Al Hakam - 29 March 2019

Responding to Allegations The Promised Messiah’s stance on the abrogation of Quranic verses as

100 Years Ago...

Comparison of religions in the works of the Promised Messiahas Part II

Five new converts in the UK

By Hazrat Mufti Muhammad Sadiqra

Hazrat Sir Chaudhry Muhammad Zafrulla Khanra

A devout servant of the Ahmadiyya Jamaat in Islam

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 29 March 2019 | Issue LIV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Walls, Divisions and Separatism The Crux of Modern-Day Politics T– Argentina, Brazil, Chile, Colombia, he presidents of South American Nations

Ecuador, Paraguay and Peru – met in Santiago to form Prosur, another alliance for regional integration after the unsuccessful predecessor UNASUR (Unión de Naciones Suramericanas: Union of South American Nations).

According to Ivan Duque, President of Colombia, the goal is to make Prosur “more dynamic, less bureaucratic and free of ideologies”, while the successor of Venezuelan leader Hugo Chavez who founded the previous UNASUR to stop the influence of the United States in the region, President Nicolas Maduro is of the view that his country is suffering an “economic war” driven by political enemies with the assistance of the USA. Meanwhile in Europe, the European Union has agreed to delay Brexit until 22 May, on the condition that British Prime Minister Theresa May can secure support from parliament in a week’s time.

On t h e other

hand, according to The Sunday Times, there are at least six senior ministers who want Theresa May to be replaced by Michael Gove or David Lidington, expecting that one of them would successfully steer Brexit in the right direction.

Aside from that, the UK has to sort out its future plans on what to do next, no later than 12 April.

In other news, President Donald Trump issued his first presidential veto, rejecting the legislation approved by 59 to 41 votes, from both the Democrats and the Republicans in the Congress, as it would terminate his emergency declaration for a wall that is to be built on the US-Mexico border to stop illegal migration and criminal activity.

Mr Trump said, “As president, the protection of the nation is my highest duty … Congress passed a dangerous resolution that if signed into law, would put countless Americans in danger. Congress has the freedom to pass this resolution and I have the duty to veto it. I’m very proud to veto it.”

This was said as throngs of people gathered in front of Trump International Hotel & Tower in New York, carrying placards saying “Trump is the emergency” and protesting against his declaration.

Amidst the growing hostility and extremism on the international horizon, nations seem to be advancing towards further conflict through harbouring separatist tendencies.

The worldwide head of the Ahmadiyya Muslim Jamaat, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, pointing towards the establishment of global unity, presenting it as the key to peace and harmony, states: “The truth is that in the modern world Continued on page 2

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Friday 29 March 2019 | AL HAKAM Continued from page 1

we all depend upon one another. Today, even the major powers like Europe or the United States cannot survive by remaining completely isolated from all others. African countries cannot remain isolated and hope to flourish and neither can Asian countries or the people from any other part of the world. For example, if you want your economy to flourish, then you must be willing to embrace international trade. A clear example of how the world is now inter-linked is illustrated by the fact that the European or the world’s financial crisis of the past few years has negatively affected, more or less, every country of the world. Furthermore, for countries to advance in science, or to excel in other fields of expertise requires them to cooperate and help each other…

“I pray that may Allah the Almighty enable the people of the world to rise above their personal interests and desires, in an effort to save the world from the coming destruction.

It is the developed nations of the West that hold the greatest amount of power in today’s world, and so it is your duty, above others, to pay urgent attention to these matters of crucial importance.” (Keynote Address at European Parliament, Brussels, 4 December 2012) Huzooraa has reiterated the same point in the recently held Peace Symposium in London (9 March 2019).

Hence, finding pragmatic solutions and better ways to deal with the present issues rest on the shoulders of governments and more so on their advisors.

The solution to most problems rests in coming together and uniting, not in widening the cleavages of separatism.

Mexico Jamaat Commemorates Promised Messiah Day Amen Aqeel Haider Mexico Correspondent

MMexico City, and Queretaro on 23

exico Jamaat gathered in Merida,

March to remember the grand prophecy of major religions that was fulfilled exactly 130 years ago in 1889.

Mexico is a Jamaat which consists of the majority being Mexican converts. Through this blessed event, their faith in the Promised Messiahas was once again strengthened as they listened to speeches on the importance of founding this Jamaat.

Imam Azhar Goraya conducted the Jalsa in Merida in which 50 people, both Ahmadis and non-Ahmadis, were present. Imam Noman Rana held the Jalsa in Mexico City in which 25 people were present and Imam Adnan Haider held the Jalsa in Querétaro in which 12 people attended.

Presentations at all three Jalsas were presented by various speakers. In Mexico City, a tarana (choral poem) was recited by Nasirat.

After the completion of the presentations, question and answer sessions were held, during which many interesting questions and comments were made.

In all three Jamaats, many non-Ahmadi guests also attended and by doing so, the message of the Holy Prophetsa and the Promised Messiahas was conveyed to them.

It was a great blessing of Allah that more than 85 people received the message of the Promised Messiahas all over Mexico on this day and witnessed the blessings of his Jamaat by partaking in these gatherings.

In every city, after the conclusion of the Jalsa, all the attendees enjoyed food from the Langar of the Promised Messiahas and joined in congregational prayers.

This Week in History 29 March - 4 April

In the new year of Al Hakam, we aim to focus on incidents ranging from the year 1908 to 1965, with brief incidents from the blessed eras of Hazrat Khalifatul Masih Ira and Hazrat Musleh-e-Maudra.

29 March 1945: Qadian was not always a well-known town of Punjab, but it gained limelight and became the hub of healthy and intellectual activities due to Hazrat Mirza Ghulam Ahmad, the Promised Messiahas. On this day, Talimul-Islam College Qadian’s society of religion and science convened its first ever session for the general public in Masjid Aqsa.

30 March 1905: The Promised Messiahas approved the appointment of Hazrat Mufti Muhammad Sadiqra as editor of Al Badr after the demise of Hazrat Munshi Muhammad Afzalra. Hazrat Ahmadas said on this occasion, “In my opinion, fortune has smiled upon this newspaper, now that, due the mercy of Allah, this worthy and righteous editor is appointed. God bless his efforts and may this newspaper prosper.” Amin.

30 March 1945: For mutual consultation, there is an Islamic institution called Shura, or Majlis-e-Mushawarat, in the Ahmadiyya Jamaat. On this day in Qadian, the Jamaat’s Shura commenced, which lasted until 1 April. During this year’s session, Hazrat Musleh-e-Maudra proposed the scheme of a large multipurpose hall adjacent to Minarat-ul-Masih.

As soon as the appeal was announced, attendees promised in writing the amount of 200,000 rupees.

30 March 1945: Hazrat Musleh-e-Maudra announced the Nikah of his four children in Masjid Nur Qadian before the Jumuah prayer. These were Mirza Khalil Ahmad Sahib with Amatul Majeed Sahiba, Mirza Hafeez Ahmad Sahib with Syeda Tanvir-ul-Islam Sahiba, Amatul Hakeem Sahiba with Daud Muzaffar Shah Sahib and Syeda Amatul Basit Sahiba with Mir Daud Ahmad Sahib.

30 March 1952: Talim-ul-Islam College Rabwah held its convocation and was presided over by the Vice Chancellor of the Punjab University Dr Sheikh Abdur Rahman, famously known as Justice SA Rahman in the literary circles of the country.

30 March 1953: During the tumultuous period of persecution faced by the Jamaat in 1953, Al Fazl newspaper was forced to cease printing. The daily Al Musleh was launched on this day, which continued its service as a substitute until 31 March 1954.

31 March 1972: Masjid Aqsa, Rabwah is the largest mosque of the Ahmadiyya Muslim Jamaat in Pakistan. Its foundation stone was laid in 1966 and the building’s inauguration took place on this day.

1 April 1938: In the same year as its inception, Hazrat Musleh-e-Maudra issued instructions to establish branches of Khuddam-ul-Ahmadiyya in all local chapters outside of Qadian. This blessed order served as a stepping stone for this auxiliary organisation to serve on an international level.

1 April 1949: Rabwah railway station became functional on this day, when the first train coming from Sargodha made its stop for passengers. The first station master was Chaudhry Muhammad Sadiq Sahib.

1 April 1953: During the disturbances and riots against the Ahmadiyya Jamaat in 1953, martial law authorities arrested Hazrat Mirza Sharif Ahmadra and Hazrat Mirza Nasir Ahmadrh.

They remained behind bars until 28 May of the same year.

1 April 1953: The Ahmadiyya Jamaat’s century-long history shows that it faced all type of persecution, whether it was state-sponsored or from the masses. On this day, police superintendent from Jhang District conducted a thorough search of Qasr-e-Khilafat – the residence and offices of Hazrat Musleh-e-Maudra. Police also raided the central

offices of Sadr Anjuman Ahmadiyya. During the process, they arrested Nazir Tabligh Hazrat Syed Zain-ul-Abidin Valiullah Shahra.

2 April 1950: Talim-ul-Islam College Rabwah convened its first convocation on this day. The event was blessed with the presence of Hazrat Musleh-e-Maudra who also delivered an address.

3 April 1922: Hazrat Mirza Bashiruddin Mahmud Ahmad, Musleh-e-Maudra published a written announcement on this day refuting a speech of Maulvi Sanaullah of Amritsar. In it, Huzoorra presented a unique challenge. He said to Maulvi Sahib that they both should invite their adherents to devote their lives for the cause of Islam. In this way, one would easily be able to assess the level of obedience and loyalty in them, and this scheme would simultaneously be fruitful for Islam.

3 April 1931: Hazrat Maulana Jalaluddin Shams laid the foundation stone of the first Ahmadiyya mosque in Kababir, Haifa. It was named Mahmud Mosque.

3 April 1931: During the Majlis-e-Shura held in Qadian, Hazrat Musleh-e-Maudra introduced a new industrial scheme.

Huzoorra devised a committee of learned and experienced men. Under this scheme, a hosiery factory was established in Qadian.

3 April 1948: Hazrat Musleh-e-Maudra embarked on a journey to a north-western province of Pakistan from Lahore railway station. During his sojourn, he delivered a speech in Special Government Hall Peshawar on 5 April, providing basic guidelines for strengthening the country. Places he visited included Torkham, Landi Kotal and Charsada.

Huzoorra had a sitting with tribal leaders and political stalwarts and travelled for Rawalpindi on 11 April.

3 April 1960: Amanullah Khan was the sovereign of the Kingdom of Afghanistan from 1919 to 1929, and after 1926, as Malik (King). After the third Anglo-Afghan War, Afghanistan was able to pursue an independent foreign policy free from the influence of the United Kingdom, and his rule attempting to modernise Afghanistan on Western designs. Hazrat Musleh-e-Maudra wrote a concise book Dawat-ul-Amir (Invitation to Ahmadiyyat) addressing him.

In the reign of Amanullah, many Ahmadis faced hardships and were martyred in Afghanistan. On this day, he died helplessly in Zurich, Switzerland during his exile.

4 April 1923: Organised efforts to counter the Shuddhi movement – whose aim was to proselytise to Muslims and convert them to Hinduism – and to provide assistance for the indigent Muslims were being carried out under the leadership of the Imam of the Ahmadiyya Jamaat. A third delegation, comprising of 22 people, reached the place of action on this day.

4 April 1932: Hazrat Musleh-e-Maudra founded a new neighborhood, Dar-ul-Anwar, in Qadian.

4 April 1941: Hazrat Maulvi Ghulam Rasul Rajekira laid the foundation stone of an Ahmadiyya mosque in Hafizabad District, Pakistan.

4 April 1947: Majlis-e-Mushawarat was held on this day. A total of 461 representatives were present. In the session held on 5 April, Hazrat Musleh-e-Maudra presented a demand of 200,000 rupees for the security of Markaz. A sum of 375,000 rupees was consequently collected in promises on the spot. Moreover, Huzoorra announced several other appeals and significant measures for the security of the Markaz.

