Al Hakam - 17 August 2018

Sharia on the Altar of the Federal Shariat Court

Summer Camp 2018 Mahdi Mosque,

Staff in Rabwah offices enhance

Part 1

Jamaica

religious knowledge

A glance at a profound example of

Al Hakam and its Helpers

Tahrik-e-Jadid Refresher Course

Al Hakam, 14 August 1918

100 Years Ago...

Work Hard, Play Hard

state-backed persecution

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AL HAKAM | Friday 17 August 2018 | Issue XXII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

An Extraordinary Audience here is no doubt that the Jalsa T Salana period brings an increase in engagements for the Jamaat which does

not end merely with the conclusion of Jalsa. The post-Jalsa period is marked by the mulaqats of various delegations with Hazrat Khalifatul Masih Vaa. This year, such mulaqats began at Hadiqatul Mahdi at the close of the second day of Jalsa and continued into the week at Fazl Mosque. The delegations not only consisted of members of the Ahmadiyya Community but the external guests too who had the opportunity to attend the Jalsa.

On Saturday 4 August 2018 (second day of Jalsa), at the close of the day’s proceedings, delegations from the following countries had audience with Huzooraa at Hadiqatul Mahdi: Sweden, Greece, Sierra Leone, Benin, The Gambia and Georgia.

On Monday 6 August, mulaqats began at 10am and ran until Zuhr and Asr prayers. The delegations included Cameroon, Spain, Burkina Faso, Haiti, Kababir, Algeria, Nepal, Singapore, Iceland, Estonia, Macedonia, Croatia, Tunisia and Trinidad and Tobago.

On Tuesday 7 August, the following delegations had mulaqat: America, Liberia, Indonesia, Australia, Morocco, Japan, Brazil, Honduras, Bolivia, Belize and Uganda.

Wednesday 8 August saw delegations from the following countries have audience with Huzooraa: Philippines, Mexico, Tanzania, Gambia, Nigeria, Cameroon, Egypt, Guinea, Russia, Kyrgyzstan, Kazakhstan, Turkmenistan, Guatemala, Cuba, Argentina, Marshall Islands and Bangladesh.

The Gambian minister for Information and Communication, Ebrima Sillah, after meeting Huzooraa stated: “The meeting with Hazrat Khalifatul Masih was an inspirational moment which left a deep impact on me. His humility and devoutness towards his waqf alleviated my doubts and granted me certainty of his piety.”

Similarly, Mr Omar Jallow, the former Gambian Minister of Agriculture remarked: “If the sermons the Khalifatul Masih are translated into all languages and aired all over the world, then we can harbour a global atmosphere of peace.”

Continued on page 4

Hazrat Mirza Ghulam Ahmadas, In His Own Words

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

We Are Helpless Without God

First Day of Eid ul Adha

If you become one with God, rest assured that God too will be yours. God Almighty shall remain awake for you as you sleep. God shall watch over your enemy and frustrate their designs, while you are unmindful of him. You still do not know the extent of God’s powers.

Had you known, not a single day would you have grieved over the world. Does

he who owns a treasure weep, cry and become sorrowful unto death over the loss of a single coin? Had you been aware of this treasure and knew that at every time of need God is able to fulfil your requirements, why would you look to the world so restlessly?

God is a precious treasure; appreciate Him accordingly, for He is your Helper at every step. You are nothing without Him, nor do

Hazrat Al-Bara, may Allah be pleased with him, narrates that I heard the Holy Prophet, peace and blessings of Allah be upon him, delivering a Khutba saying, "The first thing to be done on this day (first day of Eid ul Adha) is to pray; and after returning from the prayer we slaughter our sacrifices (in the name of Allah) and whoever does so, he acted according to our Sunna (traditions)."

(Sahih Al Bukhari, Kitabul Eidain)

your resources and your schemes amount to anything. Do not follow other people

for they have become wholly reliant on material means.

