.

Fear differs from anxiety as people who have fears can easily state what they are afraid of, unlike people who feel anxious who are not clearly aware of the reasons of their fears. In this state, people are always preoccupied with “what-if ” thinking: “What if something awful happens to a loved one” or “What if I fail or lose a job” etc.

Signs and symptoms of anxiety While anxiety symptoms vary from person to person, the body generally reacts in a very specific way. When you feel anxious, your body goes on high alert, looking for possible threats and activating your sympathetic nervous system, which is responsible for a fight or flight response.

For a better understanding, these symptoms can be divided into groups.

Some of the physical symptoms include muscle tension, muscle twitching, rapid heart beat, increased sweating, gastrointestinal problems like diarrhoea, indigestion, hyperacidity, nausea, constipation, lethargy, cold chills, hot flashes, frequent urination, sudden weight loss and headaches.

Emotional symptoms include feeling tense, feeling jumpy, irritability, anger outbursts, restlessness, nervousness, loneliness and isolation Cognitive symptoms include poor concentration, negative thoughts, apprehension, poor judgement, poor communication and poor attention and memory skills.

Lastly, the behavioural symptoms include preoccupation with certain behaviours like pacing, nail biting, hair picking, washing hands repeatedly in a time space of one hour, avoidance of situations that trigger particular anxiety which might impair one’s study, work and social life, eating too much or too little, drug abuse in order to relax and difficulty in task completion.

Anxiety is triggered due to a combination of factors which include weak to mild genetic linkage as well as environmental and brain chemistry factors. One of the most fascinating causes of anxiety is that it is learned behaviour. A child can develop anxiety through watching their parent suffer from it and this can reinforce a particular anxious thought and behaviour. It is commonly seen that children learn by watching, listening and imitating their elders. A parent’s overprotecting nature could leave a child to interpret and think that almost everything around them is a threat. Therefore they could become more anxious as a child, and may take such anxious thoughts into their adolescent and adult lives.

Some of the major social reasons that contributes to anxiety could be social comparisons, demands of the world, peer pressures, bullying or a perfectionist mindset with associated emotional pressures.

Anxiety most commonly takes form in childhood and will persist if there is no early intervention, but new research suggests that anxiety can develop in any age group, especially around the age of 30 depending on major life changes and health conditions. It occurs more frequently in women than in men (approximately 2:1 ratio). Cultures also tend to impact vulnerability; for example, individuals from European descent tend to show more anxiety symptoms than non-European descents like Asians, Africans and Middle Eastern. Furthermore, individuals from developed countries are more likely to report anxiety symptoms than individuals from non-developed countries. People facing any kind of racial and religious discrimination or bias behaviour tend to develop anxiety due to their negative social experiences.

Simple anxiety management tool kit People with mild to moderate anxiety problems can reap great benefits from the measures stated below: 1. Get a better understanding of your irrational thoughts that seem to justify your anxiety. You can maintain a diary naming it “Anxious Thought Awareness” (ATA) diary. On a daily or weekly basis, note down all your exaggerated thoughts that lead to an emotional or behavioural outburst impairing your daily functioning.

2. Rationalise and not awfulize. Accept the “what-if ” thinking as a projection that connects horrifying thoughts and images to unmanageable anxiety. Think that a “what-if ” disaster does not validate or guarantee a disaster. Awfulising things real or imagined makes it much more difficult to deal with.

3. Positive self-talk. Always talk to yourself in a confident and self-assuring way. This can also be an effective preventive measure. It will allow you to discover the power of optimism and hope in any given situation. I personally feel that this is the most powerful tool and should be used on a daily basis.

4. Melt anxiety with mindfulness meditation. Focusing on your breathing and physical sensations can help you stay in the present. This can help you recognise what your thoughts may be, allowing them to pass without reaction or judgement.

5. Relax your body; relax you mind.

Practicing diaphragmatic breathing can help calm down the sympathetic nervous system. Psychologist Jon Carlson describes belly breathing or breathing using your abdominal muscles as sending calming signals to the brain promoting the feeling of relaxation and improving attention and awareness.

Another technique called the controlled breathing is a simple technique focusing on and slowing down breathing patterns. Many people find this simple exercise very relaxing and effective as it gives the body a chance to calm down. It can be particularly helpful for those who feel dizzy or light headed due to their breathing getting quicker when they feel stressed.

6. Progressive muscle relaxation. A major symptom of anxiety is muscle tension and twitching, this technique particularly focuses on progressively contracting and relaxing muscle groups to make your body feel calmer. (Note: It is best to practice this technique under a therapist’s supervision for greater results.)

7. Regular low to moderate intensity exercises. This can include daily yoga asanas providing an outlet for frustration and helping the body release mood enhancing hormones.

8. Eat a balanced diet: This includes lots of green vegetables, fresh fruits, whole grains and avoid junk or processed foods as much as possible. Try adding food rich in omega 3 fatty acids like fatty fish, walnuts and flaxseeds.

9. Magnesium low diets. This was found to increase anxiety related behaviours; foods rich in magnesium help a person to relax muscles and nerves. Some of the foods which include a good amount of magnesium are leafy greens such as swiss chard, spinach and asparagus, bananas, warm milk with turmeric, cherries, mushrooms and pumpkin seeds.

10. The gut-brain axis. You must certainly have noticed how your stomach reacts when you are upset, angry or anxious. You feel butterflies in your stomach and this is because your gut and brain are very closely linked. When one gets negatively affected, the other one is affected too.

Recent research shows foods rich in probiotics (good gut bacteria which keeps immunity strong) can help reduce anxiety symptoms. Foods like yogurt with added live cultures, curd, kefir, fermented foods, pickles and buttermilk all are great sources. However, you need prebiotics as well which are a form of dietary fiber that act as a fertilizer for the good bacteria in your gut. Prebiotics can be found in bananas, onions, garlic and other vegetables and fresh fruits.

11. Check for vitamin deficiencies. Low levels of vitamin D and B complex vitamins have been linked to restlessness and other anxiety symptoms.

12. Avoid excessive intake of alcohol, caffeine and nicotine as these tend to interfere with sleep and worsen physical symptoms of anxiety.

Coping with anxiety can be a challenge, especially as we are living in anxiety-inducing times, where anxious feelings spiral out of control and can drain your energy.

The techniques shared in this article should be followed daily to show results, as there is no such thing as a remedy which is fast and magical in its results; when you practice these regularly, it can change your life.

However, if you feel your anxiety is severly affecting you, it’s always better to see a clinical psychologist, counsellor or a psychiatrist for few face-to-face or on-call sessions. You can also consider joining a support group where you can anonymously share your experiences and hear from others who are dealing bravely with anxiety.

Western nations? They are not. The question is therefore not about religion, it is about why there was worldly development in such nations. Firstly, it is due to the law of nature that what you sow is what you shall reap. If a Christian or even an atheist works hard, Allah will inevitably grant them success.”

Huzooraa further explained that being a Muslim did not guarantee worldly success; rather, hard work was required. Expounding further on the question, Huzooraa stated: “Firstly, they have recognised the fact that hard work is vital for success. Secondly, Allah has explained that this success was to be given to Christian nations – this is pointed out in Surah al-Kahf… However, a time will come when they will decline, and that has started.”

Huzooraa highlighted how Islam Ahmadiyyat would lead the world, pointing towards the 99% literacy rate of Ahmadi Muslims compared to the 40-50% literacy rate of world Muslims. Huzooraa said that Islam does not merely promote the success of this world, rather, achieving the reward of the hereafter should be the true goal. Huzooraa said that our actions should be such in this world that they enable us to acquire the success of the hereafter.

The mulaqat concluded with Khuddam blessed by taking a group picture with Hazrat Khalifatul Masihaa.

Jalsa Salana Kenya Tahir Ahmad Kenya Correspondent

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he Ahmadiyya Muslim Jamaat in Kenya successfully held Jalsa Salana which took place at the Jamaat headquarters in Nairobi on 8-9 December 2018.

The two-day event started with flag hoisting, silent prayer and opening speech by Tariq Mahmood Zafar Sahib, Amir and Missionary In-charge Kenya. The theme for Jalsa Salana this year was Khilafat-e-Ahmadiyya: The Pathway to Peace.

Amir Sahib elaborated on the importance of Khilafat and obedience to Khilafat. He further stated that true peace in the world could only be attained through Khilafat. He advised members to obey the instructions of our beloved Khalifa, write letters for prayers, and regularly watch the live sermons of Huzooraa and other MTA programmes.

In attendance were distinguished guests including Hon Professor Githu Muigai, the former attorney general of Kenya who was the chief guest. Other guests included chiefs, sub-chiefs and their acquaintances. Several speeches were delivered on various subjects such as Islam a Religion of Peace, Upbringing of Children in Today’s World, The System of Wasiyyat and Signs of the Mahdi among many others.

On Sunday, the closing address was delivered by Amir and Missionary In-charge Kenya. In his address, he recited a verse of the Holy Quran in which God Almighty states: “O you who believe, fear Allah and be among the truthful.”

He further went on to mention the importance of such blessed gatherings. He stated that the Holy Prophetsa said that gatherings for the sake of Allah were like gardens of paradise.

After the final address, the Jalsa concluded with silent prayer led by Amir Sahib.

Image on page 7

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Friday 21 December 2018 | AL HAKAM

West Coast USA Jalsa Salana

100 Years Ago...

The Split and the Truth

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Reviewing both sides of the story One hundred years ago, in 1918, the second Khilafat saw the completion of its fourth year. The divine appointment of Hazrat Mirza Bashiruddin Mahmud Ahmadra was fresh in the minds of all those that saw first-hand the election of Khalifatul Masih II, as well as those that pledged their allegiance to him at the time.

While it was spiritually uplifting for all Ahmadis to witness the blessings of the second manifestation of God’s omnipotence, what took place on 14 March 1914 and the days that followed was still perplexing for many, when a group of leading scholars of the Jamaat withdrew from belief in Khilafat and formed their own community – something they believed was in line with the Promised Messiah’s desire.

In this article, we take a look at a book written by Maulvi Muhammad Ali Sahib, a prominent figure among the group that split from the main body of the Jamaat, in 1918 called The Split in contrast with what would later be authored by Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra, The Truth About the Split. Both books dealt with the happenings surrounding that period.

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he Ahmadiyya Jamaat is a rapidly developing global revival movement in Islam. Established in 1889, spread over 200 countries, with members surpassing many millions, it is the only Islamic group that believes in the second coming of the Jesus Christas being fulfilled in the person of Hazrat Mirza Ghulam Ahmadas of Qadian and has a central spiritual leader, known as Khalifatul Masih, as prophesied by the Holy Prophet, peace and blessings of Allah be upon him.

