Al Hakam - 08 March 2019

From the Markaz

Responding to Allegations

100 Years Ago...

Second Refresher Course for Jamaat UK Missionaries

Part III of Prophecies of the Promised Messiahas – Earthquakes and Divine Signs

The Outset of Dissension in Islam

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New World DisOrders Festival at the London School of Economics

Hazrat Musleh-e-Maudra Delivers Lecture to Martin Historical Society, Islamia College, Lahore

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 8 March 2019 | Issue LI Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Muslims Must Recover

Their Lost Glory Since the development of meaningful civilisations, religion, in one form or another, has been found in all human societies. It is embedded deep in the human psyche.

Even today, a great number of the world population is, in one way or the other, associated with religion. Almost every nation possesses some sort of a belief system.

In the modern society, religious faith has sustained all efforts of erasing it and has survived a great deal of ebb and flow.

According to The Economist’s analysis, “a number of films broach the subject of faith in the 21st century”.

Many researchers and scholars claim that the number of believers are constantly decreasing, meanwhile the portrayal

of faith and belief is being presented as a powerful force in various plays and movies.

Straightforwardly speaking, religion and belief is a fundamental fragment of human conscience and it can never be separated or removed from the soul and spirit of mankind.

Proof, you ask? The entertainment industry that played a huge role in depriving the society of God is now having to resort in giving back what it owed to the modern-day generations.

Birthday of Periodic Table The periodic table is celebrating its 150th anniversary this year. It was first laid out by Mendeleev in 1869 when he managed to arrange a list of 63 elements according to their atomic masses.

Now there are more than 100 elements, which are part of the modern periodic table arranged in the sequence of increasing atomic number.

A famous Muslim scientist, Jabir bin Hayan (721-815) is considered the father of chemistry who invented many of the basic processes and equipment, which are still the basis of present day chemistry.

However modern science has gradually become a thing of the West, with Muslim contribution almost forgotten.

As most of the prominent scientists that had a huge impact on modern day science like Albert Einstein, Isaac Newton and Marie Curie were from the West, Muslim scientists are less acknowledged.

The Muslim world, once a hub of intellectual wonders, has lost its glory in science and technology.

We do not intend to undermine the marvelous contributions of the West towards scientific and technological advancement. Western scientists have done a splendid job. What we want to remind our readers here is that if the Muslim world can produce an Abdus Salam, there is no reason that there cannot be more.

Hazrat Khalifatul Masih Vaa has always encouraged young Ahmadis to pursue careers in scientific research especially areas that are of benefit for humanity. We better rephrase the last sentence: If the Ahmadiyya Jamaat can give one Abdus Salam to the Muslim world and the rest of the world, it means that it has all that it takes to produce many more.

Continued on page 2

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Friday 8 March 2019 | AL HAKAM Continued from page 1

Another Story of Lost Glory Spain has a long history of political, social and economic turmoil – three elections in just four years speak volumes of this bitter fact.

This week, Spanish Prime Minister Pedro Sanchez announced a snap election due to the defeat of his Socialist Party’s budget plan in Congress.

Spain, which remained under the rule of Muslims for more than 700 years, was once the centre of scientific inventions and remarkable discoveries.

Alongside Islam, two other religions – Christianity and Judaism – lived side by side and benefited from the presence of each other. Infighting and civil wars cost Islamic Spain its centuries’ old glory and eventually all its power in 1492.

What followed is not something we wish to discuss here. What we would like to remind the Muslim world is that being a Muslim and yet triumphant is nothing impossible. It has happened in the past and it will happen in future; all that is needed is true and selfless leadership.

When the Muslim world goes out and finds this true leadership is up to them – though they should know, it has been around since 1889.

Be it science or religion, Muslims ought to remember their glorious past and excel in every field, with the help and guidance of Allah the Almighty and the Holy Quran.

The worldwide head of Ahmadiyya Muslim Community, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa states: “The object of the advent of the Promised Messiah, on whom be peace, was to revive the glory of Islam. Indeed, it was in Spain that after a few hundred years of rise, Islam fell in such a way that its adherents were forcibly converted to Christianity or they got caught in the trap of Christian missionaries due to their own spiritual weakness.

“India, with its Muslim mystics and saints was considered as the fortress of Islam. But there too Muslims were turning to Christianity.

“This is the time that the Promised Messiah’sas advent took place and the revival of Islam began. Having received knowledge from God, he told the world about the superiority of Islam over other world religions. He presented the reality of Christianity to the Christian priests who had spoken of Christian dominance in India in such a way that they were forced to be defensive about it, and some of them retreated, telling their followers never to engage in a discussion with Ahmadis. Christians acknowledged that due to this ‘new’ Islam, which was in fact the real Islam, the greatness of the Holy Prophet, peace and blessings of Allah be on him, was being re-established.”

(Friday Sermon, Basharat Mosque Spain, 9 April 2010)

This Week in History 8-14 March 8 March 1885: The Promised Messiahas made a historic and long-anticipated announcement regarding his divine mission, saying that he had been divinely commissioned and chosen for the reformation of mankind.

Hazrat Mirza Ghulam Ahmadas forwarded this important announcement to various renowned religious leaders across the world along with an invitation in English offering the recipients free accommodation in Qadian with two hundred rupees per month for personal use for an entire year.

This was sent through a registered courier to almost all famous Christian clergymen and Hindu religious hierarchy.

At that time, the cost of each registered letter in the Indian subcontinent was 4 annas (a unit of currency formerly used in India and Pakistan, equal to 1/16 of a rupee).

8 March 1903: The Promised Messiah’sas Urdu book Sanatan Dharam (The Sanatan Faith) was released from Zia-ul-Islam Press, Qadian. The Promised Messiahas had just finished writing his book Nasim-e-Dawat, when the need arose for writing another book, so he penned this work. In it, Hazrat Ahmadas fully exposed the vulgar teaching of niyog (ancient Hindu tradition in which a woman requests and appoints a man to help her conceive a child) and how the Arya Samaj practiced it.

Hazrat Ahmadas then praised the followers of Sanatan Dharam for their courage in rejecting such a vulgar teaching. With the exception of a few drawbacks, Huzooras said, the followers of Sanatan Dharam were a thousand times better than the Arya Samaj. The Promised Messiahas specially complimented them for not raising absurd and meaningless objections against Islam. Some of them were humble people and they were not as cunning as the Arya Samaj.

These books created a great stir among Arya Samajists and an interest among the followers of Sanatan Dharam.

After a few months, both books were translated into English and copies of the English version were distributed free of cost.

9 March 1897: A two-page announcement was published from Zia-ul-Islam Press in which the Promised Messiahas stated that the 25th year of receiving divine revelations had dawned upon him. This phrase indicates that revelations started descending upon him from around 1872.

9 March 1907: Dr John Alexander Dowie was an American who proclaimed that God had sent him in the “spirit and power of Elijah”. He set out to spread Christianity, whilst also stating that he intended to wipe out Islam. He made insulting remarks about the Prophet of Islam, Muhammad, peace and blessings of Allah be on him, and hurled invective at Hazrat Ahmadas. When Hazrat Ahmadas came to know of this, he challenged him to a prayer duel.

“The best way to determine whether Dowie’s God is true

or ours, is that Mr Dowie should stop making prophecies about the destruction of all Muslims. Instead, he should keep me alone in his mind and pray that if one of us is fabricating a lie, he should die before the other.”

Huzooras further observed: “If Dowie runs away from this challenge, be sure that a great catastrophe is about to befall on Zion”.

When Dr Dowie was told of this challenge, he arrogantly remarked: “Can you imagine me answering to these gnats, and flies. If I were to put my foot on them, I could crush them to death.” (Leaves of Healing, 27 December 1903) In short, on this day, after suffering from paralysis and poor mental health, Dowie died a miserable death, with his friends distanced from him and his fortune dwindled.

10 March 1895: A lunar eclipse occurred in America and other Western countries. This incident happened in the month of Ramadan and the year 1312 AH. 10 March 1907: The paternal grandson of the Promised Messiahas, Hazrat Mirza Aziz Ahmadra, son of Hazrat Mirza Sultan Ahmad, while studying at Aligarh University, took part in a strike against the teachers. The Promised Messiahas was extremely displeased when he heard of it, but eventually forgave his mistake.

10 March 1954: An attempt was made on the life of Hazrat Musleh-e-Maudra in Masjid Mubarak, Rabwah.

11 March 1886: The Promised Messiahas was residing in Hoshiarpur when he had a religious debate with Master Murli Dhar which lasted until 14 March. This debate was later published in the form of a book, Surma Chashm-e-Arya.

13 March 1903: The foundation stones of Minarat-ul-Masih and Bait-ul-Dua were laid on this day. The Promised Messiahas sent a brick after saying a prayer on it and directed to place it on the western side of the Minaret at the time of laying the foundation.

On the same day, Hazrat Ahmadas expressed the desire to build a small private room for praying in. Thus began the construction of a small room, right beside the small entrance on the western side of Bait-ul-Fikr.

14 March 1914: On this day, Hazrat Mirza Bashiruddin Mahmud Ahmadra was elected as Khalifatul Masih II. He was 25 years old at the time. During his Khilafat (19141965), the Ahmadiyya Jamaat went from strength to strength, overcoming all obstacles thrown in its path by the opponents.

16th UK Peace Symposium Department for External Affairs (Umur-e-Kharija) UK

The Peace Symposium is a key event of the Ahmadiyya Jamaat held at the largest mosque in Western Europe and marks the sixteenth to date.

The event promotes a deeper understanding of Islam and other faiths and seeks to inspire a concerted effort for lasting peace.

The theme for this year’s Peace Symposium, which will be held this

Saturday, 9 March, is The Critical Need for Peace. The keynote address will be delivered

by Hazrat Khalifatul Masih Vaa and there may be other faith leaders and dignitaries speaking. Huzoor's address will be streamed live on www.mta.tv.

The 2018 Peace Prize was awarded to Dr Fred Mednick, Founder of Teachers Without Borders. More than 800 guests attend the unique event including secretaries of state, parliamentarians, diplomats, faith and civic

leaders and representatives from numerous charities and faith communities.

Guests will also get an opportunity to be given a guided tour of the mosque complex alongside interacting with hosts and understanding the truth about Islam.

There will also be an exciting exhibition for guests highlighting the key works of the Ahmadiyya Muslim Community along with a press conference with Hazrat Khalifatul Masihaa.

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Friday 8 March 2019 | AL HAKAM

From the Markaz

Second Refresher Course for Jamaat UK Missionaries

Office of Missionary In-charge UK

UK Missionaries held their second Refresher Course starting on 22 February and running until 1 March 2019 at Fazl Mosque, London.

Following instructions and guidance from Hazrat Khalifatul Masih Vaa, the refresher course was organised by Ataul Mujeeb Rashed Sahib, Missionary In-charge UK and his team.

This year, in addition to the field missionaries, those missionaries working in UK Jamaat’s various offices also participated in the refresher course.

Missionaries were blessed with the

opportunity to offer their five daily prayers behind Hazrat Khalifatul Masih Vaa whilst also observing Jumua prayers at Baitul Futuh Mosque. The missionaries also had the honour of calling the azan for each prayer, delivering dars of the Holy Quran after Fajr prayers, teaching the translation of the Holy Quran after Asr prayers and delivering dars from the writings of the Promised Messiahas after Isha prayers at the Fazl Mosque.

A daily programme was made which included Tahajjud prayer, morning walk, recitation of the Quran and studying the

MKA Pakistan Syedna Masroor Academic and Sports Competitions

Haseeb Ahmad MKA Pakistan

Under divine guidance, Hazrat Musleh-eMaudra founded Majlis Khuddam-ul-Ahmadiyya, an auxiliary organisation of youth, on 4 February 1938.

Initially established in Qadian, the tenets of this organisation rest on the principles of service and sacrifice and to inculcate commitment to one’s faith, country and to the whole world.

With the spread of the community, the branches of Khuddam-ul-Ahmadiyya expanded internationally. The seed sown in 1938 spread to the corners of the world and the organisation entered a new era of progress.