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Friday 29 March 2019 | AL HAKAM Responding to Allegations

Naskh in the Holy Quran The Promised Messiah’sas stance on the abrogation of Quranic verses ْ َْ ْ َ ْ ْ َ َْ ْ ُ َ ‫َما نن َسخ ِم ْن ٓایَ ٍة ا ْو نن ِس َہا نا ِت ِبخی ٍر ِّمن َہا ا ْو ِمثل َِہا‬ “Whatever sign We abrogate or cause to be forgotten, We bring one better than that or the like thereof.” (Surah al-Baqarah, Ch.2: V.107) This verse of the Holy Quran refers to the Jews and not the Holy Quran. Verse 106 of the same chapter reads: َّ َ َ ْ ْ ْ ْ َ َ َ َّ ُ ‫َما یَوَ ّدال ِذیْ َن کف ُر ْوا ِم ْن ا ْہل ال ِک َتاب َو لَا ال ُمشرک ِی َن ا ْن یُنز َل‬ ُٰ ّ َ ُ َ َّ ْ َ ِ َ ْ َ ِ ُّ َ ْ َ ُ ّٰ ِ َ ْ ُ ّ َّ ْ ّ ْ َ ْ ّ ْ ُ ْ َ َ ‫علیکم ِمن خی ٍر ِمن ر ِبکم واللہ یختص ِبرحم ِت ِہ من یشاء واللہ‬ ْ َْْ ُ ‫ذوا الفض ِل ال َعظ ِْی ِم‬ “They who disbelieve from among the People of the Book, or from among those who associate gods [with Allah], desire not that any good should be sent down to you from your Lord; but Allah chooses for His mercy whomsoever He pleases; and Allah is of exceeding bounty.”

Bearing this verse in mind, if we understand verse 107 to be regarding verses of the Quran being abrogated or causing them to be forgotten, then the link and connection between these two verses ceases to exist.

Therefore, the interpretation suggested by non-Ahmadi Muslim scholars concerning these verses is incorrect.

As reference is being made to the People of the Book, the verse, in other words, means that it is God’s practice that when bringing a new law, He renders the previous law as abrogated and brings forth for mankind a new law to follow with a new and improved set of instructions, fit for being applied in the respective climate and circumstances.

Verse 107 does not refer to the abrogation of Quranic verses. It discusses a recurring practice of God, according to which the Quran abrogated commandments in the law of Mosesas and presented a more befitting set of instructions. The commandments in Moses’ law that were either forgotten by the People of the Book or faced interpolation and were subsequently removed from their holy scripture, but at the same time being laws that had universal effect, have been revealed once again in verses of the Holy Quran.

Those few who raise allegations against the Promised Messiah, Hazrat Mirza Ghulam Ahmadas of Qadian that he believed in the concept of naskh [abrogation of Quranic verses] are incapable of presenting a single extract in which Hazrat Ahmadas expressed his inclination towards this belief.

They merely rely on irrelevant excerpts.

For example, in 1903, Hazrat Ahmadas said: “I received a divine revelation this morning. I thought to note it down but then relied on my memory and did not make a note of it. Eventually, I tried my level best to recall it, but I could not. This is the truth behind, ‘Whatever sign We abrogate or cause to be forgotten, We bring one better than that or the like thereof.’ [Surah al-Baqarah, Ch.2: V.107]” (Al Badr, March 1903) With reference to this, opponents allege

Part II that in accordance with past commentators, the founder of the Ahmadiyya Jamaat agreed with the concept of naskh, that verses were caused to be forgotten, whereas the fact is that Hazrat Ahmadas has not mentioned anywhere that verses of the Quran were made to be forgotten and that the Holy Prophetsa, the Companionsra and early Muslims were not able to recall a specific verse.

The principle that Hazrat Ahmadas is indicating here is that God Almighty causes His revelation to be forgotten and renders it abrogated, and in accordance with this, he received a similar sort of revelation and suggested that after forgetting it, if God

supposed verses that said one thing, but later their abrogation was revealed in the form of another verse, yet both remain in the Quran. With reference to this dogma, opponents present the following excerpt of the Promised Messiahas: “… we do not consider any verse abrogated or forgotten that does not have a replacement verse or a better verse for it. Thus, in this verse, the Holy Quran has categorically stated that only a verse can abrogate another verse. For this reason, it is promised that after abrogating a verse, another verse is brought forth to replace it.”

(Al-Haq Mubahisa Ludhiana, p. 90 [First edition])

desired then He would inform the Promised Messiahas of that news again.

This incident is of 1903. We have already presented extracts from Al-Haq Mubahisa Ludhiana (1891) and Blessings of Prayer (1893) in which Hazrat Ahmadas expressed his belief that there can be no conflict or contradiction in verses of the Quran.

To attribute belief in naskh to someone who, years prior, expressed his disagreement with such a concept is dishonesty.

Again, with reference to what our opponents allege, two weeks prior to his demise the Promised Messiahas said: “Our God is omnipotent and has power over all things. ‘Allah effaces what He wills.’

[Surah al-Ra‘d, Ch.13: V.40] He is not like a soothsayer. He possesses full right to issue an instruction in the morning and alter it in the evening. The verse of ‘Ma nansakh min ayatin’ corroborates this.” (Badr, 24 May 1908) Where does it say here that verses of the Quran have been abrogated? This was said in 1908 and, as mentioned earlier, you have read the extracts with reference to his belief in the Quran’s unique qualities of not being self-contradictory.

Then there are allegations with reference to naskh-e-hukm [abrogation of instructions], which refer to those

Reflect on this passage. Where is it implied that because there are contradictions and conflicts within the Quran, therefore such and such verses were abrogated and such and such verses were declared their replacements. Here, as before, reference is being made to the standing principle of God that nothing other than the word of God can abrogate the word of God. Accordingly, all the divine laws that were abrogated in the past were done so by God alone, and not by any prophet or individual.

To understand this extract, opponents should bear in mind the reference of AlHaq Mubahisa Ludhiana, pages 37-38 cited

earlier in which the Promised Messiahas explicitly mentioned that the Quran bears “no contradiction or conflict in it.”

In the extract above (page 90) the Promised Messiahas is discussing that no Hadith can abrogate a verse of the Quran as these sayings of the Prophetsa serve as explanations and interpretations of some Quranic verses. However, some fuqaha (jurists) are of the view that Ahadith can render some verses abrogated.

In light of the 107th verse of Surah alBaqarah, in which the topic of abrogation has been touched upon, the Promised Messiahas proves in this excerpt that not a single Hadith can invalidate a verse of the Quran and that only verses of the Quran can do that, as was done to previous Shariah’s (divine laws).

To prove that the Promised Messiah, Hazrat Mirza Ghulam Ahmadas was in favour of naskh in the Quran is very easy for our opponents. All they have to do is: 1. Show that Hazrat Ahmadas wrote regarding the Quran that in such and such place, contradictions or conflicts can be found 2. Show that Hazrat Ahmadas wrote regarding a verse that it had been abrogated Unfortunately, however, they are incapable of backing such a serious allegation.

The fact is that the Promised Messiahas has written on multiple occasions that there are no contradictions among verses of the Quran, thereby nullifying the concept of naskh.

By seeking guidance from Hazrat Ahmad’sas writings, The Review of Religions wrote a series of articles in 1907 in the lifetime of the Promised Messiahas refuting the concept of naskh.

Had he been in favour of naskh in the Quran, his followers would not have been able to write this series against Hazrat Ahmad’sas views on the matter. And if, by some means, anyone was able to write this series against his views, then surely it would have followed with either the series being cut short or a written clarification and response.

But as we know, that never happened.

Research conducted by a panel of scholars at the Research Cell, Rabwah.

Kosovo Jamaat Remembers Founder of Jamaat Shkelqim Bytyqi Kosovo Correspondent

The Jamaat of Kosovo organised a meeting in Prishtina for the Promised Messiah Day on 23 March. A delegation participated from the Jamaat of Macedonia with nonAhmadi guests present also.

Speeches highlighting the importance of this day were delivered. One speech covered how signs mentioned in the Quran and Hadith were fulfilled in the person of Hazrat Ahmadas, for example, the coming Messiah

breaking the cross, killing the swine and belonging to Persian descent. Explanations were given on each prophecy and what they meant.

This was followed by another speech about the love and esteem the Promised Messiahas had for his master, the Holy Prophet Muhammad, peace and blessings of Allah be upon him.

Towards the end of the day, a dinner was organised for all 45 guests.

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Friday 29 March 2019 | AL HAKAM

Hazrat Sir Chaudhry Muhammad Zafrulla Khanra Hazrat Chaudhry Sahibra was a companion of the Promised Messiahas, member of the Viceroy’s Executive Council, judge of the Federal Court of India, president of the International Court of Justice, Pakistan’s first foreign minister, Pakistan’s representative to the UNO General Assembly and a devout servant of the Ahmadiyya Jamaat in Islam.

Hazrat Sir Chaudhry Muhammad Zafrulla Khanra, photo taken on 4 November 1939 Bassano Ltd | Wiki Commons

Ataul Mujeeb Rashed Missionary In-charge, UK

H

azrat Sir Chaudhry Muhammad Zafrulla Khan, may Allah be pleased with him, was abundantly blessed with good qualities and distinctive attributes. A lot has been written about him and a lot more will be written in the future.

In this article, rather than giving a biographic account of his outstanding achievements and services, I would like to write down some anecdotes and impressions based on my personal observations and experiences. I would like to do this for the benefit of the younger generation, who did not have the opportunity to see him during his lifetime.

This is an attempt to make the younger generation develop at least some understanding of the strength of character and grandeur of Hazrat Chaudhry Sahibra.

Greatest good fortune of life First, I would like to narrate a delightful and profoundly impressive incident. A journalist, representing one of Pakistan’s literary magazines, interviewed Hazrat Chaudhry Zafrulla Khanra for a special issue of the magazine. He asked him, “Chaudhry Sahib! You have achieved countless successes in your life. What do you think was the greatest blessing of your life?”

Hazrat Chaudhry Sahibra answered this apparently difficult question promptly and comprehensively by saying, “The greatest good fortune of my life is that I recognised the Imam of the age, Hazrat Mirza Ghulam Ahmad Qadiani, the Promised Messiah and Imam Mahdi, peace be upon him, and performed Bai‘at at his hands. All praise be to Allah.”

My first introduction By the time I reached the age of discretion, Hazrat Chaudhry Sahibra was very wellknown as a great man and a wise leader

throughout the world.

I had the pleasure of listening to his speeches during Jalsa Salana. He was extremely eloquent, and his delivery style was unique. He had the uncanny ability to explain even the most complex concepts in an easily comprehensible manner. This simplicity in his expression made his speeches accessible to everyone. That is how I came to know him initially.

My first direct contact with him, that I vividly remember, was when my late father (Hazrat Maulana Abul Ata) invited some respected members of the Jamaat for dinner to his house named “Bait-ul-Ata” in DarurRahmat Wasti, Rabwah. Chaudhry Sahibra was one of the guests.

When Chaudhry Sahibra was about to leave, my father told me to accompany him to his bungalow in Darus-Sadr Gharbi.

Thus, Chaudhry Sahibra and I set out on foot.

Because of his towering personality and my extreme reverence for him, I was hesitant to speak. However, Hazrat Chaudhry Sahibra talked in a relaxed manner about several things.

I realised that he had a very affectionate, relaxed, calm and simple disposition. At one point, he took hold of my upper arm and upon observing how lean it was, he remarked, “Is that all?”.

When we finally reached his bungalow, Chaudhry Sahibra thanked me, and I requested him for his prayers before leaving. This short meeting only lasted 1520 minutes, but it left a pleasant and lasting impression on me that I relish even today.

Expressions of affection begin When I arrived in London as a missionary and deputy imam in September 1970, I had the opportunity to meet him regularly. I hereby present some anecdotes relating to that period which illustrate various aspects of Chaudhry Sahib’sra pleasant personality.

This was my first venture outside Pakistan, it was the first time for me to travel by air through the blessing of Ahmadiyyat. I had studied English language at school and college but never needed to write or converse in English while in Pakistan. I had delivered some prepared (and memorised) speeches in college and Jamia, but my English was not proficient for day-to-day conversation.

I mention this because two months after my arrival in London, I was subjected to a test in English and the examiner was none other than Hazrat Chaudhry Sahibra.

It so happened that the late Bashir Ahmad Khan Rafiq Sahib, the then Imam and missionary in-charge told me once that someday I would be required to deliver a Friday sermon in English. I expressed my opinion that there was no rush for that and in due course such opportunities would, God-willing, arise. That, I thought, was the end of the matter.

A few days later, on Friday, I had offered

my sunnah prayer and the second azan was called shortly afterwards. Khan Sahib, who was sitting next to me, nudged me to get up for the sermon. I was not mentally prepared for that, but there was no room to make excuses as I could not engage in discussion with the mosque full of worshippers. I had to get up.

With prayers, I started the sermon with Tashahud, Ta‘awuz, and Surah al-Fatihah.

That much was easy enough. As I looked around, I saw Hazrat Chaudhry Sahibra seated in a chair as usual towards the right of the first row. As he heard the voice of a new speaker, he glanced at me. I am sure he would have prayed for me, but I was awestruck by his personality.