After the demise of Hazrat Mirza Ghulam Ahmadas in May 1908, the Ahmadiyya Jamaat, through divine guidance, elected Hazrat Hakim Maulvi Nuruddinra as the first Khalifatul Masih. Soon after, dissension began to rear its ugly head, so much so that when Hazrat Khalifatul Masih Ira passed away in March 1914, and Hazrat Mirza Bashiruddin Mahmud Ahmadra was elected as the second Khalifa of the Promised Messiahas, a group of Ahmadis under the leadership of Khawaja Kamaluddin Sahib and Maulvi Muhammad Ali Sahib of Lahore, separated from the main body of the Ahmadiyya Muslim Jamaat.

They refused to accept him as the Khalifa.

Moreover, they denied the need of the institution of Khilafat.

Maulvi Muhammad Ali Sahib moved to Lahore from Qadian and founded Anjuman Isha‘at-e-Islam (also known as the Lahore Group of the Ahmadiyya Muslim Community, Ahmadiyya Anjuman-e-Isha‘ate-Islam and Ahle-Paigham).

He wrote a series of books and leaflets stating the reasons and causes behind the dissensions Maulvi Muhammad Ali Sahib | Wiki Commons

and had them published in parts of the world where Ahmadiyyat had just begun to sprout.

The Split written by Maulvi Muhammad Ali Sahib was first published in 1918, and in the same year he wrote The Ahmadiyya Movement (Part I): The Founder, The Ahmadiyya Movement (Part II): The Doctrine and The Ahmadiyya Movement (Part III): Prophecy. The fourth part of the series was entitled The Ahmadiyya Movement (Part IV): The Split.

The second Khalifa of the Jamaat, Hazrat Mirza Bashiruddin Mahmud Ahmadra, AlMusleh al-Maud, wrote a full reply to bring to light the reality of an extremely deceptive account presented in The Split. The response written in Urdu was called Aina-e-Sadaqat literally translating as “the mirror of truth”. Its English version was published in 1924 under the title The Truth About the Split. It proved exceptionally helpful in spreading a genuine record of the occasions which prompted the dissension.

Maulvi Muhammad Ali Sahib opens up his book with the heading General Remarks. On page 3 of The Split, he states that the relation of the Ahmadiyya Movement with Islam holds a resemblance with the relation of Christianity with Judaism. He further prolongs this similarity on the basis of the change brought in the teachings of Jesusas expressing his view that a similar change was due in the teachings of the Promised Messiahas.

Hazrat Musleh-e-Maudra elucidated the fact that there is indeed a resemblance between the Ahmadiyya Movement and Christianity but not in every single characteristic. He explained: “In short, while there is a remarkable similarity between the dispensations brought

by Muhammadsa and Mosesas respectively, there is also a plainly visible difference between the Divine blessings and assistance which accompanied the two. It ought not therefore to be concluded from the mere fact of similarity between the two dispensations,

that the followers of the Promised Messiahas were sure to commit the error of exaggerating the truth like the followers of the first Messiah.

By following such a method of analogy, one might as well prove that the majority of the Companions of the Holy Prophetsa were hypocrites, because the Holy Prophetsa was a counter-type of Mosesas and the majority of the companions of Mosesas did indeed prove to be hypocrites when the moment came for action. (May God protect us from such views.) We know, however, how the spiritual power of the Holy Prophetsa saved the majority of his immediate followers from following in the footsteps of the Jews except, of course, the few who indeed proved to be hypocrites. Similar also, the spiritual power of the Promised Messiahas was to save the majority of his followers from committing the mistake made by the followers of the first Messiah. And this is what has actually happened. The major portion of his followers, with the exception of a small section, have maintained their connection with the centre of the movement and continue to hold to their old beliefs. But, just as in the case of the Holy Prophetsa there arose after him a small party, who denied the validity of the Khilafat and endeavoured to belittle the Prophet’s rank, and who made their public appearance during the time of Hazrat Alira, the son-in-law or, so to speak, the son of the Holy Prophetsa, so also in the present case, when one of the sons of the Promised Messiahas came to hold the Khilafat there has appeared a small party like the earlier Kharijites, whose motto was: ّٰ ٰ ‫الطاعۃ للہ و الامرشوری بَیننا‬ meaning ‘Obedience belongs to Allah alone; in affairs (of the Community) mutual counsel of the members should prevail.’ In other words, the Khalifa was nothing, all power was to vest in a parliament. The same is the motto of the party presided over by Maulvi Muhammad Ali viz. that the Khilafat has no validity and that the affairs of the Community Continued on page 6

oday, the 33rd Jalsa Salana of West Coast USA will commence with the flag hoisting ceremony of Liwa-eAhmadiyyat, which will take place at 14:20 local time (GMT -8).

Today, members of the West Coast Jamaat gathered at 5am local time to watch the live Friday Sermon delivered by Hazrat Khalifatul Masih Vaa. Thereafter, they offered the Fajr prayer in congregation.

The first Jalsa that took place in the West Coast dates back to 1982. Since then, the West Coast has been attracting 3,000 guests annually.

This year’s Jalsa theme is Justice: The Foundation for Lasting Peace which, in this day and age, is a very crucial topic. At a time like this, full of political and religious division, the world is in desperate need of establishing true justice to enable humanity to prosper.

Our reporters got in touch with Sheheryar Ahmad Sahib, who is leading the MTA Production team for the West Coast Jalsa Salana, who told us: “This year, MTA studios will be broadcasting live from Baitul Hameed Mosque in Southern California, the site of the 33rd West Coast Jalsa Salana USA. Broadcast will begin at noon Pacific Standard time (PT) with the broadcast of Huzoor’s historic Friday Sermon delivered on 10 May 2013 at Baitul Hameed Mosque.

“The studio will broadcast live at 1:30pm with segments on the importance of Jalsa Salana, the history of the West Coast Jalsa Salana USA and a discussion of the history of Liwa-e-Ahmadiyyat. The Jalsa session will then air live.

“The highlight of Friday’s programme will be the annual guest and dignitary dinner event. The keynote speaker is Imam Azhar Haneef who will talk about Justice: The Foundation of Lasting Peace. Several guest speakers including local faith leaders, political officials and mosque friends will also give comments.

“Saturday’s session will include live interviews in studio covering various aspects including Atfal impressions of Huzoor’s recent visit to America, a panel discussion with members of PAAMA USA, guests from the Umur-e-Kharija and Press and Media team of Jamaat USA discussing everlasting divine effects of Huzoor’s recent tour of the USA and Guatemala, followed by a segment on Islam in America with Spanish speaking guests.

“On Sunday, live interviews of various panelists will take place, covering various topics including financial sacrifice, Wasiyyat, and our responsibilities as Ahmadis in America in light of Huzoor’s recent historic visit as well as a speech by Amir Sahib USA, Mirza Maghfoor Ahmad Sahib on the topic of Zikr-e-Habib. Over 2,000 guests are expected to attend the 33rd West Coast Jalsa Salana.”

Insha-Allah, Al Hakam will publish a full report of this Jalsa in our upcoming issue.

Readers can watch the live broadcast of this Jalsa via webstream.

Members of the Jamaat are requested to pray for the success of this Jalsa. May Allah enable the Jamaat to be the means of spreading everlasting peace within our societies. Amin.

6

Friday 21 December 2018 | AL HAKAM Continued from page 5

should be under the control of an Anjuman.

But just as the Kharijites, after a few years of agitation and violence, at last disappeared and were lost, so also now, God willing, the same fate awaits their modern successors.” (The Truth About the Split, pp. 21-23. 2007) Maulvi Muhammad Ali Sahib then emphasises, citing examples from the writings of Hazrat Khalifatul Masih IIra, that the viewpoint he adopted after the demise of Promised Messiahas about the name Ahmad, considering it the name of the Promised Messiahas which occurs in the Holy Quran with respect to the Holy Prophetsa, differs from the perspectives and interpretations of the Promised Messiahas. The author quotes an example asserting: “To make this point clear, I would refer the reader to M Mahmud’s own admission made in Anwar-i-Khilafat on page 21 in the following words: ‘When I heard this in the beginning from the first Khalifa, I did not first accept it. But when I pondered over it, Almighty God expanded my breast concerning it and He granted me conclusive and shinning proofs and I accepted the idea’.” (The Split in the Ahmadiyya Movement, p. 18. 1994) Trying to prove his argument, stating examples from the Holy Quran, Hadith, the Bible and writings of the Promised Messiahas, the author discusses this point, in pages 18-49 of The Split.

Hazrat Musleh-e-Maudra, in response to this claim, states: “Regarding the prophecy ‘Ismuhu Ahmad’ contained in the Holy Quran (Surah al-Saff, Ch.61: V.6), my opinion is that the passage contains two prophecies, relating to two persons; one, a counter-type and the other, his prototype. The counter-type of course is the Promised Messiahas, while the prototype is the Holy Prophetsa. The passage under reference speaks directly about the counter-type. A reference to the prototype of course comes in, but only indirectly inasmuch as the countertype of a prophet necessarily presumes the existence of his original. Thus, the verse does furnish a prophecy regarding the original prophet from whom the immediate subject of

the prophecy derived his dignity. The prophethood of the Holy Prophetsa was not a derived one. He was an original prophet who was not indebted to any human teacher for the grace of prophethood, but was himself a dispenser of grace to others. To consider him as a recipient of spiritual grace from any human teacher is in my view a detraction from his proper dignity.

For these reasons and on certain other grounds, I hold the opinion that the subject of this prophecy is primarily the Promised Messiahas who is the reflex of the Holy Prophetas and the counter-type of Jesus Christ. But the whole question is one regarding which no decision on the basis of revealed authority has been left by any of the prophets. Any discussion of the question therefore has little more than mere academic interest. If any person holds a different view regarding the interpretation of the verse, all that I shall say is that he is mistaken, but I shall never deem him, on that account, any the less an Ahmadi and much less shall I deem him a sinner. In short, the question as to who is the proper subject of this Quranic prophecy is not at all of such moment as to make it a problem of any great religious importance.” (The Truth About the Split, pp. 58-59. 2007) Then Maulvi Muhammad Ali Sahib states on page 50 of The Split that the standpoint of Hazrat Mirza Bashiruddin Mahmud Ahmadra about the finality of prophethood differed from the doctrines of the Promised Messiahas. He cites different passages from the writings of the second Khalifa and then tries to prove his own explanation of the finality of prophethood from the Holy Quran, Hadith and the writings of the Promised Messiahas from page 50-78 of The Split.

Hazrat Musleh-e-Maudra, regarding his

belief about the finality of prophethood being in accord to the teachings of the Promised Messiahas, states: “In my opinion, the fact that the Holy Prophet Muhammadsa, who was the most truthful of all men and the most jealous guardian of the honour of Islam, repeatedly gave the name of Nabi to the Messiah that was to come, is ample evidence of the fact that the expected Messiah was to be actually a Nabi.