Today, Khuddam from all around the world partake in competitions that are held nationally as well as internationally as a means to excel and propagate good spirit of brotherhood.

To enhance the above-mentioned principles of service and sacrifice, to inculcate commitment to one’s faith, to train Khuddam to become a beneficial part of the society and to enhance

in them the religious, spiritual and physical qualities of Khuddam, Majlis Khuddam-ulAhmadiyya Pakistan organised Syedna Masroor Ilmi and Sports Muqablajat (Academic and Sports Competitions) from 15 to 17 February 2019 following the gracious approval of Hazrat Amirul Momineen, Khalifatul Masih Vaa. The competition was inaugurated after giving out Sadaqa as instructed by Hazrat Khalifatul Masih. Likewise, Sadaqa was given on a daily basis during the competition.

An executive committee was formed under the supervision of the vice president of Majlis Khuddam-ul-Ahmadiyya Pakistan.

The opening session of this three-day event was presided by Mirza Muhammaduddin Naz Sahib, President of Sadr Anjuman Ahmadiyya Pakistan. He gave guidelines to the participants and led them in silent prayer marking the beginning of this three-day event.

In these three days, 22 academic competi-

commentary of the Holy Quran by the Promised Messiahas as well as reading the book Kashti-e-Nuh (Noah’s Ark) and AlWasiyyat (The Will).

Over the eight days, a total of twenty-six lectures were also delivered and nine panel discussions were held by various scholars of the Jamaat. The lectures and panel discussions covered a vast range of subjects, from religious to departmental; from health-related issues to tarbiyat-related matters. Equally, mutual discussions were held in which experiences, issues and their solutions, as well as faith tions were conducted.

To name a few, tilawat, nazm, Urdu and English formal and extempore speeches, observation text, memorisation of qaseeda (Arabic poem in praise of the Prophet Muhammadsa) by the Promised Messiahas, memorisation of portions of the Holy Quran, an exam on the sermons of Hazrat Khalifatul Masihaa and an assessment of the study of books.

Sports competitions included 100-metre race, 200 metres, 400 metres, 800 metres, long jump, high jump, javelin throw, football, table tennis and badminton.

Team games included football, badminton and table tennis.

403 Khuddam from 48 districts of 9 regions took part in these competitions.

inspiring incidents were shared and discussed amongst the missionaries.

The highlight of the refresher course was the blessed opportunity for the missionaries to meet Hazrat Khalifatul Masih Vaa, may Allah strengthen his hand, receive his guidance and also have a photograph with him.

May Allah shower His abundant blessings on all those who organised and participated in the refresher course and always strengthen and support our beloved Imam with His Mighty Help.

The chief guest for the concluding ceremony of these competitions was Syed Khalid Ahmad Shah Sahib, Nazir-e-Ala and Amir-e-Muqami.

He awarded the winners with prizes after which he addressed the gathering. The three-day Syedna Masroor Ilmi and Warzashi event successfully ended with dua.

Friday 8 March 2019 | AL HAKAM

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New World DisOrders Festival at London School of Economics Ataul Fattir Tahir Al Hakam Correspondent

Theld its week-long New World DisOrders

he London School of Economics (LSE)

Festival from 25 February to 2 March – a series of events, exploring the role of social sciences in tackling global issues.

Minouche Shafik, LSE Director, describing the event by saying: “This is a moment of great instability and uncertainty, but also one of great opportunities to rethink old paradigms and challenge prevailing orthodoxies.”

Thousands of students, professionals and researchers sat absorbed at various lecture theatres in LSE listening to professors, academics, authors and researchers discussing and addressing the “big challenges that society faces today and how the systems that bind society together need to evolve.”

Speakers touched upon the current shifting of geo-politics, failing democracies, identity crisis and technological transformations – thereafter responding to the comments and questions of a highly opinionated and diverse audience.

The opening event, Pessimism and the State of the World, included a talk by Professor Andres Velasco, the inaugural Dean of the new school of Public Policy and former Minister of Finance in Chile (2006-2010) and Minouche Shafik, Director of LSE and previous Deputy Governor of the Bank of England.

The description of the event was to show why some of the richest countries are still miserable, where anger and anxiety came from that is manifested in populism and terrorism, and are we, despite the massive gains in material progress, living in an age of insecurity? Both speakers did well in displaying how pessimism is often the result of misguided human psychology.

Prof Andres Velasco spoke of “local optimism and national pessimism” where the populace describes their own socioeconomical condition as positive but sees the world at large in a negative light.

Prof Shafik supported this by referring to a survey, saying “88% of people in the UK will tell you global poverty has increased, even though it has decreased.”

Prof Velasco opened his speech by saying, “It is the first decade in human history where people are dying more from eating too much than too little”, pointing towards the economic growth of the world. He also continuously referred to Steven Pinker’s book The Better Angels of Our Nature, a book which highlights the fact that the world is better, more progressive and safer than any point in human history.

The speakers commented on the role of the media and its continuous agenda to only report on what is negative, thereby influencing the perception of a continuously dangerous world. The failings of democracies and the lack of trust in governments were also to blame for pessimism in the world. Both speakers agreed that the world is better than what people imagine and that our future, as humans, is something to look forward to.

However, their effort to portray the world and its future in positive light was taken with a pinch of salt by the audience as a vote taken on whether the audience was optimistic or

pessimistic about our future proved to be a fifty-fifty standing, with 51% optimistic and 49% pessimistic.

Populism was a recurrent theme at events throughout the New World DisOrders Festival. One such talk was by Elif Shafak, an award winning British-Turkish novelist and the most widely read female author in Turkey, and a two-time TEDGlobal speaker. Her talk was named How to Remain Sane in the Age of Populism and aimed to answer why sentiments of “fear, anger, anxiety and resentment” were spreading and the role of populist and tribal ideologies.

Shafak began her talk by admitting, “It may sound like I have the answer, but I don’t” – the statement was one which resonated with a plethora of other speakers as well. However, Shafak did go on to pan out her observations for the rise of populist ideology. She scanned history and pointed out the optimism through which humanity once breathed; the fall of the berlin wall; the breakup of the USSR; the establishment of democracy; the World Wide Web; the Arab Spring which would be the Facebook revolution and Iran which would be the Twitter revolution.

Shafak explained how the 21st and 22nd centuries bred thoughts of great optimism, but humanity, instead, steered itself to an “age of anger … an age in which politics is guided by emotions, but also misguided by emotions”.

She blamed “a lack of trust” in governments which led to Brexit and the Arab Spring – in turn, polarising society; a society which breeds and fosters right wing ideologies, she explained. Describing the polarisation of society, Shafak said, “When societies become extremely polarised, the only people who benefit are the populist demigods … and populists don’t encapsulate all of society, but always divide between ‘us’ and ‘them’.”

The British-Turkish author discussed the change in recent literary habits which point towards a dangerous rise of rightists; a prime

example being the highly racist 1973 novel Camp of The Saints rising to become the bestseller in 2011 across the USA and France.

The novelist also drew on the hypocrisy of rightwing populists; they were part of the political or financial elite, the likes of Geert Wilders, Nigel Farage and Donald Trump being prime examples. The overall reason for right-wing support was the emotional connection and feeling of “safety” that populists offer in their nostalgic views, further cemented by the lack of trust the populace have in governments.

The British-Turkish author called for a “more humanistic environment”, but admitted that she did not have the answer to the problems.

The New World DisOrders Festival also screened several documentaries relating to current world issues, Human Flow by Ai Weiwei being one of them, which detailed the heart-breaking global refugee crisis.

Beautifully filmed, the documentary displayed the struggle of 65 million people who have

been “forced from their homes to escape famine, climate change and war in the greatest human displacement since World War II.” The dangerous and often fatal journeys refugees endure to find safety, shelter and justice were documented across countries including Syria, Iraq, Afghanistan, Greece, Germany, Palestine, Kenya and Mexico.

Thought-provoking quotes appeared on screen throughout the viewing, one being “When there is nowhere to go, nowhere is home”.

Human Flow not only displays the plight of refugees but demonstrates how the West has begun to close its borders to those in need. The documentary urges for human compassion, acceptance and tolerance at a perilous time.

It asks the defying question on whether our global society will emerge from fear, isolation, and self-interest and choose a path of openness, freedom, and respect for humanity?

The line between cultures is becoming increasingly vivid throughout the West with Continued on page 8

Friday 8 March 2019 | AL HAKAM

5 Responding to Allegations

Prophecies of the Promised Messiahas Part III – Earthquakes and Divine Signs

Allegation: Opponents of the Ahmadiyya Jamaat in Islam and the Promised Messiah, Hazrat Mirza Ghulam Ahmadas raise allegations on the revelation of the Promised Messiahas: َّ ُ َ َ ْ َ َ ‫الس‬ ‫اع ِة‬ ‫زلزلة‬ “An earthquake of Judgement Day.” They say that on 4 April 1905, a massive earthquake hit India, however there was no prophecy pertaining to it.

Answer: Al Hakam (Urdu) wrote on 17-24 December 1903, under the heading Revelations and Dreams: “I saw in a dream that someone said: ‫ززلہل اک داکھ‬ ‘Shock of an earthquake.’ I saw the house shaking but did not see anything fall, nor did I feel the earthquake. Then came the revelation: ُ َ َ َ ّ ٰ َّ ُّ ُ َ َ َ ّ ٰ َّ ٰ َ ‫ع الَّذیْ َن ات َّ َق ْوا َّو الَّذیْ َن ہ ْم ُم ْحس ُن ْو َن۔ ت‬ ‫ری‬ ِ ِ ‫اِن اللہ لا یضر۔ اِن اللہ م‬ ِ ٰ ُ ّ َ ‫ن ْص ًرا ِّم ْن ِع ْن ِد الل ِہ َو ہ ْم ی َ ْع َم ُہ ْو َن۔‬ ‘Allah will cause no damage. Allah is with those who are righteous and who do their duty to the utmost. You will see help from Allah and they will continue to flounder.’” (Al Hakam, 17-24 Dec 1903, p. 15) Similarly, under the heading God’s Pure Words, the weekly Al Badr had it: “On 19 December 1903, in a dream I saw someone saying: ‫ا� داکھ‬ ‫ززلہل اک ی‬ ‘A [single] shock of an earthquake.’ Neither did I feel any tremors, nor did the walls shake. Thereafter, I received the revelation [same Arabic as above], ‘Allah will cause no damage. Allah is with those who are righteous and who do their duty to the utmost. You will see help from Allah and they will continue to flounder.’” (Al Badr, 1 January 1904, p. 6) Then, under Revelations, the weekly Al Hakam says: “8 June َّ 1904:َّ ُ ُ ُ ّ َ َ ّ ُ َ ‫الدی‬ ُ ‫ار َمحَل ُّ َہا َو ُم َق‬ ‫ام َہ ُا۔ َاِنِ ْی ا َحا ِفظ کل َم ْن ِفی الدا ِر۔‬ ِ ‫عف‬ ِ ‫ت‬ َ ّ َ ْ َ َ ُ ْ ّ ْ ‫اعطیتک کل الن ِعی ِم۔‬ ‘Temporary residences and permanent ones will be wiped out. I shall safeguard all those who are in this house. I have bestowed upon you all bounties.’” (Al Hakam, 10-17 June 1904, p. 10) On 4 April 1905, an earthquake strikes causing large scale damage and destruction.

Many months prior to the quake, Allah informed the Promised Messiahas of this devastation. Along with the news, He promises that although “temporary residences and permanent ones will be wiped out”, but God “shall safeguard all those who are in this house”.

If God Almighty did not promise to safeguard Hazrat Ahmadas and his family in advance and he concocted the revelation himself, it would have resulted in enflaming God’s self-honour and anger and thereby rendering him and his family to the destruction of the earthquake.