Just then, I remembered the farewell advice by Hazrat Khalifatul Masih IIIrh as a flash of inspiration. He had advised me to speak English confidently and without hesitation while in London and not to worry if I made mistakes in the beginning.

That encouraged me and I bolstered my morale thinking that Chaudhry Sahibra had

also progressed to his current standard of excellent English gradually.

These ideas passed through my mind over a short time. Putting my faith in Allah, I started the sermon. I do not remember the topic, but it lasted for 15-20 minutes.

After Khutba-e-Saniya [the second part of the sermon in Arabic], I led the prayers.

After that, I offered the sunnah prayer and spent longer than usual offering these. I was hoping that Chaudhry Sahibra would have left by then and I would not have him hold my arm and point out my mistakes in front of all the people.

After the sunnah prayer when I got up to go, I saw that Chaudhry Sahibra was still engaged in prayers. It was an opportune moment for me to leave the mosque immediately. Now I waited for the result of my test and expected to receive guidance from Chaudhry Sahibra shortly.

In the evening when I met Bashir Rafiq Sahib, he congratulated me. “For what?”

I asked. He replied, “Chaudhry Sahib

From right to left: Maulana Abul Ata Jalandhari Sahib, Hazrat Chaudhry Muhammad Zafrulla Khanra and Ataul Mujeeb Rashed Sahib, London, 1973

Continued on page 8

Friday 29 March 2019 | AL HAKAM

5 100 Years Ago...

Five new converts in the UK Al Fazl, 29 March 1919

Hazrat Mufti Muhammad Sadiqra he previous two months were spent T in preparations for Africa while the rest were spent in sickness. Qazi Sahib fell

ill with influenza. He spent many days in bed, after which he went to the coast of Bournemouth for a change of climate and spent two weeks there.

I suffered from a cough and cold as well, and so far, I have not yet completely recovered from it. Perhaps the cold has become a trait of this country. Whether it is winter or summer, each day carries its influence. How is it possible to work in these conditions?

Apart from the occasional opportunities of tabligh, the series of lectures remained on hold throughout this period. The fact of the matter is that favourable outcomes are not dependent on our hard work; they only depend upon the benevolence, graciousness, mercy, kindness, forgiveness, covering of weaknesses and generosity of God Almighty. Hence, regardless of our present condition, we were given the strength to convey, in this report, the news of four new converts to members of the Jamaat. ّٰ ّٰ ‫وماتوفیقنا الا باللہ العلی العظیم۔ ولا حول ولا قوۃ الا باللہ‬ ٰ ‫العلی العظیم۔ ھو نعم المولی و نعم النصیر و نعم الوکیل۔‬ (And we possess no strength; only Allah has power. There is no strength or power save Allah, the High, the Great. He is the best of guides, the best of helpers and the best of protectors.)

Four new Muslims

A series of letters were exchanged with a revered lady, Miss Burrows, for a period of time. Every once in a while, she would pay a visit as well. Accepting Islam, she was given an Islamic name, Fazl (Blessing). May Allah the Almighty shower His blessings upon her.

An Islamic gathering took place in

London’s East End through the efforts of Dr Abdul Majeed Sahib Barrister-at-Law Nawab Jang Bahadur, Mr AD Carr and several other respected individuals. Several persons delivered lectures in favour of Islam.

At the request of the audience, I delivered a speech on the blessings of Durood and the practical ways of developing a love for it and the propagation of Islam in Arabic. Upon the insistence of the audience, I delivered the same speech in Urdu and English.

Thereupon, in the same gathering, two respected ladies embraced Islam. One of them is Miss Williams, who was given the Islamic name Maryam, while the second is Miss Tasker, who was given the Islamic name Saeeda.

A young Hindu gentleman, Mr Sehna, who is a student in this country and who, under the influence of some Muslims, became close to Islam, came to meet this humble one and embraced Islam. He was given the Islamic name Muhammad Khan.

All praise belongs to Allah.

A request from a priest

Mr Paul is a well-known priest in London who Khwaja Kamaluddin Sahib has also mentioned in some of his reports. He has requested me to deliver a lecture at one of his functions on the claims and truthfulness of the Prophet of God, Hazrat Ahmadas. I have accepted his request.

Lecture on the tomb of Jesusas

Similarly, another respected intellectual individual who is in correspondence with me, after reading “tomb of Jesus” printed on one of my letterheaded papers requested me to deliver a lecture on this subject in their society. He wants me to deliver the lecture in the days of winter, but it is very difficult for me to go out in cold weather.

Therefore, I sent him a letter, stating that I thankfully accepted his invitation, however, brother Qazi Abdullah Sahib would deliver the lecture in my stead. Likewise, the International Society has requested for three lectures which shall Insha-Allah be delivered in May.

President Wilson

Crowds of people gathered in the streets and market places of London to honour the famous President [Woodrow] Wilson of USA who is visiting London nowadays.

Wherever he goes, slogans of hoorays and cheers are raised. On behalf of the Ahmadiyya Jamaat, I sent him a letter welcoming and congratulating him on his visit of the country.

President [Woodrow] Wilson Harris & Ewing | Wiki Commons

Lord Kitchener

Although the details of the drowning of Lord Kitchener are still considered suspicious, correspondence has been published in the newspaper Morning Post of 28 December 1918, which is an account of a survivor of the Lord Kitchener’s ship.

According to his statement, Lord Kitchener boarded the HMS Hampshire ship on the evening of 28 Lord Kitchener December 1916. The same evening, the ship began its voyage from the shores of England. The sea was extremely turbulent at that time. Therefore, unfortunately, the torpedoes which accompanied the ship for its protection came back after traveling some miles.

The ship began its voyage at 5 o’clock and a large explosion occurred at 8 o’clock, which caused the lights to go off, leaving extreme darkness. People on board came up in fright, but the ship started to sink ever so quickly and there was not enough time to release the lifeboats. Those who were able to get into the life rafts wandered in the sea and eventually reached a hilly area in the morning.

There were almost 800 people on board, while eighty managed to get into the rafts and only twelve of them survived. Nobody saw what happened to Lord Kitchener and it is wrong to consider him alive.

Lord Kitchener’s sister believes that her brother is still alive on some island and a ship sailing past that island will bring him back.

I sent a letter to this lady expressing that although people laughed at her assumption, but I believed that it might possibly be true, and I expressed sympathy for her.

I went on to write that there are many incidents in history when a person was considered dead, but in reality, they were alive. One great example of that can be found in the life of Jesusas. (Thus, the incident of the crucifixion and the details of the tomb in Kashmir were given in the letter.)

Elliott & Fry | Wiki Commons

Weather

The condition of weather is quite strange here. It is difficult to go out due to the cold weather. Although the smoke of the burning coal is released via the chimney, it is beyond one’s understanding how this smoke can affect the things present in the room and one’s breathing. Even one’s saliva turns black.

Moreover, as the room stays warm, if someone steps outside, the effect of the cold air on the warm body causes flu instantaneously, not sparing a single day

from flu and similar symptoms.

At times, it so happens that one begins to lose consciousness due to constantly sneezing. Symptoms of cough remain in some way, shape or form. It is only through the blessings of Allah the Almighty that we are surviving, otherwise living in London is very difficult for a weak person like me. Allah is the Most Forgiving and Merciful.

New convert

Another lady by the name of Miss Nellie Taylor embraced Islam through me and was given the Islamic name Nur. Her letter of Bai‘at has been sent in this mail to be presented before Hazrat Khalifatul Masih [IIra].

Surgical wonders

During the days of war, 42,000 soldiers were operated on in […] Hospital. Some operations were particularly out of the ordinary, for example, some wounds were not covered with bandages in the distinct procedure of surgery.

It so happened that the nasal bone of a soldier was broken and was replaced by the chest bone of a sparrow and the nose recovered successfully. A person suffering from depression started to feel cheerful when an extra bone was placed in a specific part of his skull.

Election results

Nowadays, passions are high because of the parliamentary elections. Mr Lloyd George was victorious over other parties with an absolute majority. Mr Asquith, who was elected as member of parliament for the past 32 years and served as the prime minister in the first three years of the war, not only lost his ministerial role but was also deprived of membership of parliament. His opponents triumphed over him.

For the first time this year, women candidates were also hopefuls in the election, yet all but one failed to succeed.

The successful candidate was Constance Markievicz.

In a congratulatory Constance Markievicz letter I wrote to her, I was able to inform her about the Ahmadiyya Jamaat in Islam and presented the book Talim-eAhmad (Teachings of Ahmad) as a gift.

Photography: Getty / Hulton | Wiki Commons

Humbly yours, Muhammad Sadiq (1 January 1919)

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Friday 29 March 2019 | AL HAKAM

Comparison of religions in the works of the Promised Messiahas Hafiz Ijaz Ahmad Tahir Lecturer, Jamia Ahmadiyya UK

Part II

azrat Mirza Ghulam Ahmad of Qadian, H the Promised Messiah, peace and blessings of Allah be upon him, was the

founder of the Ahmadiyya Muslim Jamaat and originally wrote The Philosophy of the Teachings of Islam as an essay in Urdu, Islami Usul Ki Philosophy. It was presented at the second Conference of Great Religions in Lahore.

Organised by a Hindu named Swami Sadhu Shivgan Chandar, the purpose of the conference was to gather learned representatives from many of the world’s leading religions in order to discover the true religion. Each representative was asked to present to the audience the beauties of their own religion based on its source, proving that it was the true religion.

The idea behind the conference was that, having listened to proofs and arguments from a variety of religious faiths, the audience would be better informed to make their choice.

“We have never before heard such a pleasing lecture. In truth, the representatives of the other religions did not address the questions posed by the conference. Most speakers dealt largely with the fourth question, only briefly passing over the other ones. A majority of the speakers talked much but said little. The exception was Mirza Sahib’s paper, which gave a detailed and comprehensive answer to each of the individual questions. The audience listened with great interest and with undivided attention to a lecture which they found to be most superior and outstanding.

“We are not followers of Mirza Sahib, nor do we have any kind of contact with him. However, we cannot be unjust in our commentary. In answering the questions, Mirza Sahib relied solely on the Quran. Every major Islamic principle was beautifully expounded using logical and convincing arguments. To first use logical arguments to prove the existence of God and to then quote the Word of God is a style which we find most charming. Not only did Mirza Sahib expound on the philosophy of Quranic teachings, he also explained the philosophy and philology of the Quranic language. In short, Mirza Sahib’s lecture was complete and comprehensive, replete with gems of knowledge, wisdom, truths and mysteries. The philosophy of the Divine was so marvellously expressed that the entire audience was left spellbound. His lecture was the best attended with the hall being packed from top to bottom.

“The entire audience listened attentively.

To illustrate the difference between Mirza Sahib’s lecture and those of other speakers, it would suffice to say that people flocked to hear his paper while, out of boredom, they deserted the others.” (Chaudhvin Sadi, Rawalpindi, 1 February 1897) After the conference, it was unanimously agreed and announced that this article of Hazrat Ahmadas was the best. As mentioned

Group photo of the Promised Messiahas with his companions, 1899 above, one of the merits was to present teachings from the divine book and then also provide arguments through the particular book of religion.

Setting up rules to identify the true religion or divine religion, the Promised Messiahas advised in his books to the seekers of truth that if they would like to compare between religions or they would like to find the truthfulness of any religion, then they should be looking for three important aspects in a religion.

“In order to recognise a true religion, it is necessary to look at three matters. In the first place, one must see what the teaching of a religion is concerning God. That is to say, what a religion states with regard to the unity, power, knowledge, perfection, greatness, punishment, mercy and other attributes of the Divine …

“Secondly, it is necessary that a seeker after truth should enquire what a religion teaches with regard to his own self and with regard to human conduct. Is there anything in its teaching which would disrupt human relationships or would draw a person into courses which are inconsistent with modesty and honour, or would be contrary to the law of nature, or would be impossible to conform to or carry out or make it dangerous to do so? It would also be necessary to see whether some important teaching needed to control disorderliness has been left out. It would also be necessary to discover whether a religion presents God as a Great Benefactor with Whom a relationship of personal love should be established and whether it lays down commandments which lead from darkness into light and from heedlessness to remembrance.

“Thirdly, it is necessary for a seeker after truth to satisfy himself that the god

presented by a religion should not be one who is believed in on the basis of tales and stories and resembles a dead being.

To believe in a god who resembles a dead being, belief in whom is not by virtue of his having manifested himself but is due to one’s own good faith, would be to put him under an obligation. It is useless to believe in a god whose powers are not felt and who does not himself make manifest the signs of his own existence and life.” (Nasim-e-Da‘wat, Ruhani Khazain, Vol. 19, pp. 373-374) The beauty of the above criteria is that one cannot run away from the original revealed scriptures and their teachings.

