Al Hakam - 25 January 2019

The History of Dar-ul-Qaza in the Ahmadiyya Jamaat

New Urdu Website Launched

by Hazrat Khalifatul Masihaa

How Europe Came to Forget Its Arabic Heritage Part II

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100 Years Ago...

Hazrat Mufti Sahib’s Activities in UK Al Fazl, 25 January 1919

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 25 January 2019 | Issue XLV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Centenary of Dar-ulO Qaza n 20 January 2019, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa delivered the keynote address at the International Refresher Course for the Ahmadiyya Board of Arbitration (Dar-ul-Qaza) that marked 100 years since the organistaion’s establishment.

114 representatives of the Qaza attended from 15 countries for the weekend-event held at Baitul

Futuh Mosque, London on 19-20 January 2019.

The following countries were represented at the event (with the number of their delegates): UK (22), Canada (11), Denmark (3), Holland (4), Norway (3), Pakistan (9), Switzerland (2), Germany (29), Bangladesh (1), USA (21), Australia (2), Indonesia (3), Belgium (2), India (1) and Mauritius (1).

After tilawat and its translation, Sardar Muhammad Rana Sahib, President of the Qaza Board Pakistan presented a brief report of the two-day refresher course followed by a vote of thanks by Dr Zahid Khan Sahib, Sadr Qaza Board UK. Continued on page 4 AMA UK

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Friday 25 January 2019 | AL HAKAM

Editorial Dar-ul-Qaza – Ahmadiyya Arbitration Council

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aturally, human societies experience differences of opinions and different behavioural approaches, which, at times, result in disputes among people. These disputes require a system of justice for the peaceful continuation of the social order.

After the formation of meaningful civilisations, various justice systems were introduced. Some were cruel as they were based on certain human inclinations and some were too lenient to be called justice systems.

Before the advent of Islam, the justice system in Arabia (if there was any at all) was purely patriarchal, be it in familial disputes or tribal conflicts. The reconciliation between different tribes was carried out through a succession of tribal feuds and vendettas.

The system of justice on the basis of laws and penalties through the system of courts and judges was something unfamiliar to the Arabs.

Islam not only introduced this concept for the settlements of disputes through judicial systems; Islam made it obligatory upon Muslims to utilise this particular system for their own good.

Allah states in the Holy Quran: “But no, by thy Lord, they are not believers until they make thee judge of all that is in dispute between them and then find not in their hearts any demur concerning that which thou decidest and submit with full submission.” (Surah al-Nisa, Ch.4: V. 66) This verse explains that disputes must be settled through a judicial system and following that, it is the moral duty of a person to accept the final decision. After the judicial process has given a decision, there should not be any kind of doubt left in minds.

Regarding the severity of the punishment of an action, it is stated: “And the recompense of an injury is a penalty the like thereof; but whoso forgives and his act brings about reformation, his reward is with God. Surely, He loves not the wrongdoers.” (Surah alShura, Ch.42: V.41) This verse explains that the principle of punishment in respect of a wrong or injury should be in proportion to the wrong done, but where forgiveness leads to reformation, the wrong deed should be forgiven or the penalty may be reduced.

A breach in either of these principles would not lead to the reformation of the wrongdoer. The traditions of the Holy Prophetsa serve as the basis for the foundation of the Islamic judicial system.

On one instance, Hazrat Abu Dharrra reported that the Messenger of Allah, peace and blessings of Allah be upon him, said: “Allah the Almighty said, ‘O my servants, I have forbidden injustice for myself and I have forbidden it among you, so do not oppress one another.” (Sahih al-Muslim) In light of the principles laid down by Allah the Almighty and the practice of the Holy Prophetsa, an arbitration council was established

to provide a substitute for the Ahmadiyya Jamaat to resolve civil disputes between its members in accordance with the Islamic law.

An announcement published by Hazrat Mirza Bashiruddin Mahmud Ahmad, Musleh-eMaudra in 1919 served as the stepping stone for the formation of different departments of the Jamaat including Dar-ul-Qaza (Arbitration Council).

Later, this system was firmly established in 1925.

Members of the Jamaat send a request to Dar-ul-Qaza for assistance to resolve their disputes with the help of arbitration. The judges of this department offer their judgements based on the ordinances of the Holy Quran, sayings and practice of the Holy Prophetsa, and Islamic jurisprudence. All these procedures and judgments are carried out free of charge. If the matter is not resolved by the judges, the last appeal is presented to Khalifatul Masih, after which the final verdict is given.

It should be kept in mind that only those disputes or matters are entrained through this system that do not call for territorial law to intervene; so the cases of manslaughter, terrorism, treason and kidnapping etc. all fall out of the remit of the arbitrary council, or Qaza.

While explaining the concept of arbitration in Islam, Hazrat Mirza Tahir Ahmadrh, the fourth Khalifa of Jamaat-e-Ahmadiyya, states: “The fact is that almost every country of the world permits members of its society to resolve their differences mutually through arbitration.

And in most countries, to my knowledge, arbitration is respected so much by the law that if irreversible arbitration is signed by both the parties involved, even then the Supreme Court would not annul that decision.

“We have created a Qaza Board and Qazis in the Ahmadiyya Community. And all Ahmadis who do not want to go to the common law for resolving their disputes and problems, they come to the Qaza, signing a document that ‘we, with volition and without any coercion, require you to resolve our dispute according to the law of the Quran.’

“And in such case, no government has ever interfered, no government has ever obstructed its passage and it goes on smoothly.” (Hazrat Mirza Tahir Ahmadrh, The Relationship Between Religion and Politics in Islam, pp. 26-27. 1992) As a result of this system, members of the Jamaat do not necessarily have to take their personal cases before the civilian courts of the country and their problems are resolved by the assistance of the Jamaat.

This system has now been established throughout the world for the benefit of members of the Jamaat. It is important to reiterate the point that cases brought before the Qaza in the Jamaat are only disputes of civil nature where arbitration can not only save the time and money of the parties, but also of the country’s courts that have a lot more important issues to resolve.

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

One Who Gives Charity in Secret Hazrat Uqbah bin Amir, Allah be pleased with him, narrates that the Holy Prophet, peace and blessings of Allah be upon him, said: “The one who recites the Quran aloud is like one who gives charity openly, and the one who recites the Quran quietly is like one who gives charity in secret.”

(Sunan al-Nasai, Kitab al-Zakah)

This Week in History 25-31 January 27 January 1899: It was Friday on this day and the Promised Messiahas departed for Dhariwal after the Fajr prayer. The warm rays of the sun had not yet fully appeared on the eastern horizon when the large party headed by its spiritual leader started for the camp of the district magistrate, which was pitched on the canal 26 January 1899: The Promised Messiahas side at Dhariwal. Hundreds of people came journeyed from Qadian to Dhariwal owing there to have a look at this extraordinary to a court hearing concerning the mainteman who showed signs and miracles. The nance of peace. multitude had multiplied into thousands.

At about 8:30am, Hazrat Maulvi NurudThe hearing of the case began at about 12 dinra got into a yakka (horse cart) with a o’clock in the tent of the district magisfew friends to catch a train for Dhariwal trate. After the court hearing, the next as from Batala. Hazrat Ahmad left Qadian hearing was set for 14 February. Huzooras for Dhariwal at about 11 o’clock in a palki offered Jumuah prayer thereafter. (palanquin) accompanied by Hazrat Saith ra Abdur Rahman (who had come from Ma28 January 1903: At 4 o’clock in the dras one day earlier) and others. Arrange- morning, the Promised Messiahas was blessments for the stay of the party were made ed with a child named Sahibzadi Amatul

by Chaudhry Nabi Bakhsh Sahib of Batala Naseer Sahibara. and Miyan Abdul Aziz Patwari at Leel, a 28 January 1903: Karam Din filed another small village near Dhariwal. lawsuit against the Promised Messiahas as On the way, Hazrat Ahmad was when Huzooras was absolved from his first requested by a representative of Rani lawsuit.

Ishar Kaur of Khunda (a renowned landholder) to stop there as a guest of the 28 January 1944: Hazrat Mirza BashirudRani. The request was so earnestly made din Mahmud Ahmad, Khalifatul Masih IIra that it met with acceptance. A multitude announced from the blessed and esteemed followed Huzooras wherever he went. An dais of Masjid Aqsa Qadian that he was the old man who was suffering from a disease Musleh-e-Maud (Promised Reformer). met Huzooras and Huzooras prescribed 29 January 1944: Yaum-e-Musleh-e-Maud medicine for him and also prayed for him.

(The Day of the Promised Reformer) was Another requested to be initiated into the celebrated for the first time in the history movement. Others asked questions to be of Jamaat, in remembrance of an exenlightened. People gathered at Khunda traordinary sign regarding the truth of the from distant places like Jhelum, Lahore, Promised Messiahas being fulfilled.

Jalandhar and Kapurthala.

30 January 1903: The Promised Messiahas 26 January 1940: For centuries, several saw in a vision that Huzooras had the calendar systems have been introduced sceptre of the Tsar. He said that he saw and used for timekeeping. A Hijri Shamsi in a dream as if the sceptre of the Tsar of (solar hijra) calendar, prepared under Russia was in his hand and hidden inside it the auspices of Hazrat Musleh-e-Maudra, was the barrel of a gun, and thus it served was first published in Al Fazl and quickly two purposes. Huzooras then saw that the became popular in the Jamaat. In 1939, bow of the king who reigned at the time of Hazrat Mirza Bashiruddin Mahmud Ahmadra Avicenna (Bu Ali Sina) was in his hand and made a committee to work out the prohe shot an arrow at a tiger. It appeared to posed calendar; its members were Hazrat Huzooras as if Avicenna and the king were ra Syed Mir Muhammad Ishaq , Hazrat Hafiz also with him.

Mirza Nasir Ahmadrh, Hazrat Maulvi Abul Ata and Maulvi Muhammad Ismail Sahib.

31 January 1892: The Promised Messiahas This solar calendar begins from the delivered a speech at a general gathering year of Hijrat-e-Medina (migration of Haz- in Lahore, which was conducted in the rat Muhammadsa from Mecca to Medina) vicinity of the residence of Munshi Miran and each month of this calendar is based Bakhsh Sahibra. on an important event of early Islamic 31 January 1906: The rules and regulahistory. tions emerged regarding the establishment of Sadr Anjuman Ahmadiyya.

26 January 1896: The Promised Messiah, Hazrat Mirza Ghulam Ahmadas expressed the intention of writing a commentary on the gospel of Matthew, the first book of the New Testament. An announcement regarding this was published by Zia-ul-Islam Press, Qadian.

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Exhortation to Offer Tahajjud If our entire lives are spent in worldly engagements, what will we have accumulated for the hereafter? Make a special effort to wake up for Tahajjud and offer it with fervour and joy. At times, the Prayers to be offered during the day pose a challenge to those who are in employment, but Allah the Exalted is the Provider. The obligatory Prayers ought to be offered at their prescribed times. On occasion, it is permissible to combine the Zuhr and Asr prayers. Allah Almighty made provision for this, for He knew that some would be weaker than others. However, this permission does not allow for three Prayers to be combined.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, p. 5)

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Friday 25 January 2019 | AL HAKAM

New Urdu Website Launched

by Hazrat Khalifatul Masih

100 Years Ago...

Tabligh in the UK Al Fazl, 25 January 1919

www.alislam.org/urdu Hazrat Mufti Muhammad Sadiqra

Mail from India Mail from India is being received here every fifteen days. Letters from India, four bundles of the Review of Religions (English) and Al Fazl of 5-7 October was delivered on 30 November.

The letters were written between 25 September and 8 October. Hopefully, within a few months, mail will be delivered weekly, InshaAllah.

No wonder mail will be sent and received by air in future. The governments of France and England are having discussions on establishing a system of air mail. Perhaps this system will develop with the passage of time...

Masood Nasir Canada

H

azrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah strengthen his hand, launched the newly re-designed website of the Ahmadiyya Muslim Jamaat after inspecting the new features of the mobile friendly website on 13 January 2019.

The website has been designed with the Urdu Nastaleeq font and is responsive for desktops, tablets and smart phones. On desktops, you can install the Urdu font once and all the text appears elegantly.

Over one thousand Urdu books are available in the books section, which has been divided by topics and authors. These pages have been decorated with the title covers and brief introductions where available. You can also type and search in Urdu without installing Urdu keyboards.

An onscreen keyboard is provided for those who are not familiar with the phonetic keyboard.

Friday Sermon pages have also been enhanced by adding full text in Urdu, and the font size can be adjusted according to one’s needs. Friday Sermons can be found of all Khulafa-e-Ahmadiyyat to date on the website.

The new website also features special pages where all related content is collected on a single page. The first page is about the Holy Quran, featuring translation, commentary, recitation, dars, classes and books about the Quran.

The next page features the books of Hadith and the life of the Holy Prophet Muhammad, peace and blessings of Allah be upon him, with related audio/video content.

After this, the page about the Promised Messiahas features his claim, arguments in support of his claim, Ruhani Khazain (collection of books of the Promised Messiah) and books about his life.

Other pages include Ahmadiyyat the

True Islam, Khilafat, Personalities, Jamaat Magazines and Newspapers in Urdu, Response to Allegations, and History of Ahmadiyyat.