However, according to the divine revelations, the devastation of the earthquake was witnessed on 4 April 1905. This earthquake was referred to by all countrymen as an extraordinary occurrence that was out of the norm. Some went to the extent to say that such a happening had not been witnessed in India for over 1,600 years and that this incident was akin to Judgement Day. All ancient buildings that had stood for hundreds of years suddenly collapsed. A Hindu temple in Kangra that dated back to two thousand years could not stand the tremors of the earthquake and succumbed to it.

Such an earthquake had not been witnessed in over two thousand years. Had this not been the case and had there been more powerful earthquakes before this, then the ancient buildings that collapsed in 1905 would have fallen much before in earlier earthquakes. Thus, God Almighty protected Hazrat Ahmadas and his physical and spiritual family.

It is unfortunate that the opponents, under the meaning of the verse below succumb to misguidance and mislead others as a result: َ​َ ُ َ ْ َّ ْ َ ْ َ ِ ‫او‬ َ ‫الس َم‬ ‫ض یَ ُم ّرُ ْو َن َعل ْی َہا َو ُہ ْم َعن َہا ُم ْعرِضوْ َن‬ ‫َو کا ّیِ ْن ِّم ْن ٓایَ ٍة فِی‬ ِ ‫ات والار‬ “And how many a Sign is there in the heavens and the earth, which they pass by, turning away from it.” (Surah Yusuf, Ch.12: V.106) Allegation: Another allegation that is raised is concerning Al-Wasiyyat, The Will.

The founder of the Ahmadiyya Jamaat, Hazrat Ahmadas authored the book, Al-Wasiyyat, two months after the demise of Hazrat Maulvi Abdul Karim Sialkotira, which occurred on 11 October 1905. In the book, Hazrat Ahmadas says that Allah had informed him of his own demise and addressed him in Urdu, saying: ‫ اس دن بس رپ ادایس اھچ اجےئ یگ۔‬،�‫تہب وھتڑے دن رہ ےئگ ہ ی‬ ‫ دعب اےکس اہمترا واہعق وہ اگ۔ امتم وحادث اور‬،‫ �ی وہاگ‬،‫ �ی وہاگ‬،‫�ی وہاگ‬ ‫اجعابئت دقرت دالھکےن ےک دعب اہمترا احدہث ٓاےئ اگ۔‬ “Very few days are left. On that day all

will be saddened. This will happen, this will happen, this will happen. Your event will take place afterwards. Your event will take place after all other happenings and natural wonders have been demonstrated.”

This means that certain incidents and natural wonders would take place prior to Hazrat Ahmad’sas demise.

With regard to this revelation, Hazrat Ahmadas himself states: “I have been given knowledge concerning hawadith [happenings]. From every corner, death shall extend its wings and earthquakes shall occur. They shall occur with great might and shall bear resemblance to Judgement Day [meaning a global, worldwide catastrophe].

They will shake the earth to its core and many lives will be ruined. However, God shall show mercy to those who repent and desist from sin.”

In this regard, it is asserted that nothing significant occurred between 1906 and May 1908. Thus, opponents attempt to show a flaw within this prophecy.

Answer: Al-Wasiyyat was published on 24 December 1905. The Promised Messiahas said in it that God Almighty had informed him that his demise was near and that prior to his demise there would be earthquakes.

Hazrat Ahmadas passed away on 26 May 1908. Opponents assert that no earthquakes appeared from the time of writing Al-Wasiyyat until Hazrat Ahmad’sas demise, however, the truth is that there were many.

From the internet, the following earthquakes were found as examples of some that occurred between the said period: 1. Colombia-Eduador, 31 January 1906. Magnitude 8.8 with around 1,000 deaths 2. San Francisco, USA, 18 April 1906. Magnitude 7.7. This is considered the worst earthquake in the history of California, causing around 3,000 deaths and destroying 28,188 residences, with damage costs reaching $530 million

3. Valparaiso, Chile, 17 August 1906. Magnitude 8.2 with 3,882 deaths and 20,000 injured people 4. Xinjian Province, China, 22 December 1906. Magnitude 7.8 with 280 deaths and 2,000 residences destroyed 5. Mexico, 15 April 1907.

Magnitude 7.8, causing 8 deaths and many houses destroyed 6. Border of Russia, Tajekistan and Turistan, 21 October 1907. Magnitude 8.0, causing 12,000 deaths, widespread devastation and many villages wiped away 7. Indonesia, 6 February 1908. Magnitude 7.5 8. Greece, 17 May 1908.

Magnitude 6.6 These are only a few selected examples from a finding of over a hundred earthquakes that occurred between the said period. Alongside earthquakes, there were floods, famine, wild fires, typhoons, tornadoes, volcanic eruptions and meteor showers, all of which can be found on the web with a simple search.

On 31 March 1907, at around 5:30pm in India, a large fireball was seen in the sky and was seen travelling a distance of 700 miles above India. The collision it made as it landed shocked many and causing some to fall unconscious.

People attested that they had seen an extraordinary big ball of flame. This was seen all over India. (See Haqiqatul Wahi, Ruhani Khazain, Vol. 22, p. 518 for more information) This incident was talked about a great deal in Indian newspapers. The Civil and Military Gazette, Lahore on 3 April 1907; the newspaper Army News, Ludhiana on 6 April (page 11); the Civil and Military Gazette, Lahore on 6 April all published news on the sighting.

After all these occurrences, on 26 May 1908, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Imam Mahdi passed away, according to the prophetic words: “Very few days are left. On that day all will be saddened. This will happen, this will happen, this will happen. Your event will take place afterwards. Your event will take place after all other happenings and natural wonders have been demonstrated.”

The words, “This will happen, this will happen, this will happen. Your event will take place afterwards”, also connote the three years between the revelation and Hazrat Ahmad’sas demise; that his demise would occur after 1905, 1906 and 1907.

It is sad to see opponents attempting to prove that no incident occurred after the Promised Messiah’sas announcement in Al-Wasiyyat on 24 December 1905 until his demise.

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

6

Friday 8 March 2019 | AL HAKAM

100 Year

Hazrat Musleh-e-Maud Delivers The ra

Hazrat Khalifatul Masih’s Lecture t College, Al Fazl, 8

I

n Huzoor’s recent journey to Lahore, among the many achievements that have been mentioned previously is a lecture delivered by Hazrat Khalifatul Masih II [may Allah be pleased with him] that was successful in every respect and shall remain memorable and noteworthy for times to come, InshaAllah.

The aforementioned society has been established for two years now in the Islamia College and its founder is Syed Abdul Qadir MA, Professor of History. Syed Sahib visited Huzoor[ra] many times during his stay in Lahore and held discussions on religion and history deep into the nights.

Eventually, on the evening of 24 February 1919 when Hazrat Khalifatul Masih[ra] had intended to return to Qadian, Huzoor was requested to deliver a lecture on an aspect of Islamic history to the Martin Historical Society on the evening of 26 February.

This request was made at the last minute.

There was a lack of resources due to being on a journey and doctors had discouraged Huzoor[ra] from delivering speeches for his own wellbeing. Despite all this, Huzoor readily and wholeheartedly accepted the request. On the 26th, at 7:15pm in the Habibiya Hall, he delivered a lecture on the start of disorders in Islam.

Due to the very short timeframe, the announcement about this lecture could only be made to colleges. To listen to the lecture, tickets were required. Yet, despite all this, there was an incredible turnout and it is quite possible that of the functions conducted by this society, this drew the most attention.

Chairman of the event The society appointed Sheikh Abdul Aziz Khan BA, Honorary Secretary for Anjuman-iHimayat-i-Islam, as chairperson for the event.

For some reason, however, he was unable to attend at the fixed time and so, the event commenced under the permanent president of the society, Syed Abdul Qadir MA. After tilawat by Hakim Muhammad Hussain Qureshi Sahib, Secretary Anjuman Ahmadiyya Lahore, Syed Abdul Qadir gave a few opening words as the chairperson.

Chairman’s opening speech “Dear audience! It is customary for the chairperson to introduce a speaker before they take to the stage. However, today’s speaker has such respect and recognition that very few of us here will be unfamiliar with him. You are the successor of the noble and chosen human being who set about a storm in the religious world, particularly against Christianity.

“I have had the opportunity to study the past century in minute detail. On this basis I can say that in this period, three notable humans were born. There is no doubt in the fact that the 19th century was a sorry time

for Muslims. However, it gave birth to three individuals of various natures.

“One of them was the one who led the Muslims during the sensitive period of the 1857 Mutiny and, to a large degree, saved the Muslims from destruction. Had he not been around to help, a state such as Hyderabad would not be around.

“The second was Sir Syed [Ahmad Khan] who caused a revolution in the educational world.

“The third individual was Hazrat Mirza Ghulam Ahmad [on whom be peace] who broke extraordinary new grounds in the religious world.

“You are all aware that Hazrat Sahib[as] appeared at such a time when the spiritual condition of Muslims was at an all-time low.

In such a climate did Hazrat Mirza Sahib reinvigorate the Muslims and urge them to return to their true faith.

“How successful was he in his endeavours?

I need not say anything about that. The proof of that is here before you. It was not my

intention to deliver a long speech, rather it was my desire to inform you that today’s speaker is the successor of the person who caused a revolution in the religious world.

“So, with these few words, I request Mirza Bashiruddin Mahmud Ahmad Sahib to come and share his broad and worthy insight with us.”

Prior to Hazrat Khalifatul Masih’s speech, someone from the audience who had a large piece of paper in his hand began announcing a fatwa. But before he could complete his sentence, the secretary of the society instructed for him to be ejected. As he was being removed, he promised to remain quiet, to which he was permitted to stay.

Hazrat Khalifatul Masih’sra lecture Hazrat Khalifatul Masih II[ra] took to the stage and began his speech with BismillahirRahmanir-Rahim [In the name of Allah, the Gracious, the Merciful] and said: “A short while ago I received the news,

with great pleasure, that a society has been established in the Lahore Islamia College in which those who are acquainted with historical facts will present their research.

I was overjoyed by this, as familiarisation with history acts as a great stimulant in the progress of nations. A nation that is unacquainted with its historical accounts can never advance towards progress. Knowledge of the circumstances of one’s forefathers guides a person to many higher objectives.

“Thus, when I came to know of the establishment of this society, I was pleased by the thought that lectures on Islamic history would be delivered alongside other lectures on various historical topics. These lectures would enable college students to understand the kinds of challenging tasks their forefathers were confronted with and the exceptional ability and perseverance with which they carried them out. They will come to know of the ancestors they have descended from and the obligations that fall upon them in their capacity as their children and representatives…

“Now that I have been asked to deliver a lecture on this forum regarding an aspect of Islamic history, I most readily postponed my departure and accepted to present my research before you on this occasion, with respect to certain subjects of historical importance…

“As you may be aware, the task which has been assigned to me by God the Exalted, in its nature, encompasses many aspects.

Hence, for the purpose of its administration, it is absolutely imperative for me to possess knowledge of the historical subjects which specifically relate to the era of Khilafat. For this reason, despite having little time to spare, I am compelled to keep the history of that era under study. Although our primary task is to investigate and deeply contemplate upon religion, but along with this study, by the grace of God, such hidden aspects of the history of early Islam have been disclosed to me which most people of the current age are unaware of…

“You have probably gathered that on this occasion, I intend to speak about the Khilafat of Hazrat Usmanra and Hazrat Alira. Both of these noble men are among the first devotees of Islam. Their companions are also from among the best fruits of Islam. For a charge to be levelled against their honesty and virtue is, in reality, a disgrace upon Islam…

“As far as my research is concerned, whatever is alleged against these noble men and their friends is the work of the opponents

This request was made at the last minute. There was a lack of resources due to being on a journey and doctors had discouraged Huzoor[ra] from delivering speeches for his own wellbeing. Despite all this, Huzoor readily and wholeheartedly accepted the request.

7

Friday 8 March 2019 | AL HAKAM

rs Ago...

e Outset of Dissension in Islam Lecture

to Martin Historical Society, Islamia , Lahore March 1919

Having heard Mirza Sahib’s[ra] lecture, I realise that I am still a young student. The light of my knowledge and the light of Mirza Sahib’s knowledge is similar in comparison to this lamp (placed on the table) and the bulb transmitting light in this hall. of Islam. After the era of the companions, various so-called Muslims, driven by their egos, have levelled allegations upon either one or the other, from among these noble men.