But since it has been claimed by the Holy Quran that its teachings are for all countries and for all ages, it follows that no new prophet could be expected who may bring a new law. The saying of the Holy Prophetsa with reference to himself – “Ana Akhirul Anbiya” (I am the last of the Prophets) – goes also to prove the same thing, viz. that after the Holy Prophetsa no other prophet is to appear who should attain the rank of prophethood except through obedience to him. In other words, whoever should after the Holy Prophetsa attain the rank of Nabi must be one from among the followers of the Holy Prophetsa and must achieve the rank through the spiritual grace

of the Holy Prophetsa.” (The Truth About the Split, pp. 58-59. 2007) Maulvi Muhammad Ali Sahib then highlights on page 79 of The Split that the viewpoint of the second Khalifa about the status of those who do not enter into the Bai‘at of the Promised Messiahas is that “all Muslims except the Ahmadis are really nonMuslims” which is against the teachings of the Promised Messiahas. The author explains his point and gives examples from the writings of the Promised Messiahas in pages 79-93 of The Split, expressing that the second Khalifa holds false doctrines.

Hazrat Musleh-e-Maudra explains his stance about status of those who do not enter into the Bai‘at of the Promised Messiahas and states: “As for the question of kufr (unbelief) of non-Ahmadi Muslims, my belief is that kufr really arises from a denial of God. Hence, whenever there comes any revelation from God of such a nature that its acceptance is obligatory on every man, a rejection of the Continued on page 7

“Hence, I loudly proclaim once again, and my friends ought to take heed that they must not disregard my words of advice and view them as the tales of a story-teller. Everything that I have said to you, I have said with a burning heart and true sympathy, which are inherently a part of my soul. Heed my words with the ear of your heart and act upon them.”

(Hazrat Mirza Ghulam Ahmadas of Qadian, the Promised Messiah and Imam Mahdi)

Available Now www.alislam.org/library/books/Malfuzat-1.pdf

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Friday 21 December 2018 | AL HAKAM

First Open Day at Alken Mosque

Mohammad Arsalan Correspondent Belgium

O

n 24 November, Jamaat-e-Ahmadiyya Hasselt, Belgium had the privilege to organise its first open-day event.

A month before the event, invitation cards were distributed in the cities of Alken and Hasselt. The mayor, along with other dignitaries and religious representatives, were invited personally.

The programme started at 2pm and finished around 7pm, during which many guests came to visit the mosque.

After the reception, guests were given a guided tour of the mosque and the library, and at the end of the tour, guests were served with refreshments where they had the opportunity to ask questions on various topics.

According to the programme, at 5:30pm a sitting was planned. The programme started with the recitation of the Holy Quran, after which Dr Idrees Ahmad Sahib, Amir Jamaat-e-Ahmadiyya Belgium, delivered a welcome speech and thanked all the guests Continued from page 6

same leads to kufr. Belief in such a revelation, however, presupposes belief in the bearer of the revelation. Hence it follows that a belief in the bearer of such revelation is a necessary part of one’s faith. The man who rejects a prophet thus necessarily becomes a kafir, not because he denies the truth of any particular Prophet X or Y, but such denial will necessarily lead him to reject a revelation of God.” (The Truth About the Split, pp. 59-60. 2007) The sole reason behind writing The Split was that Maulvi Muhammad Ali Sahib wanted the Ahmadiyya Muslim Jamaat to make an effort to deny the false doctrines which he thought had been propagated by Hazrat Musleh-e-Maudra, thus he ends his book with an appeal which is similar to that stated earlier in his book: “I appeal to the good sense and moral courage of the Ahmadiyya Community to denounce these false doctrines with one voice before they take root like the false doctrines attributed to the Messiah.” (The Split in the Ahmadiyya Movement, p. 49. 1994) On the other hand, Hazrat Musleh-eMaudra deduced that the purpose of publishing this book seems rather different, stating: “It seems to me, however, that the object Continued from page 4

who had taken the time to participate in the event.

In his speech, Amir Sahib, referred to the sermon of Hazrat Khalifatul Masih Vaa during his visit to the USA, which was regarding the importance and purpose of building a mosque.

A presentation in Dutch was shown to the guests on the introduction of the Ahmadiyya Jamaat and on the various activities held by the community in

Belgium.

By the grace of Allah, more than 130 guests visited the mosque. Among them was the acting mayor of Alken and other political figures. School teachers, directors and priests were also there.

They were all extremely delighted by the hospitality they received. Some of them expressed their feelings that they were really happy to attend the event.

During an interview with MTA Belgium, Mayor of Alken Mr Marc Penxten said that our community was a positive addition to the city of Alken. He further stated that he looked forward to working with the Jamaat in the future also. He also expressed that he was very delighted to meet Hazrat Khalifatul Masih when he came to inaugurate the mosque of Alken.

A retired priest said, “I am really happy to be here. You are those people who truly act upon what you preach. And that is a very positive point.”

of publishing the book is quite different from the one here described, and this conclusion will be forced on every intelligent reader who cares to peruse its pages. For, in the first place, the book has been written in English, whereas the vast majority of the followers of Ahmadas at present are his own countrymen… English is not the mother tongue of any of them; nor do they, with a very few exceptions which do not amount even to one per cent of the total, read or understand that language.” (The Truth About the Split, pp. 1-2. 2007) Another reason of writing the book could have been that the author was worried about the progress of the Ahmadiyya Muslim Jamaat being blocked by the false doctrines of the second Khalifa but the reality was, as stated by Hazrat Musleh-e-Maudra: “Let us remember, however, that in those countries outside India, e.g. Ceylon, Mauritius, Africa, etc. where Ahmadiyyat has obtained a footing, there has never been, nor is there now, any mission working on behalf of the party of Maulvi Sahib (Maulvi Muhammad Ali Sahib). Whatever progress Ahmadiyyat has made in those countries has been accomplished in my time and through my instrumentality. I speak not, however in self-praise. I speak only of a favour which the

Jalsa Salana Kenya

Majlis Ansarullah Sri Lanka Ijtema 2018 Abdul Aziz Sri Lanka Correspondent

M

ajlis Ansarullah Sri Lanka held its Ijtema on 1-2 December 2018 at Ahmadiyya Jubilee Hall, Negombo, Sri

Lanka.

Prior to the main event, a sports event was organised on Saturday, 1 December at the premises of Masjid Fazl, Negombo. The Ijtema started with Tahajud and Fajr prayers.

The main event started at 9am with flag hoisting by the National President AH Nasir Ahmad Sahib, followed by silent prayer. The Holy Quran was recited

by Maulvi KM Munir Ahmad Sahib followed by translations in all three languages, namely Urdu, Sinhala and Tamil. An Urdu nazm of the Promised Messiahas with its Tamil translation was followed by the Ansarullah Pledge. In his address, KA Shafiullah Sahib, Sadr Majlis Ansarullah, explained the importance of observing Salat. Sadr Sahib, in his address quoted, guidance given by Hazrat Khalifatul Masih IIra. The theme of this year’s Ijtema was the Im-

Lord bestows on whomsoever He pleases.”

(The Truth About the Split, p. 3. 2007) The only motive that one senses while reading this book, which was in fact the real intention behind the publication of such a book, was the envy and jealousy towards the fast-growing success of the second Khalifa, as expressed by Hazrat Musleh-e-Maudra: “The only reason which can therefore be assigned to this publication, is the envy and jealousy which Maulvi Sahib (Maulana Muhammad Ali Sahib) entertains towards me personally and which makes him very unwilling to see any success attend my endeavours. He has advanced so far in his envy that he seems to have ceased to care for any harm which his activities against me may cause to the general interest of Islam and Ahmadiyyat.” (The Truth About the Split, p. 5.

2007) For a detailed understanding of the events that transpired around 14 March 1914, we encourage our readers to read The Truth About the Split, by Hazrat Mirza Bashiruddin Mahmud Ahmadra: www.alislam.org/library/book/the-truthabout-the-split/

portance of Observing Salat.

AH Nasir Ahmad Sahib, National President AMJ Sri Lanka, quoted excerpts from the address of Hazrat Khalifatul Masih Vaa at the UK Ansarullah Ijtema 2018. I light of the Holy Quran, he explained how prayer restrained one from indecency and manifest evil and added, “Prayer helps man to rise morally and spiritually and safeguard himself from backbiting, criticising Nizam-e-Jamaat, vain talks, developing hatred amongst one another and divisions among relatives.”

Academic competitions such as the recitation of the Holy Quran, Urdu Nazm and memory test were also part of the event.

Maulvi AB Musthaq Ahmad Sahib, Missionary In-charge Sri Lanka, also spoke on the importance of observing Salat.

In the annual report presented by I Aslam Ahmad Sahib, Zaeem Ansarullah, it was reported that MTA was made available to Ahmadi residents of Puttalam and Polonnaruwa by the local Jamaat, 160 Jamaat magazines were distributed and one tabligh visit to the Eastern Province was undertaken, all during the past one year.

A total of 258 people, with 168 Ansar, participated in this Ijtema.

Interfaith Symposium, Spain

Abdusalaam Stedman Spain Correspondent

O

n 29 November, the annual interfaith symposium was held at the Baitul Rahman mosque near Valencia.

The main purpose of the symposium is to allow representatives of various faiths to discuss certain aspects of religion from their point of view and to build bridges of understanding within us.

On this occasion, representatives of Islam, Bahaism, Bhuddism and Christianity all had the opportunity to address the audience.

The event began with a recitation of the Holy Quran followed by talks given by the various speakers. After the talks, members of the audience were invited to comment and ask questions.

The session concluded with silent prayer after which refreshments were served and the participants had the opportunity to converse and ask each other various questions.

8

Friday 21 December 2018 | AL HAKAM

Friday Sermon 23 November 2018 Delivered from Baitul Futuh Mosque

Men of Excellence After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

F

rom today, I will resume relating the accounts of the Companionsra of the Holy Prophetsa, who participated in the Battle of Badr. The first companion who I shall mention is Hazrat Sinanra bin Abi Sinaan, who belonged to the tribe of Banu Asad and was a confederate of the Banu Abdi Shams. He participated in the Battle of Badr. He also accompanied the Holy Prophetsa in all of the battles, including Uhud, Khandaq and [the treaty of] Hudaibiya.

There are varying opinions as to who performed the first Bai‘at [oath of allegiance] during the Bai‘at-e-Rizwan.

According to some it was Hazrat Abdullahra bin Umar who performed the Bai‘at, whilst others have mentioned the name of Hazrat Salmara bin Al-Akwa instead. However, according to Waqidi it was Hazrat Sinanra bin Abi Sinaan who was the first to perform the Bai‘at. Other people are of the opinion that it was the father of Hazrat Sinanra who had the honour of performing the first Bai‘at. In any case, it is recorded in history that at the occasion of the Bai‘at-eRizwan, the Holy Prophetsa started taking the Bai‘at, Hazrat Sinanra also extended his hand to perform the Bai‘at. Upon this, the Holy Prophetsa asked, “For what reason do you make your pledge?” Hazrat Sinanra replied, “Whatever is in your heart.” Upon this, the Holy Prophetsa said, “Are you aware of what is in my heart?” Being in the company of the Holy Prophetsa had a profound effect on the Companions and hence he replied, “[You have intended] to attain victory or martyrdom.” Hearing this, other people also started to say that they pledged their allegiance on the same terms as Hazrat Sinanra. (Raud Al-Anf, Vol. 4, p. 62, Dar-ul-Kutub Al-Ilmiyyah, Beirut) (Al-Sira Al-Halbiyyah, Vol. 3, p.