If they are true religions and also provide perfect teachings, then they should not be looking around to get support for their claim as divine guidance is given by the divine book. In this way speakers and writers are confined to present the teaching and claims from their authentic particular divine book as well as providing arguments from their books.

Hazrat Ahmadas devised another criterion for writing on the topic of comparative studies of religions. He would never use ineffective and inappropriate allegations that could later be countered by the scholars of other faiths, resulting in further discord between two groups. On the contrary, the Promised Messiahas always provided the references from the revealed books of others, and then proved through scriptural and rational arguments the weakness of their religions and ideologies.

In his book Mi‘yar-ul-Mazhib (The Criterion for Religions), the Promised Messiahas presented a comparison of religions in accordance with the above method and discussed three world religions and teachings in order to recognise a true

religion.

Firstly, one must analyse what the teaching of a religion is concerning God from their particular revealed books. Hazrat Ahmadas proved that the God of Islam is a living God and remains functional as ever, conversing with man to this day. Here he simply lays down the rule of nature that it is in the nature of man that he considers God powerful and omnipotent. While thinking this, he turns to seek help from God as it is natural. And Islam, being a religion of nature, truly speaks about the living God. If one’s God is unable to perform certain simple actions like keeping himself alive or remain dead for a while or considered dead as per the Christian teachings, how would such a God be helpful in times of difficulties?

According to Hindus, God can only join the body and spirit and not the creator of certain matters. In this case their God is only a sort of engineer who joins certain matters and does not create them. It is against the nature of God. Every believer wants His God to deal with all situations, but in the case of Jesusas and the gods of Hindus, they have limited capacity to perform certain tasks. In this case, the God of Islam stands forth in all situation to help His people. The Promised Messiahas established the supremacy of the true living God of Islam over other religions by setting this natural rule of comparing with the teachings of other religions.

The Promised Messiahas says: “For although the supposed Parmeshwar of the Aryas has no power to create anything, they still say that at least he has the power to combine things that already exist. But Jesus of the Christians could not demonstrate even this much power when the Jews drew him on the cross and said, ‘If you now save

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Friday 29 March 2019 | AL HAKAM yourself, we will believe you.’ And yet he could not save himself though it was no big task; all he had to do was to combine his spirit with his body. The poor man failed to do even that. Thereafter his apologists spun the tale that he was resurrected in the sepulchre.” (The Criterion for Religions, p.

12) The Promised Messiahas contended that the teachings contained in the Holy Quran were completely in accord with the instincts of human need. The comparative study thus presented in this book gives to the reader a bird’s-eye view of the existing religions and brings out brightly the characteristics of Islam. Islam is strictly in accord with human nature and appeals to mankind.

Thus, in many of his books, he proved that the God of Islam is a living God and not like the Christ of Christians or gods of Hindus who are unable to create even themselves. Human nature requires reason and logic and the Promised Messiahas not only proved his points through scriptural evidence, but also discussed in detail with reason. A religion should not be contradictory to reason and logic. It should have a matter of rationalism. While tackling Hindus and Christians, Huzooras answered many of their questions with reason.

Another important aspect mentioned by the Promised Messiahas and we have seen this in many of his books is seeking divine help and calling to God for support. At many occasions, we have seen that the Promised Messiahas urged his opponents to call their gods and he would seek help from his God, proving whose God was a living God and which religion was a living religion.

“Then, the second kind of supremacy found in Islam, and not shared by any other religion, which puts the absolute seal of certainty upon its truth, is that it manifests living blessings and miracles, which other religions are entirely deprived of. These are the kind of perfect Signs through which Islam not only triumphs over other religions, but also – by showing its perfect light – draws hearts to itself.” (Barahin-eAhmadiyya Part V, p. 5) As the Promised Messiahas proved that Islam’s God still listens, speaks and fulfills the needs of His people, the Promised Messiahas asked the followers of different religions to come and pray together and seek help from God with prayers. Stop raising baseless allegations, rather come and stay with me to see the miracles of God and observe the acceptance of prayers.

“In this age, too, God Almighty manifests great Signs in support of Islam, and I say this from my own experience. If all the nations of the world were to unite against me and a comparison be made as to whom God reveals the unseen, whose prayers He accepts, whom does He help, and for whom does He manifest great Signs, I call God to witness that I would be victorious. Is there anyone who will step forward against me for such a trial!!? God has bestowed thousands of Signs upon me just to let the opponents know that Islam is indeed the true faith. I do not seek any honour for myself but I seek honour for the one for whom I have been sent.” (Haqiqatul-Wahi [The Philosophy of Divine Revelation], p. 219) Futher, Hazrat Ahmadas says: “Do none of you wish to test this and accept the truth if he finds it? What are you holding on to; corpse wrapped up in a shroud? What more do you possess? A

handful of dust? Can that corpse be God? Can it answer you? Come forward. Shame on you if you fail to respond and compare this decomposed corpse with my God. I tell you that before forty days have passed, He will put you to shame through heavenly signs. Polluted are the hearts that do not approach with true intent and yet go on denying, and unclean are the temperaments that lean towards mischief and not towards the pursuit of truth. O clerics who oppose me! If you be in doubt, come and stay in my company for a few days. If you do not witness God’s signs, then seize me and treat me as a liar. I have furnished you with full proofs, and until you refute these proofs, you have no answer. The signs of God are descending like rain. Is there no one among you who would come to me with a true heart? Not even one? A warner came to the world and the world did not accept him. But God will accept him and will establish his truth with powerful assaults. Peace be on him who follows the guidance.” (Anjam-eAtham, Ruhani Khazain, Vol. 11, pp. 345347) Thus, he repeatedly challenged the clerics and scholars of all religions. Similarly, any

person who would like to experience God, to come and witness. �‫ی‬ ‫د�ا � �را �م آج‬ ‫آواز‬ � ‫� �ف‬ ‫� � �ت ی‬ ‫� � وہ آ� � ا�م �ر‬ “This day, our mission is to proclaim [the true message] in every direction.

Whosoever is of pious nature shall eventually come [to you].”

Hence, in this day and age most of the world is indifferent towards religion as they perceive it to be a medieval and backward concept, or they have abandoned religion as their ideology could not grant them communion with God, and there is nothing that attracts them towards faith.

Many beliefs are seen to be illogical and against human rationale. However, it is Hazrat Mirza Ghulam Ahmadas alone that has shown to the world that there is wisdom, logic and rationale within religion, particularly in Islam. He showed the connection between nature and religion.

If we are to ever succeed in calling anyone towards the true faith in this era, then we are bound to act upon the criteria that has been set out by the Promised Messiahas.

Tokyo Interfaith Symposium Commemorating Founders of Faiths

AMJ Japan

Sabahuz Zafar Missionary, Japan

On 23 March 2019, the Ahmadiyya Muslim Jamaat in Japan held its first Tokyo Interfaith Symposium to commemorate Religious Founders Day. Religious leaders and scholars delivered speeches on Founders of My Faith as Role Models for Peace. Speakers included Imam Anees Ahmad Nadeem National President and Missionary In-charge Japan, Rabbi Binyomin Y Edery Chief Rabbi of Japan, Fr Paul Koroluk Archpriest Ukrainian Orthodox Church, Rev Yoshida Nikko Chief Priest Shinshojoji Buddhist Temple, Hon Peter Kell Acting Ambassador of New Zealand to Japan alongside scholars from Shintoism, Hinduism and Jainism.

The event was dedicated to the memory of those slain in the Christchurch terrorist attack, to their loved ones and to the wider community of those mourning in New Zealand and around the world.

The symposium commenced with the recitation of the Holy Quran. The symposium was hosted by Imam Hizqeel Ahmad.

Whilst condemning the attacks, I read quotes of Hazrat Khalifatul Masih Vaa and the statement in which he had also praised the response of New Zealand’s Prime Minister Jacinda Ardern, New Zealand’s Government and its public to the terrorist attack targeting mosques in Christchurch.

Imam Anees Ahmad Nadeem in his keynote speech introduced the principles and practical examples set forth by the Holy Prophetsa for establishing peace.

A vigil was also held at the event to pay tribute to the victims of Christchurch shooting at the mosques. A silent prayer and moment of silence was led by Imam Anees Ahmad Nadeem.

It was a rare sight at the event seeing political figures, academics and religious leaders from all the major religions of the world united under one umbrella for the soul purpose of restoring peace and enhancing interfaith harmony.

This initiative of organising an event like this by the community was widely respected and appreciated by the esteemed panel of speakers who expressed the need to hold more of such events in the future.

Health

Diabetes

Dr Noureen Ahmad General Practitioner, Belgium iabetes mellitus (DM) – more D commonly known as diabetes – is a medical condition associated with a high

blood glucose (hyperglycaemia) level in the body and impaired carbohydrate metabolism.

In the UK, three to four million people have been diagnosed with diabetes and 90% of them have type 2 diabetes. More surprisingly, 12 million people in the UK are at high risk of developing type 2 diabetes.

In 2016, diabetes was the seventh leading global cause of death worldwide.

In this chronic disease, there are abnormalities in the glucose metabolism.

Glucose enters our body through food and is essential for the normal functioning of the cells. The glucose is primarily taken up from the intestines where it is transported to the bloodstream. The pancreas produces a hormone called insulin which acts on a variety of cells of the liver, fat and muscles.

Insulin allows blood glucose to enter these cells for fuel consumption or storage.

However, if insulin levels are low or absent, glucose cannot enter these cells, which causes deprivation of glucose (energy) and thus leading to diabetes due to the high blood glucose levels.

There are two types of diabetes, type 1 and type 2. The symptoms, diagnosis, follow up and the long-term complications are almost similar for both types. An unusual form of diabetes is the gestational diabetes, which only occurs in pregnant women.

After the pregnancy this form of diabetes disappears, however these women are at a high risk of developing type 2 diabetes later on, especially in the first five years, and thus should have a proper follow up of the blood glucose levels.

Type 1 diabetes is a chronic disease that is characterised by reduced or absent production of insulin, usually as a result of antibody production against the insulin producing cells in the pancreas. When 90% of these cells get damaged, it will cause symptoms. Type 1 diabetes usually develops at a young age (< 30-40 years). This type of diabetes can also occur in individuals with other autoimmune disorders or within families with a family history for type 1 diabetes.

The other type, type 2 is characterised by reduced production of insulin by the cells of the pancreas. Another cause for type 2 diabetes is that body cells become unresponsive to the insulin hormone produced. Some groups have a high risk of developing this type of diabetes such as the elderly, aged above 65, obese individuals and pregnant women.

Continued on page 8

Consuming too much sugar (sugary foods and drinks) can expedite the onset of diabetes

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Friday 29 March 2019 | AL HAKAM Continued from page 4

has given you a pass in English.” I said, “Alhamdolillah” and thought that he must have added some grace marks out of his magnanimity for the new speaker on his first attempt. His kindness and graciousness to me continued later in various ways.

Dervish preacher Allah the Almighty had blessed Chaudhry Sahibra with countless blessings and honours. He had been to great palaces and chambers of the world and had met great personalities. However, by nature he was a very humble person. Simplicity and dervishlike nature were the salient traits of his life.

For one, he was very frugal in spending on himself but very generous in spending in the way of Allah and in helping the poor and the students. For instance, whenever he went to Central London via the District line, he used to walk to East Putney Underground station instead of Southfields station. He would take this longer walk, so that he could save on the tube fare, which was probably one penny saving.

Generally, most people living in the area started their journey from Southfields and did not care for the tiny difference in the fare, giving preference to their comfort.

Hazrat Chaudhry Sahibra used to save one penny per travel; he mentioned it to others and urged them to do the same.

I clearly remember him telling in his speeches that people used to argue with him as to what did he save by doing so, to which he replied, “One penny.” They would then ask what benefit he got. He would reply again, “One penny.” Hazrat Chaudhry Sahibra used to relate this in detail. He used to narrate in his style that though apparently it was a saving of one penny only, but continued savings like that would add up to hundreds and thousands of pounds.

On such occasions he used to quote the Persian proverb: �‫رطقہ رطقہ یم وشد در یا‬ “Drop by drop a river is formed.”

Helping the needy His style of counseling was very effective.

At the same time, his excellent personal example of spending generously in the way of Allah was apparent to everyone. He had established an institution by the name of Southfields Trust to help the needy and Continued from page 7

Men have an increased risk than women.

Noteworthy to mention is that Asians and people from African origins have five to ten times more risk to develop type 2 diabetes.