Under Personalities, there are pages about the Companionsra of the Holy Prophetsa, Companionsra of the Promised Messiahas, Khulafa-e-Ahmadiyyat and other prominent personalities. Here, you can find the profile of Hazrat Khalifatul Masih Vaa in Urdu, with his photo, link to his books and faith-inspiring articles detailing his day-today activities in Urdu.

Urdu poetry is an important part of the website featuring not only books and selected poems, but also in melodious audio format. You can listen to the Urdu poems individually or add your favourite poems from the collection in a playlist format. For those who cannot read Urdu, this section has been specially designed to display both Urdu and Roman text.

Hazrat Khalifatul Masih Vaa said in his Friday Sermon on 9 October 2015: “In this age, Ahmadis have the advantage in that where Allah the Almighty has created new facilities and inventions, He has blessed Ahmadis with the facilities of television, internet and websites etc. to use for the propagation of religion. Access to the writings of the Promised Messiahas is easily available and we can reach it whenever we want. We can see it as well as listen to it in different major languages, and can read and listen to the advice and addresses of the Khalifa of the time, which also consists of the Quran, Hadith and writings of the Promised Messiahas.”

May we benefit from these facilities and the latest technology.

If you would like to share your feedback about the new Urdu website, you can send an email to info@alislam.org so it can be further improved.

Letter from the Queen After the announcement of victory (in the first world war), King George V and Queen Mary paid visits around London. Countless people gathered in streets, market places and parks, congratulating the King and Queen with hoorays and cheers. As the city is fairly big, the tour was extended to several days.

There came a day when the tour reached the place of our residence and by chance, I came to know that the royal entourage was going to pass

by Star Street. The street was filled with crowds of men and women. I too stepped out with a small flag in my hand and stood outside my house by the street. I waved the flag as the royal car, which was rather small in height, moved steadily passed me and I greeted members of the entourage with Salam. The Queen and Princess Mary were sitting on the side closest to where I stood. Both of them responded to my Salam with a delight on their faces and kept looking at me till the car passed by.

The same evening, I wrote a letter to the Queen, congratulating her on the victory and expressing gratitude for accepting my Salam whilst passing by Star Street. Furthermore, after explaining that the Nabiyullah [Prophet of God] Ahmadas had prophesied the war and prayed for Britain’s victory many years ago, a photograph of the Promised Messiahas was sent to the Queen and another one for the exalted King.

This photograph was probably taken in 1903 in which this humble one is seated at the feet of the Promised Messiahas.

It was a moment of great pleasure that the exalted Queen accepted the two photographs and her private secretary informed me about it in

a letter dated 19 November 1918. A copy of this royal letter has been sent to be presented before Hazrat Khalifatul Masih.

The two photographs that were sent to the Queen had these words written on them: “This is the photograph of the Prophet of Allah, Hazrat Ahmadas who had prophesied the war beforehand and prayed for the victory of Britain.”

Congratulations to the prime minister Similarly, a letter expressing congratulations regarding the establishment of peace and the prophecy about the war was sent to the prime minister of the British Empire. A reply of acknowledgement and thanks was received on 18 November. A copy of this letter has been sent to Hazrat Khalifatul Masih.

Edit the Bible As referred to by The Times, on 6 November 1918, the priest at Zion College, Dean Eli (the priest of the college is called Dean), whilst delivering a speech there stated that some chapters in the Bible ought not to be read out in public until and unless some words were omitted or edited from them. The priest was generally referring to the verses of Psalms, chapters 69, 109 and 137.

Since verses from the book of Psalms are frequently read out as prayers in churches, therefore the priest was of the view that these phrases should be eliminated from the book of prayers. Some phrases are given below for the knowledge of readers: 1. Psalms 69:22-28: It is stated while cursing the enemy: “May the table set before them become a snare; may it become a retribution and a trap.

May their eyes be darkened so they cannot see, and their backs be bent forever. Pour out your wrath on them; let your fierce anger overtake them. May their place be deserted; let there be no one to dwell in their tents. For they persecute those you wound and talk about the pain of those you hurt. Charge them with crime upon crime; do not let them share in your salvation. May they be blotted out of the book of life and not be listed with the righteous.”

The priest desires to eliminate these words of Psalms from the Bible. However, in the days of war, particularly the war in which both the parties were Christian, is it not true that both sides wanted this kind of destruction for the opposing side as is the purpose of these prayers?

Continued on page 4

King George V, Queen Mary and children

Wiki Commons | The Library of Congress

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Friday 25 January 2019 | AL HAKAM Continued from page 1

This led to the highlight of the event: the concluding address by Hazrat Khalilfatul Masih Vaa. During his address, Huzooraa drew the attention of the attendees towards fulfilling their responsibilities as arbitrators, according to the esteemed standards of justice and truthfulness outlined in the Holy Quran and by the Holy Prophet Muhammad, peace and blessings of Allah be upon him.

Expressing his pleasure over the committee having been established for 100 years, Huzooraa said: “With the grace of Allah the Almighty, it has been 100 years since the establishment of Dar-ulQaza in the Ahmadiyya Muslim Community. We are gathered here today so that upon completion of 100 years, we show gratitude to God that He has enabled us to administer this institution for 100 years and has given us the opportunity to serve within it.”

Huzooraa further stated: “Certainly, it is only the grace of Allah the Almighty that He has enabled Dar-ul-Qaza to continue for the past 100 years. Nevertheless, a member of Dar-ul-Qaza can only be a true recipient of the beneficence associated with this institution if he fulfils the pre-requisite responsibilities that are entrusted to him.”

Speaking of the weight of responsibility upon the arbiters, Huzooraa said that upholding the requirements of justice was of paramount importance and that no decision should ever be taken lightly: “The arbiters have very important responsibilities. Therefore, they should make every decision wisely, with due diligence and

Continued from page 3 Thus, if our enemy deserves to be destroyed like this owing to a worldly dispute, how can it be inappropriate to pray like this for the one who discomforts a prophet of God without any reason?

Nevertheless, it is more than likely that mistakes occurred in the translation, and the actual phrases of Psalms were altered as the Bible has gone through a series of changes due to which it is not in its actual form, a fact that is acknowledged by Christian scholars as well.

2. Psalms 109:6-15: Another prayer for cursing the enemy is: “Appoint an evil man to oppose him; let an accuser stand at his right hand. When he is tried, let him be found guilty, and may his prayers condemn him. May his days be few; may another take his place of leadership. May his children be fatherless and his wife a widow. May his children be wandering beggars; may they be driven from their ruined homes. May a creditor seize all he has; may strangers plunder the fruits of his labour. May no one extend kindness to him or take pity on his fatherless children. May his descendants be cut off, their names blotted out from the next generation. May the iniquity of his fathers be remembered before the Lord; may the sin of his mother never be blotted out. May their sins always remain before the Lord, that he may cut off the memory of them from the earth.”

3. Psalms 137:8-9: “O Daughter of Babylon, doomed to destruction, happy is he who repays you for what you have done to us – he who seizes your infants and dashes them against the rocks.” ‫اللہم انا نعوذبک من غضبک و سخطک‬ (O Allah, I seek refuge with You from Your wrath and fury.)

An Arab convert I happened to come across an Arab scholar here who belongs to Yemen. I presented him several Arabic books of the Promised Messiahas to read and continued preaching over a period of time.

At last, with the blessings of Allah the

must utilise all their capabilities to uphold the highest standards of justice at all times … Every matter must be pondered over in detail and should not be taken lightly.”

To outline the standards of justice expected in Islam, Hazrat Amirul Momineenaa quoted chapter 5, verse 9 of the Holy Quran, which states: “O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do.”

Hazrat Khalifatul Masihaa said that this verse contains detailed guidance and exhorts the readers to keep in view that God Almighty is aware of what is in people’s hearts. Decision makers, in particular, therefore should deliver their verdicts and opinions with complete sincerity and maintain the highest standards of integrity and impartiality at all times.

Huzooraa said that the Holy Quran requires such standards of justice that a person must be ready to testify against himself or his close relatives in order to uphold the truth.

Speaking of the level of piety that the arbiters must strive to attain, Huzooraa said: “It is necessary that an arbiter should analyse and ask himself whether he would be able to bear witness against himself if he himself was a claimant in a case. Would they be able to uphold absolute truth in all circumstances?”

Hazrat Khalifatul Masih Vaa said that the demands of justice required for the members of Dar-ul-Qaza to be truly God-fearing.

Furthermore, it was necessary that each arbiter analysed the facts of each case carefully

Almighty, he accepted the true faith. His name is Abdul Rahim bin Qasim. May Allah grant him steadfastness and bring others on the right path through him. Amin.

His request for Bai‘at has been sent in the mail for Hazrat Khalifatul Masih. (It has been delivered – Editor Al Fazl) Accidents on London roads London roads are fairly wide. There are separate pathways for cars and pedestrians. Traffic flows smoothly on both sides of roads with dividers in the middle separating the two sides. There are alert policemen where the two roads cross each other. They make sure that vehicles do not crash into each other.

In spite of all the safety measures, road accidents take an average of two lives per day. The details of the report issued by the commissioner, which have been published in the Daily Telegraph of 26 November 1918, are as follows: • In 1914, injuries • In 1915, injuries • In 1916, injuries • In 1917, injuries

there were 639 deaths and 25,470 there were 851 deaths and 25,867 there were 833 deaths and 23,091 there were 675 deaths and 18,173

Tabligh to the allied monarchies and presidents I deemed it appropriate to write letters of congratulations on the establishment of peace on behalf of Jamaat-e-Ahmadiyya to those monarchies and presidents who were allies of the British Empire in the war and came out victorious in the end. Letters were sent to all of them, along with a copy of the book Tohfat-ul-Mulook (A Gift for the Kings) as a gift. The subject of each letter is almost the same. As a sample, the translation of a letter is as follows: “To His Majesty, King Albert of Belgium, “I humbly state that I, being a representative of Jamaat-e-Ahmadiyya (great numbers of which actively participated in the war) in this city, congratulate His Majesty and the Belgian nation

AMA UK

and prayed sincerely before reaching a decision.

Huzooraa stated: “For our arbiters, it is not enough to only know the law, the teachings of Islam or for him to possess sound opinion, rather being righteous is also of crucial importance. In order to attain righteousness, one must have a strong relationship with God Almighty, and so each arbiter should engage in special prayers during the proceedings of a case and when reaching a verdict.”

During his address, Huzooraa drew the attention of the organisers to arrange for the proceedings and the lectures delivered to be produced in print form and circulate it to those who were unable to attend in person.

The event concluded with a silent prayer, followed by dinner and photographs with the delegates.

The concluding session of this historic event will be shown on MTA International and will be available to view at www.mta.tv/ondemand.

from the depths of my heart on the favourable outcome of this war which was established for the allied forces. Hazrat Nabiyullah Ahmadas, resident of Qadian, India had prophesied about the war in 1905 and prayed for Britain’s victory, which was, in fact, in favour of the allied forces.

He was God’s chosen one. His prayers were fulfilled in the court of the Omnipotent God and this establishment of peace has presented another sign of his truth.

“I humbly present a book, Tohfat-ul-Mulook (A Gift for the Kings) which was written by Hazrat Mahmud, the present leader of the Ahmadiyya Jamaat.

“Yours obediently, Mufti Muhammad Sadiq MR. AS. MSP. FPC. London. Ahmadi Missionary.”

Below is the list of those rulers who have been sent letters possessing similar subjects with the book (Tohfat-ul-Mulook):

with the book Tohfat-ul-Mulook to the above mentioned 18 rulers.

A letter of acknowledgment has been received from […], the ambassador of Serbia’s King in London. He writes that they are certain that King Peter would take this letter and the book Tohfat-ul-Malook with great consideration.

Praise be to Allah the Almighty!

1. His Majesty Victor Emmanuel III, King of Italy 2. His Majesty Albert I, King of Belgium 3. His Majesty Peter I, King of Serbia 4. His Majesty Yoshihito, Emperor of Japan 5. Mr Raymond Poincare, President of France 6. Mr Wilson, President of the USA 7. Dr Machado, President of Portugal 8. His Majesty Ferdinand I, King of Romania 9. His Majesty Nicholas, King of Montenegro 10. His Majesty Alexander, King of Greece 11. His Highness Sultan Fawad Pasha of Eygpt 12. His Majesty King Chao Yu Hua Vajiravudh of Siam 13. Mr Rodrigues Alves, President of Brazil 14. Mr Li Yuanhong, President of the Republic of China 15. General Mario G Menocal, President of Cuba 16. Hon Daniel Howard, President of Liberia 17. Dr Ramon M Valdes, President of Panama 18. Mr Phillipe Sudre Dartiguenave, President of Haiti I am grateful to Allah the Almighty that He bestowed upon me the opportunity to spread the news of the Promised Messiah’s advent along

A request for prayers I request the respected members of the Jamaat to pray that Allah the Almighty covers our weaknesses through His attributes of kindness, mercy, blessings, compassion, sattari (coverer of flaws) and forgiveness.

May our sins be forgiven. May our mistakes be pardoned. May we fulfill our goals and all our aims be for the pure pleasure of God. May Allah the Almighty grant us a devoted, truthful and reformatory group of people. May we become the leaders of righteous. May our flaws and errors be forgiven. ‫برحمتک یا ارحم الراحمین۔ اللہم انصر من نصر دین محمد‬ ‫صلی اللہ علیہ وسلم واجعلنا منھم و اخذل من خذل دین‬ ‫محمد صلی اللہ علیہ و آلہ وسلم ولا تجعلنا منھم۔ آمین‬ (O Most Merciful, with Your Mercy; O Allah help those who help the religion of Muhammad, peace and blessings of Allah be upon him, and make me one of them; and humiliate those who humiliate the religion of Muhammadsa and do not make me one of them. Amin.)