326, Bab Dhikr Maghaziyah, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002) (Al-Tabaqaatul-Kubra Li-ibn Sa‘d, Vol. 3, p. 69, Sinan bin Abi Sinan wa min Hulafa Bani Abdi Shams, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 3, p. 561, Sinan bin Abi Sinan, Dar-ulKutub Al-Ilmiyyah, Beirut, 2003) Hazrat Sinanra was a prominent Muhajir companion, [the Muslims of Mecca who migrated to Medina]. (Sirat Ibn Katheer, p. 280, Asmaa Ahli Badr, Harf AlSeen, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2005) (Tarikh Al-Islam Wa Wafiyyaat AlMashaheer Wa Al-A’laam, Vol. 3, p. 371,

Dar-ul-Kutub Al-Arabi, Beirut, 1993, Maktabah Al-Shamilah) When Tulaiha bin Khuwailid claimed prophethood, Hazrat Sinanra – who at the time was the governor of Banu Maalik – was the first person to inform the Holy Prophetsa through writing. (Tarikh AlTabari, Vol. 3, p. 245, Sanah Ihdaa Asharah, Dar Al-Fikr, Beirut, 2002) The second companion, whose account will be given is Hazrat Mahjara, who was the slave of Hazrat Umarra. His father’s name was Salih. He was the first martyr of the Battle of Badr. He came from Yemen.

companions were also included in this; Hazrat Bilalra, Hazrat Sohaibra, Hazrat Ammarra, Hazrat Khabbabra, Hazrat Utbahra bin Ghazwan, Hazrat Ausra bin Khauli and Hazrat Aamirra bin Fuhaira.

(Al-Tabaqaat-ul-Kubra Li-ibn Sa‘d, Vol. 3, pp. 299-300, Mahja bin Salih, Dar-ulKutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 5, p.

268, Mahja, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Kanz Al-Ummal, Vol. 10, p.408, Kitab Al-Ghazwat, Hadith 29985, Mu’assisah Al-Risalah, Beirut, 1985) The meaning of this verse does not

Previously he had been brought to Hazrat Umarra as a prisoner. At that time, Hazrat Umarra freed him out of kindness. He was from among the early companions who had migrated to Medina. He participated in the Battle of Badr, and as mentioned before, he had the honour of being the first martyr of the Muslim army. He was standing among the ranks when a stray arrow hit him and as a result of this he was killed. It was the arrow of Aamir bin Hazrami, which martyred him. It is narrated by Hazrat Saeed bin Musayyib that when Hazrat Mahja was martyred, he was reciting the following words: َ​َ ُ َ َ َ ‫انا َمھجع و ِا‬ ‫لی َر ِّبی ا ْر ِجع‬ “I am Mahja, and to my Lord, I am returning.”

Hazrat Mahjara was among the people, regarding whom the following verse was revealed: ُ ‫ون َر ّبَ ُهم ب ۡل َغ ٰدو ِة َول ۡ َعش ّى يُر‬ َ ‫ين يَ ۡد ُع‬ َ ‫يد‬ َ ‫َولَا تَ ۡط ُر ِد لَّ ِذ‬ ‫ون َو ۡج َه ُه‬ ِ ِ ِ ِ “And drive not away those who call upon their Lord morning and evening, seeking His countenance.” (Surah al-An‘am, Ch.6: V.53) Apart from him, the following

infer that the Holy Prophetsa would, God forbid, turn away the poor. His love, honour, respect and kindness for the poor was unparalleled and extraordinary, which one can gauge from the Ahadith, as well as from the personal testimonies of these very people.

This verse actually serves as a response to those affluent and highly ranked people, who desired to receive more honour and respect. In response to this, God Almighty stated that He had already commanded the Prophetsa to respect and honour those impoverished people, who had greatly excelled in the remembrance of Allah and His worship, which is more valuable in the sight of God Almighty than their personal wealth and familial honour. In fact, a prophet of Allah does as he is commanded

by God. Hence, this verse serves as a response to those affluent individuals, who believed that their status was superior, and therefore God stated that the Prophet of Allah did not care for their honour and affluence.

However, the poor and impoverished people were dear to him.

Another companion was Hazrat Aamirra bin Mukhallad. The name of his mother was Umaarah bint Khansaa. He belonged to Banu Malik bin Najjaar of the Khazraj tribe. He took part in the Battles of Badr and Uhud and he was martyred during the latter. (Al-Tabaqaat-ul-Kubra Li-ibn Sa‘d, Vol. 3, pp. 375-376, Aamir bin Mukhallad, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Another companion was Hazrat Haatibra bin Amr bin Abdi Shams. His title was Abu Hatib and belonged to the tribe of Banu Aamir bin Luayy. His mother was Asma bint Harith bin Naufal, who belonged to the tribe of Ashja. Hazrat Sohail bin Amr, Hazrat Saleed bin Amr and Hazrat Sakraan bin Amr were his brothers. One of his children was Amr bin Haatib and his mother’s name was Raitah bint Alqamah. (Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 1, p. 662, Hatib bin Amr, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra Li-ibn Sa‘d, Vol. 3, p. 309, Hatib bin Amr, Dar-ul-Kutub AlIlmiyyah, Beirut, 1990) Before the Holy Prophetsa went to Darul Arqam [House of Arqam – first designated place where Muslims could meet and worship in secrecy], he had accepted Islam through the preaching of Hazrat Abu Bakr Siddiquera. He migrated to Abyssinia on two occasions. According to one narration, the first person to reach Abyssinia during the first migration was Hazrat Haatib bin Amr bin Abdi Shams.

When he migrated from Mecca to Medina, he stayed at the house of Hazrat Rufaa bin Abdil Munzir, who was the brother of Hazrat Abu Lubaba bin Abdil Munzir. He took part in the Battle of Badr along with his brother, Hazrat Saleed bin Amr and also took part in the Battle of Uhud. (Al-Tabaqaat-ul-Kubra Li-ibn Sa‘d, Vol. 3, p. 309, Hatib bin Amr, Dar-ulKutub Al-Ilmiyyah, Beirut, 1990) (Sirat Ibn Hisham, pp. 117-119, Bab Islam Abi Bakr Wa Man Ma’ahu Min Al-Saabiqeen, Dar Ibn Hazam, Beirut, 2009) Hazrat Saleed bin Amr arranged the marriage between the Holy Prophetsa and Hazrat Saudahra bint Zamaa. According to some, Hazrat Abu Haatib bin Amr arranged this marriage. The dowry on that occasion was set at four hundred dirhams.

The details of this marriage have been recorded in Al-Tabaqatul Kubra where it mentions that the first husband of Hazrat

9

Friday 21 December 2018 | AL HAKAM Saudara, Hazrat Sakran bin Amr – who was the brother of Hazrat Haatib bin Amr – passed away in Mecca after having returned from Abyssinia. When the iddat [prescribed waiting period] of Hazrat Saudara came to an end, the Holy Prophetsa sent a proposal of marriage to her. Hazrat Saudara said; “I leave this matter in your hands.” Upon this, the Holy Prophetsa said that she should appoint a man from her tribe so that he may give her into marriage to him. Subsequently, Hazrat Saudara appointed Hazrat Haatib bin Amr for this task. Thus, Hazrat Haatib gave Hazrat Saudara into marriage to the Holy Prophetsa. Following Hazrat Khadijara, Hazrat Saudara was the first woman to be married to the Holy Prophetsa. (Sirat Ibn Hisham, pp. 117-119, Dhikr Azwaajihi Saudah bint Zamaa, Dar Ibn Hazam, Beirut, 2009) (Al-Tabaqaat-ul-Kubra Liibn Sa‘d, Vol. 8, p. 42, Dhikr Azwaaji Rasul Allah, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Hazrat Haatib also took part in the Bai‘at-e-Rizwan at Hudaybiyyah. (Kitabul-Maghaazi, Vol. 2, p. 92, Bab Ghazwah Hudaibiyyah, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2004) Then there is a companion by the name of Hazrat Abu Khuzaima bin Aus. The name of his mother was Amrah bint Masud. He is the brother of Hazrat Masud bin Aus. Hazrat Masood bin Aus also took part in the Battle of Badr. Hazrat Abu Khuzaima participated alongside the Holy Prophetsa in all battles, including the Battles of Badr, Uhud and Khandaq [trench]. He passed away during the Khilafat of Hazrat Usmanra. (Al-Tabaqaat-ul-Kubra Li-ibn Sa‘d, Vol. 3, p. 373, Abu Khuzaima bin Aus, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) There is a companion by the name of Hazrat Tamim Maula Khiraash. Hazrat Tamim was the freed slave of Hazrat Khiraash. The Holy Prophetsa established a bond of brotherhood between him and Hazrat Khabbab, who was the freed slave of Utbah bin Ghazwaan. He participated in the Battles of Badr and Uhud. (AlTabaqaat-ul-Kubra Li-ibn Sa‘d, Vol. 3, p. 429, Tamim Maula Khiraash, Dar-ulKutub Al-Ilmiyyah, Beirut, 1990) Another companion was Hazrat Munzir bin Qudamah. Hazrat Munzir bin Qudamah belonged to the tribe of Banu Ghanam. He participated in the battles of Badr and Uhud. According to Allama Waqidi, he was appointed to oversee the captives of Banu Qainuqa. (Al-Isaba fi Tamyiz Al- Sahaba, Vol. 6, p. 172, Munzir bin Qudamah, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) (Al-Tabaqaat-ul-Kubra Liibn Sa‘d, Vol. 3, p. 367, Tamim Maula Khiraash, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Then, there is a companion by the name of Hazrat Harith bin Haatib. His title was Abu Abdullah. His mother’s name was Umama bint Saamit. He belonged to the Ansar tribe of Aus. He was the brother of Hazrat Tha‘labah bin Haatib. Hazrat Harith bin Haatib and Hazrat Abu Lubaba bin Abdil Munzir were accompanying the Holy Prophetsa on the way to the Battle of Badr when at Rauha, the Holy Prophetsa appointed Hazrat Abu Lubaba bin Abdil Munzir as the governor of Medina and

Hazrat Harith bin Haatib as the leader of the tribe of Banu Amr bin Auf and sent them back to Medina. However, they were both included among those who participated in the Battle of Badr and were also given a share of the spoils of war. Including the battles of Badr, Uhud and Khandaq, he was also blessed to participate alongside the Holy Prophetsa in the Bai’at-e-Rizwan.

Since he intended to participate in the battle and having made preparations he set out with everyone else, the Holy Prophetsa counted him among those who took part in the Battle of Badr, despite the fact that he had sent him back as the governor.

During the Battle of Khaybar, a Jew shot an arrow at him from the top of the fort, which struck the head of Hazrat Harith bin Haatib and resulted in his martyrdom.

(Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 1, p. 598, Harith bin Haatib, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaatul-Kubra Li-ibn Sa‘d, Vol. 3, p. 351, Harith bin Haatib, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Another companion is Hazrat Tha‘labah bin Zaid. He belonged to the Ansar tribe of Banu Khazraj. He participated in the Battle of Badr. He was the father of Hazrat Thabit bin Al-Jiz. Hazrat Tha‘labah bin Zaid’s title was Al Jiz. He is called Al Jiz due to his strong heart, determination and resolve. A tree with a strong trunk is called Jiz, as well as the beam of a roof.

Nevertheless, he possessed a strong heart, determination and resolve and as a result of this, he was given the title of Al Jiz. No narration of Hazrat Tha‘labah bin Zaid has been preserved. (Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 1, p. 467, Tha’labah bin Zaid, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra Li-ibn Sa‘d, Vol. 3, p. 428, Thabit bin Tha’labah, Dar-ulKutub Al-Ilmiyyah, Beirut, 1990) (ArabicEnglish Lexicon by William Lane, Part 2, p. 396, Librarie du Liban, 1968) Another companion is Hazrat Uqbah bin Wahab. He was also known as Ibn Abi Wahab. He was the confederate of the tribe of Banu Abdi Shams bin Abdi Manaf. Including the battles of Badr, Uhud and Khandaq, he participated in all battles alongside the Holy Prophetsa.

(Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 4, p. 59, Uqbah bin Wahab, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaatul-Kubra Li-ibn Sa‘d, Vol. 3, p. 70, Uqbah bin Wahab, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) When a Jewish delegation came to Medina in order to meet the Holy Prophetsa, the Holy Prophetsa preached to them, but they openly rejected his message.

Hazrat Uqbah bin Wahab was among the companions who rebuked them for openly rejecting the message. This incident has been recorded in the following manner: “On one occasion, Numan bin Ada, Bahri bin Amr and Shaais bin Adi came to the Holy Prophetsa. The Holy Prophetsa spoke to them and called them towards the way of Allah. He invited them to Islam and admonished them about God’s punishment. They replied in the same manner as the Christians saying: ‘O Muhammadsa, why do you try to incite fear in us? We are the sons of God and are His beloved’. The following verse was revealed

by Allah the Almighty them: َ ّٰ َ َin relation َّ ُ to ُ ّ ُ َ ُ َ ۡ َ ‫‌ۚ ق ۡل ف ِل َم ي َع ِذبُك ْم‬ ‫ود َو َلن َص ٰـرَ ٰى ن ۡح ُن أ ۡبن ٰٓـ ُؤ الل ِه َوأ ِح َّب ٰٓـ ُؤ ُه‬ ‫َوقال َ ِت ل َي ُه‬ ّ ُ ُ َ َ َ ُ ۡ َ َ َ َ ۡ َّ ّ ٌ۬ َ َ ُ ۡ َ ُ ُ ُ ‫ٓاء َوي َع ِذ ُب َم ْن‬ ‫ِبذن ِوبكم ‌ۖ ب ٰل أنتم بشر ِممن خلق ‌ۚ يغ ِفر ل ِمن يش‬ َّ ُ ۡ ُ ّ َ ُ َ َ ُ ‫لس َم ٰـوَ ِت َولۡأَ ۡرض َو َما بَ ۡي َن ُه َما ‌ۖ َوإل َ ۡي ِه ل ۡ َمص‬ ‫ير‬ ‫يشٓاء‌ۚ و لِل ِه ملك‬ ِ ِ ِ ‘The Jews and the Christians say, “We are sons of Allah and His loved ones.” Say, “Why then does He punish you for your sins? Nay, you are only human beings among those He has created.” He forgives whom He pleases and punishes whom He pleases. And to Allah belongs the kingdom of the heavens and the earth and what is between them, and to Him shall be the return.’” (Surah al-Maidah: Ch.5: V.19) According to Ibn Ishaaq, after the Holy Prophetsa invited the group towards Islam and warned them about associating partners with Allah, they not only rejected the Holy Prophetsa but also his teachings.

Upon this, Hazrat Muaz bin Jabl, Hazrat Saad bin Abadah and Hazrat Uqbah bin Wahab said to them: “O ye Jews! Fear Allah! We swear by Allah, you know that he is most certainly the Messenger of Allah. We witnessed how even before his claim to prophethood, you would praise his qualities and character.” In reply Raafay bin Huraimilah and Wahab bin Yahuza said: “Neither did we ever praise him before and nor has God revealed any scripture after Mosesas and nor will He do so in the future. God has not sent any warner or bearer of glad tidings after Mosesas and nor will He send anyone.”

(Sirat Ibn Hisham, pp. 265-266, Bab Ma Nazala Fi Al-Munafiqeen Wa Yahud, Dar Ibn Hazam, Beirut, 2009) In other words, they completely denied everything even though these prophecies are found in the Torah. This is the same case of some of the Muslim scholars of today who reject the Promised Messiahas.

First, they would lament for the Messiah to descend and now they say that no Messiah will appear.

Another companion is Hazrat Habibra bin Aswad. Hazrat Habibra bin Aswad bin Saad was a freed slave from the Ansar tribe Banu Haraam. He took part in the battles of Badr and Uhud. He left behind no children. We also find mention of him by the name of Khubaib. (Al-Tabaqaatul-Kubra Li-ibn Sa‘d, Vol. 3, p. 429, Habib bin Al-Aswad, Dar-ul-Kutub AlIlmiyyah, Beirut, 1990) (Al-Isaba fi Tamyiz Al- Sahaba, Vol. 2, p. 18, Habib bin Sa’d, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) (Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 1, p. 671, Habib bin Al-Aswad, Dar-ulKutub Al-Ilmiyyah, Beirut, 2003) Another companion is Hazrat Usaimahra Ansari. He belonged to the Banu Ashja tribe. He was a confederate of Banu Ghanam bin Maalik bin Najjaar. He participated in the Battles of Badr, Uhud, Khandaq [trench] and all other battles with the Holy Prophetsa. He passed away in the era of Hazrat Muawiya bin Abi Sufiyan. (Al-Tabaqaat-ul-Kubra Li-ibn Sa‘d, Vol. 3, p. 377, Usaimah, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Another companion is by the name of Hazrat Raafay bin Harith. His full name was Raafay bin Harith bin Sawad.

He belonged to the Ansar tribe of Banu Najjaar. He took part in all the battles alongside the Holy Prophetsa, including the Battle of Badr, Uhud and Khandaq.

He passed away during the Khilafat of Hazrat Usmanra. Hazrat Raafay bin Harith had a son whose name was Harith. (AlTabaqaat-ul-Kubra Li-ibn Sa‘d, Vol. 3, p.

373, Raafay bin Al-Harith, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Hazrat Rukhailara bin Thalaba was a companion who took part in the Battle of Badr. His name has been recorded differently in various narrations. Some mention his name as Rukhaila and others Rujaila or Ruhaila etc. His father’s name was Tha‘labah bin Khalid. He took part in the Battles of Badr and Uhud. He was from a branch of the Banu Khazraj tribe called Banu Bayaza. He accompanied Hazrat Alira during the Battle of Siffin. (Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 2, p.

273, Rukhaila bin Tha’labah, Vol. 1 p. 509, Jablah bin Tha’labah, Dar-ul-Kutub AlIlmiyyah, Beirut, 2003) (Al-Tabaqaat-ulKubra Li-ibn Sa‘d, Vol. 3, p. 450, Rukhaila bin Tha’labah, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Hazrat Jabirra bin Abdullah bin Riaab was another companion. Hazrat Jabirra is counted amongst the first six men of the Ansar who accepted Islam [during their visit] in Mecca. Hazrat Jabir took part in all battles alongside the Holy Prophetsa including the Battles of Badr, Uhud and Khandaq. He has also related sayings of the Holy Prophetsa known as Hadith. (AlTabaqaat-ul-Kubra Li-ibn Sa‘d, Vol. 3, p.

431, Jaabir bin Abdullah, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) At the First Pledge of Aqabah, he was the first among the Ansar to accept Islam.

Some of the Ansar met the Holy Prophetsa during the night on the occasion of the First Pledge at Aqaba. The Holy Prophetsa asked them which tribe they belonged to, upon which they introduced themselves in great detail. The six people from the Banu Najjar tribe were as follows: Asad bin Zarara, Auf bin Harith bin Rufaah bin Afraa, Raafay bin Maalik bin Ajlaan, Qutbah bin Aamir bin Hadidah, Uqbah bin Aamir bin Naabi bin Zaid and Jaabir bin Abdullah bin Riyaab. When all of them returned to Medina, they preached the message to the people of Medina. (Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 1, p.

492, Jaabir bin Abdillah bin Riaab, Dar-ulKutub Al-Ilmiyyah, Beirut, 2003) Hazrat Thabit bin Aqram bin Tha‘laba was another Badri companion. His name was Hazrat Thabit bin Aqram bin Tha‘laba bin Addi bin Ajlaan. He was confederate of the Ansari tribe Banu Amr bin Auf. In addition to the Battle of Badr, he took part in all other battles with the Holy Prophetsa.

(Al-Isti’aab Fi Ma’rifati Al-Sahaba, Vol. 1, p. 199, Thabit bin Aqram, Da-ul-Jeel, Beirut, 1992) When the Holy Prophetsa arrived in Medina, he told Asim bin Addi to make his home in the mosque. However, Asim replied, “O Messenger of Allahsa, I shall not make this mosque into my home as Allah the Almighty has revealed what he intended to reveal, however you may give it to Thabit bin Aqram as he has no home”.

The Holy Prophetsa therefore allocated this space to Hazrat Thabit bin Aqram. He did not have any children. (Subul-ul-Hudaa Wa Al-Rashaad, Vol. 5, p. 677, Bab Dhikr Amr Masjid Al-Diraar, Cairo, 1992)

10 The place that was allocated was perhaps in the vicinity of the mosque, or a place adjacent to the mosque where prayers had once been offered. Nevertheless, I feel this passage has not been translated properly.

Some accounts have context to them and so the Research Cell who send these notes should research for themselves before sending them. They should not simply translate the notes like school children and send them over.

During the Battle of Mauta, after the martyrdom of Abdullahra bin Rawaha, the flag of Islam was taken by Hazrat Thabitra bin Aqram. He said, “O Muslims! Appoint someone from among you as your leader.”

The Muslims responded, “We appoint you as our leader”. He said that he could not become the leader. Subsequently the people appointed Hazrat Khalidra bin Walid as their leader. This is mentioned in Siratun Nabi [Life and Biography of the Holy Prophet] by Ibn Hisham. (Sirat Ibn Hisham, p. 533, Bab Dhikr Ghazwah Mautah, Dar Ibn Hazam, Beirut, 2009) In the accounts of history, it is said that during the Battle of Mauta, when the Muslims first saw the numbers and strength of the opposing army, they thought that it would be impossible to compete with such an army. It is narrated

by Hazrat Abu Hurairahra that he had taken part in the Battle of Mautah. He relates that when they saw the enemy approaching, they saw their large numbers, weaponry, horses, gold and silk, they felt it was not possible for them to mount a challenge – this sight left him bewildered. Upon this Hazrat Thabitra bin Aqram said to him, “O Abu Huraira! You are overcome as if you have seen an enormous army.” Hazrat Abu Hurairara replied: “Yes indeed I have.”