The symptoms of patients with type 1 and 2 diabetes usually include extreme thirst, frequent urination, nausea, tiredness, concentrating problems, blurred vision and a decreased appetite.

Type 1 diabetes can even lead to a medical condition known as diabetic ketoacidosis, which can result in coma and death. Diagnosis of diabetes is based on the clinical symptoms and a blood glucose test.

When the fasting blood glucose exceeds 7 mmol/L (126 mg/dl) or the non-fasting blood glucose exceeds 11 mmol/L (200 mg/ dl), measured two times separately, then it is indicative of diabetes.

Usually Hemoglobin A1c (HBA1c) is also tested in the blood which represents the average blood glucose of the past two to three months and should normally be below 48 mmol/mol (6.5%). Follow up exists of

deserving students and the less privileged.

Stipends were given out as interest free loans or as aid. That was a great service and ongoing charity.

Additionally, there was a whole network for the help of the needy. Generally, he helped people in such a discrete way that others would not know about it. I had the opportunity of working as a member of this trust for some time and was inspired by this aspect of Chaudhry Sahib’s character.

Humble way of great financial sacrifice A proposal was once under consideration that the then existing two buildings that were very old in the Jamaat UK centre be demolished and replaced by a large complex comprising of a big hall, offices, two large residences and a small flat. However, the Jamaat did not have the necessary funds for the project at that time.

It is not the Jamaat’s policy to take bank loans on interest. Hazrat Chaudhry Sahibra was requested to lend the amount, which would be paid back to him in instalments over a period of time. He agreed.

In accordance with Quranic teachings, a contract was drafted to the effect that Chaudhry Sahibra would pay the Jamaat £100,000 and the Jamaat would be responsible to pay it back. The draft was shown to Chaudhry Sahibra one evening. He said that he would study it carefully, sign it and return it the next day.

The following morning, Chaudhry Sahibra said: “I mulled over it. My own self told me, ‘Zafrulla Khan! You have reached thus far because of Ahmadiyyat. All that you have achieved is due to blessings of this Jamaat.

Do you now want to give the money to this beneficent Jamaat as a loan to be paid back?’

My soul reproached me a lot. I really felt embarrassed about this and sought Divine forgiveness. I decided there and then that I shall present that amount to the Jamaat not as a loan, but as a humble donation.”

Saying that, he tore up the draft, wrote a cheque for £100,000 and presented it to the Jamaat. He pleaded that this donation should not be mentioned to anyone in his lifetime other than Hazrat Khalifatul Masih IIIrh. What an excellent example of sacrifice, humility and sincerity!

controlling the fasting blood glucose and HBA1c every two to three months.

The primary treatment of diabetes is based on lifestyle changes. It is advised to consume a variety of foods such as fresh vegetables and fruits. It is necessary to stop smoking and avoid alcohol consumption as well as reducing sugar intake. Doctors will mostly recommend a dietician.

Besides changes in food, regular exercise is important for obtaining a normal weight (BMI) and can improve the response of the body cells to insulin. Education about diabetes is also an essential part of a good treatment which will be provided by the doctor or diabetes educators.

In type 1 diabetes, treatment exists of insulin therapy. The dose of insulin depends on the calorie intake and the amount of exercise. These patients have to check the blood glucose with a finger prick test daily and multiple times for a good regulation of glucose in the blood. If there is too much insulin in the blood, hypoglycaemia (low blood glucose level) can occur leading

Small bedroom In the context of this building, I would like to mention another magnificent incident.

The foundation stone of the building was laid in 1967 and it was completed in 1970.

Hazrat Chaudhry Sahibra requested the Jamaat to allow him to reside in the small flat on the second floor whenever he needed accommodation while in London. Hazrat Khalifatul Masih IIIrh happily granted permission.

The flat was small. I had the opportunity to go to the flat several times and see it closely. Albeit small, it was enough for Chaudhry Sahib’sra limited and simple needs. It comprised of a small bedroom, a compact kitchen, bathroom and a mediumsized sitting room which doubled up as his study where he spent most of his time.

He had a modest sofa set in the sitting

room and that is where he entertained his visitors. The bedroom in the flat was so small that it was barely furnished with a single bed, a small cupboard, a small table and a chair. There was hardly any space to walk around. In that small bedroom, he spent many years with simplicity and contentment.

One of his close friends told me that once Chaudhry Sahibra took him along to show him his flat. As he entered the bedroom he asked, “How do you cope in this small bedroom?” Chaudhry Sahib’s answer was prompt and insightful: “The place where we are going after this life will be even narrower.” How unique is the thinking of spiritually elevated people! They are ever-mindful of the Hereafter and keep preparing themselves for that ultimate, final journey.

Promised Messiah Day in Virginia

The day began with Fajr prayer in the mosques of the region followed by dars. Young Khuddam, Atfal and members of Ansarullah travelled to the city of Richmond (the capital of Virginia) to hand out the Messiah Has Come flyers to the neighbours of Masjid Anwaar.

Local members of Lajna Imaillah and Nasirat of Richmond Jamaat helped in preparing the flyers for this momentous occasion. As a result of these humble efforts, 3,200 local homes were visited before Zuhr prayer, thereby conveying the message of the Promised Messiahas on the day of the first Bai‘at in the time of the Promised Messiahas to about 10,000 fellow Virginians.

Alhamdolillah.

After the tabligh programme, members congregated to celebrate the Promised Messiah Day at the recently inaugurated Masroor Mosque in the city of Manassas, Virginia after Asr Prayer.

More than 325 members of the local Jamaat participated in this Jalsa. There were 3 speeches around the life of the Promised Messiahas. Regional Missionary Imam Faran Rabbani spoke on the men who accepted the Promised Messiahas. The speech presented stories from the lives of such companions of Hazrat Ahmadas who prayed to Allah and were shown that Hazrat Mirza Ghulam Ahmadas was indeed from God. Following that was another Jalsa, this time at Masjid Mubarak in Chantilly, Virginia right after Maghrib. The event brought the highest attendance at any local event at this masjid with about 500 members attending from the local Jamaats of Northern and Central Virginia.

There were two main speeches and a video presentation. Regional Qaid Majlis Khuddamul-Ahmadiyya Haris Raja Sahib spoke about the teachings of the Promised Messiahas in light of the book Noah’s Ark, reminding everyone of the responsibilities of our Bai‘at, while Imam Faran Rabbani spoke on the topic of the companions around the Promised Messiahas.

to symptoms such as sweating, paleness, headache and fainting.

In type 2 diabetes, medication is started if there is no improvement of the blood glucose levels after lifestyle changes.

Medication for type 2 diabetes include metformin, sulfonylureas, GLP-1 receptor agonist, DDP-4 inhibitors, SGLT2 inhibitors and insulin therapy. Usually the doctor will start with metformin and can add the other medications depending on the blood glucose levels, response to the drugs and the patient’s profile.

Diabetes is a chronic disease which can lead to many complications on a longterm basis. There is an increased chance of developing strokes, heart attacks and vascular diseases. Therefore, good control of blood pressure and high lipid level in the blood are important besides the blood glucose level. If necessary, medication for high blood pressure and high lipid levels in blood can be added to the therapy.

In addition to this, high glucose levels in the blood can damage the small vessels

and lead to kidney and eye diseases. It can also cause dry and sensitive skin and lead to a delayed wound healing. Thus, patients with diabetes are required to have regular eye, kidney and feet check-ups to prevent further complications.

The last complication which occurs frequently, is neuropathy or nerve damage.

This usually leads to numbness, tingling or pain mostly in the lower limbs. In a late stage of nerve damage, pain is no longer felt.

Neuropathy in men can lead to reproductive problems such as impotence.

Finally, it is important to realise that diabetes patients are at an increased risk of infections and it is advised to receive influenza and a pneumococcal vaccination.

Good diabetic care requires good education for patients and a multidisciplinary approach by health professionals with the aim to obtain a normal life.

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

Hafiza Ghazala Mahmood Chantilly, Virginia

VMessiah Day with great zeal.

irginia Region, USA celebrated the Promised

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Friday 29 March 2019 | AL HAKAM

Friday Sermon 1 March 2019 Delivered from Baitul Futuh Mosque

Men of Excellence

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

T

oday I will continue with the accounts of the Companionsra who took part in the Battle of Badr.

The first companion is Hazrat Khaulira bin Abi Khauli. Hazrat Khaulira participated in all of the battles alongside the Holy Prophetsa, including the battles of Badr and Uhud. Abu Ma‘shar and Muhammad bin Umar state that Hazrat Khaulira participated in the Battle of Badr along with his son. However, the name of the son has not been recorded. Another historian, Muhammad bin Ishaq states that Hazrat Khaulira participated in the Battle of Badr along with his brother, Malikra bin Abi Khauli. According to another narration, Hazrat Khauli’sra two brothers, Hazrat Hilalra bin Abi Khauli and Hazrat Abdullahra bin Abi Khauli also participated in the Battle of Badr. Hazrat Khaulira passed away during the caliphate of Hazrat Umarra. (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 299, Khauli bin Abi Khauli, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990).

The second companion is Hazrat Rafeyra bin al-Mu‘alla. Hazrat Rafeyra bin Mu‘alla belonged to the Banu Habib branch of the Khazraj tribe. His mother’s name was Idaam bint Auf. The Holy Prophetsa established a bond of brotherhood between Hazrat Rafeyra and Hazrat Safwanra bin Baidhaa. Both of these companions participated in the Battle of Badr. According to some narrations, both of them were martyred during the Battle of Badr, whereas according to a different narration, Hazrat Safwanra bin Baidhaa was not martyred during the Battle of Badr. Musa bin Uqba narrates that both Hazrat Rafeyra as well as his brother Hazrat Hilalra bin Mu’alla participated in the Battle of Badr. Hazrat Rafeyra was martyred by Ikrama bin Abu Jahl during the Battle of Badr. (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 450, Rafey bin al-Mu’alla Dar-ul-Kutb al-Ilimiyya, Beirut, 1990) (Al-Isti’ab, Vol. 2, p. 484-485, Rafey bin al-Mu’alla, Dar-ulJeel, Beirut, 1992.

The next companion is Hazrat ZusShimalain Humairra bin Abdi Amr. His real name was Umair and his title was Abu Muhammad. Ibn Hisham states that he was commonly referred to as Zus-Shimalain, but this was not his actual name. This was a title given to him because he used to utilise his left hand more. According to another narration, he was able to utilise both of his hands equally. Hence, he was also referred to as Zul-Yadain. He belonged to the tribe

of Banu Quza‘ah and he was a confederate of Banu Zuhrah. When Hazrat Umairra migrated to Medina from Mecca, he stayed at Hazrat Sa‘dra bin Khaisama’s house.

The Holy Prophetsa established a bond of brotherhood between him and Yazidra bin Haris. Both of these companions were martyred during the Battle of Badr. Hazrat Umairra was martyred during this battle by Usama Joshami. He was 30 years of age at the time of his martyrdom. In Tabaqat al-

title was Abu Sabuh. Hazrat Zakwanra belonged to the branch of Banu Zuraiq of the Khazraj tribe from among the Ansar.

His title was Abu Sabuh. He participated in the first as well as the second Bai‘at [pledge of initiation] at Aqabah. One of the aspects that stands out in relation to him and is worth mentioning is that he migrated from Medina and went to the Holy Prophetsa in Mecca. The Holy Prophetsa was still in Mecca at that time. He was called an Ansari

Kubra, the name of the assailant who killed him is recorded as Abu Usama Joshami instead of Usama Joshami. (Al-Tabqaatul-Kubra li ibn Sa‘d, Vol. 3, p. 124-125, Zul Yadain, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990) (Sirat Ibn Hisham, p. 327, Dar Ibn Hazam, Beirut, 2009) (Usdul Ghaba, Vol. 2, p. 217, Zus-Shimalain, Dar-ul-Kutb Ilmiyyah, Beirut, 2003.

The next companion to be mentioned is Hazrat Rafeyra bin Yazid. According to one narration, his name has been recorded as Rafeyra bin Zaid. Hazrat Rafeyra bin Yazid belonged to the Banu Zaoora bin Abdil Ash-Hal branch of the Aus tribe of the Ansar. Hazrat Raafi’sra mother, Aqrab bint Mu’az, was the sister of the famous companion, Hazrat Sa‘d bin Mu‘azra.

Hazrat Rafeyra had two of the sons, Usaid and Abdur Rahman from Aqrab bint Salamah. Hazrat Rafeyra participated in the battles of Badr and Uhud. According to one narration, he was traveling on the camel of Saeed bin Zaidra on the day of the Battle of Badr. He was martyred during the Battle of Uhud. (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 337, Rafey bin Yazidra, Darul-Kutb al-Ilimiyya, Beirut, 1990), (Usdul Ghaba, Vol. 2, p. 235, Rafey bin Yazidra, Dar-ul-Kutb Ilmiyyah, Beirut, 2003).