Wassalam Humbly yours Muhammad Sadiq 3 December 1918, London (Members of the Jamaat can assess from the article of Mufti Sahib that, by the grace and mercy of God, the circle of tabligh is rapidly expanding and there is a growing need for further expenses for this purpose.)

(Translated by Al Hakam)

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Friday 25 January 2019 | AL HAKAM

The History of Dar-ul-Qaza in the Ahmadiyya Jamaat

D

ar-ul-Qaza, which started its journey 100 years ago in Qadian, has now been established in almost a dozen countries of the world.

In his book, Silsila-e-Ahmadiyya, after mentioning the formation of various departments by Hazrat Musleh-e-Maudra to generate ease in administrative affairs within the Jamaat in 1919, Hazrat Mirza Bashir Ahmad MAra states that Hazrat Musleh-eMaudra also founded a new organisation of arbitration; that is, he founded an independent department to judge between mutual disputes within the Jamaat in which various people were appointed as adjudicators.

A bench of judges were appointed above these adjudicators to deliver decisions pertaining to appeals and the final and ultimate appeal would be to Hazrat Khalifatul Masihaa himself. In these arbitral tribunals, only disputes relating to civilian rights are brought forth, or disputes that are not regarded to be issues that a nation’s law enforcement would be involved in under the law of the respective country.

The enemies of the Jamaat raised a great hue and cry upon the establishment of Darul-Qaza as if the Jamaat had established a new government within the government and shut the door for people to go to governmental

courts.

Through various types of reports, endeavours were made for the government to think ill of the Jamaat. However, those of an understanding nature recognise that this is a profoundly beneficial system, which on one hand violates no law of the state. In fact – as is the purpose of the Panchayati raj (Act) – the government prefers that people decide their affairs amongst themselves. On the other hand, this has emerged as an extremely easy, effective and economical path to resolve internal disputes of members of the Jamaat.

This department of the Jamaat has two defining features. Firstly, all of the cases in Dar-ul-Qaza are resolved according to the Islamic Shariah. Secondly, no fees are charged from those involved. In fact, every case occurs free of cost and the community bears the expenses as this is the very practise of Islam.

To stabilise Dar-ul-Qaza on firm foundations after its establishment, in his era of Khilafat, Hazrat Musleh-e-Maudra listened to disputes in person and penned detailed verdicts, taking out time from his countless engagements. For example, he wrote at one instance alongside his decision, “I have read the record of the case repeatedly and arrived at such a conclusion”. Then, at another

33rd Jalsa Salana Malaysia

instance, he wrote, “I have probed into the record of the case”.

Where this is evidence of the immense affection and tenderness of heart which a true Khalifa holds for his Jamaat, at the same time it also portrays their great heights of justice and fair play. Similarly, the guidelines he delivered in light of the Quran, Sunnah and the teachings of the Promised Messiahas to furnish justice, can undoubtedly act as a beacon to provide the world with the best judicial system.

Al Hakam (Urdu) has preserved a statement of Hazrat Musleh-e-Maudra regarding the system of arbitration, in the issue of 7 January 1919: “The responsibility of the adjudicators is to deliver verdicts, and of the chief adjudicator is to listen to the appeal. Appeals against all of their decisions can be made to the Khalifa of the time, except those decisions in which the Khalifa is himself belongs to a party. In such a situation, the verdict of the chief adjudicator will be final and decisive.”

He further mentioned: “There should be adjudicators situated in different areas who have a link with the chief adjudicator. They will have the power to deliver verdicts in respect to those particular disputes regarding which one does not need to

L Jamaat-e-Ahmadiyya Malaysia successfully held their 33rd Jalsa Salana from 21 to 23 December 2018. The theme was The Holy Prophet Muhammadsa as Rahmatun-lil-Alamin (Mercy for Mankind).

The Jalsa was inaugurated by Amir Jamaate-Ahmadiyya Malaysia, Saripudin Bujing Sahib.

During his opening address, he read out a special message and prayer from Hazrat Amirul Momineen, Khalifatul Masih Vaa for the success of this Jalsa.

The total attendance for this year’s Jalsa was 5,084 comprising of guests from Malaysia, Pakistan, Indonesia, Singapore, Cambodia and Germany. The continent of Africa was represented by guests from Nigeria and Benin.

The Jalsa was filled with various discourses delivered by missionaries from Malaysia, Indonesia and Cambodia, all of which increased the spirituality of the participants.

A number of invited guests were also present who were deeply touched by the efforts carried out by the Jamaat to spread the message of love and peace. They were also impressed with the flawless organisation of the Jalsa, the orderly manner of the whole programme as well as the high standard of cleanliness throughout the 3-day event.

Quite a number of the participants were of the view that the standard of Jalsa this year was on par with other countries such as the UK. Over all the Jalsa was very successful and the guests were all satisfied as was the desire of the Promised Messiahas.

Jalsa Sirat-un-Nabi Nairobi

Tahir Ahmad Kenya Correspondent

O

n Sunday, 13 January 2019, the local chapter of Majlis Khuddam-ul-Ahmadiyya Nairobi held their Jalsa Sirat-un-Nabi at their local mosque in the Nairobi headquarters.

The event started at 11am with recitation of the Holy Quran by Mualim Nasir Hadji Sahib followed

by Khuddam Pledge by Tahir Ahmad Machengo Sahib, Qaid Nairobi Majlis. A qaseeda (Arabic poem) written by Hazrat Mirza Ghulam Ahmadas in praise of Holy Prophet Muhammadsa was recited

by Asman Libuyi Sahib and translated into Swahili (the local language).

Qaid Sahib then welcomed members and reminded them to adhere to the pledge of Khuddam and to practice it.

The first speech for the event was by Athar Ahmad Bhatti sahib titled, The Holy Prophet’ssa Simple Life. This was followed by another qaseeda written

by Hazrat Mirza Ghulam Ahmadas in praise of the Holy Prophetsa recited by Shabbir Chanzu Sahib and Asman Libuyi Sahib.

A second speech by Maulana Sheikh Asif Toheed was delivered on The Holy Prophet’ssa Connection with his Companionsra. The event adjourned with silent prayer by Sheikh Basharat Malik Sahib.

Continued on page 8

Lajna Canada Host Women’s Health Symposium even a small amount of it is forbidden.”

Syed Mukarram Nazir Canada Correspondent

Jariullah Ahmad Malaysia Correspondent

be acquainted with matters related to Shariah or matters in which only simple affairs of the Shariah are needed. They will have to take an exam, having educated themselves of the Islamic methods of presenting witnesses, evidence and of simple religious affairs.”

Mahasha Khushhal Chand, the editor of the Arya Gazette wrote in an issue dated 19 May 1921, “Ahmadi’s possess their own judiciary and are not required to go to any governmental court for cases”.

After Hazrat Musleh-e-Maudra, Hazrat Mirza Nasir Ahmadrh supervised this department and in 1966, said affectionately: “In his final few years, Hazrat Musleh-eMaud, Khalifatul Masih IIra could not hear the appeals against the decisions of the Qaza board due to his illness. This was why the verdicts of the board used to be decisive, but now appeals in respect to every verdict of the board can be made to me, even if the duration for the appeal has elapsed, of which only I shall make the final decision.”

During the era of the third Khilafat, the launch of Qaza was brought into effect for the first time in the United Kingdom – aside from Qadian and Rabwah – and Hazrat Sir Chaudhry Muhammad Zafrulla Khanra was appointed the first Sadr Qaza Board of the

ajna Imaillah Canada had the privilege of holding the Women’s Health Symposium on Saturday, 12 January 2019, which took place in Aiwan-e-Tahir, on the premises of Baitul Islam Mosque, Toronto.

The event was organised and arranged by the department of Sehat-e-Jismani (physical wellbeing) Canada.

The organisers started planning the symposium three months in advance by setting up the agenda, topics, layout of the event, gifts and much more.

By the grace of Allah the Almighty, the programme started at 2:30pm with the recitation of the Holy Quran by Sunbal Mohammad Sahiba.

National Secretary Sehat-e-Jismani Shahida Khan Sahiba then delivered the opening address of the symposium.

The first presentation titled In Harm’s Way was given by Dr Noreen Sohail Sahiba who talked about substance abuse. She explained substance abuse, what legal and illegal drugs are, what are the causes and risks related to substance abuses, how youth are especially vulnerable to it, health issues and complications associated with it, the impact of legalisation of marijuana and how to steer clear from it.

Next on the agenda was an interactive quiz.

The main topic was the use of cannabis – its facts, its legalisation, its health effects and various myths and facts related to it. Whoever wanted to participate raised their hands and answered the questions and received small prizes.

The game was followed by physical exercise which comprised of a small yoga session conducted by Dayna Gallaway and Emma Gallaway, two yoga instructors. They taught various positions and explained that yoga does not have to be a physical process, rather it can also be a mental process during which one relaxes and focuses on breathing.

The second presentation titled Destroy What Destroys You was delivered by Dr Maham Faiez Sahiba in which she talked about addictions.

She mentioned the Hadith of the Holy Prophet Muhammadsa where he is reported to have said: “If a large amount of anything causes intoxication,

Drugs, video games or anything else that becomes a problem should be avoided at all costs, she said. She went on to explain the symptoms of an addiction, how to recognise it in someone, how to help them as a parent and how to get professional help. She concluded her presentation by advising to all that in order to be safe from the ills of society, the first and foremost thing to do is to be patient, pray to Allah the Almighty and attach ones children to the Jamaat and Khilafat.

The last presentation was delivered by Sergeant Alice Tsang from York Regional Police on Social Media and Cyberbullying. She gave an insightful presentation on internet safety and responsibility.

The concluding remarks were delivered by Sadr Lajna Imaillah Canada Amatul Salam Malik Sahiba. She explained that Islam forbade the use of intoxicants because they have a direct effect on our physical, mental and spiritual health. In order to increase spirituality, we need to keep a close connection with God, His prophets and the Khulafa.

She further emphasised the importance of building a good relationship with our children and to be good role models for them. In the present day, social media and the internet play a pivotal part in our lives, which is why it is crucial to keep with the times so that parents can better guide their children.

National President Lajna Imaillah Canada then concluded the symposium with dua.

Participants were then invited to visit various health related booths that were set up. The booths included: • Snack booths • Healthy eating education booth • Blood pressure and blood sugar booths • Osteoporosis booth • Addiction education booth • Games booth • Booth dedicated for seniors • Marijuana education booth More than 850 members participated in the event, including eight non-Ahmadi guests.

Members were given refreshments at the end of the programme.

6

Friday 25 January 2019 | AL HAKAM

Lajna of Mexico Hold 1st National Ijtema

Amen Aqeel Haider Mexico Correspondent

L

ajna Imaillah Mexico held their first national Ijtema in Merida on 30 December 2018.

A total of 68 women and children were present at the Ijtema, and of this number, 90% were Mexican, while the rest included Lajna from Pakistan, Canada, USA and Belize.

The Ijtema started with the recitation of the Holy Quran and translation of the verses in Spanish. After this, an Urdu poem of the Promised Messiahas was recited and the Spanish translation was presented after.

Following this, a lecture was given by Amir Sahib Guatemala on the importance of Lajna Imaillah and Majlis Khuddam-ul-Ahmadiyya, which was listened to attentively

by Lajna through loudspeakers. Therafter, all Lajna members wrote letters to Hazrat Khalifatul Masihaa, and for many of the Lajna, this was the first time they were writing

a letter to Huzooraa.

These letters will be personally presented to Huzooraa by a missionary of Mexico, Insha-Allah.

Competitions at the Ijtema consisted of tilawat, memorisation of the Quran, memorisation of prayers, speech competition and memorisation of Salat with Spanish translation.

A total of 28 Mexican Lajna members participated in these competitions for the first time ever. After the completion of the competitions, Zuhr and Asr prayers were offered followed by lunch.

Before the concluding session, Lajna and children enjoyed extracurricular activities such as Chinese whispers, obstacle race, three-legged race and other recreational activities.

The Ijtema concluded with an awards ceremony, questions and answers and dua.

MKA Nigeria Arranges Peace Event

Saheed Aribisala MKA Nigeria ajlis Khuddam-ul-Ahmadiyya Nigeria, Ondo District organised a youth peace symposium and an awards ceremony on 7 January 2019.

The symposium, with the theme Peaceful Coexistence: A Veritable Tool for Economic and Social-Cultural Development, was held at the Adegbemile Cultural Centre in Akure, Ondo State.

The guest lecturer, Mualim Muhammad Waiz Apooyin in his lecture condemned the pitiable condition of society in relation to the disunity, nepotistic rivalry, sociocultural enmity and lack of peaceful coexistence among the culturally diverse and multiethnic Nigerian society. However, he urged policymakers and most importantly all Nigerians at large to foster the muchcraved national cohesion which would usher peaceful coexistence and ultimately culminate into a glorious economic and

M

sociocultural development.

Ondo State Governor Arakunrin Oluwarotimi Akeredolu represented by his Senior Special Assistant on Infrastructure Engineering Aminu Abdul Rahman thanked the members of Majlis Khuddamul-Ahmadiyya for the award and stressed his administration’s commitment to the welfare of the Muslim community in the state. He noted that a large number of people in the state were Muslims and therefore enjoined their continuous support for his administration.