Hazrat Thabitra then said, “Were you not present with us in the Battle of Badr? Even there we were not victorious due to greater numbers. Did we not see victory despite the bigger numbers of the enemy?” (Subulul-Hudaa Wa Al-Rashaad, Vol. 6, p. 148, Bab Fi Siryah Mautah, Dar-ul-Kutub AlIlmiyyah, Beirut, 1993) “Indeed, we gained victory then through the Grace of Allah, and here too we will witness the same.”

During the Khilafat of Hazrat Abu Bakrra, Hazrat Thabitra went with Hazrat Khalidra bin Walid to face the rebels.

When facing the enemy, Hazrat Khalidra bin Walid would not attack if he heard the words of the Azan [the call to prayer in Islam] and if he did not hear the words of the Azan, then he would proceed with the attack. When he arrived at a place named Buzakha, he sent forth Hazrat Okashara bin Mehsan and Hazrat Thabitra bin Aqram as informants to obtain intelligence about the enemy. Both of them were on horseback. The name of Hazrat Okasha’s horse was Al Zaraam and the name of Hazrat Thabit’s horse was Al Mehbar. They both confronted Tulayha and his brother Salama, who had also proceeded to gather information about the opposing army.

Tulayha faced off against Hazrat Okashara, and Salama was faced with Hazrat Thabit.

These two brothers martyred both of these companions. There is another narration from Abu Waqid Laysi: “We were about two hundred horsemen riding in front

Friday 21 December 2018 | AL HAKAM of the army and Hazrat Zaid bin Khitab was our commander in chief. Thabit and Okasha were riding in front of us. It was unbearable to see them when we walked passed them (as the army caught up to them after their martyrdom). Hazrat Khalidra and the rest of the Muslim army were behind us. We stood by the martyred until Hazrat Khalidra arrived. We buried them in their same blood-stained clothes at the very location of their martyrdom as per the instructions of Hazrat Khalidra.”

(Al-Tabaqaat-ul-Kubra Li-ibn Sa‘d, Vol. 3, pp. 355-356, Thabit bin Aqram, Dar-ulKutub Al-Ilmiyyah, Beirut, 1990) It is narrated that when Tulayha converted to Islam, Hazrat Amirul Momineen – Hazrat Umarra said to him: “I cannot love you because you are the reason for the martyrdom of Hazrat Okasha and Hazrat Thabit bin Aqram.” Those who had martyred them later became Muslims themselves. Hazrat Umarra said to them that he would not love them, because they had martyred two Muslims. Tulayha responded: “O Leader of the believers: Allah Almighty honored them through my hands.” (Sunan Al-Kubra Lil-Buhaiqiyy, Vol. 8, pp. 580-581, Kitab-ul-Ashribah, Bab Qitaal Ahl Al-Ridah, Hadith 17631, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) He did not have any children.

Muhammad bin Umar states: “Tulayha martyred Hazrat Thabit in 12 Hijri at the location of Buzakha.” (Al-Tabaqaatul-Kubra Li-ibn Sa‘d, Vol. 3, pp. 355-356, Thabit bin Aqram, Dar-ul-Kutub AlIlmiyyah, Beirut, 1990) Another Badri companion was Hazrat Salmara bin Salaama. He was amongst the Ansar and belonged to Banu Ashhal from the Banu Aus tribe. He was amongst the first to believe in the Holy Prophetsa when the news of his advent reached Medina.

(Sirat Al-Sahaba, Vol. 3, p. 391, Salma bin Salaama, Dar-ul-Isha’at, Karachi, 2004) He participated in the first and second Bai‘ats that took place at Aqabah. He had the honour of participating in all the battles alongside the Holy Prophetsa, including the Battle of Badr. Hazrat Umarra appointed him as the ruler of Yamama during his Khilafat. (Usdul Ghaba Fi Marifati AlSahaba, Vol. 2, p. 523, Salma bin Salaama, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) Umar bin Qatadah states: “The Holy Prophetsa established a bond of brotherhood between Hazrat Salma bin Salaama and Hazrat Abu Sabra bin Abi Ruham”. However, according to Ibn-eIshaaq, this brotherhood was established between Hazrat Salma bin Salsama and Hazrat Zubair bin Al-Awaam.” (AlTabaqaat-ul-Kubra Li-ibn Sa‘d, Vol. 3, p.

335, Salma bin Salaama, Dar-ul-Kutub AlIlmiyyah, Beirut, 1990) He narrates an incident from his childhood: “Once, when I was young and was sitting amongst a few of my family members, a Jewish scholar came there and started speaking about the Day of Judgment and Reckoning, the weighing of good and evil deeds and heaven and hell. He stated, ‘The polytheist and idol worshippers shall be thrown into Hell.’” Since his family members were idol worshippers, they did not understand the concept of the dead

being raised once again. “They asked this Jewish scholar: ‘Will the dead actually be raised again and held accountable for their actions in the hereafter?’ They had no concept of the afterlife. He responded: ‘Yes.’ They enquired: ‘Is there a sign for this?’ In response, he pointed towards Mecca and Yemen and stated: ‘A prophet will appear from here.’ They asked him: ‘When will this prophet appear?’ He pointed towards me as I was a young child at the time.

He pointed towards me and said: ‘If this boy lives on, then he shall surely see that prophet.’” Hazrat Salmara says: “Only a few years had passed since this incident that we heard about the advent of the Holy Prophetsa and we all accepted him.

All of us who were previously idol and fire worshipers accepted him.” That same Jewish scholar was also alive at the time but he did not accept the Holy Prophetsa due to jealousy. “We said to him: ‘You were the one to inform us about the Holy Prophetsa advent and now you are the one who is not accepting him.’ He responded by saying: ‘This is not the prophet I used to mention about.’” He further says that ultimately this person passed away in a state of disbelief.

During the Khilafat of Hazrat Usmanra when the discord and mischief increased significantly, Hazrat Salma bin Salaama went into seclusion and devoted himself to the worship of God. (Rahmat Daarain Ke Sau Shedai, pp.574-576, Taalib Hashmi, Al Badr Publications, Lahore, 2003) That is to say, he isolated himself for the worship of God due to the increased conflicts and discord. There is a disagreement about the year of his demise. Some say he passed away in 34 Hijri and others say he passed away in 45 Hijri. At the time of his demise, his was 74 years of age and he passed away in Medina. (Al-Isaba fi Tamyiz Al- Sahaba, Vol. 3, p. 125, Salma bin Salaama bin Waqsh, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2005) Then there is Hazrat Jabrra bin Ateek who was a companion who participated in the Battle of Badr. He participated in the Battle of Badr and in all the other battles with the Holy Prophetsa. He lived in Medina and remained there until the demise of the Holy Prophetsa. Hazrat Jabrra bin Ateek’s title was Abdullah. He had two sons – Ateek and Abdullah and one daughter named Umm Thabit. The Holy Prophetsa established a bond of brotherhood between Hazrat Jabr bin Atiq and Hazrat Khabbab bin Al Arat. At the conquest of Mecca he was the flagbearer for Banu Mu‘awiyah bin Malik. Hazrat Jabrra bin Ateek passed away in 61 AH during the Khilafat of Yazid bin Mu‘awiyah at the age of 71. Rather it should be termed as an “era”, because it was not a Khilafat.

(Al-Tabakaat-ul-Qubra Li-ibn Sa‘d, Vol. 3, p.357, Jabr bin Ateek, Dar-ul-Kutub AlIlmiyyah, Beirut, 1990) Hazrat Thabitra bin Tha‘labah is the name of another Companion. He was also called Thabit bin Jaza. He was among the 70 Ansar Companions who were present at the second Bai‘at of Aqbah. He accompanied the Holy Prophetsa during the Battles of Badr, Uhud, Khandaq, [treaty of] Hudaibiyyah, Khaybar, the conquest of Mecca and during the Battle of Taif. He was martyred during the Battle of Taif. Hazrat

Thabitra took part in the Battle of Badr along with his father Hazrat Tha‘labah.

(Al-Tabakaat-ul-Qubra Li-ibn Sa‘d, Vol. 3, pp. 428-429, Thabit bin Tha’lbah, Dar-ulKutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba Fi Marifati Al-Sahaba, vol. 1, p.324, Tha’lbah bin Hartih, Dar-ul-Fikr wa An Nashr wa At Tauzi’, Beirut, 2003) Another Companion is Hazrat Suhail bin Wahb. His name was Hazrat Suhailra bin Wahb bin Rabi‘ah bin Amr bin Aamir Quraishi. His mother was Da’ad, but she was better known as Baidaa. For this reason, he was also known as Ibn Baidaa.

Hence, according to some accounts his name has been recorded as Suhail bin Baidaa. He belonged to the Banu Fehr branch of the Quraish tribe. (Al-Isaba fi Tamyiz Al- Sahaba, Vol. 3, p. 162, Suhail bin Baidaa Al Qarshi, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2005) He accepted Islam in its early years.

After accepting Islam, he migrated to Abyssinia and remained there for a long time. When Islam began being preached openly, he returned to Mecca and then went to Medina after the Holy Prophetsa.

(Seeratus Sahabah, vol.2 p.577, Suhail bin Baidaa, Darul Ishaat, Karachi) Hazrat Suahil participated in the Battle of Badr alongside his brother Hazrat Safwan bin Baidaa. (Al-Tabakaat-ulQubra Li-ibn Sa‘d, Vol.3, p. 318, Safwan bin Baidaa, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) When he participated in the Battle of Badr he was 34 years of age. He accompanied the Holy Prophetsa in all battles including the Battle of Uhud and Khandaq. His other brother, Sahl participated in the Battle of Badr on the side of the idolaters. Allamah ibn Hajr Asqalani writes that Sahl accepted Islam in Mecca but did not disclose it to anyone, so the Quraish took him along to Badr and was then imprisoned.

Hazrat ibn Masud wrote a testimony about him saying that he had observed Sahl praying in Mecca, and therefore he was released. He later passed away in Medina and the Holy Prophetsa led the funeral prayers of Sahl and Hazrat Suhail in the mosque. Hazrat Suhail bin Baidaa narrates that he sat behind the Holy Prophetsa on his mount on the journey to the Battle of Tabuk. He says that the Holy Prophetsa exclaimed out loud, “O Suhail”.

The Holy Prophetsa repeated this three times, and every time Hazrat Suhailra would reply “Labbaik ya Rasulullah!” to the point where other people also were able to hear this. Subsequently, the people ahead rushed to him and those behind also drew closer to him. This was their manner of calling people and to draw everyone’s attention. The Holy Prophetsa then said, “He who bears witness that God Almighty has no partner, He is One and there is none like unto Him, then God Almighty will save such a person from entering the Fire.”