The next companion to be mentioned is Hazrat Zakwanra bin Abd-i-Qais. His

Muhajir. He migrated to Mecca to be with the Holy Prophetsa and stayed in Mecca for some time. He participated in the battles of Badr and Uhud and attained the status of martyrdom during the battle of Uhud and he was martyred by Abu Hakam bin Akhnas. Hazrat Zakwanra bin Abd-i-Qais is called an Ansari Muhajir. (Usdul Ghaba, Vol. 2, p. 210, Zakwanra bin ‘Abd-i-Qais, Dar-ul-Kutb Ilmiyyah, Beirut, 2003).

Allama Ibn Sa‘d writes in Al-Tabqaatul-Kubra that when the Muslims migrated towards Medina at the time of migration, the Quraish became enraged. They were extremely angry at the young men who had already migrated and left. A group of Ansar pledged initiation to the Holy Prophetsa during the second pledge at Aqabah and following this, they returned to Medina. When the first migrants from Mecca reached Quba, these Ansar went to the Holy Prophetsa in Mecca and migrated to Medina alongside his companions.

Therefore, they were known as the Ansari Muhajireen. Hazrat Zakwan bin Abd-iQaisra, Hazrat Uqbara bin Wahab, Hazrat Abbasra bin Ubada and Hazrat Ziadra bin Labid were amongst these companions known as the Ansari Muhajireen. Following this, all of the Muslims migrated to Medina, apart from the Holy Prophetsa, Hazrat Abu Bakrra and Hazrat Alira as well as those who

were caught up in the in the unrest, those who were kept in captivity and those who were ill or weak [also remained in Mecca].

(Al-Tabqaat-ul-Kubra, Vol. 1, p. 175, Darul-Kutb al-Ilimiyya, Beirut, 1990) Suhail bin Abi Salih narrates that when the Holy Prophetsa set forth towards Uhud, he pointed into a direction and addressed his companions saying, “Who will go to that particular location?” A companion from Bani Zuraiq, Hazrat Zakwanra bin Abd-i-Qais Abu Sabuh stood up and said, “O Prophetsa of Allah! I will go there.”

The Holy Prophetsa enquired as to who he was and Hazrat Zakwanra replied, “I am Zakwan bin ‘Abd-i-Qais.” Following this, the Holy Prophetsa told him to take a seat and the Holy Prophetsa repeated this three times. After this, the Holy Prophetsa said, “You should go to such and such place.”

Upon this, Hazrat Zakwanra bin Abd-iQais said, “O Prophetsa of Allah! I will most certainly go there!” Thereafter, the Holy Prophetsa said, “Whoever wishes to see an individual, who will be walking in the verdant gardens of heaven tomorrow should look at this man.” After this, Hazrat Zakwanra went to say farewell to his family.

His wives and daughters said to him, “Will you be leaving us?” He took his garment out of their hands and walked a little away from them, and then turning towards them said, “We will now meet on the Day of Judgement.” Following this, he attained the status of martyrdom during the Battle of Uhud. (Marifatul Sahaba Li Abi Naeem, Vol. 2, p. 248, Zakwanra bin Abdi Qais bin Khalid, Hadith no. 2621, Dar-ul-Kutb alIlimiyya, Beirut, 2002).

On the day of Uhud, the Holy Prophetsa enquired of his companions if anyone had any knowledge regarding Zakwanra bin Abd-i-Qais. Hazrat Alira replied, “O Prophetsa of Allah! I saw a horseman chasing Zakwan until he reached close to him and was saying, ‘Only one of us shall survive today.’ And so, he attacked Hazrat Zakwanra who was on foot and martyred him.” Hazrat Alira further said that whilst launching his attack on Hazrat Zakwanra, he was proclaiming, “Look, I am Ibn Ilaaj”.

Hazrat Alira says, “I then attacked him and struck my sword on his leg, severing his thigh and dragged him off his horse and killed him.” Hazrat Alira says that he saw that the attacker was Abu al-Hakam bin Akhnas. (Kitab-ul-Maghazi Li Al-Waqadi, Vol. 1, p.245, Baab Ghazwah-e-Uhud, Darul-Kutb al-Ilimiyya, Beirut, 2013) The next companion to be mentioned

10 is Hazrat Khawatra bin Jubair Ansari. His title was Abu Abdullah as well as Abu Salih. Hazrat Khawat belonged to the tribe of Banu Tha‘labah. Hazrat Khawatra bin Jubair was the brother of Hazrat Abdullahra bin Jubair. Hazrat Abdullahra bin Jubair was the one who was appointed by the Holy Prophetsa during the battle of Uhud to protect the valley along with fifty archers.

Hazrat Khawatra was of moderate height.

He passed away in Medina in 40 AH at the age of 74. According to one narration, his age at the time of his demise was 94. He used to dye his hair with henna and indigo leaves. Hazrat Khawatra left for the Battle of Badr along with the Holy Prophetsa, however on the way, he sustained an injury from a sharp corner of a stone and so the Holy Prophetsa sent him back to Medina.

Nevertheless, the Holy Prophetsa included him in the spoils of the Battle of Badr.

Thus, it was as if he too was counted among those individuals, who participated in the Battle of Badr. He participated alongside the Holy Prophetsa in all battles, including the battles of Uhud and the Ditch.

Hazrat Khawatra relates: “We once stopped at a place called Marr-e-Zahran along with the Holy Prophetsa.” He continues, “I came out of my tent and saw some women talking. Seeing this, I was intrigued to listen in to their conversation.

Hence, I went back, put on a cloak and sat beside them.” He disguised himself and sat down there in order to hear what the women were saying. “In the meanwhile, the Holy Prophetsa came out of his tent.

When I saw the Holy Prophetsa, I became startled and immediately stood up and said to the Holy Prophetsa that my camel had run away and that I was searching for it. The Holy Prophetsa carried on walking and I followed him. The Holy Prophetsa gave me the cloak he was wearing and went into an area of bushes to answer the call of nature. Thereafter, he performed the ablution and returned. Drops of water were falling from his beard onto his chest.

Following this, the Holy Prophetsa in a light hearted manner asked me, ‘O Abdullah!

What did the camel do?’” Since the camel was not lost and the Holy Prophetsa realised that he was merely sitting there in order to listen to the conversation which was not appropriate, “but nevertheless, we set off again. Following this, whenever the Holy Prophetsa met me, he would say Salam to me and ask ‘O Abu ‘Abdullah! What did the camel do?’ When this began to happen and the Holy Prophetsa would continuously say this to me in a light-hearted manner, I began to keep myself discreet in Medina and would no longer go to the mosque and the gatherings of the Holy Prophetsa. After quite some time, I went to the mosque and stood up for prayer. The Holy Prophetsa also came out of his residence and offered two Rak‘as [units] of prayer. I kept prolonging my prayer with the intention that the Holy Prophetsa would return and not say anything. However, the Holy Prophetsa said, ‘Abu Abdullah! You may prolong the prayer as much as you like, but I will remain here’. Thus, in my heart I said, ‘By God! I will apologise to the Holy Prophetsa and clarify the matter.’ When I completed the prayer, the Holy Prophetsa said, ‘Abu Abdullah! May peace be upon you. What

Friday 29 March 2019 | AL HAKAM was the matter concerning the camel that ran away?’ I replied, ‘By Him, Who has sent you with the truth! Since I accepted Islam, that camel has not run away.’ The Holy Prophetsa repeated three times, ‘May Allah have mercy on you’. Following this, the Holy Prophetsa never said anything to me in relation to this.” (Al-Tabqaat-ulKubra, Vol. 3, pp. 362-364, Abdullah bin Jubair, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990) (Usdul Ghaba, Vol. 2, p. 290, Khawat bin Jubair, Dar-ul-Kutb Ilmiyyah, Beirut, 2003) In other words, the Holy Prophetsa made him realise that firstly, he should not have concealed the matter from him for he knew what the truth of the matter was.

Secondly, it is inappropriate to sit in other people’s gatherings in this manner in order to listen in to their conversations.

Hazrat Khawatra narrates: “The Holy Prophetsa visited me once when I was sick. After I had fully recovered, he said, ‘O Khawat, you have been restored to full health. Hence, fulfil your covenant with Allah.’ I submitted, ‘I have not promised Allah anything’. The Holy Prophetsa said, ‘There is not a single person who, when suffering from an illness, does not take an oath or vows to do something in return for good health.’”

(Indeed, one vows to God Almighty that he will do such and such if granted good health.) “‘Therefore, fulfil your covenant with God Almighty and stay true to the pledge you have made.’” (Mustadrik Ala Al-Sahihain, Vol. 3, p.467, Hadith no. 5750, Dar-ul-Kutb Ilmiyyah, Beirut, 2002) Hence, this is something that we should all greatly ponder over and be mindful of.

On the occasion of the Battle of the Ditch, the Holy Prophetsa sent a delegation towards Banu Quraizah when he found out about their rebellion and the fact that they had breached the agreement during the battle. Hazrat Mirza Bashir Ahmadra has written about this incident in Sirat Khatamun-Nabiyyin [The Life & Character of the Seal of Prophets]. He writes: “When the Holy Prophetsa received news of this dangerous treachery of the Banu Quraizah. Initially, the Holy Prophetsa dispatched Zubair bin AlAwamra to obtain intelligence in secret two or three times. Then, after this, the Holy Prophetsa formally sent Sa‘d bin Muazra and Sa‘d bin Ubadahra, who were chieftains of the Aus and Khazraj tribes along with a few other influential companions in the form of a delegation towards the Banu Quraizah; and strictly instructed that if there was troubling news, it should not be publicly disclosed when they returned, rather, secrecy should be maintained so that people were not made apprehensive.

When these people reached the dwellings of Banu Quraizah and approached Ka‘b bin Asad, this evil man confronted them in a very arrogant manner. When the two Sa‘ds spoke of the treaty, Ka‘b and the people of his tribe turned wicked and said, ‘Be gone! There is no treaty between Muhammad[sa] and us.’ Upon hearing these words, this delegation of Companions set off. Sa‘d bin Muazra, and Sa‘d bin Ubadahra then presented themselves before the Holy Prophetsa and informed him of the state of affairs in an appropriate manner.” (Sirat

Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 584-585) Hazrat Khawatra bin Jubair’s name is also mentioned amongst the companions who were part of the delegation. (Sirat Ibn Hisham, p. 456, Dar ibn Hazam, 2009) According to another narration, the Holy Prophetsa sent Hazrat Khawatra towards the Banu Quraizah on his horse, and the name of this horse was Janah.

(Mustadrik Ala Al-Sahihain, Vol. 3, p.466, Hadith no. 5747, Dar-ul-Kutb Ilmiyyah, Beirut, 2002) Hazrat Khawatra narrates: “Once we set out for pilgrimage with Hazrat Umarra. Hazrat Abu Ubaidahra bin Jarrah and Hazrat Abdur Rahmanra bin Auf were part of this delegation. People requested that someone should present the poetry of Zaraarra bin Khitab (the poet from Mecca who had accepted Islam during the victory of Mecca). Hazrat Umarra instructed, ‘Let Abu ‘Abdullahra (i.e.

Khawat) present his poetry.’ When I heard this, I presented my poetry until dawn. It was only then that Hazrat Umarra asked me to stop as it was the time of dawn.”

(Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 2, p.

292, Al-Khawat bin Jubair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) (Al-Tabaqaatul-Kubra, Vol. 6, p. 10, Zaraarra bin Khitab, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Another companion who will be mentioned today is Hazrat Rabeeara bin Aqsam. His title was Abu Zaid. Hazrat Rabeeara was short, of stocky build and belonged to the Asad bin Khuzaimah tribe.

He is counted amongst the Muhajireen Companions [those who migrated from Mecca to Medina]. After migration to Medina, he stayed at the residence of Hazrat Mubashirra bin Abdul Munzir along with a few other companions.