However, despite this the truth has always prevailed and has never remained veiled in secrecy…

“After a collective study of the accounts of these people it cannot even be imagined that they attempted to destroy and ruin Islam for their personal interests or benefit. Those who have embarked to find causes for the emergence of dissension and discord in Islam within the community of the companions have faltered gravely. The causes of disorder arose from other quarters and the only hope for reaching an accurate conclusion is if they are investigated in these quarters.”

After this introduction, Huzoor[ra] briefly expounded on the mischief and disorder created in the Khilafat of Hazrat Usmanra, which the audience listened to attentively.

A substantial amount of time had elapsed and Huzoor turned to Syed Abdul Qadir Sahib and said that bearing in mind the notes he had prepared for the lecture, he would have needed 12 hours to complete the talk. Nonetheless, Huzoor said that he had summarised his points and then asked whether he should bring the talk to a close, to which Huzoor was told that he should carry

on. Upon this, Huzoor then shed some light on the disorders created in the time of Hazrat Alira.

Concluding words of the chairman After Huzoor’s lecture, the chairman of the event announced, “If anyone has a question regarding the talk, they may come to the stage and ask.” After waiting for a short period of time and with nobody coming to the stage, the chairperson concluded by saying: “I have had the chance to study pages of history. When I entered this hall this evening, I thought to myself, ‘I possess knowledge of Islamic history, and I can form opinions on its history’, but having heard Mirza Sahib’s[ra] lecture, I realise that I am still a young student. The light of my knowledge and the light of Mirza Sahib’s knowledge is similar in comparison to this lamp (placed on the table) and the bulb transmitting light in this hall.

“The clarity and insight with which Mirza Sahib explained such a complex chapter of Islamic history is a credit to him. There will be very few people here who can explain such a complicated subject. In my view there is no one in Lahore that can claim this.

“It is extremely unfortunate that only a few years after the demise of the Holy Prophet, peace and blessings of Allah be upon

Khalid Mahmood | Wiki Commons

him, dissension arose among Muslims. This disrupted the fabric of the Muslims. Whatever the Muslims had achieved before was a result of their unity and the sincerity and passion for wanting to spread the message of Islam.

However, such people entered the fold of Islam, unfortunately, who were bent on uprooting the foundations of Islam.

“There is no doubt that such people were somewhat successful in their attempts, but as you are aware, after every darkness, light is appreciated properly and after every tribulation, there is ease. Accordingly, after this tumultuous period, a time of victories came, similar to the era of Hazrat Umarra.

“I do not wish to take up too much of your time – it has already gotten quite late – but I implore you to reflect upon your history and

society, it would set a great standard for us. If a person like you occasionally takes out some of his time to spend it with us, there is no reason for us not to succeed in our ambitions.

“Therefore, if you accept membership, not only will we seek worldly blessings from you, but we will also acquire spiritual blessings from you. I hope that you will permit us to write your name down in the register as one of our members.”

Proposal for publishing the lecture After the concluding remarks of the chairman, Hafiz Ferozuddin Sahib, Inspector Police Anarkali, Lahore, spoke for a few minutes. He said: “The lecture delivered by Mirza Sahib was a special one; very rarely do we hear such lectures. For this reason, I request Mirza Sahib to include the detailed points, which he could not include due to the shortage of time, and have this published as an article for which funds should be collected now. The Historical Society should publish the lecture and distribute it widely. For this purpose, I contribute 50 rupees.”

Donations were made there and then and

If you accept membership, not only will we seek worldly blessings from you, but we will also acquire spiritual blessings from you. I hope that you will permit us to write your name down in the register as one of our members. observe how the Muslims spread throughout the world when they were united; observe how destructive it became when such individuals, as referred to just moments ago by Mirza Sahib, came in their midst.

“The time has now come for us to put aside our differences and unite! Let us cease from abusing one another and become one.

We established the Martin Historical Society so that Muslims come to learn of how they were before and their current state. There is no discrimination in this; whether you are Ahmadi, Hanafi or belong to any other sect or religion, you are invited.

“Just as representatives of various faiths have come and presented their research and findings, it was considered appropriate to invite an extraordinary leader of a sect and the successor of the founder of a sect and listen to his words.

“I feel that you, the audience, were captivated by the talk delivered by Mirza Sahib. It is my desire to have such capable individuals among us in this society. I am of the view that if such an intellectual and outstanding person becomes part of our

within only a few minutes, around 250 rupees were collected in cash and promises.

The chairman of the event said: “Moments ago, I said that Mirza Sahib’s inclusion in the Historical Society could be a means of worldly and spiritual blessings.

We have just seen proof of this. This was truly a spontaneous and rapid response! How remarkable is the manner in which donations were made at the behest of Hafiz Ferozuddin Sahib. I am hopeful that within a few days, we will have this lecture published and distributed.”

After this, Hazrat Khalifatul Masih II[ra] granted permission to have his name included in the register as a member of the society, before signing his name himself. The event successfully came to a close.

This lecture has been transcribed and after being approved by Huzoor[ra], it will be passed on to the society so that they may publish and distribute it.

[To read this lecture, The Outset of Dissension in Islam, please visit alislam. org/outset]

8

Friday 8 March 2019 | AL HAKAM

Health

The Importance of Water

Continued from page 4

Dr Noureen Ahmad General Practitioner, Belgium

Water is an essential element of life. The Holy Quran states in Surah al-Anbiya: “Do not the disbelievers see that the heavens and the earth were (a) closed-up (mass), then We opened them out? And We made from water every living thing. Will they not then believe?” (Ch.21: V.31) Over 70% of Planet Earth consists of water and is present in many forms such as liquids (rivers), gases (water vapour) and solids (icecaps).

Water can move from one form to another and from one place to another.

The same thing occurs in our bodies. Our bodies contain about 60-70% of water and is present in many forms such as the air we breathe and the sweat from our skin.

Sometimes the water percentage in the human body can differ, for instance babies and children have more water content in their bodies compared to adults. Men are more likely to have more water content than women.

Water has many functions in the body and dehydration or water shortage can lead to several symptoms and problems. The blood in our body exists of over 90% of water and this makes oxygen transport to body cells possible. It also aids in dissolving minerals and nutrients enabling them to be easily transported to organs.

Water plays a key role in maintaining blood pressure which is regulated by the water and salt balance in the body. At various places, such as big arteries, the heart and kidneys, there are pressure sensors which can sense alterations in blood pressure. When it drops, the sensors feel this as a less circulating volume in the body. In response these sensors activate many hormonal pathways to correct and normalise the blood pressure. The kidneys are instructed to excrete less water and sodium from the body to preserve the body fluids. The brain activates the thirst centrum to increase the water intake. These both lead to a higher circulating volume and thus normalise the blood pressure. This will be further discussed in the upcoming topics.

The brain also contains water and is highly sensitive to dehydration. Studies show that a slight dehydration can impair the brain performance and can lead to symptoms such as mood disorders, headaches, dizziness and tiredness.

The water contained in the kidneys is required for dissolving waste products and excreting them from the body through urine. Urinary tract infections and kidney stones are the most common medical conditions which can damage the kidneys.

By drinking enough water, there is more clearing of the kidneys and this can help in preventing bacterial or stone growth in the kidneys.

Water improves the digestion process as it is essential for the production of saliva which is the first step in digestion. Besides this, water is needed for the movement of food in the intestines and for dissolving waste products that can be eliminated by the stool. Shortage of water can also lead to a high risk of constipation or hard stools.

The skin contains a large amount of water and is important for the regulation of the body temperature. When the body temperature increases, the water in the skin is pushed forward to the surface of the skin, in the form of sweat. Sweating is a process initiated to decrease the body temperature. Shortage of water can also lead to vulnerable skin conditions and can cause early wrinkling.

Dehydration can lead to several problems as mentioned above, so it is important to drink enough water to maintain a good health. The average recommendation of water intake daily (from food and fluids) is approximately 3.7 litres for men and 2.7 litres for women. A high level of water in food is found in fresh fruits and vegetables.

Soups are also a good source of water.

Hydration status can be derived from the frequency and colour of the urine. A healthy urinary frequency can lie between four to ten times a day, but this can vary with age, illnesses and medication. Urine colour is normal when the urine is not dark and not strong smelling. In some groups, there is a high risk for dehydration. For instance, babies and infants are more sensitive for a small loss of fluids because they have a low weight. In elderly people, dehydration may not be properly recognised. Also, patients with illnesses involving vomiting, diarrhoea and excessive sweating (fever or athletes) require more water intake due to a high risk of water deprivation.

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

the rise of populists and right-wing ideologies.

LSE organised a tremendously insightful talk called “Us” and “Them”: Populism and Religious Identity in the West. The event took place at the Sheikh Zahid Theatre and was chaired by the founding director of the LSE Faith Centre, James Walters. The panel included Tobias Cremer, a PhD candidate at the Department of Politics and International Studies (POLIS) at Peterhouse, Cambridge University. His doctoral research focuses on the relationship between religion and the new wave of rightwing populism in Western Europe and North America. Also in the panel was Zubaida Haque, Deputy Director at The Runneymede Trust with a strong research and policy background in integration and extremism.

Tobias Cremer demonstrated how the right wing are playing identity politics, using religion as a marketer; often displaying religious symbols and chants. He asked the audience to imagine the oversized crosses people were carrying in front of Dresden Frauenkirch Church (Germany) whilst occasionally chanting Christmas carols and church hymns.

He drew a picture of the thousands who rallied at former capital of Laïcité (secularism) in veneration of a Catholic saint. He then told the audience that none of these were religious services or gatherings, instead they were organised by right-wing populist movements.

Cremer pointed out that although it appears as though right-wing populists are recruiting the most devout of Christians, it is simply not true. Drawing on polls, Cremer pointed out that supporters of right-wing populists are nonpracticing, irreligious people. A prime example was the Alternative for Germany (AfD) “who does double as well with the nonreligious than that of church-goers”. He said the reality was that people who enter far right parties were “populists first, then Christians” – it is more of a cultural clash, he explained.

Highlighting the reality behind the propaganda, Cremer said, “It is a secularisation of religion, using it as a cultural identity … they marry religious symbols with secular symbols”. This strategy aims to vividly draw the line between “us” and “them”, he noted. The PhD candidate discussed how “them” has been defined as Muslims and thus Christianity must be the cultural identifier of “us”. He highlighted the reality behind so-called populist leaders who claim to be torchbearers of religion, one example being the Italian right-wing politician, Matteo Salvini, who wants to stamp out Islam and establish a “true Christian life” within Italy. The reality was that Salvini, only years ago, identified as a Pagan and professed that Christianity was a “weak faith”. Tobia Cremer aims to draw up his conclusions in his

final thesis on the topic.

Zubaida Haque discussed the successful strategies of populists who use “cultural loss” as a means of gaining support. She said, “The Right are very good at hijacking Christianity for its whiteness … they are clever at focusing on cultural loss rather than economic loss. And you cannot measure cultural loss.” When you cannot measure a loss, it is more emotional than factual therefore people feel iffy when a Muslim moves next door; a “feeling” that the Muslim is against their culture, she explained.

Zubaida focused on how the Right were separating Muslims from Islam. She said, “They have separated Muslims and Islam, they say the problem are the beliefs not the person”.

By attacking Islamic teachings, like the Burka, the Right aim to create a sense of cultural clash. People, in turn, fear an introduction to a culture which somehow opposes their own, Zubaida highlighted. Thus, “Islam is seen as an extremist ideology not as a religion …

They’ve taken an extremely diverse group and homogenised it” explained Zubaida.

The closing event of the New World DisOrders Festival at the LSE was the New World Order 2035. LSE lecturers presented their views on how the world would be in 2035 and what aspects we needed to focus on as a global community. The comments by the speakers were generally positive and painted a world of optimism. The poll which was taken at the beginning of the Festival about whether the audience contemplates optimistically about the future or pessimistically was taken again.