(Al-Isaba fi Tamyiz Al- Sahaba, Vol. 3, pp. 162-163, Suhail bin Baidaa Al Qarshi, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) (Al-Isaba fi Tamyiz Al-Sahaba, Vol. 3, p.

176, Suhail bin Al Samat, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) (Al-Tabakaatul-Qubra Li-ibn Sa‘d, Vol. 3, p. 317, Suhail ibn Baidaa, Dar-ul-Kutub Al-Ilmiyyah,

11

Friday 21 December 2018 | AL HAKAM Beirut, 1990) This is in a book of history read by other Muslims in which it defines who is a Muslim. However, their actions and edicts are in contradiction to this.

Hazrat Anasra relates: “We did not use to have any wine except for Fadikh”, i.e. the wine made from dates. He says, “Once I was stood giving Abu Talha and some others wine to drink when all of a sudden a person came and said, ‘Have you not received the news?’. I asked, ‘Which news?’

He replied, ‘Wine has been declared forbidden.’” The people whom Hazrat Anasra was offering drinks then said to Anasra, “Anas, empty these jars.” After the man had given them the news they never asked about wine, nor did they ever drink it again. (Sahih al-Bukhari, Kitab Al-Tafsir, Bab Innama Al Khamr wa Al Maisir…, Hadith 4617) One instruction was issued and they obeyed in such a manner that they never enquired about wine again. It is proven in another Hadith that with Hazrat Abu Talhara was with Hazrat Abu Dajjanara and Suhailra bin Baidaa who were drinking wine at the time. (Sahih al-Bukhari, Kitab Al Sharibah, Hadith 5600) In 9 AH, on the way back from the Battle of Tabuk, he passed away and the Holy Prophetsa led his funeral prayer in Masjid Nabwi. At the time of his demise he had no children. (Al-Isaba fi Tamyiz AlSahaba, Vol.3, p. 317, Suhail bin Baidaa, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Hazrat Ibad bin Abdullah bin Zubair narrates that Hazrat Aishara instructed that the funeral proceedings of Hazrat Sa‘dra bin Abi Waqas should be passed through the mosque i.e. it should be brought to the mosque so that she too could perform the funeral prayer. The people found this request of Hazrat Aishara to be improper so Hazrat Aishara stated, “How quickly do you forget that the Holy Prophetsa led the funeral prayer of Suhail bin Baidaa in the mosque.’ (Translation of Sahih Muslim, Kitab Al Janaiz, Bab Al Salati Ala AlJanazati Fil Masjid, Hadith 1603, vol. 4, p.

135, Noor Foundation) They were under the impression that it should be performed in an open space, so Hazrat Aishara corrected them by saying that it can be done so in the mosque.

Hazrat Tufailra bin Harith was another companion who, alongside his brothers Hazrat Ubaidahra and Hazrat Haseebra participated in the battles of Badr, Uhud, Khandaq and all other battles with the Holy Prophetsa. (Usdul Ghaba Fi Marifati Al-Sahaba, vol. 2, p.466, Tufail bin Hartih, Dar-ul-Fikr wa An Nashr wa At Tauzi’, Beirut, 2003) The Holy Prophetsa established the bond of brotherhood between Hazrat Tufailra bin Harith and Munzir bin Muhammad and according to some narrations with Hazrat Sufyan bin Nasr. Hazrat Tufailra passed away at the age of 70, in 32 AH. (AlTabakaat-ul-Qubra Li-ibn Sa‘d, Vol. 3, p.

38, Al Tufail bin Al Harith, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Then there is another companion named Hazrat Abu Saleetra Usairah bin Amr. Usairahra bin Amr was his name, and Abu Saleet was his title and he was better known as Abu Saleet. His father, Amr, was

also known by the title of Abu Kharijah. He was with the Holy Prophetsa in the Battle of Badr and all other battles. (Ashaab-e-Badr, Qazi Muhammad Sulaiman Mansoorpuri, p. 131, Maktabatu Islamiyya, 2015) He belonged to the Adi bin Najjaar branch of the Khazraj tribe. His father, Abu Kharijah Amr bin Qais was also a companion who participated in the Battle of Badr. (Sahabah-e-Kiram Ka Encyclopedia, Dr Zulfiqar Kazim, p.

508, Abu Saleet Usairah bin Amr, Baitul Uloom, Lahore) His son Abdullah narrated from him that the Holy Prophetsa prohibited the consumption of donkey meat. At the time donkey meat was being cooked on the pots, so they emptied the pots immediately.

(Usdul Ghaba Fi Marifati Al-Sahaba, vol.

5, p. 156, Abu Saleet Al Ansari, Dar-ul-Fikr wa An Nashr wa At Tauzi’, Beirut, 2003) Hazrat Tha‘labah bin Haatib Ansari was a companion from Banu Amr bin Auf. He participated in the Battles of Badr and Uhud (Ashaab-e-Badr, Qazi Muhammad Sulaiman Mansoorpuri, p. 136, Maktabatu Islamiyya, 2015). He belonged to the Banu Amr bin Auf branch of the Aus tribe, as mentioned earlier. (Sahabah-e-Kiram Ka Encyclopedia, Dr Zulfiqar Kazim, p.

450, Tha‘labah bin Haatib Ansari, Baitul Uloom, Lahore) There are narrations stating that he participated in the Battles of Badr and Uhud as well as some other battles. Hazrat Umamah Bahili narrates that Tha’labah bin Haatib Ansari came to the Holy Prophetsa and said, “O Messenger of Allah! Pray to God Almighty that I am granted wealth.”

The Holy Prophetsa then said, “There are few people who show gratitude when they possess a large amount of wealth.”

He did not pray at the time. A little while later he approached him once again and asked, “Pray that I am granted wealth.”

The Holy Prophetsa then answered, “Is my example not sufficient for you with regard to the wealth you desire?” The Holy Prophetsa then said, “By the One in Whose hand is my life, if I said to the mountains to become gold and silver for me and, it would indeed happen, however, I do not do so. For one should not have much desire for such wealth.” For a third time he went to the Holy Prophetsa and said, “Pray to God, Who sent you with the truth, that I am bestowed wealth.” The Holy Prophetsa then prayed for Tha‘labah to be granted wealth. The narrator states that he had a few goats, but after this he was blessed so immensely that they became as vast as ants in number.

It so happened that to take care of them he stopped offering his Zuhr and Asr prayers in the mosque, and offered them at home. Then the cattle increased even further and he stopped attending the Friday prayers. On Friday, the Holy Prophetsa would enquire about people and so he asked about Tha’labah. The people said that he has such a large herd of goats that the whole valley was filled with them. This was why it took him time to tend to them.

Regardless, the Holy Prophetsa expressed his sorrow over this. He expressed sorrow three times. Then when the verses of Zakat were revealed, the Holy Prophetsa sent two people to him to collect the Zakat. When

they went to Tha‘labah, he did not give the Zakat and made an excuse. He then said: “I was thinking that if you both collect the Zakat from other places and before returning home you should pass by here.”

The collectors then visited other people.

At one place a person presented the best camel he owned for Zakat. The collectors stated that they did not ask for his best possession, however the man replied that he was giving it out of his own happiness.

Nonetheless, it is a lengthy account and he did not pay the Zakat. The individuals who went to collect the Zakat returned and narrated the account to the Holy Prophetsa, who stated that the following verses had just been revealed: َ َُ َ​َ َ​َ َْ َ َ ّٰ َ َ ْ َ ْ ُ ْ َ ‫اه َد الل َه ل َ ِئ ْن آتانا ِم ْن فض ِل ِه لَن ّص َ ّدق َّن َولَنكون َّن ِم َن‬ ‫و ِمنهم من ع‬ َ ُ َ‫ين َف َل َّما آت‬ َ ‫الصالِح‬ َ‫اه ْم م ْن َف ْض ِل ِه بَخ ُلوا ب ِه َوتَوَلّوْا َو ُه ْم ُم ْعر ُضون‬ ِ ِ ِ ّ َ​َ ِ ِ َ ٰ ْ ُ ُ ً َ ْ ُ َ ّ َ َ َ َ ُ ‫فأ ْعق َب ُه ْم نِفاقا فِي قل ِوب ِه ْم إِل ٰى يَوْ ِم يَلقوْن ُه ِب َما أخلفوا الل َه َما َو َع ُدوه َو ِب َما‬ ْ َ ُ َ ُ‫كانوا يَكذب‬ ‫ون‬ ِ These were verses 75-77 of Surah alTaubah. At that time, a relative of Tha‘labah was sitting in the gathering with the Holy Prophetsa. Hearing this incident, he went to Tha‘labah and said: “O Tha‘labah! Woe be unto you! God Almighty has revealed such and such verse about you.” Tha‘labah went to the Holy Prophetsa and said to him to accept Zakat from him. The Holy Prophetsa replied: “God Almighty has forbidden me to accept Zakat from you.” Thus, he left unsuccessful and failed in his endeavour.

Then, in the time of Hazrat Abu Bakrra he brought his Zakat, but he did not accept it from him. Similarly, in the time of Hazrat Umarra he again brought his Zakat, but Hazrat Umarra refused to accept it saying that he could not accept something that the Holy Prophetsa rejected. Then, when Hazrat Usmanra became Khalifa, he requested for his Zakat to be accepted, however, it was also rejected by Hazrat Usmanra and it was during Hazrat Usman’s Khilafat that he passed away. (Usdul Ghaba Fi Marifati Al-Sahaba, vol. 1, pp. 325-326, Tha‘labah bin Haatib, Dar-ul-Fikr wa An Nashr wa At Tauzi’, Beirut, 2003) As regards this incident, on the one hand it is said about Badri companions that they would certainly enter paradise and on the other hand, there is a lengthy account in which it was stated that his Zakat was not accepted. When I read this account, a thought crossed my mind and surely it would have occurred to you all having heard this: How can this be possible? Perhaps this narration was wrong and could be about someone else.

Allama Hajar Asqalani has mentioned this incident. He writes his own opinion regarding this incident by saying: “If this incident pertaining to the acceptance of Zakat from a companion proves to be true that it did indeed take place as mentioned, then in my opinion, it would be inappropriate to attribute the person in the incident as Hazrat Tha‘labah, because he was a Badri companion.

Regarding Badri companions, God Almighty has openly announced that they will be forgiven. Furthermore, it is not possible for them to exhibit any sort of hypocrisy or to show weakness.”

Allama Hajar Asqalani then writes: “From the reference of Ibn Qalbi it is evident that they are two different persons, and the Badri companion was martyred in

the Battle of Uhud. This claim is further strengthened from a different reference where Ibn Mardwiya has narrated from Atiya, who narrated on the authority of Ibn Abbasra, that under the exegesis of the aforementioned verse, Ibn Abbas has recorded an incident in which there was a man by the name of Tha‘labah bin Abi Haatib, who was from among the Ansar.