He was 30 years of age when he participated in the Battle of Badr. Apart from the Battle of Badr, he also participated in the battles of Uhud and the Ditch. He also took part in the Treaty of Hudaibiya and participated in the Battle of Khayber as well, where he was martyred. A Jew named Harith martyred him at a place called Nataa which is a fort in Khayber. He was 37 years old at the time of his martyrdom. (Usdul Ghaba, Vol. 2, p. 257, Rabeeara bin Aqsam, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 66, 70, Abdullah bin Jahsh, Rabeeara bin Aqsam, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Another companion who will be mentioned today is Hazrat Rifara bin Amr Al-Juhani. He is also known as Wadiya bin Amr. He participated in the battles of Badr and Uhud. He was a confederate of Banu Najjar, a tribe of the Ansar. (Usdul Ghaba, Vol. 2, p. 287, Rifara bin ‘Amr Al-Juhani, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) The next companion is Hazrat Zaidra bin Wadiya. Hazrat Zaidra was from the Ansar tribe of Khazraj. He took part in Bai‘at-eAqabah and the battles of Badr and Uhud in which he was martyred (Usdul Ghaba, Vol. 2, p. 377, Zaidra bin Wadiya, Dar-ulKutub Al-Ilmiyyah, Beirut, 2003). His mother was Umme-Zaid bint Harith, and his wife’s name was Zainab bint Sahal with whom he had three children; Sa‘d bin Zaid, Umamah and Umme Khulthum. His son Sa‘d moved to Iraq during the Caliphate

of Hazrat Umarra and settled in a village called Aqar Kuf. Aqar Kuf is located near Baghdad, a city of Iraq. (Al-Tabaqaat-ulKubra, Vol. 3, p. 410, Zaidra bin Wadiya, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Mujam Al-Buldan, Vol. 4, p. 155, Aqar Kuf, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2001) The next companion is Hazrat Ribeera bin Rafey. There are varying opinions regarding the name of his paternal grandfather. According to one narration, his name was Harith, whereas, according to another source, his name was Zaid. Hazrat Ribeera bin Rafey was from the Banu Ajlaan tribe and he took part in the Battle of Badr and Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 356-357, Ribee bin Wadiyya, Dar-ulKutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 2, p. 252 Ribee bin Wadiyya, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) The next companion who shall be mentioned is Hazrat Zaidra bin Muzain. His father’s name was Muzain bin Qais. Hazrat Zaidra has also been mentioned as Yazid bin Al- Muzain. He belonged to the Khazraj tribe. He participated in the battles of Badr and Uhud. During the time of migration to Medina, the Holy Prophetsa established a bond of brotherhood between Hazrat Zaidra and Hazrat Mistah bin Uthathara.

He had a son named Umar and a daughter named Ramlah. (Usdul Ghaba, Vol. 2, p.

375, Zaidra bin Muzain, Dar-ul-Kutub AlIlmiyyah, Beirut, 2003) (Al-Tabaqaat-ulKubra, Vol. 3, p. 407, Yazid bin Al-Muzain, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) The next companion is Hazrat Iyyadhra bin Zuhair. His title was Abu Sa‘d and his mother’s name was Salma bint Amir.

He belonged to the Feher tribe. He took part in the second migration to Abyssinia [Ethiopia], and upon his return, he migrated to Medina and resided in the home of Hazrat Kulthumra bin Al-Hidam.

He participated in all the battles including Badr, Uhud and the Ditch. He passed away in Medina in 30 AH during the caliphate of Hazrat Uthmanra, and according to one account, he passed away in Syria.

(Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 318319, Iyyadhra bin Zuhair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 4, p. 311, Iyyadhra bin Zuhair, Dar-ulKutub Al-Ilmiyyah, Beirut, 2003) The next companion is Hazrat Rifa‘ara bin Amr Ansari. His title was Abu Waleed, and he belonged to the tribe of Banu Auf bin Khazraj. His mother’s name was Umme Rifa‘a. He took part in the second pledge of Aqabah along with seventy companions.

He participated in the battle of Badr and Uhud in which he was martyred.

(Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 410411, Rifa’ara bin Amr, Dar-ul-Kutub AlIlmiyyah, Beirut, 1990) The next companion is Hazrat Ziyaadra bin Amr who was also known as Ibn-eBishr and was a confederate of the Ansar.

He participated in the Battle of Badr along with his brother Hazrat Dhamrahra.

He belonged to the Banu Saida bin Ka‘b tribe. According to another narration, he was the freed slave of Banu Saida bin Ka‘b bin Al-Khazraj. (Usdul Ghaba, Vol. 2, p.

338, Ziyaadra bin Amr, Dar-ul-Kutub AlIlmiyyah, Beirut, 2003) (Al-Asaba, Vol. 2, p. 483, Ziyaadra bin Amr, Dar-ul-Kutub Al-

11

Friday 29 March 2019 | AL HAKAM Ilmiyyah, Beirut, 1995) The next companion is Hazrat Salimra bin Umair bin Thabith. He was a member of an Ansari tribe called Banu Amr bin Auf. He took part in the first Bai‘at at Aqabah. Hazrat Salim also participated in all the battles alongside the Holy Prophetsa, including the battles of Badr, Uhud and the Ditch. (Usdul Ghaba, Vol. 2, p. 337, Salim bin Umair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) On the occasion of the Battle of Tabuk, when a group of poor companions who desired to partake in the battle of Tabuk appeared before the Holy Prophetsa, weeping, because they had no means of conveyance, Hazrat Salim was also one of them. These seven companions came to the Holy Prophetsa just as he was about to depart for Tabuk and requested that they be given some means of transport [so that they could participate]. The Holy Prophetsa replied, “At this time, I have nothing with which I can provide for you to mount on.”

These companions returned with tears in their eyes due to the sheer sorrow of not being able to spend anything in God’s way.

Ibn-e-Abbasra relates that the verse: َّ َ ُ ُ َۤ َ َ​َۤ َ َۤ ُۡ َ ‫َو لَا َعلی َال ِذیۡ َن ِاذا َما اتوۡک ل َِت ۡح ِمل ُہ ۡم قل َت لَا ا ِج ُد َما ا ۡح ِملک ۡم‬ َ َ َّ َ ُ ۡ ۡ ُ ُ ُ ۡ َ َّ ۡ ّ َ َ ۡ َ َ َّ ً ‫الد ۡم ِع َح َزنا الا یَ ِج ُد ۡوا َما‬ ‫علی ِہ تولوا و اعینہم ت ِفیض ِمن‬ ُ ۡ ‫یُن ِفقوۡ َن‬ “And nor is there any blame upon those who came to you when the announcement of war was made so that you might provide them a mount. So you answered them, ‘I cannot find whereon I can mount you;’ they turned back, their eyes overflowing with tears, out of grief that they could not find what they might spend.” (Surah alTaubah: 92) Ibn-e-Abbasra relates that among the people mentioned in this verse is Salimra bin Umair and Tha‘libahra bin Zaid. (AlTabaqaat-ul-Kubra, Vol. 3, p. 366, Salimra bin ‘Umair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 2, p.

387, Salimra bin Umair, Dar-ul-Kutub AlIlmiyyah, Beirut, 2003).

Hazrat Khalifatul Masih IIra, expounding on this verse, states in his commentary: َّ َ ُ ُ َۤ َ َ​َۤ َ َۤ ُۡ َ ‫َو لَا َعلی ال ِذیۡ َن ِاَذا َما اتوۡک ل َِت ۡح ِمل ُہ ۡم قل َت لَا ا ِج ُد َما ا ۡح ِملک ۡم‬ َ َ ً ّ ‫َع َل ۡیہ تَوَلّوۡا َّو اَ ۡع ُی ُن ُہ ۡم تف ۡی ُض م َن‬ ‫الد ۡم ِع َح َزنا‬ ِ ِ ِ “In terms of its application, this verse is general, but the particular individuals to which it alludes were seven poor Muslims who came to the Holy Prophetsa and requested that some means of conveyance be arranged for them. The Holy Prophetsa informed them, ‘Unfortunately, I do not have the means to arrange any ride for you.’ The companions were greatly pained, and turned back with tears in their eyes.

In further narrations it is mentioned that after this event, Hazrat Usmanra donated three camels, and four other camels were donated by other Muslims. The Holy Prophetsa then distributed one camel to each of the seven companions.”

Hazrat Musleh-e-Maudra further states: “The Holy Quran has mentioned this event to contrast (the case of) those who were both wealthy and had means of transport, but looked for excuses to not participate.”

There were some who sought excuses

and didn’t join the expedition. However, on the other hand, the passion and zeal of the poor companions was incomparable.

Thus, this event illustrated the difference between the two.

Hazrat Musleh-e-Maudra further explains: “This verse also reveals that not all those who remained behind in Medina (during expeditions) were hypocrites. There were also sincere and faithful believers who could not participate because of a lack of means.” (Duroos Hazrat Musleh-e-Maudra, Tafsir Surah al-Taubah, Verse 92) Hazrat Musleh-e-Maudra goes on to explain under the commentary of this verse: “Abu Musa was the chief of this group of Muslims. When he was asked later about what he requested of the Holy Prophetsa, he explained, ‘By God, we did not ask the Holy Prophetsa for camels or even horses – we only asked him that we do not have any shoes to cover our feet. We cannot possibly cover this journey barefoot, (we’ll become badly injured even before the battle and won’t be able to fight.) If we are only given a pair of shoes, we can keep up alongside our brothers, and participate in the battle on foot.’” (Deebcaha Tafsir-ul-Quran, Anwar-ul-Aloom, Vol. 20, p. 361) This was the state of their passion and their lack of provisions. Hazrat Salimra bin Umair lived until the time of Hazrat Muawiyahra (Usdul Ghaba, Vol. 2, p. 387, Salimra bin Umair, Dar-ul-Kutub AlIlmiyyah, Beirut, 2003).

The next companion is Hazrat Suraqahra bin Ka‘b, he belonged to the Banu Najjaar tribe. His mother’s name was Umairah bint Numan. Hazrat Suraqahra took part in all of the battles alongside the Holy Prophetsa including Badr, Uhud and the Ditch. He passed away in the time of Hazrat Muawiyahra, but according to a narration by Kalbi, he was martyred at the battle of Yamamah. (Usdul Ghaba, Vol. 2, p. 412, Suaaqahra bin Ka’b, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaatul-Kubra, Vol. 3, p. 371, Suraaqahra bin Ka’b, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Then next companion is Hazrat Saaibra bin Mazoon. He was the brother of Hazrat Usmanra bin Mazoon. He was amongst the very first companions who migrated to Abyssinia, and had the honour of partaking in the battle of Badr (Usdul Ghaba, Vol. 2, p. 399, Saaibra bin Mazoon, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003). When the Holy Prophetsa left for the expedition to Bawaat, according to some narrations, he appointed Hazrat Saadra bin Muaz and according to others, Hazrat Saaibra bin Usman as the Amir to look after the affairs in his absence. Thus, one of the narrations mentions the Hazrat Saaib bin Mazoon’s name. (Al-Sirat Al-Halabiyya, Vol. 2, p.

174, Zikr Maghazia Ghazwa-e-Bawaat, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002) Hazrat Saaib also had the honour of being involved in trade with the Holy Prophetsa. Hence, a narration in Sunan Abi Dawood states that Hazrat Saaibra relates, “On one occasion, I presented myself before the Holy Prophetsa, and the companions started offering compliments about me to the Holy Prophetsa. The Holy

Prophetsa stated, ‘I know him better than you do.’

I submitted: َ ْ َ َ ْ ُ ْ ّ ُ َ َ َْ ْ َ َ ْ َ َ ُ َ ‫ک ْی ف ِن ْع َم الش ِریْک۔‬ ِ ‫صدقت بِابِی ا ُنت وا ِمی ۔کنت ش ِری‬ َ ْ ْ‫ت لَا ت ُ َدار ْی َولَا ت ُ َماری‬ ‫کن‬ ِ ِ ‘May my parents be sacrificed for your sake O Prophet – you have indeed said the truth! You were my partner in business, and what an excellent business partner you were! You never used to oppose nor cause any dispute.’” (Sunan Abi Dawood, Kitabul-Adab, Hadith no. 4836) In the book, Sirat KhatamunNabiyyin [The Life & Character of the Seal of Prophets] this incident has been described in the following manner: “Numerous trade caravans would leave Mecca for diverse regions. Towards the south in Yemen and to the north in Syria formal trade had been established.

In addition to this, commerce also took place with Bahrain. The Holy Prophetsa travelled to all of these places for the purpose of trade. Every time the Holy Prophetsa would fulfil his obligations with remarkable honesty, trust, elegance and skill. In Mecca also, everyone who dealt with the Holy Prophetsa would frequently praise him. Accordingly, Saaib was a companion of the Holy Prophetsa (whose account is being mentioned). When he accepted Islam, people praised him before the Holy Prophetsa and the Prophetsa said, ‘I am more acquainted with him than you,’ at which Saaib responded, ‘Indeed, O Holy Prophetsa, may my father and mother be an offering! You were once my partner in business, and you were moral and pure in all your dealings.’” (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, p. 106) The next companion is Hazrat Asimra bin Qais. Hazrat Asimra bin Qais belonged to the Ansari tribe of Tha‘labah bin Amr. He took part in both the battle of Badr and of Uhud. (Usdul Ghaba, Vol. 3, pp. 112113, Asimra bin Qais, Dar-ul-Kutub AlIlmiyyah, Beirut, 2003).