Highlights of the event included a presentation of awards to Sadr Majlis Khuddam-ul-Ahmadiyya Nigeria Saeed Aina, Executive Governor of Ondo State Arakunrin Oluwarotimi Akeredolu, and former Qaideen in the state Uthman Malik and Mushood Jimoh who contributed immensely to the development of Majlis Khuddam-ul-Ahmadiyya activities in the state.

Health

Living with Depression

Samar Hafeez Clinical Psychologist and Counsellor Bangalore, India

Almost everyone feels down from time to time; getting a bad grade, having an argument with a dear one, not achieving a positive appraisal at work, disagreements with siblings and many other life instances that pose a demand or pressure on you can make you feel sad.

Most times, these negative thoughts and feelings last for a couple of days and fade away. They usually don’t seem to disrupt or extensively impair your day-to-day activities, and most of us feel fine after we have had a healthy constructive conversation or a good laugh with a family member, colleague or friend.

However, if you suffer from depression, these negative thoughts and feelings seem to be leeched onto you, sucking the fun out of your life. The negativity does not seem to improve or subside and may carry on for months perhaps years and definitely causes significant distress or impairment in social, occupational and other important areas of functioning.

Depression is more than just sadness; it has been called the world’s number one public mental health problem. Some people experience a few symptoms and some experience many.

The severity of symptoms also vary in individuals over time. Some of these signs and symptoms include feeling a markedly diminished interest or pleasure in almost all activities, feeling gloomy, guilty, melancholic, worthless and hopelessness most of the day, almost everyday; negative thinking, significant weight loss when not dieting or weight gain (i.e. a change of more than 5% of body weight in a month), decreased or increased appetite, insomnia (sleeplessness) or hypersomnia (excessive sleepiness) nearly every day, psychomotor agitation or retardation (i.e. restlessness or sluggishness), inability to concentrate, recurrent thoughts of death and suicidal ideations, or suicide attempts.

The presence of five or more of the above symptoms over a 2-week period and representing a negative change from previous functioning will indicate the onset of this mental condition.

Depression is a heterogeneous problem which has numerous risk factors including a combination of genetic, environmental and psychosocial factors. It can appear at any age, but the likelihood of onset in adolescence is a lot higher.

Major life changes, trauma, sexual abuse, chronic stress and substance abuse, pregnancy, chronic physical illnesses like cancer, stroke and diabetes can be among causes. For many individuals, life influences and “how” they interpret it appears to be the most important

cause. In this article, we will be mainly looking into the cognitive reactions related to depression.

You feel the way you think Depression is an illness that mostly results from thoughts that are distorted subsequently in some way and every bad feeling is the result of negative thinking. Illogical pessimistic attitudes play a central role in the development and continuation of all depressive symptoms.

Over 30 years of research confirms that people with depression tend to have more negative thoughts leading to being depressed.

These thoughts are the most frequently overlooked symptoms of depression. These cognitions contain the key to relief and are therefore the most important symptom.

Emotions and actions result entirely from the way you interpret things. It is an obvious neurological fact that before you can experience any event, you must process it with your mind and give it a meaning, before you can feel or react to it.

The following is list of some cognitive distortions (ways in which our mind convinces us of something that is not really true) that form the basis of our depressive state: 1. All-or-nothing thinking: In this cognitive distortion, we see things in black or white categories. For instance, if your performance falls short of perfect, you see yourself as a total failure. There is no middle ground in this type of thinking 2. Overgeneralisation: In this mind trap, you see a single negative event as a never ending pattern of defeat 3. Mental filter: You pick out a single negative detail about an issue or situation and dwell on it 4. Disqualifying the positive: You don’t believe in positive experiences and insist that they “don’t count” for some reason or the other 5. Jumping to conclusions: Without definite facts that convincingly support ones conclusion, you jump to negative conclusions 6. Magnification (catastrophising) and minimisation: Also called “binocular trick” because you are either exaggerating things or belittling them. It usually occurs when you look into your own imperfections and mistakes and exaggerate their importance and minimise your good points 7. Emotional reasoning: You assume that if you are feeling negative, then that must be the way things are: “I feel it, therefore it must be true.” One usual side-effect of emotional reasoning is procrastination Continued on page 7

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Friday 25 January 2019 | AL HAKAM

How Europe Came to Forget its Arabic Heritage

Continued from page 6 8. “Should” statements: You try to motivate yourself by telling yourself you should be doing something, but overtime these statements can cause you to feel pressured and demotivated 9. Labelling and mislabelling: This is a more serious form of overgeneralisation. When making a mistake, you attach a negative label to yourself, such as feeling like “a loser”. This is similar when someone else upsets or annoys you and then you attach a negative label to them 10. Personalization: This is when you start to blame yourself for everything and take responsibility of others’ mistakes and failures, when there is no absolute need to Treatments For milder forms of depression, I would request the reader to mindfully and thoughtfully identify their thoughts and respective feelings and reactions. Jot down these thoughts in a diary, using a “triple column technique”. In the left column, write down the negative thoughts that drift in your mind; in the middle column, identify your distortions and in the right hand column, write down more realistic interpretations or rational responses to the specific distortions.

This daily written exercise will accelerate your personal growth and shall hopefully provide some substantial emotional relief.

Also try practicing meditation, which in the best form would be spiritual closeness to God Almighty through offering the daily prayers (Salat) with sincerity and hope.

Spiritually inclined individuals forgive and forget any negative or cruel event quickly, thereby saving themselves from chronic stress, which can be one of the causes of depression.

It is very important and crucial that you practice positive self-talk daily and surround yourself with people who encourage and motivate you.

Keeping a gratitude journal or a record of all positive, rewarding and pleasant experiences of life can help. Reading or recalling it every night before going to bed can increase thankfulness and joy.

Including moderate exercises at least six days a week has a great positive and beneficial affect in mental health. Exploring nature and getting some fresh air often can feel rewarding. Do what you like to do more often and try to get more sunshine as production of vitamin D in the body reduces depressive symptoms.

Do not isolate yourself for long periods and do activities that make you feel better.

When depression is moderate to severe, it can be crippling and can seize your ability to think and reason clearly. In these cases I would recommend you see a mental healthcare professional for an entire mental status examination as soon as possible.

Fortunately, you don’t have to live with depression; you can always show it a way out.

Even the most severe cases are treatable with help from medications and psychotherapy.

If you know anyone with depression, please offer emotional support which involves patience, understanding, affection, empathy and encouragement. Engage the depressed person in conversation and listen carefully. Invite him or her for walks or outings. Do not ignore signs of depressions; if a person engages in any suicidal ideations or attempts, immediately seek help on behalf of that person.

The most crucial thing is to offer hope!

This eradicates almost every existing problem.

(Please always consult a doctor or specialist to diagnose health conditions and follow the advised plan of a qualified doctor.)

Part II

Abdul Haq Compier Holland

A

fter the Turks took Constantinople in 1453 CE, Greek refugees brought with them texts from classical authors in the original Greek. This was like coal on the fire of European growing self-awareness. Around the start of the sixteenth century, the Renaissance ideals were carried to their climax by demanding their absolute rule over science and literature.

The aforementioned Pico della Mirandola would at some stage proclaim: “Let us in Heaven’s name our Pythagoras, Plato and Aristotle, and keep your Omar, your Alchabitius, your Abenzoar and your Abenragel”. (Watt, The Influence of Islam, p.80) Latin humanism adopted from the religious aspect of Arabic humanism a stress on purity of sources and of language. In an ironic twist, this religious demand for purity turned against the Arabic heritage in the sciences. When a Dutch scholar [probably Nicolaus Clenardus of Diest (Alastair Hamilton, Arab Culture and Ottoman Magnificence in Antwerp’s Golden Age, p. 37.

2002)] arrived in Salamanca, Spain, in 1531-32, and asked whether he could kindly be taught the Arabic language, a Spanish dignitary told him: “What concern do you have with this barbaric language, Arabic? It is sufficient to know Latin and Greek. In my youth I was foolish as you and took up Hebrew and Arabic; but I have long since given up these two last and devote myself entirely to Greek. Let me advise you to do the same.” (Watt, The Influence of Islam, p. 80) In a wave of anti-Arabism, Renaissance humanists sought to literally cleanse the scientific field of Arabic influences. To illustrate the proceedings of this cleansing campaign, we will examine it in the field of medicine, as described by historian Nancy Siriasi (Nancy G. Siraisi, Avicenna in Renaissance Italy: The Canon and Medical Teaching in Italian Universities after 1500, pp. 66-77. 1987). Petrarch in the fourteenth century condemned medicine itself as “Arab lies”; after him, several themes would develop in the rejection of Arabic medical literature.

The obvious charges were concerned with the supposedly heretical nature of the religion or

philosophy of the authors. Arab writings were deemed “obscure”, erroneous, and a corruption of the “pure” Greek sources. Arabic borrowings in botany and pharmacology came to be seen as confusing, and perceived traces of the Arabic language itself were condemned as “coarse” and “barbaric”, when compared to the Renaissance ideal of classical Latin.

By 1530, “the role of the Arabs was a central issue in debates over the reform of medicine” (Siraisi, Avicenna, p.71), creating “an intellectual climate in which hostility to the Arabs had become a shibboleth of modernism in medicine” (Ibid., p. 74). Venomous pamphlets were published with titles like “... Against Neoteric Physicians Who, Neglecting the Discipline of Galen, Cultivate the Barbarians” (1533). Some started to talk of the “tyranny” of Avicenna and of Arab “occupation of the schools”. The influential humanist Leonhart Fuchs makes things very clear in his Institutions of Medicine (1555): “It is best to reject the Arabs completely and just to abandon them, the barbarians of a bygone age, and – as if one drinks water from the purest spring – to start studying the writings of the Greek physicians, who have passed on the art of medicine in its most pure and uncontaminated form and by the most reliable of methods, all that is required for the medical practice. As everything in the teachings of the Arabs is dirty, barbaric, contaminated, complicated and littered with the worst of errors, likewise all that is Greek is clean, clear, brilliant, lucid, transparent and uncontaminated ... The Arabs have nothing which they did not borrow from the Greeks, except for the mistakes which only they make.

(Leonhard Fuchs, Institutionum medicinae sive methodi ad Hippocratis, Galeni aliorumque veterum scripta recte intelligenda mire utiles libri quinque. 1555. See also Pormann E & E Savage Smith, Medieval Islamic Medicine, p. 169. 2007) The University of Alcalá de Henares stopped teaching Avicenna in 1565. By 1563, the London College of Physicians had decided to examine new candidates only on Galenic texts. The University of Tübingen, perhaps so advised by Leonhart Fuchs, went so far as to discourage in its statutes the reading of Arab authors.

Continued on page 8

New Year’s Reception by Jamaat Belgium Mohammad Arsalan Ahmad Belgium Correspondent

T

he Ahmadiyya Muslim Jamaat of Turnhout in Belgium had the opportunity to organise a new year’s reception on 12 January 2019.

The programme started at 4pm. The first half an hour was dedicated to touring the exhibition about Quran, Islam and Ahmadiyyat. At 4:30pm, the programme started with the recitation of the Holy Quran and Dutch translation, after which Mr Nazeem Vandenbroucke delivered a welcome speech and thanked all the guests.

The first speech of the event was delivered by the Mayor of Kasterlee, Mr Ward Kennes. He expressed his gratitude towards the Jamaat and its work for humanity.

The second speech was delivered by the

At the same time, the Arabs were erased from European learning, the classics were sanctified as symbols of the humanist revolution. The Latin humanists went so far as to believe the classics had been infallible and were superior to empirical observation. When, for example, the anatomist Andreas Vesalius in his legendary De humani corporis fabrica (1543) attacked the infallibility of the Greek-Roman physician Galen, his former teacher Jacobus Sylvius answered that Galen had not erred, but that instead the human body had changed over the centuries (Jacobus Sylvius / Jacques Dubois, Vaesani cuiusdam calumniarum in Hippocratis Galenique rem anatoicam depulsio.

1551). And when nobody could find the small holes which Galen assumed to perforate the heart septum, two Dutch professors Otto Heurnius and Adriaen van Valkenburg sought to do the truth a favour by creating the holes themselves before showing a heart to their students (F.C. van Leersum. Vesalius. Nederlands Tijdschrift voor Geneeskunde. pp. 4-16. 1915). It may be observed that the fanaticism of the Latin humanists is very close to religious fundamentalism. We should not forget that the sixteenth century was the age in which heretics were burned almost on a daily basis. It was also the time in which the Spanish Inquisition enforced conversion of all Muslims and Jews in Spain, only to expel them, and all Arab Christians, in 1609.

In this socio-political atmosphere, accusations of heresy were easily made against individuals who disagreed with the hardliners, be they of the Church or of the new humanist avant garde. French humanist Guy Patin tried to defend the practice of bloodletting against the criticism of the Flemish alchemist Johannes Baptista van Helmont (1577-1624) by a post mortem slander campaign: “He was a wicked Flemish rascal who died insane a few months ago. He did nothing of value. I have seen all that he has done. This man had in mind only a medicine full of chemical and empirical secrets and to overthrow it more quickly he came out strongly against bloodletting, for the lack of which he died mad.” (McGovern JP, Humanism in Medicine, p. 14. 1973) This fanatical and unreasoning attitude

regional missionary, Tauseef Ahmad Sahib on the introduction of the Ahmadiyya Muslim Jamaat and its humanitarian services in 2018.