This time, the optimists scored (a little) higher with 57% optimistic and 43% still pessimistic.

I felt the festival presented valuable insight into our world of “disorders” and a lot was learnt. However, I feel that key global issues were brushed aside without much contemplation.

My greatest concern was what Hazrat Khalifatul Masih Vaa has been continuously warning about – the formation of global blocs and the plausible catastrophe of nuclear warfare.

I asked many speakers after the event about their views on the matter, to which they responded with equal fear and anxiety without a definite answer; some reiterated that world leaders are not “stupid” enough to use such a destructive force, which we hope.

Speakers at all the events during the New World DisOrders Festival were not entirely sure of definite solutions.

One event to find answers, will be on the evening of Saturday, 9 March 2019 at the UK Peace Symposium, where Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa will, once again, present his solutions to world disorders.

9

Friday 8 March 2019 | AL HAKAM

Friday Sermon 8 February 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

he first of the companions whom I shall relate the accounts of today is Hazrat Abu Mulailra bin al-Az‘ar. His mother’s name was Umme Amr Bint Ashraf. He belonged to the Aus tribe of the Ansar.

He had the honour of participating in the Battles of Badr and Uhud. (Al-Tabaqaatul-Kubra, Vol. 3, p. 353, Abu Mulail bin AlAz’ar, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 6, p. 295, Abu Malail bin Al-Az’arra, Dar-ul-Kutub AlIlmiyyah, Beirut, 2003) According to a narration, his brother Hazrat Abu Habibra bin Az‘arra also participated in the Battle of Badr and all the other Battles as well. (Usdul Ghaba, Vol. 6, p. 65, Abu Habeeb bin Al-Az’arra, Dar-ulKutub Al-Ilmiyyah, Beirut, 2003) The second Companion to be mentioned is Hazrat Anas bin Mu‘az Ansarira. In some narrations, his name has also been reported to be Unais. He belonged to the Banu Najjar clan of the Khazraj tribe of the Ansar. His mother’s name was Umm Unas bint Khalid. He participated in all of the battles along with the Holy Prophetsa including Badr, Uhud and Khandaq. His brother Hazrat Ubayy bin Mu‘azra also participated in the Battle of Uhud along with him. There are varying opinions regarding the date of his demise.

In one of the narrations it is mentioned that he died during the caliphate of Hazrat Usmanra. Whereas in another narration, it is mentioned that Hazrat Anas bin Mu‘azra and his brother, Hazrat Ubayy bin Mu‘azra, were martyred during the incident of Bir-eMa‘unah. (Al-Tabaqaat-ul-Kubra, Vol. 3, p.

381, Anas bin Mu’adhra, Dar-ul-Kutub AlIlmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 1, p. 299, Anas bin Mu’adh bin Anasra, Darul-Kutub Al-Ilmiyyah, Beirut, 2003) The next companion to be mentioned is Hazrat Abu Shaikh Ubayy bin Thabitra.

Hazrat Ubayy bin Thabitra belonged to the Banu Adi clan of the Khazraj tribe of the Ansar. He was commonly known by his title of Abu Shaikh. According to another narration, this was his son’s title. His mother’s name was Sukhtah bint Haritha.

Hazrat Ubayy bin Thabitra was the brother of Hazrat Hassaan bin Thabitra and Hazrat Aus bin Thabitra. He participated in the Battles of Badr and Uhud. He passed away in the incident of Bir-e-Ma‘unah.

According to various books of history, there are varying opinions as to whether

Hazrat Ubayy bin Thabitra participated in the Battle of Badr or not. Ibn Ishaq says that Hazrat Ubayy bin Thabitra passed away during the period of Jahiliyyah [prior to Islam] and that the individual who participated in the Battles of Uhud and Badr was in fact his son, Abu Shaikh Bin Ubayy bin Thabit. However, Allamah ibn Hisham has counted Hazrat Abu Shaikh Ubayy Bin

Aazibra. According to another narration, Hazrat Abu Burdahra was the paternal uncle of Hazrat Baraa bin Aazibra. He participated in the Second Bai‘at at Aqabah. Moreover, he also participated in all of the battles along with the Holy Prophetsa including the battles of Badr, Uhud and Khandaq.

On the day of the victory of Mecca, Hazrat Abu Burdara was holding the flag of Banu

Thabitra among those who participated in the Battle of Badr. Regarding the demise of Hazrat Ubayy bin Thabitra, it is reported in some narrations that he passed away on the day of the incident of Bir-e-Ma‘unah.

Other narrations, however, mention that he passed away on the day of the Battle of Uhud. In any case, we also learn from some narrations that the companion who was martyred on the day of the Battle of Uhud was not him, but rather his brother Hazrat Aus bin Thabitra. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 382, Abu Shaikh Abi bin Thabitra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 1, pp. 165-166, Abi bin Thabitra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Usdul Ghaba, Vol. 1, p. 179, Abi bin Thabitra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) (Sirat ibn Hisham, p. 340, Man Hadara Badran, Dar ibn Hazm, Beirut, 2009) Another companion is Hazrat Abu Burda bin Nayyaarra. His title was Abu Burdah. Although he was more commonly known by his title, however his actual name was Hani. According to a narration, his name is also mentioned as Haris and in another narration it is mentioned as Malik.

He belonged to the Bali clan of the tribe of Banu Quza‘ah. Hazrat Abu Burdahra was the maternal uncle of Hazrat Baraa bin

Haritha. (Al-Tabaqaat-ul-Kubra, Vol. 3, p.

344, Abu Burdah bin Niyarra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 7, pp. 31-32, Abu Burdah bin Niyarra, Dar-ul-Kutub AlIlmiyyah, Beirut, 1995) (Usdul Ghaba, Vol. 5, p. 358, Hani bin Niyarra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) When Hazrat Absra and Hazrat Abu Burdara accepted Islam, both of them destroyed the idols of the tribe of Banu Haritha, (Al-Tabaqaat-ul-Kubra, Vol. 3, p.

343, Abu Abas bin Jabarra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) that is, the idols belonging to their own tribe.

Hazrat Abu Umamara narrates that when the Holy Prophetsa decided to depart towards Badr for the Battle of Badr, Hazrat Abu Umamara also made preparations in order to accompany the Holy Prophetsa.

Upon this, his maternal uncle, Hazrat Abu Burdara bin Niyar said that he should stay behind in order to take care of his mother. His mother was ill at the time and he advised him to stay behind. Hazrat Abu Umamara was passionate to go forth for battle as an attack had been launched against Islam. Hence, he replied, “She is your sister, therefore you should remain behind instead of asking me.” When this matter was presented to the Holy Prophetsa,

he instructed Hazrat Abu Umamara, i.e. the son, to stay behind and Hazrat Abu Burdara went along with the army. When the Holy Prophetsa returned from the battle, the mother of Hazrat Abu Umama had passed away and the Holy Prophetsa offered her funeral prayer. (Usdul Ghaba, Vol. 6, p.

15, Abu Umamah bin Tha’labahra, Dar-ulKutub Al-Ilmiyyah, Beirut, 2003) On the day of the Battle of Uhud, the Muslims had two horses. One horse, by the name As-Saqb, which was with the Holy Prophetsa and the other horse, by the name Mulavi‘, and this was with Hazrat Abu Burdara. (Al-Tabaqaat-ul-Kubra, Vol. 1, p. 380, Dhikru Khaili Rasulillahsa Wa Dawaabihi, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Hazrat Abu Burdara bin Niyar relates that the Holy Prophetsa went to visit some of the tribes and prayed for them. However, he left out one tribe and did not go to them.

The people of that tribe felt apprehensive about this and wanted to find out why this was the case. Therefore, they searched the belongings of one of their people and found a necklace in his sack that he had stolen.

Hence, they returned it and subsequently, the Holy Prophetsa came to them as well and also prayed for them. (Al-Mu’jam AlKabir Li Al-Tabarani, Vol. 22, p. 195, Maa Asnadahu Abu Burdah bin Niyarra, Hadith 511, Dar Ihyaa Al-Turath Al-Arabi, Beirut, 2002) Hazrat Abu Burdara participated in all the battles alongside Hazrat Alira. He passed away in the early part of Hazrat Mu‘awiyah’sra era. There are various narrations regarding the year of his demise.

According to one narration, he passed away in the 41 AH, while 42 AH and 45 AH have also been mentioned in other narrations.

(Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 7, p.

32, Abu Burdahra bin Niyar, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) Hazrat Baraa bin Azibra narrates that the Holy Prophetsa addressed them following the prayer of Eid-ul-Adha and stated, “The person who prayed in the manner we prayed and offered a sacrifice in the manner we did, he has indeed performed his sacrifice correctly. However, as for the person who offered the sacrifice prior to the prayer, then that will not be considered as a sacrifice, rather it is a mere slaughter for its meat.” If the sacrifice is offered before the prayer then that is equivalent to one

10 who simply slaughters an animal for the purpose of its meat.

Upon this, Hazrat Abu Burdara bin Niyar (the companion whose account is being mentioned), stood up and said to the Holy Prophetsa, “O Prophetsa of Allah! I offered a sacrifice prior to the prayer and considered this day for eating and drinking. Therefore, I did this immediately and ate while also feeding my family and neighbours.” The Holy Prophetsa replied: “This goat was merely slaughtered for its meat. This is not a sacrifice on your part.” Upon this, Hazrat Abu Burdara replied that he had some young goats that were a year old and they were better than two goats. (That is, they are nurtured well and even though they are only a year old, they are healthy and better than two mature goats.) Will it be sufficient on my behalf to sacrifice them?”

The Holy Prophetsa said: “Yes, you may do so. However, no one will be permitted to do this after you”. (Sahih Bukhari, Kitab AlEidain, Bab Kalam Al-Imam Wa Al-Nas Fi Al-Khutbah Al-Eid…, Hadith 983) That is, he was permitted to do so in that instance.

However, no one after him had permission to do the same.

Other Ahadith [sayings of the Holy Prophetsa] also state the same, that is, firstly, the sacrifice should be offered after the Eid [prayer] and secondly, that the goat should be of a certain age. Nevertheless, in relation to this statement of the Holy Prophetsa in which he said that after Hazrat Abu Burdara no one else would be permitted to do so, a question was once raised in a gathering with the Promised Messiahas as to what the age of a goat should be at the time of sacrifice. Hazrat Khalifatul-Masih I, Hazrat Maulana Nuruddinra was also present and the Promised Messiahas asked him to reply to the question. Upon this, he said that according to the Ahl-e-Hadith sect, it should be at least two years old. (Malfuzat, Vol. 10, p. 100) In our [Muslim] countries, the tradition is that it is necessary for the goat to have two large teeth visible at the front. Nevertheless, at that time the Holy Prophetsa said to Hazrat Abu Burdara that he would accept his sacrifice of the one year old goat. However, this would not be accepted from anyone else after him. The animal to be scarified should be a mature male or female goat.

This is the very tradition that is followed by the Jamaat and found in our edicts on this issue as mentioned by the Promised Messiahas.

The next companion to be mentioned is Hazrat As‘adra bin Yazid. Hazrat As‘ad’sra father was Yazid bin Al-Faqi‘ and he belonged to the branch of Banu Zuraiq of the Ansar tribe of Khazraj. He participated alongside the Holy Prophetsa in the battles of Badr and Uhud. Allama ibn Ishaq has recorded the name of Sa‘d bin Yazid, instead of As‘ad among the companions of Badr. There are various opinions regarding the name of As‘ad bin Yazid. Some have stated the following names: Sa‘d bin Zaid, Sa‘id bin Al-Faqi‘ and Sa‘d bin Yazid. (AlTabaqaat-ul-Kubra, Vol. 3, p. 445, As’ad bin Yazidra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 2, p. 450, Sa’d bin Al-Fakahra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) Another companion who took part in the Battle of Badr is by the name of Hazrat

Friday 8 March 2019 | AL HAKAM Tamim bin Ya‘ar Ansarira. Hazrat Tamim’sra father was Ya‘ar. He belonged to the branch of Banu Jadara bin ‘Auf bin Al-Harith of the Ansar tribe of the Khazraj. He participated alongside the Holy Prophetsa in the battles of Badr and Uhud. A son by the name of Rib‘i and a daughter by the name of Jamila were among the children of Hazrat Tamimra. His mother belonged to the tribe of Banu Amr. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 407, Tamim bin Ya’arra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) The next Companion to be mentioned is Hazrat Aus bin Thabit bin Munzirra, who was from among the Ansar. His title was Abu Shaddad. Hazrat Aus’ra father was Thabit and his mother was Sukhta bint Haritha. He was the father of the wellknown companion, Hazrat Shaddad bin Ausra. He belonged to the Ansar tribe of Banu Amr bin Malik bin Najjar.