The next companion is Hazrat Tufailra bin Malik bin Khansa. Hazrat Tufailra belonged to the Banu Ubaid bin Adi branch of the Khazraj tribe. Hazrat Tufailra’s mother’s name was Asmaa bint Al Qain. Hazrat Tufailra took part in the Baiat at Aqabah, the Battle of Badr and the Battle of Uhud. He was married to Idaam bint Kurd from whom he had two sons named Abdullah and Rabee. (Al-Tabaqaat-ulKubra, Vol. 3, pp. 430-431, Tufailra bin Malik, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 3, p. 79, Tufailra bin Malik bin Khansa, Dar-ul-Kutub AlIlmiyyah, Beirut, 2003) The next companion is Hazrat Tufailra bin Numan. Hazrat Tufailra belonged to the Ansar tribe of Khazraj. His mother was Khansaa bint Riyaa who was also the paternal aunt of Hazrat Jaabirra bin Abdullah. Hazrat Tufailra also had a daughter named Raubieye. He was present at the Bai‘at at Aqabah as well as the Battle of Badr. Hazrat Tufailra likewise took part in the battle of Uhud and on that day he received a total of thirteen wounds. He was also present in the battle of the Ditch and it was during this battle that he was martyred

by Wahshi bin Harb. Later, Wahshi also accepted Islam. Wahshi would say that God

had honoured Hazrat Hamzara and Hazrat Tufailra bin Numan with his hands, but did not humiliate him by their hands; meaning he was not killed by them in a state of disbelief. (Al-Tabaqaat-ul-Kubra, Vol. 3, p.

431, Tufailra bin Nu’man, Dar-ul-Kutub AlIlmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 3, pp. 79-80, Tufailra bin bin Nu’man, Darul-Kutub Al-Ilmiyyah, Beirut, 2003) The next companion is Hazrat Dhahaakra bin Abd Amr. He belonged to the tribe of Banu Dinar bin Najjar.

His father’s name was Abd Amr and his mother’s name was Sumairah bint Qais.

He and his brother, Numanra bin Abd Amr both took part in the Battle of Badr and the Battle of Uhud. Hazrat Numanra passed away in the battle of Uhud. His third brother – Utbah bin Abd Amr – was martyred in the incident of Bi‘r-e-Maunah.

(Al-Tabaqaat-ul-Kubra, Vol. 3, p. 394, Dhahaakra bin Abd Amr, Dar-ul-Kutub AlIlmiyyah, Beirut, 1990) The next companion is Hazrat Dhahaakra bin Haritha. Hazrat Dhahaakra belonged to the Ansar tribe of Khazraj. His father’s name was Haritha and mother’s name was Hind bint Malik. Hazrat Dhahaakra took part in the Bai‘at of Aqabah along with seventy other companions. He also took part in the battle of Badr. His son’s name was Yazid who was born to his wife, Umaamah bint Muharith. (Al-Tabaqaatul-Kubra, Vol. 3, p. 433, Dhahaakra bin Haritha, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 3, p. 46, Dhahaakra bin Haritha, Dar-ul-Kutub AlIlmiyyah, Beirut, 2003) The next companion is Hazrat Khalladra bin Suweid Ansari. Hazrat Khalladra belonged to the Banu Harith branch of the Khazraj tribe. His mother’s name was Amrah bint Sa‘d. One of his sons – Hazrat Saaibra- was blessed with the companionship of the Holy Prophetsa and Hazrat Umarra later even appointed him as the governor of Yemen. His second son’s name was Hakam bin Khallad and Lailaa bint Ubaadah was the mother of both sons.

Hazrat Khalladra took part in the Bai‘at-eAqabah. He also took part in the Battle of Badr, Uhud and the Ditch. In the Battle of Banu Quraizah, a Jewish lady named Bunanah dropped a heavy rock on him inflicting a fatal injury on his head which resulted in his martyrdom. Upon this, the Holy Prophetsa stated, “For Khallaad is a reward equal to two martyrs”. Later, as per the law of equal retribution, the Holy Prophetsa had the woman responsible for the murder executed. (Al-Tabaqaatul-Kubra, Vol. 3, pp. 401-402, Khalladra bin Suweid, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) In Sirat Khatamun-Nabiyyin [The Life & Character of the Seal of Prophets] this incident has been mentioned in the following manner: “A few Muslims took a seat up against a wall of the fortress and a Jewish lady by the name of Bunanah threw a stone from above. A man named Khalladra was martyred, but the others escaped.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 598) It is narrated that when the mother of Hazrat Khalladra was informed of his martyrdom, she came wearing her head-

12 covering i.e. she was wearing her niqab.

She was told that “Khalladra has been martyred, and you have come wearing the niqab.” Thereupon she said, “Khalladra has been taken from me, but I shall never give up my modesty” i.e. she said she would not lament or wail as was the custom, and the head-covering was modesty which she would uphold.

Further details of the account of Hazrat Khallad’sra martyrdom have been mentioned. It is said that upon his martyrdom, the Holy Prophetsa stated, “He shall have the reward of two martyrs” as has been mentioned before. However, further a detail mentioned here is that when it was enquired of the Holy Prophetsa as to why he shall have the reward of two martyrs, he stated, “He was killed by the Ahl-e-Kitab [the People of the Book].” (Al-Tabaqaat-ulKubra, Vol. 3, p. 402, Khalladra bin Suweid, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) The next companion is Hazrat Ausra bin Khauli Ansari. His title was Abu Layla and he belonged to the Banu Salim bin Ghanam bin Auf branch of the Khazraj tribe of the Ansar. His mother’s name was Jameela bint Ubayy, who was the sister of Abdullah bin Ubayy bin Salul. He had one daughter named Fushum. He participated in all the battles alongside the Holy Prophetsa including the battles of Badr, Uhud and the Ditch. The Holy Prophetsa established a bond of brotherhood between him and Hazrat Shujaara bin Wahab Al-Asadi.

Hazrat Ausra bin Khauli was counted amongst the Kamileen. In the days of ignorance and in the early days of Islam, one who knew how to write Arabic, was an expert in archery and was a good swimmer would be called a Kamil. All three of these qualities were found in Hazrat Ausra bin Khauli. (Usdul Ghaba, Vol. 1, p. 320, Ausra bin Khauli, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 409-410, Ausra bin Khauli, Dar-ulKutub Al-Ilmiyyah, Beirut, 1990) Hazrat Najiah bin A‘jam narrates: “At the time of the treaty of Hudaibiyyah,

Friday 29 March 2019 | AL HAKAM when the complaint was made to the Holy Prophetsa of a lack of water, he called me, took out an arrow from his quiver and handed it over to me. He then requested a bucket of water be brought to him from the well, so I brought it to him. He performed the ablution and after rinsing his mouth he poured the water back into the bucket. At the time, the people were suffering from the severe heat and there was only one well for the Muslims as the idolaters had quickly reached Baldah and taken control of its water storages. The Holy Prophetsa then addressed me saying, ‘Pour the water of this bucket in the well which has dried up and embed the arrow in its water.’

Hence, I proceeded to do so and I swear by the One Who sent him with the truth that I only managed to climb out of that well with great difficulty. In other words, the water began to rise and flow over immediately until it surrounded me on all sides. It was rising just as water boils in a cooking pot to the point where it had reached the top and was level to the brim. The people were collecting the water from the top until even the last man was able to quench his thirst. A group of hypocrites were also present at the well that day, among whom was Abdullah bin Ubayy, who was the maternal uncle of Hazrat Ausra bin Khauli. Hazrat Ausra bin Khauli said to him, ‘O Abul Hubbab, woe unto you, will you not now accept this miracle which you have witnessed for yourself? (Accept the truthfulness of the Holy Prophetsa). What more do you need?’ He replied, ‘I have witnessed many things like this.’ Thereupon, Hazrat Ausra bin Khauli answered, ‘May Allah cause you to ruin and prove your opinion wrong.’ Abdullah bin Ubayy went to the Holy Prophetsa and the Holy Prophetsa said to him, ‘O Abul Hubbab, when have you ever seen something previously as you witnessed today?’ The Holy Prophetsa had heard of this [i.e. Abdullah bin Ubayy’s response] and therefore enquired this from him. He replied, ‘I have never witnessed something like this before.’ The Holy

Prophetsa then asked, ‘Why did you then say such a thing?’ i.e. the reply he gave to his nephew. Abdullah bin Ubayy answered, ‘Astaghfirullah [I seek forgiveness from Allah].’ Abdullah bin Ubayy’s son, Abdullah bin Abdillah then said, ‘O Messengersa of Allah, pray for his forgiveness’, upon which the Holy Prophetsa prayed for his forgiveness.” (Subul Al-Huda, Vol. 5, p. 41, Baab Ghazwah Al-Hudabiyyah, Dar-ulKutub Al-Ilmiyyah, Beirut, 1993) (Imtau Al-Asma, Vol. 1, p. 284, Dar-ul-Kutub AlIlmiyyah, Beirut, 1999).

Hazrat Alira bin Abdullah bin Abbas narrates that when the Holy Prophetsa decided that he would go to Mecca to perform Umrah [pilgrimage], he sent Hazrat Ausra bin Khauli and Abu Rafeyra to Hazrat Abbasra with a marriage proposal for Hazrat Memoonara. On the course of the journey, they lost their camels. They remained in the valley of Rabigh, which was situated ten miles from Johfah, until the Holy Prophetsa arrived, at which point they found their camels again. They then travelled with the Holy Prophetsa to Mecca and upon arrival, they conveyed the message to Hazrat Abbasra. Hazrat Memoonara had entrusted her matter to Hazrat Abbasra. The Holy Prophetsa went to visit Hazrat Abbasra, who then gave Hazrat Memoonara in marriage to the Holy Prophetsa (Sharah Allama Zarqani, Vol. 4, p. 423, Maimoona Ummul Momineen, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1996) (Mujam Al-Buldan, Vol. 3, p. 12, Rabigh, Dar-ul-Kutub Al-Ilmiyyah, Beirut) When the Holy Prophetsa passed away, Hazrat Ausra bin Khauli said to Hazrat Alira bin Abi Talib: “By God! Allow me to assist in the burial arrangements of the Holy Prophetsa.” Upon this, Hazrat Alira granted him permission.

In another narration it states that when the Holy Prophetsa passed away and they were about to perform ghusl [wash the body], the Ansar came and said, “By God, we are related to the Holy Prophetsa from his mother’s side, therefore one of

us should also be present (i.e. the Ansar were related to the Holy Prophetsa from his mother’s side). Subsequently, the Ansar were then asked to appoint someone, and they chose Hazrat Ausra bin Khauli. He entered the room and was part of the Ghusl and the burial arrangements. Hazrat Ausra was a very strong man and would carry the water can himself and thus provide the water. (Usdul Ghaba, Vol. 1, p. 320, Ausra bin Khauli, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Assaba, Vol. 1, p. 299 Ausra bin Khauli, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) Hazrat Ibn Abbasra relates that Hazrat ra Ali , Hazrat Fazl bin Abbasra, his brother Qusam, Shukran, who was the freed slave of the Holy Prophetsa and Hazrat Ausra bin Khauli stood below in the grave of the Holy Prophetsa in order to place his blessed body into the grave. (Sunan Ibn Maja, Kitabul-Janaiz, Baab Wafaatahu Wa Dafanahu, Hadith 1628) Hazrat Ausra bin Khauli relates that he once presented himself before the Holy Prophetsa and the Holy Prophetsa said to him, “O Aus! One who adopts humility and meekness for the sake of God Almighty, He in turn elevates his status. And one who is arrogant, God Almighty humiliates him.” (Marifatul Sahaba Li Abi Naeem, Vol. 1, p. 279, Ausra, Hadith 975, Dar-ul-Kutb al-Ilimiyya, Beirut, 2002).

This indeed is a very important lesson for us all which we should always be mindful of. Hazrat Aus bin Khauli passed away in Medina during the Khilafat of Hazrat Usmanra (Usdul Ghaba, Vol. 1, p.

321, Ausra bin Khauli, Dar-ul-Kutub AlIlmiyyah, Beirut, 2003).

May God Almighty continue to elevate the station of these noble Companionsra.

(Translated by The Review of Religions) (Originally published in Al Fazl International, 22-29 March 2019, pp. 5-9)

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