The final speech was delivered by the ex-mayor of Kasterlee, Mr Francis Stijn, in which he lauded the Jamaat’s efforts. At the end of the programme, a documentry was shown to guests on the Ahmadiyya Community.

To conclude the programme, a group of Atfal recited the national anthem, something that was highly appreciated by the guests. The event concluded with dua

by Belgium’s missionary in-charge.

42 guests and 52 members of the Jamaat participated in the event. May Allah enable us to propagate the true message of Islam.

Friday 25 January 2019 | AL HAKAM

8 Continued from page 5

UK. Afterwards, the names of those who served as Sadr Qaza Board are Anwar Kahlon Sahib, Aftab Khan Sahib, Dr Hamidullah Khan Sahib etc. whereas this service is presently entrusted to Dr Zahid Khan Sahib.

In the era of the fourth Khilafat, Darul-Qaza also gained the attention, affection and guidance of the Khalifa of the time. In this era, Qaza was established in Canada, Denmark, Germany and the USA. Many people have partaken in serving in Dar-ul-Qaza, preserving its records and conveying the verdicts and instructions of the Khulafa of Ahmadiyyat to the forthcoming generations. A few names shall be presented for prayers.

Maulana Bakhsh Sahib, assistant of Hazrat Musleh-e-Maudra – He was entrusted with the responsibility of presenting cases.

After the hearing of a case, he would present the decision in written form, in light of guidance from Huzoorra. After Huzoorra signed the copy, he would deliver the decision to both parties and send a record to the Qaza department. Huzoorra had also appointed Continued from page 7 ultimately suffocated scientific advancement, as has been rightly pointed out by Lester King: “The humanists who condemned scholastic authority and domination of the church, themselves bowed before an equal tyranny – the authority of the ancients”. (LS King, Humanism and the Medical Past, In JP McGovern and CR Burns (eds), Humanism in Medicine, pp. 3-10. 1973) Despite their aggression, the flood of extreme anti-Arabism and extreme classicism were short-lived and did not pervade all levels of the scholarly world. Translations from the Arabic were continuously made in Italy (George Saliba, Rethinking the Roots of Modern Science: Arabic Scientific Manuscripts in European Libraries, pp. 14-24. 1999). Elsewhere in Europe, there were writers who defended the Arab authors even at the peak of the antagonism. Lorenz Fries, for example, in 1530 published a Defense of the Important Scholar Avicenna Against the German Physicians (Siraisi, Avicenna, p.71). By the second half of the sixteenth century, Johann Lange (1485-1565), physician to the Elector Palatine, proposed that universities instruct the Arab language and he did not to hide the fact that he himself associated with those Arab lands and participated in Arab learning (Ibid., p. 80).

In the 1570s, the universities of Ingolstadt and Freiburg, where the curriculum had emphasised the Greeks at the expense of the Arabs, again introduced Avicenna and Rhazes (Ibid., p. 77).

And by the 1580s, printing offices such as that of Plantin in Antwerp showed a renewed interest in the Arab world and even printed texts in Arabic.

(Alastair Hamilton, Arab Culture and Ottoman Magnificence in Antwerp’s Golden Age. 2002) However, this short period, roughly between 1490 and 1560 with a climax in the 1530s, had made its impression on the self-image of European civilisation. Whereas the Scientific Revolution, as in the critique of Vesalius on Galen mentioned above, actually involved a break with authoritarian humanism, the fanatical celebration of classical culture quite erroneously came to be understood as having been the cause of Europe’s awakening to modernity. Whenever in the future any progress would be made, popular belief would praise classical Greek authors as having been the inspiration, even if the progress was made on the basis of research done by Arabs.

From the early sixteenth century onwards, scholars hardly dared to cite an Arab in support of revolutionary developments. For example, Copernicus in his 1543 work about the earth’s rotation around the sun failed to mention the

Canada: In 1983, its formal launch was brought into effect.

USA: Its establishment was in 1984 and the first Sadr of the Qaza board was Sahibzada Mirza Muzaffar Ahmad Sahib.

Germany: It was formally launched in 1990 and the first Sadr of the Qaza board was Masud Ahmed Dehlvi Sahib.

Denmark: It was established in 1999.

Australia: In 2007, its launch was brought into effect.

Mauritius: It was established in 2013.

Indonesia: It was launched in 2014.

The expansion and stability which Darul-Qaza department has gained through the supervision, guidance and attention of Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa and for this organisation to have reached a milestone of 100 years in his blessed era is surely a blessing among the many blessings of this era.

him as a special adjudicator to research into some issues.

Hazrat Maulvi Sher Alira, Hazrat Mir Muhammad Ishaqra, Maulvi Fazluddin Sahib, Maulvi Abdur Rahman Jatt Fazil Sahib, Maulvi Jalaluddin Shams Sahib, Mirza Abdul Haq Sahib, Sheikh Bashir Ahmad Sahib, Chaudhry Mushtaq Ahmad Sahib, Khalil Ahmad Nasir Sahib, Maulvi Abul Ata Sahib Jalandhri, Chaudhry Abdur Rahman Sahib Advocate, Muhammad Ahmed Jalil Sahib, Maulana Nazir Ahmad Mubasher Sahib, Hazrat Sheikh Muhammad Ahmad Mazhar Sahib, Syed Mir Mahmood Ahmad Nasir Sahib, Syed Mir Masud Ahmad Sahib, Syed Qasim Shah Sahib, Syed Qamar Suleiman Sahib, Syed Khalid Ahmed Shah Sahib, Syed Mahmood Ahmed Shah Sahib, Mirza Fazl Ahmad Sahib, Syed Jalid Ahmad Sahib, Syed Mir Mahmood Ahmad Sahib, Maulana Dost Muhammad Shahid Sahib, Munir Ahmad Arif Sahib, Chaudhry Rashiduddin Sahib, Agha Saifullah Sahib, Mirza Khurshid Ahmad Sahib, Quraishi Nur-ul-Haq Tanvir Sahib, Chaudhry Arshad Ahmad Virk Sahib, Waqar Ahmad Khan Sahib, Sardar

Muhammad Rana Sahib, Maulvi Tajuddin Sahib and Rashid Ahmed Chughtai Sahib.

In the present age, on the other hand, Hafiz Rashed Javed Sahib Nazim Dar-ulQaza Rabwah, Chaudhry Naseer Ahmad Sahib Naib Nazim Dar-ul-Qaza Rabwah, Danish Ahmad Khan Sahib Naib Nazim Darul-Qaza Rabwah and Malik Naseer Ahmad Azhar Sahib central adjudicator are also gaining the opportunity to partake in this valuable service.

Under the present administrative structure of Dar-ul-Qaza, after the hearing of family and trade disputes respectively by the preliminary adjudicators, higher adjudicators and by the board, the matter is presented to Hazrat Khalifatul Masih.

In this manner, justice is being delivered to Ahmadis around the world. A brief overview of Dar-ul-Qaza shall now be presented in accordance to countries aside from Pakistan.

India: After the partition of the continent in 1947, Dar-ul-Qaza Qadian formally commenced their duties once again. The current Nazim is Zainuddin Hamid Sahib who has been appointed since 2007.

Arabic source of the important astronomical models now known as the Tusi couple and the Urdi lemma. (George Saliba, Rethinking the Roots of Modern Science: Arabic Scientific Manuscripts in European Libraries. 1999) The physician Michael Servet in 1553 offered a first description of the pulmonary blood circulation in Europe, but makes no mention of the text by the Arab physician Ibn an-Nafis which probably was his source. Similarly, we see the Arab influences on Descartes, on Stevin, on Huygens, Newton and Kepler, but either they were silent about them, or if they mentioned anything, popular belief ignored it. (Joseph Schacht, Ibn al Nafis, Servetus and Colombo, pp.317-336. 1957) Whenever in the present day an ordinary person comes across the theme of Arab contributions to modern civilisation, they reduce it to the Arabs handing over the Greek texts – which he thinks did not belong to them anyway – to their true inheritors, the European Christians.

The Arabs themselves never contributed anything.

The Divina Comedia by Dante Alighieri (Sicily, 1265-1321) probably is the best illustration of the paradoxes involved. Dante tells the story of a journey through heaven and hell which was inspired by Sufi accounts of the ascension of the Prophet Muhammadsa. The work influenced Christianity even to the extent that the concept of purgatory was adopted by the Catholic Church.

(Prophet Muhammadsa offered the unique teaching that hell is a means to purify the souls of sinners, after which they are all allowed to enter paradise. This teaching was continued by the Muslim mystics; Dante was probably influenced by the writings of Muhyuddin ibn Arabi [1165-1240] [See Miguel Asin Palacios, La escatologia musulmana en la Divina comedia.

1819]. The Catholic concept of Purgatory is a partial adoption of the Islamic teaching, in which forgiveness is allowed only for moderate sinners].

Despite the strong influences – or indeed because of them – Dante not only remains silent about his sources of inspiration, but even pictured the Prophet Muhammadsa – God forbid – in the deepest corner of hell.

Conclusions The Renaissance is an extremely important icon in our civilisation. It could be compared to the redemption by Jesus Christas, in the sense that the European myth either subconsciously or consciously believes that it is a unique event responsible for the progress of modern science and the apparent success of modern democracies.

Like the blessing of the Holy Ghost, the moment in the sixteenth century when Europe awoke

to its Greek past makes European man, in his mind, superior to all other civilisations which were not blessed in the same way.

The celebration of classical heritage at the start of the sixteenth century was, however, not the cause of progress and awakening as it is generally believed to be.

The progress had been made much earlier, in the twelfth to thirteenth centuries, when Arab learning inspired a wave of learning, offered humanist scholars their ideals and disciplines and set the example for the European universities. The early sixteenth century was rather the construction of an exclusive Christian European identity within the world of literature and science. Latin humanists created a movement imitating the Arab tradition in its key values, but distinguished itself by classical Latin as its lingua franca and the classical authors as its founding fathers.

We cannot fail to observe elements of jealousy and fanaticism in the vigorous cleansing campaign against Arab elements by the proponents of the sixteenth century Renaissance. The sanctification of the classical Greek authors at the expense of centuries of scientific The Danish humanist Melchior Lorck could by the second half of the work was dogmatic and slowed sixteenth century again place Arabic among the prime languages in down scientific progress. It cannot the sciences, as shown by this impression of Aristotle dated 1561 | Sievernich, Europa und der Orient, Bertelsmann 1989. be surprising that this idea would not survive for long as a model of practice.

After the second half of the sixteenth century, The torch of science and civilisation had moved scholars would simply continue to consult the from India, China and Persia to remain with the translations of Arab works and would even again Muslims for a thousand years before being truly learn Arabic themselves. By then however, the taken over and appropriated by Europe. image of a Greek source of European culture As the death and resurrection of Jesus had settled itself firmly in popular belief, Christ never redeemed Europe from its sins, which reaffirmed the theme by repetition after the death and resurrection of Greek civilisation repetition until it received a strong second never offered it any progress. It rather caused stimulus from nineteenth century educational science to become limited and ethnocentric programmes. (Jona Lendering, Vergeten Erfenis: in vision. The ethnic cleansing of history by a Oosterse Wortels van de Westerse cultuur. 2009. mythical Renaissance should be replaced by An English summary can be found on www. an international vision in which credit is given livius.org) where credit is due.

Today, it is painful to watch how popular If a true image of history is shown to our culture excludes Muslim immigrants by youth in their educative years, perhaps the regarding them as a desert people who have come European sense of superiority would see some to consume the civilisation, which allegedly they moderation and immigrants would receive a had no part in building. Science and civilisation sense of self-esteem, which would contribute however, are projects of mankind as a whole. both to historical and social justice.

(Translated by Fateh Alam, UK)

9

Friday 25 January 2019 | AL HAKAM

Friday Sermon 28 December 2018 Delivered from Baitul Futuh Mosque

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

T

he first of the Companionsra that took part in the Battle of Badr whom I shall mention today is Hazrat Abdullahra bin Al Rabee Al Ansari. Hazrat Abdullahra bin Al Rabee belonged to the Banu Abjar clan of the Khazraj tribe. His mother’s name was Fatimah bint Amr. He participated in the second Bai‘at [oath of initiation] that took place at Aqabah. He also had the honour of participating in the battles of Badr, Uhud and Mautah. He attained martyrdom during the Battle of Mautah. (Al-Tabaqaat-ul-Kubra, Vol. 3, p.

407, Abdullah bin Al Rabee’, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Tarikh Medina wa Dimashq, Vol. 2, p. 11, Dar-ul-Fikr, Beirut, 1995) The second companion is Hazrat Atiyyahra bin Nuwairah. He participated in the Battle of Badr and this is the only information that is found regarding him.

(Usdul Ghaba, Vol. 4, p. 45, Atiyyah bin Nuwairahra, Dar-ul-Kutb Ilmiyyah, Beirut, 2003) Next is Hazrat Sahlra bin Qais. His mother’s name was Nailah bint Salaamah.