He participated in the second pledge at Aqabah and thus accepted Islam at that occasion. He participated alongside the Holy Prophetsa in the battles of Badr and Uhud. The well-known poet, Hazrat Hassan bin Thabitra and Hazrat Ubai bin Thabitra were his brothers. When Hazrat Usman bin Affanra migrated to Medina, he stayed at his home.

The Holy Prophetsa formed a bond of brotherhood between Hazrat Usman bin ‘Affanra and Hazrat Aus bin Thabitra.

In regard to his demise, Abdullah bin Muhammad bin Umaarah Ansari says that he was martyred during the Battle of Uhud.

There are some who disagree with this, but their narrations are weak. (Al-Tabaqaat-ulKubra, Vol. 3, p. 382, 41, As’ad bin Affanra, Aus bin Thabitra Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) The next companion to be mentioned is Hazrat Thabit bin Khansaara. He belonged to the tribe of Banu Ghanam bin Adi bin Najjar. He had the honour to participate in the Battle of Badr. This is all that is known about him. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 389, Thabit bin Khansaara, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) Hazrat Aus bin Samitra was another Companion who participated in the Battle of Badr. Hazrat Aus bin Samitra was the brother of Hazrat Abadah bin Samitra.

Hazrat Ausra participated in the Battle of Badr, Uhud and all other battles alongside the Holy Prophetsa. The Holy Prophetsa established a bond of brotherhood between Hazrat Aus bin Samitra and Hazrat Mursad bin Abi Mursad Al-Ghanawira.

It is stated in narrations that on one occasion, Hazrat Ausra expressed Zihar towards his wife, Khuwalia bint Malik. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 413, Aus bin Samitra, Dar-ul-Kutub AlIlmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 1, p. 323, Aus bin Samitra, Dar-ul-Kutub AlIlmiyyah, Beirut, 2003) According to ancient Arab customs, Zihar was when an individual would declare his wife to be like his own mother or sister, as a way of severing marital ties with her. Islam however abolished this custom and has stated that one cannot seek divorce merely through uttering this statement, i.e. by simply declaring one’s wife to be like one’s own mother or sister.

This is indeed a deplorable act and as a punishment, Islam has stated that one ought to atone for this error.

Before he could atone for this error, Hazrat Ausra re-established relations with his wife. Upon this, the Holy Prophetsa stated that this was unlawful and instructed him to distribute 15 Saa‘ [a unit of measurement equal to approximately 2.75 kg] of barley amongst 60 poor people. In other words, the atonement for such an act is to feed 60 poor people.

Regarding Zihar, the Quranic injunction is as follows; God Almighty says:

َّ َ ُۡ ّ َُ َ ٰ ‫ال ِذیۡ َن یُظ ِٰٓہرُ ۡو َن ِمنک ۡم ِّم ۡنَ نِ َسٓائِ ِہ ۡم ّما ُہ َّن ا ّم ٰہ ِت ِہ ۡم ط ِا ۡن‬ َۡ ُ ُ ّ َُ َ َ ّ َّ َۡ ‫ا ّم ٰہ ُت ُہ ۡم ِالا ال ِٔۡی َول ۡدن ُہ ۡم ط َو ِان ُہ ٰ ۡم ل َ َیقوۡلوۡ َن ُمنک ًرا ِّم َن القوۡ ِل َو‬ ُ َُ ُ ّ َ ‫ز ۡو ًرا ط َو ِا ّن الل َہ ل َ َعف ٌّو غفوۡ ٌر‬ ُ ّ َ َ َ ُ ُ‫َو الَّ ِذیۡ َن یُ ٰظہرُ ۡو َن ِم ۡن نِ َسٓائہ ۡم ث ّم یَ ُعوۡ ُد ۡو َن ل َِما قالوۡا ف َت ۡح ِریۡر‬ ُ ُ ُ ٰ ِ ِ َّ َ َ َّ ۡ َ ۡ َ ِ ۡ ّ َ َ َ ّٰ ‫رقب ٍۃ ِمن قب ِل ان یتم‬ ‫ٓاسا طذل ِک ۡم توۡ َعظوۡ َن ِب ٖہط َو الل ُہ ِب َما‬ ۡ َ ُ َ ‫ت ۡع َملوۡ َن خ ِبی ٌر‬ َّ َ َ َّ ۡ َ ۡ َ ۡ ۡ َ َ َ ُ ۡ َ ۡ َ ُ َ َ ۡ َ ۡ َّ ۡ َ َ ۚ ‫ٓاس ٰا‬ ‫فمن لم یجد ف ِصیام شہرین متتابعی ِن ِمن قبل ان یتم‬ ّ ُ ِ َ ٰ ً ِ ۡ ّ ِ ُ َ ۡ َ ۡ َ ۡ ِ َ ۡ َّ ۡ َ َ ‫فمن لم یست ِطع ف ِاطع‬ ‫ام ِس ِتی ٰ َن ِم ۡس ِک ۡیناط ذل ِک ل ُِت ۡؤ ِمنوۡا ِبالل ِہ‬ ّ ُُۡ ُ َ ۡ َ‫َ​َُۡ ط‬ ٌ ‫الل ِہ ط َو ل ِۡل ٰکفریۡ َن َع َذ‬ ٌ‫اب اَل ِۡیم‬ ‫و رسول ِٖہ و ِتلک حدود‬ ِ​ِ

(Surah al-Mujadilah, Ch.58: V.3-5) “Those among you who put away their wives by calling them mothers — they do not become their mothers; their mothers are only those who gave them birth; and they certainly utter words that are manifestly evil and untrue; but surely Allah is the Effacer of sins, Most Forgiving.

As to those who call their wives mothers, and then would go back on what they have said, the penalty for it is the freeing of a slave before they touch each other.” (In those days, there were slaves and therefore the atonement for this was to free a slave.)

“This is what you are admonished with.

And Allah is Well-Aware of what you do.

But whoso does not find one” (that is if one does not have the capacity to free a slave,) “he must fast for two successive months, before they touch each other. And whoso is not able to do so, should feed sixty poor people. This is so that you may truly believe in Allah and His Messenger. And these are the limits prescribed by Allah; and for the disbelievers is a painful punishment.”

The Promised Messiahas has also rendered its translation which is as follows: “A person who declares his wife to be a mother does not in reality become his mother because his mother can only be the one who gave birth to him. Hence, what they say is completely inappropriate and untrue. However, God Almighty grants pardon and is forgiving. Those who call their wives their mother and seek to return to return to them should first free one slave.

This is what God the All-knowing has commanded. If such a person is unable to free a slave, then they should fast for two consecutive months before re-establishing relations with their wife. If they are unable to fast, then they should feed sixty poor people.” (Arya Dharam, Ruhani Khazain, Vol. 10, p. 50) Hazrat Aus’ra wife, Hazrat Khuwailah bint Maalik bin Tha‘labara, narrates: “My husband, Aus bin Samitra expressed Zihar in relation to me. I took my complaint to the Holy Prophetsa and whilst counselling me, he said, ‘Instil the fear of God in you, for he [i.e. her husband] is also your paternal uncle’s son.’ However, I remained persistent regarding this matter until the following verse of the Holy Quran was revealed.”

The Holy Prophetsa asked her how she could be his mother when he was her

paternal uncle’s son, and she was also his wife.

However, she further states: “In any case, I insisted on this until this verse of the Holy Quran was revealed:

َۡ َ َ َ ُ ُ َّ َ ّٰ َ ّٰ ‫ق ۡد َس ِمع الل ٰ ُہ قوۡ َل ال ِت ۡی ت َجا ِدلک فِ ۡی ز ٰ ۡو ِج َہا َو ت ۢش َت ِک ۡۤی ِالَی الل ِہ‬ ُ َ ّ َ ّ ۡ ٌ ُ ‫الل ُہ یَ ۡس َم ُع تَ َح‬ ‫و‬ ‫او َرک َما ؕ ِا ّن الل َہ َس ِم ۡیع بَ ِصی ٌر‬

“Allah has indeed heard the speech of her who pleads with thee concerning her husband…” (Surah al-Mujadila, Ch.58: V.2) Thus, the Holy Prophetsa stated her husband ought to free a slave as it has been commanded in the verse of the Holy Quran and the detail pertaining to this has just been mentioned earlier, that is that one ought to free a slave as a penalty. Hazrat Khuwailah bint Maalik bin Tha‘labara further states: “I said to the Holy Prophetsa, ‘He does not have the means to do so, for he has little provisions.’ The Holy Prophetsa then said, ‘Then he should fast for two consecutive months.’ I submitted, ‘O Messengersa of Allah, he is unable to fast consecutively due to his old age. He does not have the strength to do so.’ The Holy Prophetsa then stated, ‘Then he should feed sixty poor people.’

I said, ‘He does not have any wealth with which he could do this and offer Sadaqa (charity).’”

Khuwailahra further states: “A sack of dates was delivered to the Holy Prophetsa while I was sitting there.

So I said: ‘O Prophetsa of Allah, I can support him with the second sack of dates.’

Meaning that if I could get this, then we would be able to arrange for the second one ourselves. The Holy Prophetsa said: ‘Very well, go ahead and take this bag and feed sixty poor people on his behalf and then return to your uncle’s son.’” (Sunan Abi Daud, Kitab Al-Talaq, Bab Fi Al-Zihar, Hadith 2214) This means to return to her husband and assure her that she did not become his mother by him simply uttering such words. Thus, by relating the accounts of the Companions, many other issues are also resolved.

Hazrat Iibn Abbasra narrates: “The very first Zihar – the practice of labelling one’s wife as one’s mother – that took place in Islam was by Hazrat Aus bin Samitra. He was married to his paternal Uncle’s daughter and he expressed Zihar towards her.” (Usdul Ghaba, Vol. 1, p. 323, Aus bin Samitra, Darul-Kutub Al-Ilmiyyah, Beirut, 2003) In any case, these are the limits set by God Almighty, and this matter was also presented before the Promised Messiahas as well and he prescribed the same punishment. A similar matter was presented before Hazrat Khalifatul Masih IIra, and he stated that this was the appropriate penalty for this, unless such a person was extremely poor and did not have the means, he would instead seek repentance and fulfil the requirements of the punishment to the best of his means. In any case, God Almighty has prescribed the limits in regard to one who declares his wife to be his mother or sister.

Some have the habit of fighting over very petty matters and saying to their wives, “You are forbidden for me” or “You are my mother”, or they take similar oaths.

So these are the types of people who exceed the prescribed limits and therefore receive the punishment which God Almighty has

11

Friday 8 March 2019 | AL HAKAM stated, and that is to either free a slave, observe fasts or feed the poor.

Hazrat Aus bin Samitra was also a poet.

Hazrat Aus bin Samitra and Shadad bin Aus Ansari took residence in Baitul Maqdas.

Hazrat Ausra passed away in Palestine in 34 AH at the age of 72. (Usdul Ghaba, Vol. 1, p. 323, Aus bin Samitra, Dar-ul-Kutub AlIlmiyyah, Beirut, 2003) Another companion is Hazrat Arqam bin Abi Arqamra. His title was Abu Abdullah.