In one of the gatherings he came and said that if God Almighty bestowed His grace on him… and then the aforementioned lengthy incident was narrated. This person was Tha‘labah bin Abi Haatib, whereas regarding the Badri companion, it is unanimously agreed that he was called Tha‘labah bin Haatib. This fact is further proved by the statement of the Holy Prophetsa in which he said that anyone who took part in [the Battle of] Badr and [the Treaty of] Hudaibiyah, no Muslim from among them would enter hell.

“In addition to this, there is a Hadithe-Qudsi in which God Almighty stated regarding the Badri Companions that they can do as they please, they have already been forgiven.”

He further writes: “If a person has this sort of rank, how will God Almighty resolve the hypocrisy in his heart? If one harbours hypocrisy in their heart, it is not possible for them to be admitted into paradise.”

He continues by saying: “Furthermore, how can all these tidings be revealed regarding one who harbours hypocrisy in their heart. Thus, this point is clarified that the person in the incident is someone else.” (Al-Isaba fi Tamyiz AlSahaba, Vol. 1, pp. 516-517, Tha’lbah bin Haatib, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2005) This means that Hazrat Tha‘labahra was not the person mentioned, rather it was someone else. Hazrat Tha’albahra was martyred earlier and the one mentioned in the incident was Tha‘labah bin Abi Haatib.

The reason why there was confusion between the two was because the names sound similar. Tha‘labah bin Haatib and Tha‘labah bin Abi Haatib are two different people. This misconception can never arise regarding a Badri companion that he would commit such an act.

May Allah reward Allamah Hajar Asqalani, who mentioned the incident with great insight and clarity. He cleared the Badri companion of the allegation that was being labelled against him through historical evidence.

Then there is another companion by the name Hazrat Sa‘d bin Usman bin Khaldah Ansari. According to some people his name is Sa‘id bin Usman and he took part in the Battle of Badr. He was among those companions who left their post during the Battle of Uhud, however God Almighty forgave them all in the Holy Quran. He was the brother of Hazrat Uqbah. On one occasion the Holy Prophetsa went to Bir-eIhaab at Harrah, which in those days was under the occupation of Hazrat Sa‘d, and Hazrat Sa‘d left his son Abadah to supply water to the people. Hazrat Abadah, the younger son of Hazrat Sa‘d, was not able to recognise the Holy Prophetsa. When Hazrat Sa‘d returned and Hazrat Abadah narrated the description of the person who came,

12

Friday 21 December 2018 | AL HAKAM

Insha-Allah, on Sunday, 30 December 2018, the 124th Jalsa Salana Qadian’s concluding address will be delivered by Hazrat Khalifatul Masih Vaa at 10:30 GMT Hazrat Sa‘d said that this was the Holy Prophetsa whom he did not recognise. He then urged his son to rush after him and meet him immediately.

When he went after him, the Holy Prophetsa put his hand on Hazrat Abadah’s head and prayed for him. Hazrat Sa‘d bin Usman was 80 years old when he passed away. (Ashaab-e-Badr, Qazi Muhammad Sulaiman Mansoorpuri, p. 148, Maktabatu Islamiyya, 2015) (Usdul Ghaba Fi Marifati Al-Sahaba, vol. 2, p. 263, Sa‘d bin Usman, Dar-ul-Fikr wa An Nashr wa At Tauzi’, Beirut, 2003) (Al-Isaba fi Tamyiz AlSahaba, Vol. 1, pp. 516-517, Saad bin Usman bin Khaldah, Dar-ul-Kutub AlIlmiyyah, Beirut, 2005) Another companion goes by the name of Hazrat Aamirra bin Umaiyyah, who was the father of Hazrat Hisham bin Aamir. He took part in the Battle of Badr and was martyred in the Battle of Uhud.

He belonged to the tribe of Banu Adi bin Najjar. (Al-Tabakaat-ul-Qubra Li-ibn Sa‘d, Vol. 3, p. 389, Aamir bin Umaiyyah, Darul-Kutub Al-Ilmiyyah, Beirut, 1990) Hazrat Hisham bin Aamir relates that the Holy Prophetsa was asked about the burial arrangements of those martyred in the Battle of Uhud, the Holy Prophetsa instructed to dig a large grave and place two to three bodies in each. The Holy Prophetsa also instructed that the person who was more versed in the Holy Quran should be buried first. Hazrat Hisham bin Aamir relates that his father, Aamir bin Umaiyyah, was lowered into the grave before the other two. (Sunnan At Tirmidi, Abwaab Fazail Al Jihad, Hadith 1713) Once, Hazrat Amir’s son, Hisham bin Amir, went to Hazrat Aishara and she said that he was indeed an excellent individual.

His progeny however did not continue further. (Usdul Ghaba Fi Marifati AlSahaba, Vol. 3, p. 12, Aamir bin Umaiyyah, Dar-ul-Fikr wa An Nashr wa At Tauzi’, Beirut, 2003) Another companion is by the name of Hazrat Amr bin Abi Sarh, however Waqadi has recorded his name as Ma‘mar bin Abi Sarh. He belonged to the tribe of Banu Harith bin Fehr and his title was Abu Sa‘id. He passed away in 30 AH in

Medina during the era of Hazrat Usmanra.

His brother, Hazrat Wahab bin Abi Sarh, was from among those who migrated to Abyssinia, and both brothers took part in the Battle of Badr. They also took part in all the battles alongside the Holy Prophetsa, including the Battle of Uhud and Khandaq.

His progeny did not continue. (Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 3, pp.

724-725, Amr bin Abi Sarh, Dar-ul-Fikr wa An Nashr wa At Tauzi’, Beirut, 2003) When he migrated from Mecca to Medina, he stayed in the house of Hazrat Kulthoomra bin Hadam. (Al-Tabakaat-ulQubra Li-ibn Sa‘d, Vol. 3, p. 318, Ma’mar bin Abi Sarh, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Another companion is by the name of Hazrat Ismara bin Hussain, who belonged to the tribe of Banu Auf bin Khazraj. His brother, Hubail bin Wabrah takes his name from his grandfather, Wabrah. Hazrat Isma bin Hussain and his brother Hubail bin Wabrah both took part in the Battle of Badr. Some have disputed whether or not he took part in the Battle of Badr. (Ashaabe-Badr, Qazi Muhammad Sulaiman Mansoorpuri, p. 177, Isma bin Al Hussain, Maktabatu Islamiyya, 2015) Nonetheless, others have stated that he took part. There are also varying opinions about his name; some have recorded his name as Khalifa bin Adi and also Ulaifah bin Adi. He took part in the Battle of Badr and Uhud. Ulaifah bin Adi bin Amr bin Malik bin Amr bin Malik bin Ali bin Biyada was from among those companions who took part in the Battle of Badr. (Usdul Ghaba Fi Marifati Al-Sahaba, vol. 1, pp. 710-711, Khaldah bin Adi, Darul-Fikr wa An Nashr wa At Tauzi’, Beirut, 2003) (Ashaab-e-Badr, Qazi Muhammad Sulaiman Mansoorpuri, p. 179, Ulaifah bin Adi, Maktabatu Islamiyya, 2015) He embraced Islam prior to the Battle of Badr and the first thing he did after that was to take part in the Battle of Badr and was thus honoured to be counted among the companions who took part in the Battle of Badr. He also took part in the Battle of Uhud, but thereafter, his name does not appear in any historical account and there are no further details about him. His name

however reappears during the era of Hazrat Ali’ssa Khilafat, wherein he took part in all the battles during that time. There is also no mention about the year of his demise in any account of history. (Habib-e-Kibriya kay tin sau Ashaab, Taalib Hashmi, p. 221, Khalifah bin Adi, Al Qamr Enterprise, Lahore, 1999) Hazrat Muaz bin Maais was martyred during the incident of Bir-e-Mauna. His father’s name has also been mentioned as Naais. He belonged to the tribe of Zarqi which was part of the Khazraj tribe.

According to some narrations, he took part in the Battle of Badr and Uhud and was martyred during the incident of Bire-Maunah. However, according to another tradition, he sustained an injury during the Battle of Badr and passed away later as a result of that injury. (Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 5, p. 196, Muaz bin Maais, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) Alongside him, his brother, Aaiz bin Maais also took part in the Battle of Badr.

(Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 3, p. 147, Muaz bin Maais, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) After the Treaty of Hudaibiyya, Uyainah bin Hisan along with the tribe of Ghatfan attacked the Holy Prophet’ssa camels which were grazing in a jungle and killed the person who was appointed to look after them and also took his wife and the camels along with them. When the Holy Prophetsa was informed about this incident, he sent eight riders to pursue the enemy and Hazrat Muaz bin Maais was also among them. According to a narration it states that Hazrat Abu Ayaash was among those eight riders. Before their departure, the Holy Prophetsa told Hazrat Abu Ayaash that he should give his horse to someone who is a more skilled rider than him. Abu Ayaash replied, “O Prophetsa of Allah! I am the most skilled rider out of everyone.”

He said that after saying this he had not travelled a mere 50 yards when suddenly his horse threw him off. Abu Ayaash states that he was extremely worried because the Holy Prophetsa had stated that it would be better if he had given his horse to someone else instead, however he had insisted

that he was the most skilled out of them.

According to the people of Banu Zuraiq, the Holy Prophetsa gave the horse of Abu Ayaash to Hazrat Muaz bin Maais or Aaiz bin Maais. (Tarikh Al Tabari, vol. 3, pp.

113, 115, Ghazwah Zi Qard, Dar-ul-Fikr, Beirut, 2002) (Sirat ibn Hisham, p. 486, Bab Ghazwah Zi Qard, Dar ibn Hazm, Beirut, 2009) Hazrat Sa‘d bin Zaid Al-Ashhali is another companion, who belonged to the Ansar tribe of Banu Abdil Ashhal.

He took part in the Battle of Badr and according to some he was also present on the occasion of Bai‘at-e-Aqabah. He took part in all the battles alongside the Holy Prophetsa, including the Battle of Badr, Uhud and Khandaq. The Holy Prophetsa sent the prisoners from Banu Quraizah in his supervision and in return of them he purchased horses and weapons from Najad. (Usdul Ghaba Fi Marifati AlSahaba, vol. 2, pp. 217-218, Zaid bin Malik, Dar-ul-Fikr wa An Nashr wa At Tauzi’, Beirut, 2003) According to a narration, Hazrat Sa‘d bin Zaid presented a sword from Najran to the Holy Prophetsa as a gift, who then gave that sword to Hazrat Muhammad bin Maslamah and said, “Perform Jihad in the way of God Almighty with this sword.

However, when people begin to dispute amongst themselves then throw this on a stone and remain at home.” (Usdul Ghaba Fi Marifati Al-Sahaba, vol. 2, p. 216, Saad bin Zaid Al Hashmi, Dar-ul-Fikr wa An Nashr wa At Tauzi’, Beirut, 2003) This means not to take part in any kind of discord or disorder.

May God Almighty enable the Muslims of today to also adhere to this, who are currently killing one another. May He establish peace in the world. May God Almighty continue to elevate the status of the companions and may He also enable us to perform virtuous deeds, offer sacrifices and lead our lives with sincerity and devotion.

(Translated by the Review of Religions)

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