He was the cousin of the famous poet, Hazrat Ka‘bra bin Malik, from his father’s side. Sahl participated in the Battles of Badr and Uhud and was martyred during the Battle of Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 436, Sahl bin Qaisra, Dar-ul-Kutub alIlmiyyah, Beirut, 1990) Each year, the Holy Prophetsa used to visit the graves of those martyred during the Battle of Uhud. When he would enter that particular valley, he would loudly ُ َ ُ say: َّ َ ُ َ َ َّ َ ُْ ‫ام َعل ْیک ْم بِ َما َصب ْرت ْم ف ِن ْع َم عق َبی الدار‬ ‫السل‬ (This is a verse from Surah ar-Ra‘d, however the verse in the Holy Quran begins ُ َ ٌ َ​َ with the words ‫ام َعل ْیک ْم‬ ‫سل‬ [Surah ar-Ra‘d: ُْ ْ َ َ ُ َ َّ َ V.25] instead of ‫)السلام علیکم‬ It means, “Peace be unto you, because you were steadfast…”” َّ َ ْ ُ َ ْ َ ْ ُ ْ َ َ َ ْ ُ ْ َ َ ُ َ َّ َ ‫الدار‬ ‫السلام علیکم ِبما صبرتم فنِعم عقبی‬ “…how excellent is the reward of the final Abode!”

After the Holy Prophet’ssa demise, Hazrat Abu Bakrra, Hazrat Umarra and Hazrat Usmanra continued this practise. Also, whenever Hazrat Mu‘awiyahra, used to come for Hajj or Umrah, he also would visit the graves of those martyred during the Battle of Uhud. Theْ Holy Prophetsa used to say: َ َْ َ َ ُ ْ ْ ُ َّ َ َْ ‫اب الجَ َبل‬ ِ ‫لیت انِ ْی غودِرت مع اصح‬ “How I wish I was with the people of the mount!” In other words, he wished that he had also attained martyrdom on that day. Similarly, whenever Hazrat Sa‘d bin Abi Waqasra used to go to his estates in Ghaabah, a village located to the northwest

of Medina, he would also visit the graves of those martyred during the Battle of Uhud.

He used to convey to them the greetings of Salaam [peace] three times. Then he used to turn to his companions and say, “Will you not convey Salaam to those who would reply to your Salaam? Whoever conveys Salaam to them, they will reply to his Salaam on the Day of Judgement.”

Once, the Holy Prophetsa passed by the grave of Hazrat Mus‘abra bin Umair. He stopped by it, prayed there and recited the following verse: ٰ َ َٰ َ ْ َ َ ّ َ ‫ال َص َد ُقوْا َما َع‬ ٌ ‫ِم َن ال ْ ُم ْٔو ِمنِي ْ َن رِ َج‬ ‫اه ُدوا الل َہ َعل ْي ِه ف ِمن ُه ْم ّم ْن قضى ن ْح َب ٗه‬

al-Ilmiyyah, Beirut, 1990) The next companion is Hazrat Abdullahra bin Humayyir Al-Ashja‘i. He belonged to the tribe of Banu Duhman, who had a treaty with the Ansar. He participated in the Battle of Badr alongside his brother, Hazrat Kharijah. He also participated in the battle of Uhud. (Usdul Ghaba, Vol. 3, pp.

218-219, Abdullah bin Humayyir, Dar-ulKutb Ilmiyyah, Beirut, 2003) His wife’s name was Hazrat Umm-eThabit bin Harithara and she also accepted the Holy Prophetsa. (Al-Asaba, Vol. 8, p.

366, Umm-e-Thabit bin Harithara, Dar-ul-

َْ َ ْ َ َُ ‫َو ِمن ُه ْم ّم ْن ّين َت ِظ ُر۔ َو َما بَ ّدلوْا ت ْب ِديْلًا‬ “Among the believers are men who have been true to the covenant they made with Allah” [Al-Ahzab:24] َ ّٰ َ ‫ال َص َد ُقوْا َما َع‬ َ ‫م َن ال ْ ُم ْٔومن‬ ٌ ‫ِين رِ َج‬ ‫اه ُدوا الل َہ َعل ْيه‬ ِ ِ “There are some of them who have fulfilled their vow, and some who still wait, and they have not changed their condition in the least.”

The Holy Prophetsa then said: “I bear witness that they will be considered martyrs by Allah on the Day of Judgement. You should visit them and send your greetings of peace to them. I swear by the Being in Whose hands is my life, whoever sends their greetings of peace to them will receive an answer from them on the day of Judgement.”

The Companionsra of the Holy Prophetsa used to come here, pray for them and send their salutations of peace. (Kitabul-Maghzai, Vol. 1, p. 267, Dar-ul-Kutub alIlmiyyah, Beirut, 2004) The sisters of Hazrat Sahlra bin Qais, Hazrat Sukhtahra and Hazrat Umrahra, also accepted the Holy Prophetsa and were blessed to pledge allegiance to him. (AlTabaqaat-ul-Kubra, Vol. 8, p. 301, Sukhtah bint Qais & Umrah bint Qais, Dar-ul-Kutub

Kutb Ilmiyyah, Beirut, 1995) Hazrat Abdullahra bin Humayyir was among the few companions who stood resolutely on the mount alongside Hazrat Abdullahra bin Jubair on the occasion of the Battle of Uhud. When the other companionsra witnessed the scenes of victory and started to descend [from the mount] in order to join the rest of the army, Hazrat Abdullahra bin Humayyir stood up in order to advise them. He first praised God Almighty and then advised them to obey God and the Holy Prophetsa. However, they did not listen to him and descended from there. Along with Hazrat Abdullahra bin Jubair, no more than ten companions remained on the mount. Meanwhile, Khalid bin Walid and Ikrimah bin Abu Jahl saw the mount empty and attacked the remaining companionsra. This small group fired arrows at them, but eventually they got them and martyred all of them in an instant. (Imta-ulIsma, Vol. 9, p. 229, Dar-ul-Kutb Ilmiyyah, Beirut, 1999) Hazrat Mirza Bashir Ahmadra Sahib has written about this incident of Uhud in further detail in Sirat KhatamunNabiyyin [The Life and Character of the Seal of Prophetssa]:

“Putting his trust in God, the Holy Prophetsa marched forward and set up camp on a plain at the foot of mount Uhud, in such a manner that the mountain range fell behind the Muslims, and Medina was positioned in front of them, as it were. In this manner, the Holy Prophetsa managed to secure the rear of the army. There was a mountain pass in the valley to the rear from where an attack could be made. Thus, the plan which was devised by the Holy Prophetsa in order to secure it was that he positioned fifty archers from among his Companions at this location under the command of Abdullah bin Jubairra, and emphatically instructed them not to leave this place under any circumstances, and that they should continue to shower the enemy with arrows. The Holy Prophetsa was so greatly concerned for the security of this mountain pass that he repeatedly instructed Abdullah bin Jubairra: “‘Look here, this mountain pass should not be left empty under any circumstances.

Even if you see that we have become victorious, and the enemy has fled in defeat, do not leave this place; and if you see that the Muslims have been defeated, and the enemy has prevailed upon us, do not move from this place.’

“This instruction was so emphatic that in one narration, the following words have been related: “‘Even if you see that vultures are tearing away at our remains, do not budge from this place until you receive an order to leave’,” (i.e. an order from the Holy Prophetsa).

“In this manner, after completely fortifying his rear, the Holy Prophetsa began to arrange the Muslim army in battle array, and appointed separate commanders for the various sections of the army.

“When the companions of Abdullah bin Jubairra saw that victory had been secured, they said to their Amir, Abdullah, ‘Now victory has been secured and the Muslims are collecting spoils of war. Permit us to join the army as well.’ Abdullahra restrained them and reminded them of the strict order of the Holy Prophetsa, but they were becoming heedless in the joy of victory, and therefore, did not abstain, and left their positions saying, ‘All that the Holy Prophetsa inferred was that the mountain pass should not be left empty until security fully prevailed, and now that victory has been clinched, there is nothing wrong with proceeding forward.’

Hence, except for Abdullah bin Jubairra and five or seven companions, there remained no one to secure the mountain pass. When the sharp eye of Khalid bin Walid caught

10 sight of the mountain pass from afar, he found it to be an empty field, upon which he quickly gathered his riders and immediately proceeded towards it. Behind him, Ikramah bin Abu Jahl also followed suit with whatever was left of the detachment, and quickly reached there. Both of these detachments instantly martyred Abdullah bin Jubairra and the few companions which stood by his side and suddenly attacked the Muslim army from the rear.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra Sahib, pp. 487-488, 491) The next companion is Hazrat Ubaidra bin Aus Ansari, son of Aus bin Malik. Hazrat Ubaid bin Aus participated in the Battle of Badr. He captured Hazrat Aqeel bin Abi Talib during the battle of Badr.

Similarly, it is said that he also captured Hazrat Abbasra and Hazrat Naufalra. When he presented himself before the Holy Prophetsa with all three of them tied up in ropes, the Holy Prophetsa said: َ ٌ َ َ َ َ َ ْ َ​َ ‫لقد ا َعانک َعل ْیھِ ْم َملک ک ِریْ ٌم‬ That is, “Surely, an honourable angel has assisted you in this matter.” Owing to this incident, the Holy Prophetsa granted him the title of muqarrin i.e. the one who shackles others. (Usdul Ghaba, Vol. 3, pp. 528229, Ubaidra bin Aus, Dar-ul-Kutb Ilmiyyah, Beirut, 2003) In another narration it is mentioned that Hazrat Abul Yasar Ka‘b bin Amrra was the one to capture Hazrat Abbasra during the Battle of Badr. (Usdul Ghaba, Vol. 6, pp.

326-327, Abul Yasar, Dar-ul-Kutb Ilmiyyah, Beirut, 2003) Hazrat Ubaidra bin Aus married Hazrat Umaimahra bint Al-Nu‘man.

Hazrat Umaimahra also accepted the Holy Prophetsa and was blessed to take pledge initiation to him. (Al-Tabaqaat-ul-Kubra, Vol. 8, p. 257, Umaimahra bint Al-Nu’man, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) Now, I will mention about Hazrat Abdullahra bin Jubair, who was previously mentioned in relation to another companion.

He was among the seventy Ansar, who participated in the second pledge of initiation at Aqabah. He participated in the battles of Badr and Uhud and was martyred during the Battle of Uhud. (Al-Tabaqaat-ulKubra, Vol. 3, p. 362, Abdullahra bin Jubair, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) Hazrat Abul Aasra, who was the husband of Hazrat Zainabra – daughter of the Holy Prophetsa – participated in the Battle of Badr with the idolaters and Hazrat Abdullahra bin Jubair captured him.

Mentioning the details of this incident, Hazrat Mirza Bashir Ahmadra Sahib has written in Sirat Khatamun-Nabiyyin [The Life and Character of the Seal of Prophetssa]: In the Battle of Badr, when Abul Aas, the son-in-law of the Holy Prophetsa, was captured, his wife, in other words, Zainabra, the daughter of the Holy Prophetsa, who still resided in Mecca, sent some of her possessions as a ransom, which included a necklace. This was the same necklace which Hazrat Khadijahra gave to Zainabra in her bride’s paraphernalia. When the Holy Prophetsa saw this necklace, he was reminded of the late Khadijahra and his eyes filled with tears. The Holy Prophetsa said to his companions, “If you wish, return the reminiscence of Khadijahra to her daughter.” They needed a single indication, and the necklace was immediately returned. Instead of taking a ransom in

Friday 25 January 2019 | AL HAKAM the form of money and commodities, the Holy Prophetsa made deal with Abul Aas to go to Mecca and send Zainabra to Medina.

In this manner, a believing soul was freed from the abode of disbelief. A short while later, Abul Aas also became a Muslim and migrated to Medina and in this manner, the husband and wife were reunited.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra Sahib, p. 368) During the Battle of Uhud, the Holy Prophetsa appointed Hazrat Abdullahra bin Jubair as the leader of the fifty archers who were appointed to protect the pass located behind the Muslims. The details have already been mentioned with regard to the account of Abdullahra bin Humayyir. However, some additional details written by Hazrat Mirza Bashir Ahmadra Sahib are as follows: “Putting his trust in God, the Holy Prophetsa marched forward and set up camp on a plain at the foot of mount Uhud, in such a manner that the mountain range fell behind the Muslims, and Medina was positioned in front of them, as it were. In this manner, the Holy Prophetsa managed to secure the rear side of the army… Thus, the plan which was devised by the Holy Prophetsa was to position fifty archers from among his Companions at this location under the command of Abdullah bin Jubairra, and emphatically instructed them not to leave this place under any circumstances, and that they should continue to shower the enemy with arrows.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra Sahib, p. 487) As mentioned earlier, the Holy Prophetsa was so greatly concerned for the security of this mountain pass that he repeatedly instructed Abdullah bin Jubairra: “Look here, this mountain pass should not be left empty under any circumstances.

Even if you see that we have become victorious, and the enemy has fled in defeat, do not leave this place; and if you see that the Muslims have been defeated, and the enemy has prevailed upon us, even then do not move from this place.”

Hazrat Baraara bin Aazib relates: “During one of the days of the Battle of Uhud, the Holy Prophetsa appointed Hazrat Abdullahra bin Jubair to command over the 50 foot soldiers. He told them emphatically: “‘Even if you see that vultures are tearing away at our remains, do not move from this place until you receive an order from me.

Even if you see us defeating the enemy and they begin fleeing, you must not leave this post until I command to do so.’

“Thus the Muslims defeated the enemy and drove them away.”

Hazrat Baraara further states: “By God, I witnessed the disbelieving women holding up their clothes whilst fleeing (in those days women would also accompany the men in battle to motivate them) to the extent that their anklets and calves were laid bare.”