Hazrat Arqam’sra mother was Umaimah bint Harith. According to other narrations, her name was Tamazir bint Huzaim and Safiya bint Harith as well. Hazrat Arqamra was from the Banu Makhzoom tribe. He was amongst the first companions to accept Islam. According to some sources, eleven people had entered the fold of Islam at the time of his acceptance of Islam. Some are of the opinion that he was the seventh person to accept Islam. Hazrat Urwa bin Zubair narrates: “Hazrat Arqamra, Hazrat Abu Ubaidah bin Jarrahra and Hazrat Usman bin Maz‘unra accepted Islam together at the same time.”

Hazrat Arqamra owned a house outside of Mecca near the mountain of Safa which is well-renowned in history by the name of “Dar-e-Arqam” in which the Holy Prophetsa and the early Muslims would perform worship. This was the place where Hazrat Umarra accepted Islam after which the total number of Muslims was forty. After Hazrat Umar’sra acceptance of Islam, Muslims began to practise their faith openly. This house remained under the ownership of Hazrat Arqamra and later his grandsons sold this house to Abu Ja‘far Mansoor.

(Usdul Ghaba, Vol. 1, p. 187, Arqam bin Abi Al-Arqamra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Isabatu Fi Tamyiz AlSahaba, Vol. 1, p. 197, Arqam bin Abi Al-Arqamra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) (Mustadrak Ala Al-Sahihain, Vol. 3, p. 574, Kitab Marifatu Al-Sahaba, Dhikru Arqam bin Abi Al-Arqamra, Darul-KutubIlmiyyah, Beirut, 2002) Hazrat Mirza Bashir Ahmadra has provided details about this in Sirat Khatamun Nabiyyin. As regards the first centre of Islam – Dar-e-Arqam – Hazrat Mirza Bashir Ahmadra writes: “Perhaps during these days, the Holy Prophetsa thought that a centre for the propagation of Islam be established in Mecca, where Muslims could gather without any hindrance to offer their prayers, etc., and where the propagation of Islam could formally yet quietly take place with peace and calm. For this purpose, a location was required which could serve as a headquarters. Thus, the Holy Prophetsa selected the house of a new Muslim named Arqam bin Abi Arqamra, which was situated at the foot of Mount Safa. Thereafter, the Muslims would gather here, and it is here that they would offer their Salat. It is here that seekers of truth would come and where the Holy Prophetsa would preach the religion of Islam to them (i.e. those who were in search of faith would come here in order to learn about Islam and understand the religion, or simply to derive blessings from the company of the Holy Prophetsa). It is for this reason that this house has found reverence in the history of Islam, and is renowned by the name “Darul-Islam”. The Holy Prophetsa worked in Dar-e-Arqam for

approximately three years. (In other words, the Holy Prophetsa made it the headquarters in the fourth year of his prophethood and remained here until the end of the sixth year of his prophethood.) Historians write that the last person to accept Islam in Dare-Arqam was Hazrat Umarra, the acceptance of whom strengthened the Muslims to the extent that they left Dar-e-Arqam and began to preach openly.” (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, p.

129) After the migration to Medina, the Holy Prophetsa established a bond of brotherhood between Hazrat Arqamra and Hazrat Abu Talha Zaid bin Sahlra (AlTabaqaat-ul-Kubra, Vol. 3, p. 185, Arqam bin Abi Al-Arqamra, Dar-ul-Kutub AlIlmiyyah, Beirut, 1990).

Hazrat Arqamra participated in the Battle of Badr alongside the Holy Prophetsa and the Holy Prophetsa gave him a sword from the spoils of the war at Badr. Hazrat Arqamra fought in the battles of Badr, Uhud and all other battles with the Holy Prophetsa and the Holy Prophetsa also gave him a house in Medina. On one occasion, the Holy Prophetsa appointed him to oversee the collection of Sadaqa [charity]. (Usdul Ghaba, Vol. 1, p. 198, Arqam bin Abi AlDar-ul-Kutub Al-Ilmiyyah, Arqamra, Beirut, 2003) (Al-Isabatu Fi Tamyiz AlSahaba, Vol. 1, p. 187, Arqam bin Abi Al-Arqamra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) It is also noted in history that Hazrat Arqamra was among the participants of the Hilful Fudul (Al-Isti‘aab Fi Ma’rifati Al-Sahaba, Vol. 1, p. 131, Arqam bin Abi Al-Arqamra, Dar-ul-Jeel, Beirut, 1992) the pact made by certain prominent Meccans prior to Islam, in order to help the poor, and in which the Holy Prophetsa was also a part of. Usman bin Arqam, the son of Hazrat Arqamra, relates: “My father passed away in 53 AH at the age of 83.” Some have said that he passed away in 55 AH. There are conflicting views with regard to his age; some say he was 80 years of age or a little more.

Hazrat Arqamra instructed that his funeral prayer be led by Hazrat Sa‘d bin Abi Waqasra who was a companion. However, at the time of his demise, Hazrat Sa‘dra was in Aqeeq, which was quite a distance away.

Marwan then asked how a companion of the Holy Prophetsa could not be buried due to someone not being present; in other words, how could a companion’s body be placed aside and not be buried until that particular person came. In saying this, he wanted to lead the funeral prayer himself, but Ubaidullah bin Arqam did not accept the proposal of Marwan and the funeral prayer of Hazrat Arqamra was led by Hazrat Sa‘d bin Abi Waqasra upon his arrival and he was buried in Jannatul Baqi. (Usdul Ghaba, Vol. 1, p. 188, Arqam bin Abi Al-Arqamra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) There is another narration with regard to him that Hazrat Arqamra was preparing to travel to Baitul Maqdas and went to the Holy Prophetsa to gain his permission to embark on this journey. The Holy Prophetsa enquired, “Are you travelling to Baitul Maqdas for a necessary task or for business purposes?” Hazrat Arqamra replied, “O Messengersa of Allah, may my mother and father be sacrificed for you! I do not

go there for something urgent, nor for any trade, I only wish to offer my prayers at Baitul Maqdas.” Thereupon the Holy Prophetsa answered, “A prayer of mine here in this mosque [i.e. in Medina] is greater than a thousand prayers offered in any other mosques, except the Ka‘bah.” Upon this, Hazrat Arqamra changed his mind.

(Usdul Ghaba, Vol. 1, p. 187, Arqam bin Abi Al-Arqamra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) Another companion whom I shall mention is Hazrat Basbas bin Amrra.

According to one source, his name was Basbas bin Bishar. Hazrat Basbasra Juhani belonged to the Banu Sa‘idah bin Ka‘b bin Khazraj tribe of the Ansar. But according to Urwah bin Zubair, he belonged to the Banu Tureef bin Khazraj tribe. Hazrat Basbasra participated in the Battle of Badr and is counted among the Ansar Companions.

(Usdul Ghaba, Vol. 1, p. 373, Basbas AlJuhanira, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) He is also known by the names Busaisa, Busais and Basbasa. (Usdul Ghaba, Vol. 1, p. 379, Basbah bin Amrra, Dar-ul-Kutub AlIlmiyyah, Beirut, 2003) Apart from the Battle of Badr, he also took part in the Battle of Uhud. (AlTabaqaat-ul-Kubra, Vol. 3, p. 422, Basbas bin Amrra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) On the day of Badr, with regard to the departure from Medina, Hazrat Mirza Bashir Ahmadra writes the following in Sirat Khatamun Nabiyyin: “Upon departing from Medina, the Holy Prophetsa appointed Abdullah bin Ummi Maktum as the Amir of Medina in his absence. However, when the Holy Prophetsa reached close to Rauha, which is situated at a distance of 36 miles from Medina, perhaps in the consideration that Abdullah was a blind man, and news of the imminent arrival of the army of the Quraish demanded that in his own absence the administration of Medina should remain strong, the Holy Prophetsa appointed Abu Lubabah bin Mundhir as the Amir of Medina and sent him back. It was ordered that Abdullah bin Ummi Maktum would only remain to be the Imamus-Salat, while Abu Lubabah would oversee matters of administration. Asim bin Adiyy was appointed as a separate Amir to oversee the additional population of Medina, i.e., Quba. It was from this very place that the Holy Prophetsa sent two companions named Basbasra and Adiyyra towards Badr, in order to gather intelligence with respect to enemy movements; and instructed that they return swiftly with intelligence.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 354) In the Friday Sermon two week ago, I mentioned the account of Hazrat Adiyy bin Abi Zaghbaara. I mentioned the incident in which Hazrat Basbasra and Hazrat Adiyy bin Zaghbaara were sent to a certain place.

When the two of them reached Badr to acquire intelligence, Hazrat Basbas bin Amrra and Hazrat Adiyy bin Zaghbaara sat their camels by a well, near a hill. They took out their leather water-bags, filled them up with the water from the well and had some to drink. Meanwhile, they overheard two women speaking to one another about the arrival of a caravan. (Sirat ibn Hisham,

p. 617, Basbas Wa Adiyy Yatajassusan AlAkhbar, Turath Al-Islam, Egpyt, 1955) There was also a man stood beside them. In the end, they returned to the Holy Prophetsa and informed him that they overheard the women discussing about a caravan due to arrive. The man who was stood there was Majdi. I have previously discussed this account in detail. The historian writes that the following morning Abu Sufyan reached the place where the caravan had arrived. He asked Majdi, “Did you see anyone who may have come here to gather intelligence?”

He also asked, “If you hide the secrets of the enemy from us, then no one from the Quraish will ever make peace with you.”

Majdi, i.e. the individual who stood there that day, replied, “By God, I did not see a single person here whom I do not know. No enemy of yours can be found between here and Yathrib. Even if there was someone, neither would he have been unable to hide from me, nor would I have hidden him from you.” He then said, “Although, I did see two riders stopping by here (pointing to where Hazrat Basbasra and Hazrat Adiyyra had sat their camels). They sat their camels there, drank some water and set off once again.” Abu Sufyan went to the area in which the two companions sat their camels and picked up the droppings of the camels to inspect them. He was suspicious, and therefore acted in this way.

When he crushed the droppings, he found date-stones in the droppings of the camels.

Abu Sufyan then said, “By God, this is the forage of the camels of Yathrib! They must have come from there and these were surely the spies of Muhammadsa and his people.

(In other words, the two men had come from Medina as spies.) From these cameldroppings, I can now see why they came here.” He further said, “I feel as if they are still nearby”. Thereafter he moved on swiftly with his convoy. (Kitabul Maghazi Lil Waqidi, pp. 40-41, Alam Al-Kutub, Beirut, 1984) In that era, the Arabs not only had particular ways of gathering intelligence, they were also very skilled in deducing information [from their surroundings].

This has been mentioned under the section of the Battle of Badr in Sirat Khatamun Nabiyyin. Hazrat Mirza Bashir Ahmadra writes: “When the Holy Prophetsa reached near Badr, motivated by some feeling, which narrations have not disclosed, the Holy Prophet seated Hazrat Abu Bakrra behind himself, and proceeded ahead of the Muslim army. At that time, the Holy Prophetsa encountered an old bedouin, from whom the Holy Prophetsa gathered during the course of conversation, that the army of the Quraish had reached very close to Badr.

Upon hearing this news, the Holy Prophetsa returned and dispatched Hazrat ‘Alira, Zubair bin Al-Awwamra and Sa‘d b in Abi Waqasra and others to gather information.