“Whilst witnessing this, the companions of Hazrat Abdullahra bin Jubair said, ‘Let us go and collect the spoils of war. Our comrades have been victorious so what are you waiting for?’ Hazrat Abdullahra bin Jubair then said, ‘Have you forgotten the instructions given to us by the Holy Prophetsa?’ Those who wished to leave their position replied, ‘By God, we too will go to our companions and partake of the spoils of war. They are taking the loot so we shall take

it too.’ When they reached there, they were made to turn back, and they came running back as they had experienced defeat. That is to say that the enemy launched an attack once again and what looked to be a victory turned into the opposite.”

Hazrat Baraara relates, “It was this incident regarding which God Almighty stated, ‘When the Messenger was calling out to you from your rear.’” This is a verse from Surah Aal-e-Imran [of the Holy Quran].

“Only twelve Companionsra remained alongside the Holy Prophetsa and the disbelievers had martyred seventy of our men. During the Battle of Badr, the Holy Prophetsa and his Companions had taken 140 of the disbelieving men – 70 were captured and 70 were killed.

“Abu Sufyan exclaimed thrice,” the incident of Uhud is being narrated, “‘Is Muhammad still alive among them?’

The Holy Prophetsa did not permit the Companionsra to reply to this. When Abu Sufyan saw that the defeat of the disbelievers had turned into victory and that they had subdued the Muslims after relaunching an attack, this was when he said, ‘Is Muhammad still alive among them?’ The Holy Prophetsa stopped the Companionsra from responding. He then asked three times, ‘Is the son of Abu Quhafah, i.e. Hazrat Abu Bakrra alive among them?’ He then asked three times, ‘Is Ibn Khattab, i.e. Hazrat Umarra alive among them?’

“Thereafter, he returned to his confederates. The Holy Prophetsa prohibited them from answering on all three occasions.

When Abu Sufyan had returned to his cohorts, he said that these three could have been their leaders and had now been killed.

When Hazrat Umarra heard this, he was unable to control himself and proclaimed, ‘O enemy of God! By God you have lied. Those who you have named are all alive. Much still remains of that which is unpleasant to you.’ Abu Sufyan responded by saying, ‘This battle serves as revenge for the Battle of Badr and war is like a pendulum; sometimes victory is yours and sometimes it is ours.

You will find among the dead some who have had their noses and ears cut off (i.e. they were mutilated).’ He then said, ‘I did not order for this to happen, but I also do not deem it wrong.’ Abu Sufyan proceeded enthusiastically to recite the words, ُ ُ ْ ُ ُ ُ ْ ُ ‫اعل ھ َبل اعل ھ َبل‬ ‘Long live Hubul, long live Hubul!’ The Holy Prophetsa said, ‘Will you not reply to this?’

The Companionsra asked, ‘O Messengersa of Allah, what shall we say inُ reply?’ The Holy ّ َ ٰ ْ َ ُ ّٰ َ ‫ ’اللہ اع‬that Prophetsa answered, ‘Say‫لی َوا َجل‬ is to say, ‘Allah is the Highest and Most Glorious’. Abu Sufyan then said, ‘Our god Uzza is with us and you have no Uzza.’ On hearing this, the Holy Prophetsa said, ‘Will you not respond to this?’”

Hazrat Baraa bin Aazib states, “The Companions asked, ‘O Messengersa of Allah, what shall we say in response?’ He then ُ َ َ َ ُ َ stated, ‫للہ َم ْولانا َولا َم ْو ٰلی لَک ْم‬ ‫ ا‬That is, ‘Allah is our Helper and you have no helper.’” (Sahih Al-Bukhari, Kitab-ul-Jihad Wa Al-Sair, Hadith no. 3039) Hazrat Musleh-e-Maudra has also written concerning this incident in great detail and has shed light upon the Battle of Uhud. He states: “Those Muslims who made a ring round the Prophetsa but were driven back, ran forward again as soon as they saw the enemy

withdrawing. They lifted the Prophet’ssa body from among the dead. Abu Ubaydah bin alJarahra caught between his teeth the rings which had sunk into the Prophet’ssa cheeks and pulled them out, losing two teeth in the attempt. After a little while, the Prophetsa returned to consciousness. The guards who surrounded him sent out messengers to tell Muslims to assemble again. A disrupted force began to assemble.

They escorted the Prophetsa to the foot of the hill. Abu Sufyan, the enemy commander, seeing these Muslim remnants, cried aloud, ‘We have killed Muhammadsa.’ The Prophetsa heard the boastful cry but forbade the Muslims to answer, lest the enemy should know the truth and attack again and the exhausted and badly-wounded Muslims should have again to fight this savage horde.

Not receiving a reply from the Muslims, Abu Sufyan became certain the Prophetsa was dead. He followed his first cry by a second and said, ‘We have also killed Abu Bakrra.’

The Prophetsa forbade Abu Bakrra to make any reply. Abu Sufyan followed by a third, and said, ‘We have also killed Umarra.’ The Prophetsa forbade Umarra also to reply. Upon this, Abu Sufyan cried that they had killed all three. Now Umar could not contain himself and cried, ‘We are all alive and, with God’s grace, ready to fight you and break your heads.’ Abu Sufyan raised the national cry: ُ ُ ْ ُ ُ ُ ْ ُ ‫اعل ھ َبل۔ اعل ھ َبل‬ That is, ‘Glory to Hubal. Glory to Hubal. For Hubal has put an end to Islam.’”

Hazrat Musleh-e-Maudra writes: “The Prophetsa could not bear this boast against the One and Only God, Allah, for Whom he and the Muslims were prepared to sacrifice their all. He had refused to correct a declaration of his own death.

He had refused to correct a declaration of the death of Abu Bakrra and of Umarra for strategic reasons. Only the remnants of his small force had been left. The enemy forces were large and buoyant. But now the enemy had insulted Allah. The Prophetsa could not stand such an insult. His became restless and passionately looked at the Muslims who surrounded him and said, ‘Why do you stand silently and make no reply to this insult to Allah, the Only God?’ The Muslims asked, ‘Whatُ shall we say, O Prophetsa?’ ‘Say: ّ َ َ َ ٰ ْ َ ُ َ ُّ َ َ َ ٰ ْ َ ُ ّ ٰ َ ‫اللہ اعلی واجل اللہ اعلی واجل‬ “Allah alone is Great and Mighty. Allah alone is Great and Mighty. He alone is High and Honoured. He alone is High and Honoured.”’ This is how he informed the enemy that he was still alive.”

Hazrat Musleh-e-Maudra further writes: “The Muslims shouted accordingly. This cry stupefied the enemy. They stood chagrined at the thought that the Prophetsa after all had not died. Before them stood a handful of Muslims, wounded and exhausted. To finish them was easy enough. But they dared not attack again. Content with the sort of victory they had won, they returned making a great show of rejoicing. (Debacha Tafsirul Quran, Anwarul Ulum, Vol 20, pp. 252-253) Whilst explaining a verse of the Holy Quran, Hazrat Musleh-e-Maudra further writes: ٌََ ُ َ َ ُ َ َ َّ َ ْ َ ْ َ ‫ين يُخال ِفوْ َن َع ْن ٔا ْمرِ ٖ َه ٔا ْن ت ِص ْي َب ُه ْم فِ ْتنة ٔا ْو يُ ِص ْي َب ُه ْم‬ ‫فليحذرِ ال ِذ‬ َ ٌ ٌ ‫َعذاب ٔال‬ ‫ِيم‬ Meaning, ‘So let those who go against His command beware lest a trial afflict them, or a grievous punishment overtake them.’”

Hazrat Musleh-e-Maudra says:

11

Friday 25 January 2019 | AL HAKAM “Observe how much loss the Islamic army had to suffer due to the violation of this commandment. The Holy Prophetsa had appointed fifty soldiers for the security of a mountain pass. This mountain pass was so crucial that the Holy Prophetsa called for the leading officer, Abdullah bin Jubairra Ansari and instructed him: ‘Whether we die or we are victorious, you should not abandon this mountain pass.’ However, when the disbelievers were defeated and the Muslims began to chase them away, the soldiers on duty at the mountain pass said to their leader, ‘We have become victorious now and it seems pointless to remain here.

Please grant us permission to partake of the Jihad and attain the blessings.’ Their leader advised them against this and stated, ‘Look!

Do not disobey the orders of the Holy Prophetsa. The Holy Prophetsa had instructed us not to abandon this mountain pass, whether the Muslims army is triumphant or is defeated. Hence, I cannot grant you permission to leave.’ They responded: ‘The Holy Prophetsa did not mean that we should not move from this location even at the time of victory. His intention was to advise us. What purpose are we serving by staying here now that we have become victorious?’”

Hazrat Musleh-e-Maudra further says: “They gave precedence to their own judgment over the commandment of the Messengersa of God and abandoned the mountain pass. Only their leader, (Abdullahra bin Jubair) and a few others stayed there. When the army of the disbelievers retreated, Khalid bin Walid turned around and observed that the mountain pass was unoccupied. He called upon Amr bin Al Aas. Both of them had not yet accepted Islam at the time. Khalid bin Walid said to him: ‘Look! What an excellent opportunity lies before us. Let us turn back around and attack the Muslims.’

“Hence, both these generals rearranged their troops who were fleeing the battlefield and ran around the Muslim army and climbed onto the mountain. The few Muslims that were present there could not withstand this attack and were killed. The enemy attacked the Muslim army from the rear. This attack by the disbelievers was so unexpected that the Muslims, who had dispersed whilst celebrating victory, could not hold their ground. Only a few Companionsra, twenty at most, were able to gather around the Holy Prophetsa. How long could these few men contend with the enemy? Eventually, the Muslim soldiers were pushed back due the large number of disbelievers and the Holy Prophetsa was left all alone in the battlefield. It was at this time that a stone hit his helmet causing the nails to pierce his head, rendering him unconscious, and he fell in a ditch. “As it has been mentioned already that a companion took the nails out and lost his teeth in the process as well.

“This ditch had been dug by certain mischievous individuals who had covered it up in order to cause harm to the Muslim army.” They dug out a ditch and covered it with grass and sward and so no one could tell there was a ditch and the Holy Prophetsa fell inside it. “Thereafter, a few more Companions were martyred and their bodies fell on top of the blessed body of the Holy Prophetsa. As a result, news spread amongst the people that the Holy Prophetsa was

martyred. However, the Companions who were pushed back due to the heavy onslaught of the Kuffar, immediately came around the Holy Prophetsa when the Kuffar moved back. They took the Holy Prophetsa out of the ditch and after a short while, the Holy Prophetsa regained consciousness and ordered for soldiers to run around the outskirts of the battlefield in order to regroup the Muslims, the Holy Prophetsa then led them into the valley of a mountain.”

Hazrat Musleh-e-Maudra draws the following conclusion from this incident – and this is something that one should pay close heed to. Hazrat Musleh-eMaudra states: “The reason why the Muslim army had to endure a momentary loss after their victory was because a few individuals disobeyed a commandment of the Holy Prophetsa and took their own initiative instead of adhering to the Holy Prophet’ssa instruction. However, if they followed the Holy Prophetsa just like the pulse follows the heart; if they believed that a single commandment of the Holy Prophetsa was more important than even if the entire world was to sacrifice their lives; and if they had not used their own initiative and thereby had not left the mount regarding which the Holy Prophetsa had instructed them to not leave irrespective of whether they were in a state of victory or defeat, then the enemy would not have had the opportunity to attack again and nor the Holy Prophetsa and his Companions would have suffered any loss.”

Hazrat Musleh-e-Maudra further states: “In this [Quranic] verse, God Almighty has drawn the attention of the Muslims towards the important principle that those who do not fully adhere to the commandment of the Holy Prophetsa and instead give preference to their own judgment, (or their own opinions and begin to interpret in their own way), should fear lest a calamity or a severe punishment befalls upon them as a result. In other words, it states that if one seeks to attain any success then they ought to stand and sit on the commandment of a single instruction.

Until this spirit remains, the Muslims will remain intact but the day this spirit ceases to exist, Islam will however remain, but God Almighty’s hand will strangle them.” i.e. those who show disobedience to the Holy Prophetsa. (Tafsir-e-Kabir, Vol. 6, pp. 410412) Today, this is precisely the case of the Muslims; God Almighty’s succour is no longer with them. They have begun to offer all kinds of interpretations to the instruction of the Holy Prophetsa which was to accept the Promised Messiah and Mahdi and convey his Salaam to him and hold him as the judge and arbiter. As a result, the consequences are evident. Here, there is also a lesson and a warning for the Ahmadis that after having accepted the Promised Messiahas, it is only through complete obedience that one can attain any kind of success or victory. Thus, each and every person should asses their conditions with regard to the standards of their obedience.

In the first account, it was mentioned that Ikramah bin Abi Jahl was alongside Abu Sufyan, however in the account related

by Hazrat Musleh-e-Maudra, it was Amr bin Aas who launched an attack on the

mountain pass. There are also other names mentioned in various other narrations. In this regard, the Research Cell has further researched into this and in the various books of history, the name of Ikramah has been mentioned who was alongside Khalid bin Walid. (Sharah Zurqaani, Vol. 2, p. 412, Ghazwah Uhud, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996) However, there are also references which mention that the Mushrikeen [idolaters] assigned their cavalry from among their army under the leadership of certain individuals, out of which one was Amr bin Aas. (Tarikhul Khamees, Vol. 2, p. 191, Ghazwah Uhud, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996) Thus, in reference to this, it states that upon observing the mountain pass to be unmanned, Khalid bin Walid launched an attack and Ikramah bin Abu Jahl followed behind him. Thus, if all three accounts are assessed together, then one way of eliminating any contradiction between them is that since Hazrat Amrra bin Aas was the one leading the cavalry, therefore he too was with them and so Abu Sufyan, Ikramah and Abu Al-Aas were all together. In this way, there is no contradiction among the narrations.