(According to another narration, Hazrat Basbasra was also among them – initially they were sent to gather information about the caravan but now since they had heard that an army was approaching near, they were sent once again to gather information regarding the army and Hazrat Basbasra was among them.) When these people arrived at the Valley of Badr, suddenly they noticed that a few Meccans were collecting water

12 from a spring. These companions attacked this party, took captive an Abyssinian slave and brought him to the Holy Prophetsa. At the time, the Holy Prophetsa was engaged in Salat. When the companions noticed the Holy Prophetsa engaged in Salat, they began to interrogate the slave themselves, enquiring as to the whereabouts of Abu Sufyan’s caravan. Since this Abyssinian slave had come along with the army and was unaware of the caravan, he responded, ‘I am unaware of Abu Sufyan, but AbulHakam i.e., Abu Jahl, Utbah, Shaibah and Umayyah, etc., have encamped on the opposite side of the valley.’ The companionsra, who were more inclined to the caravan (as they only had knowledge of caravan approaching and this was the only thing on their minds), therefore thought that he was lying, and he desired to deliberately conceal the whereabouts of the caravan, upon which a few people began to beat and strike him. However, when they would strike him, due to fear, he would say, ‘Alright, I shall tell you.’ When they would release him, he would reiterate his initial response, ‘I am unaware of Abu Sufyan, but Abu Jahl, etc., are present nearby.’ When the Holy Prophetsa heard this during his Salat, he quickly finished his Salat and forbade the companions from beating him and said, ‘When he tells the truth, you beat him and when he lies, you release him.’ Then, the Holy Prophetsa gently enquired himself, ‘At this time, where is the army positioned?’

He responded, ‘On the opposite side of the hillock before you.’ The Holy Prophetsa enquired, ‘How many men are there in the army?’ He responded, ‘A multitude, but I am unaware of the exact figure.’ The Holy Prophetsa said, ‘Alright, then tell me how many camels are slaughtered daily for consumption?’ He responded, ‘Ten,’ (ten camels were slaughtered for them therefore apart from their other provisions for battle, they had also brought their provisions for food as well). The Holy Prophetsa turned to the companionsra and said, ‘It seems as if they are a force of 1,000 men if they are slaughtering 10 camels.’ This estimate actually turned out to be correct.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 355-356) The next companion I shall mention is Hazrat Tha‘labah bin Amr Ansarira. Hazrat Tha‘labahra belonged to the Banu Najjar tribe. His mother’s name was Kabsha who was the sister of the renowned poet, Hazrat Hassan bin Thabitra. Hazrat Tha‘labahra participated in the Battle of Badr and all other battles alongside the Holy Prophetsa.

He is among those companions who destroyed the idols of Banu Salma. Hazrat Tha‘labah passed away during the Khilafat of Hazrat Umarra in the Battle of Jisr, i.e. the Battle of the Bridge. The Battle of Jisr took place in 14 AH against the Iranians. In Tabari it is recorded to have taken place in 13 AH. Both armies – the Muslims led by Hazrat Abu Ubaid and the Iranians led by Bhaman Jazawiyya – met at the Euphrates River. There was a Jisr, i.e. bridge built to cross the river. This is why it is known as the Battle of Jisr. Some are of the opinion that Hazrat Tha‘labahra passed away during the Khilafat of Hazrat Usmanra. (Al-Raud-

Friday 8 March 2019 | AL HAKAM ul-Anf, Vol. 3, pp. 158-159, Tasmiyatu Man Kisr Wa Alihati Bani Salama, Dar-ulKutub Al-Ilmiyyah, Beirut) (Al-Tabaqaatul-Kubra, Vol. 3, p. 386, Tha’labah bin Mihsanra, 340, Salamah bin Aslamra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Tarikh Al-Tabari, Vol. 2, p. 366, Dar-ulKutub Al-Ilmiyyah, Beirut, 1990) (Tarikh ibn Khaldun, Vol. 2, p. 522, Wilayatu Abi Ubaid, Darul Fikr, Beirut, 2000) The next companion is Hazrat Tha‘labahra bin Ghanamah. According to one narration, Hazrat Tha‘labah’s name was Tha‘labah bin Anamah. Hazrat Tha‘labah’s mother’s name was Jaheerah bint Qain.

He belonged to the Banu Salma tribe of the Ansar. Hazrat Tha‘labah is counted among those seventy companions who participated in the second Bai‘at Aqabah at the hand of the Holy Prophetsa. When Hazrat Tha‘labahra accepted Islam, he, along with Hazrat Mu‘az bin Jabalra and Abdullah bin Unaisra, broke the idols of Banu Salma, i.e. the idols belonging to his own tribe. Hazrat Tha‘labahra fought in the battles of Badr, Uhud and Khandaq [the Ditch]. During the Battle of Khandaq he was martyred by Hubairah bin Abi Wahab. According to another narration he was martyred in the Battle of Khaibar.

(Al-Tabaqaat-ul-Kubra, Vol. 3, p. 386, Tha‘labahra bin Mihsan, 340, Salamah bin Aslamra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Al-Isti‘aab Fi Ma’rifati Al-Sahaba, Vol. 1, p. 207, Tha‘labahra bin Anamah, Darul-Jeel, Beirut, 1992) The next companion to be mentioned is Hazrat Jabir bin Khalidra. He belonged to the Ansar tribe of Banu Dinaar. Hazrat Jabir bin Khalidra participated in the Battle of Badr and Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 394, Jabir bin Khalidra, Dar-ulKutub Al-Ilmiyyah, Beirut, 1990) Next is a companion by the name of Hazrat Harithra bin Nu‘man bin Umayyah Ansari and he belonged to the Aus tribe of the Ansar. He participated in the battles of Badr and Uhud alongside the Holy Prophetsa. He was the paternal uncle of Hazrat Abdullah bin Jubairra and Hazrat Khawat bin Jubairra. He was present in the Battle of Siffin on the side of Hazrat Alira. (Usdul Ghaba, Vol. 1, p. 641, Harith bin Nu’manra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Isabatu Fi Tamyiz AlSahaba, Vol. 1, p. 694, Harith bin Nu’manra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) Then there is a companion by the name of Hazrat Harris bin Anas Ansarira. His mother’s name was Hazrat Umme Shareekra and his father’s name was Anas bin Ra‘fi. His mother also had the honour of accepting Islam and entering into the Bai‘at [pledge of allegiance] of the Holy Prophetsa. Hazrat Harithra belonged to the Banu Abdi Ashal branch of the Aus tribe. He participated in the battles of Badr and Uhud and was martyred in the latter. During the Battle of Uhud, Hazrat Harithra was among those few companionsra who remained on the mount with Hazrat Abdullah bin Jubairra and as a result of this he was martyred.

(Al-Tabaqaat-ul-Kubra, Vol. 3, p. 334, Harith bin Nu‘manra, 362, Abdullah bin Jubairra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Al-Tabaqaat-ul-Kubra, Vol. 8, p.

277, Umm-e-Shareekra, Dar-ul-Kutub AlIlmiyyah, Beirut, 1990) Another companion is by the name of Hazrat Huraithra bin Zaid Ansari. According to a narration, his name is also recorded as Zaid bin Tha‘labah. He belonged to the Banu Zaid bin Harith branch of the Khazraj tribe. He participated in the Battle of Badr along with his brother, Hazrat Abdullahra – he was the one who was shown a vision regarding the Azan [Muslim call to prayer].

He also participated in the Battle of Uhud.

(Usdul Ghaba, Vol. 1, pp. 717-718, Huraith bin Zaidra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) His brother was also taught the words of the Azan in a dream.

The next companion to be mentioned is Hazrat Harithra bin Asimmah. He belonged to the Banu Najjar tribe of the Ansar and was martyred during Bir-e-Ma‘unah. (AlIsti‘aab Fi Ma’rifati Al-Sahaba, Vol. 1, p.

292, Harith bin Asimmahra, Dar-ul-Jeel, Beirut, 1992) The Holy Prophetsa established a bond of brotherhood between Hazrat Harithra and Hazrat Suhaibra bin Sinan. (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 1, p. 673, Harith bin Simmahra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) Hazrat Harithra bin Asimmah departed with the Holy Prophetsa on the day of Badr, however, when they reached Al Rauha, he did not have the strength to proceed further.

Consequently, the Holy Prophetsa sent him back to Medina, yet, he was granted the same amount from the spoils of war as those who had participated in the Battle of Badr. Despite not physically participating in the Battle of Badr, he nevertheless had the desire to do so and left for Badr accordingly.

However, his health did not permit him, or his illness worsened and therefore was sent home. Considering his intention and devotion, the Holy Prophetsa counted him among the companions who took part in the Battle of Badr. He was present during the Battle of Uhud and on the day when some of the people left their posts, Hazrat Harithra remained steadfast.

Hazrat Harithra had pledged to the Holy Prophetsa to sacrifice his life [for the sake of Islam]. Hazrat Harithra killed Usman bin Abdullah bin Mughira Makhzumi and took his armour which included his body armour, helmet and sword. The Holy Prophetsa later granted him these same items from the spoils of war. When the Holy Prophetsa learnt of Usman bin Abdullah’s death, he praised God Almighty for causing him to perish (Al-Tabaqaat-ul-Kubra, Vol. 3, p.

386, Harith bin Simmahra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 1, p. 615, Harith bin Simmahra, Darul-Kutub Al-Ilmiyyah, Beirut, 2003). This was because he was an extremely hostile and dangerous enemy of Islam. He was a mushrik [idolater] and came fully equipped with his weapons, in order to inflict harm upon the Holy Prophetsa. On the day of the Battle of Uhud, the Holy Prophetsa enquired as to what happened to his uncle, Hamzara.

Hazrat Harithra went to search for him and after some time had elapsed, Hazrat Alira then went to enquire and when he came to Hazrat Harithra, he saw that Hazrat Hamzara had been martyred. Both of the companions

returned and informed the Holy Prophetsa of his martyrdom. Hazrat Harithra relates: “On the day of the Battle of Uhud, while the Holy Prophetsa was in a narrow valley of a mountain, he asked me, ‘Have you seen Abdul Rahman bin Aufra?’ In reply to the Holy Prophetsa, I said, ‘I had seen him on the side of the mountain and the army of the idolaters was attacking him. I initially turned towards him in order to save him, but I then saw you and therefore came to you.’ The Holy Prophetsa said, ‘The angels are protecting him (i.e. Abdul Rahman bin Aufra).’”

In another narration, it states that the Holy Prophetsa said that the angels were fighting along with him. Hazrat Harithra states, “Once the battle had finished, I went to Abdul Rahman bin Aufra and I saw that seven people had been killed and were lying dead in front of him. I asked him whether he had killed all of them and Abdul Rahman bin Aufra replied that he had killed three of them but did not have knowledge of who killed the others. Upon this I said that indeed how true was the word of God and His Messengersa, in that the angels were aiding him.” (Usdul Ghaba, Vol. 1, p. 615, Harith bin Simmahra, Dar-ulKutub Al-Ilmiyyah, Beirut, 2003) Hazrat Harithra was part of the delegation that went to Bir-e-Ma‘unah.

At the time of when the incident of Bir-eMa‘unah took place and the companionsra were martyred, Hazrat Harithra and Amr bin Umayyahra had gone to graze the camels.

According to Sirat ibn Hisham, these two companions were Amr bin Umayyah and Hazrat Munzir bin Muhammad, however in other narrations, it was Hazrat Harithra and Amr bin Umayyahra who went to graze the camels. Nonetheless, according to the narration which specifies these two names, when they returned to their camp, they saw that the birds had congregated there and from this they understood that their companions had been martyred.

Hazrat Harithra enquired from Hazrat Amrra as to what they should do. Amrra replied, “I think we should go back and inform the Holy Prophetsa.” However, Hazrat Harithra said, “I will not turn away from the place where Munzirra was martyred.” And so, he went ahead and was martyred whilst fighting against them. (Usdul Ghaba, Vol. 1, p. 615, Harith bin Al-Simmahra, Dar-ulKutub Al-Ilmiyyah, Beirut, 2003) (Sirat ibn Hisham, p. 439, Hadith Bi’r Ma’unah, Dar ibn Hazm, Beirut, 2009) Hazrat Abdullah bin Abi Bakrra relates that Hazrat Harithra was martyred as a result of the continuous spears that were thrown at him by the enemy which had penetrated his body. (Usdul Ghaba, Vol. 1, p. 615, Harith bin Al-Simmahra, Dar-ulKutub Al-Ilmiyyah, Beirut, 2003) May God Almighty continue to elevate the rank of the Companionsra who took part in the Battle of Badr.

(Translated by The Review of Religions) (Original Urdu sermon published in Al Fazl International, 22 February-7 March 2019, pp. 5-9)

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