The account of Hazrat Abdullahra bin Jubair’s martyrdom is as follows: When Khalid bin Walid and Ikramah bin Abu Jahl came forward to launch an attack, Hazrat Abdullah bin Jubair fired arrows to the point that all his arrows finished. He then fought with a spear until his spear broke. Thereafter, he began fighting with his sword until he was martyred and fell.

He was martyred by Ikramah bin Abu Jahl.

When he fell, the enemies dragged his body and despicably mutilated his body. They pierced his body so many times with their spears that his intestines spilled out.

Hazrat Khawwaatra bin Jubair states: “When Hazrat Abdullahra bin Jubair was left in this state, the Muslim then retuned and I was also with them. I laughed at the place where no other person laughed and I fell asleep at the place where no one else had slept and I acted with miserliness at the place where no one else shows miserliness.

The state that I was in, one cannot do all three.” He was asked as to why he did this and Hazrat Khawwaat replied, “I held both arms and Abu Hanna held both feet, and we lifted Hazrat Abdullahra. I then tied his wound with cloth of my turban and at the time of lifting him, the idolaters were on one side. The cloth of my turban loosened and fell to the ground, and Hazrat Abdullahra bin Jubair’s intestines came out. My companion became anxious at the enemy being so close and began looking over his shoulder. Upon this I began to laugh (at what he was doing in such a moment). Then, one of them advanced towards us and held his spear near my throat and suddenly I was overcome with sleep and the spear drew away. (This was also a help from God Almighty; God Almighty caused him to be overcome with sudden sleep.) In such a state he could not do anything as the spear was right next to his throat, but as a result of this, the spear was moved away). Then, when we were about to dig the grave of Hazrat Abdullahra bin Jubair, I only had my bow and the ground had become very firm, so we came down from the mount with his body to a

valley and I dug the grave with the corner of my bow. The string was also attached to the bow and I said to myself that I would not let my string get damaged, so I loosened the string and took it off and then dug the grave with the corner of the bow and buried Hazrat Abdullahra bin Jubair. (Al-Tabaqaatul-Kubra, Vol. 3, p. 362-363 Abdullah bin Jubair, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) Just as Hazrat Abdullahra bin Jubair and his companions demonstrated complete devotion and were able to understand the true spirit of the commandments given to them, may we also understand this and demonstrate complete obedience. And may we continue to become the recipients of God Almighty’s grace.

After the prayers, I shall lead a funeral prayer in absentia for Nadir Al-Husni Sahib from Canada. He passed away on 20 December at the age of 85 – Inna Lillahi Wa Inaa Ilaihi Rajioon – Surely to Allah we belong and to Him shall we return. The deceased was a very righteous, devoted and a noble individual. His financial sacrifices were also of a very high standard and he was a musi [member of the institution of AlWasiyyat].

He is survived by his wife and son, both of whom are not Ahmadi. He was the son of Abdul Rauf Al-Husni Sahib, who performed the Bai‘at in 1938 after his brother, respected Munir Al-Husni Sahib, did the Bai‘at.

Abdul Rauf Sahib was also a very pious and righteous person, who spoke very little.

When Hazrat Musleh-e-Maudra travelled to Syria, he also visited Abdul Rauf Sahib’s house for dinner one evening.

Nadir Al-Husni Sahib also possessed many of his father’s qualities and he also demonstrated a lofty example in his devotion and loyalty.

Amir Sahib [National President of Jamaat] Canada writes: “After the inauguration of the Bait-ulIslam mosque, he would travel four hours every week to attend the Friday Sermon and would then drive back to his home in Sudbury the same day. Many a time we would ask him to take some rest and travel the next day, but in his own style he would offer some reason and return so that the Jamaat was not inconvenienced in any way due to him. He continued this practise right up until his last illness. He was also the muazzin [one who makes the call for prayer] for the Friday prayers for many years at the Bait-ul-Islam mosque. He had a very unique way of calling the Azan and was filled with so much passion that it would captivate the listeners.”

The deceased’s wife, Sumaiyya Sahiba who is a non-Ahmadi, has written: “May God Almighty grant Nadir AlHusni Sahib an abode in heaven. He was a very truthful, honest, trustworthy and devoted individual for his family and the Jamaat. He would strive to always help anyone who was in need and would treat them with great compassion. Without letting anyone know, he helped a poor non-Ahmadi woman as much as he could.

Whenever we would go to visit her, Nadir Sahib would first go to the market and purchase various essential items and then go to her house and he continued this right till his demise.”

She further states:

12 “I have never seen anyone show so much patience whilst suffering from an illness and the words Alhamdolillah [All praise is due to Allah] could always be heard being recited from his lips. His heart would be filled with fear of God Almighty whilst imploring Him for help. He would regularly offer his five daily prayers and Tahajud and everyone who knew him was aware of his piety.”

Mu‘taz Qazaq Sahib writes: “During my stay in Syria, I heard about Nadir Al Husni Sahib. The Husni family is known for their loyalty and strong attachment towards Khilafat. After arriving in Canada, I met Nadir Al Husni Sahib at the mosque. He was a very pious natured individual who was always cheerful. Having spoken to him, I was greatly impressed by his love for Khilafat and his desire to meet with friends in the mosque.” He writes: “His regularity in prayers was an example for all of us.”

He further writes: “After his demise, his wife and son came to Toronto. I had the opportunity to help them under the Jamaat organisation and helped towards the funeral and burial. His wife told me that there were three mosques in their local area. All of them asked her about the funeral arrangements for the deceased. She replied (she is a nonAhmadi) that the funeral proceedings will take place in the mosque where he offered his prayers.”

Qazaq Sahib further writes: “When his coffin was being lowered into the grave, I thought of an incident in relation to my uncle, Alhaj Sami Qazaq Sahib, which brought tears to my eyes. During his terminal illness, I remained close to him until his demise. One day I saw him crying and he said to me: ‘Inform my Master, Hazrat Amirul Momineen, that I love him dearly and that I will remain loyal to Khilafat until my last breath.’” I believe he passed away during the Khilafat of Hazrat Khalifatul Masih IIIrh. Nevertheless, in whichever time it was, these were his words. Qazaq Sahib writes: “My thoughts about Nadir Sahib are the same. He also had a very sincere relationship with Khilafat. It is regarding these people that God Almighty says: َ ٰ َ َ ْ َ َ ّٰ َ ‫ال َص َد ُقوْا َما َع‬ َ ‫م َن ال ْ ُم ْٔومن‬ ٌ ‫ِين رِ َج‬ ‫اه ُدوا الل َہ َعل ْی ِه۔ ف ِمن ُه ْم ّم ْن قضی ن ْح َب ٗه‬ ِ ِ َ َ ْ ْ َ َ ُ ‫َو ِمن ُه ْم ّم ْن ّين َت ِظ ُر۔ َو َما بَ ّدلوْا ت ْب ِديْلًا۔‬ [“Among the believers are men who have been true to the covenant they made with Allah. There are some of them who have

Friday 25 January 2019 | AL HAKAM fulfilled their vow, and some who still wait, and they have not changed their condition in the least.”]

Qazaq Sahib continues by saying: “The deceased had many memories with the Khulafa. In 1955, when Hazrat Musleh-e-Maudra visited Syria, he had the opportunity to be in close company of Hazrat Musleh-e-Maudra. On 3 May 1955, Hazrat Musleh-e-Maudra held a sitting with the Syrian Ahmadis.” He further writes: “During the sitting, Hazrat Musleh-eMaudra conversed with them in Arabic and regarding this historic gathering, Hazrat Musleh-e-Maudra said: ‘This gathering today is significant because approximately half a century ago, at a time when many of you present here were not even born, God Almighty vouchsafed the following revelation to the Promised Messiahas: ّ ٰ ُ َ َ َّ ُ َ ْ َ َ َ َ ْ ُ ْ َ َْ ‫ادالل ِہ ِم َن ال��ب‬ ‫ام و ِعب‬ ِ ‫یدعون لک ابدال الﺸ‬ “The abdal [devotees] of Syria and the servants of Allah from among the Arabs are supplicating on your behalf.”’”

Addressing the Syrian Ahmadis, Hazrat Musleh-e-Maudra said: “Today, with your presence in this gathering, the words of God Almighty have been fulfilled.” During this journey, Nadir Al-Husni Sahib has some memorable photos with Hazrat Musleh-eMaudra.

His nephew, Ammar Al-Misqi Sahib, who works in Tabshir and resides here in London says: “He had a close bond with Hazrat Chaudhry Zafrulla Khan Sahibra.

The deceased translated a book of Chaudhry Zafrulla Khan Sahibra into Arabic. He had a strong connection with the Jamaat. He would not tolerate any inappropriate comments towards the Promised Messiahas or the Khulafa. On one occasion, he went with his two brothers to offer condolences for a nonAhmadi. A prominent Syrian scholar, Sheikh Al-Bani was also present there accompanied by many of his students and were aware that Nadir Al-Husni Sahib and his brothers were Ahmadi. They began to discuss the points of contention between Ahmadis and other clerics. When one of them began to use profane language about the Promised Messiahas, Nadir Al-Husni Sahib became enraged; he stood up and said: ‘If any one of you has the courage, they should enter into a debate with me,’ even though there was only three of them, whereas Sheikh

Al-Bani Sahib was accompanied by more than fifteen people. No one from among them had the courage to enter into a debate with him. On the contrary they began to quarrel and decided to attack the three of them. However, other people who had come to offer their condolences intervened and stopped them.”

During his studies, he never let an opportunity to convey the message of the Promised Messiahas pass. Having completed his schooling, he went to the USA to study mechanical engineering. During his final year, he began to debate with a Jewish sect on matters of belief. They did not have any credible arguments, instead they went to the principal and told him to expel the deceased from the college, otherwise they would place such an allegation on him that it would be impossible for him to continue his studies.

Nonetheless, on the advice of the principal, the deceased changed college himself and left the USA for Canada.

The centre of his focus was the books of the Promised Messiahas and the Khulafa. He recorded the Arabic books of the Promised Messiahas in his voice. He was in the process of learning Urdu and would translate the Persian couplets of the Promised Messiahas into Arabic. He would exhaust all his Arabic and English language abilities in translations. He was part of the team who translated the first volume of the Five-Volume Commentary into Arabic. He wrote books in reply to allegations against Islam by opponents. One of those books – which he derived benefit from the writings of the Promised Messiahas – is titled: The Great Prophet; Ancient Prophecies Regarding the Advent of Muhammadsa. He had a large personal library which contained many books on Islam and as part of his will, he declared that after his demise, the library ought to be given to the Jamaat.

Abdul Qadir Odeh Sahib says: “The deceased wrote many books about the Jamaat and then published them on his own expense. He was a sincere individual who had great love for Khilafat. He would highlight the importance of Chanda [obligatory contribution] for others.”

Abdur Razzaq Faraz Sahib, who is a missionary and teaches in Jamia Ahmadiyya Canada says: “He was very patient and was always grateful. During his final years, he

was unable to consume food orally due to his illness. He was given food with the help of a machine directly to the stomach.

Despite all this, when his condition would improve, he would travel to Jamia. When the situation in Syria deteriorated and Arabs began to migrate to Canada, he would meet them with great love and affection. He would advise them to remain attached to the Jamaat and would tell them that the only way to save their offspring in that country was to ensure they remain attached to the Jamaat.”

Musleh-ud-Din Shambour Sahib, a missionary serving in Canada writes: “After listening to the sermons of Hazrat Khalifatul Masih, Nadir Al-Husni Sahib would print the sermon and then read it again, after which he would store it in a file.

At home, he recorded the Arabic books of the Promised Messiahas and the ten-volume Arabic translation of At-Tafseer Al-Kabir in his voice. Then during his journey to and from Jumuah, he would listen to them, or he would listen to tilawat [recitation of the Holy Quran], the Darsul Quran of Hazrat Khalifatul Masih IVrh that are being shown on MTA and he would keep them with him.”

He then says: “I stayed at his house on many occasions. Approximately an hour and a half or two hours prior to the Fajr prayers, I would hear him crying and lamenting in his Tahajud prayers. When he would turn on the television, he would only watch MTA or the news. On one occasion, MTA was not showing on his television. He immediately sent a message for it to be fixed, saying it would be difficult to survive without it.”

Shambour Sahib has also written that “during the prayers he would recite the prayer: َ َ ْ َ َ ْ َ ّٰ َ ‫�الل ُہ َّم ات ِم ْم َعل ْی َنا نِ ْع َمﺔ ال ِخلاف ِﺔ‬ Meaning, “O Allah! Enable us to derive the utmost blessings from Khilafat” and whenever he recited this prayer he would begin to cry. He said that he had witnessed this on many occasions.

May God Almighty elevate the status of the deceased and may He enable his wife and children to perform the Bai‘at of the Promised Messiahas. May God accept all his supplications that he offered for them.

(Translated by the Review of Religions)

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