(Hazrat Mirza Ghulam Ahmadas, Noah’s Ark, p. 37)

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Friday 17 August 2018 | AL HAKAM

Editorial

Jinnah's Pakistan?

A

s the Jalsa Salana UK preparations were at their high-noon, Pakistan was struggling with another general election. Results had started pouring in and Pakistani television channels – the electronic flagbearers of yellow journalism – were announcing the results from various constituencies from across the country. Then came the news that Imran Khan had won majority of the seats; later came the news that the elections were rigged, followed by the news that the “toppled” dynasties had joined hands to unite against the winner of the elections; then there was the process of “human trade” to gain mandate.

In a nutshell: nothing new.

It all happens in every general election, then it all settles down and then begin popping up the chronic crises that have eaten into the frail body of the nation.

There is, however, a difference this time. The ruler is not from the three dynasties that have ruled the country in turns – the military being one of them. The people of Pakistan have put their hopes up again and are expecting to see, what they call, a “Jinnah’s Pakistan”.

It surprises one to observe that the people still expect “Jinnah’s Pakistan” to come back to life.

One need not be a genius, very intelligent and nor even very analytical to answer this question; one only has to have some common sense.

Without going into the lengthy debate of what Mr Jinnah’s concept of Pakistan stood for, let’s just look at only one aspect of it and see if it helps resolve the issue.

Do any of the political parties or their leaders still incorporate in their manifestos Mr Jinnah’s speech to the Constituent Assembly delivered on 11 August 1947 where he clearly said that religion would be a private matter and would have nothing to do with the

affairs of the state? The answer, of course, is NO. This speech is something most leaders would want to delete from the nation’s collective memory but they can’t. Even some of Mr Jinnah’s close confidants in his bureaucracy could not digest it and the recording of the speech remained at large for decades.

Would any of the political parties have a Hindu as a minister of law in their cabinets?

Of course, the answer is NO. But Mr Jinnah did. Jogendra Nath Mandal was who Mr Jinnah had in his first cabinet as the first minister of law for Pakistan.

Would any of the political parties have an Ahmadi as the country’s foreign minister?

The answer of course, again, is NO. Any government would not accommodate an Ahmadi even as the most insignificant minister, not to speak of the most significant one. Do we see any Pakistani political leader prepared even to protect the rights of Ahmadis who belong to the general public, not to speak to having them in their cabinet?

It is unfortunate that we got a NO for an answer for all the above three basic questions, yet we dream of a “Jinnah’s Pakistan”. We write these lines with a heavy heart. It is not pleasant to realise this fact. As Ahmadis, we have been taught to think good for any nation and any state. It is sad to see the dream of the forefathers of Pakistan go sour. We do wish and pray, as taught by our Imam, that every country in the world lives in peace and harmony.

Should a political party or a proponent of theirs, or even any member of the general public, feel that the answer to all or any of the questions asked above is otherwise, we invite them to write to us and we will share their opinion with our readers through Al Hakam.

This Week in History 17-23 August 17 August 1895: The Promised Messiah, Hazrat Mirza Ghulam Ahmadas says that one day, when he was reading the Holy Quran and pondering over it with deep concentration, his eyes stopped at a certain verse regarding Mecca. This verse appeared before his eyes extraordinarily and Huzooras felt that it was a treasure of knowledge and of spiritual secrets.

Hazrat Ahmadas became very glad and exclaimed, “Alhamdolillah!” Huzooras says that it was made clear to him that that verse pointed towards the excellence of the Arabic language and also to the fact that Arabic is the mother of all languages. It is this theme that he has expounded on and explained in his book Minan-ur-Rahman. Hazrat Ahmadas intended this book to be published in December 1895, but for some reason it could not be published in his lifetime. It eventually got published in 1915. Later, Hazrat Sheikh Muhammad Ahmad Mazhar produced a series of books on this topic, on the origin of languages in light of this above-mentioned book of the Promised Messiahas.

17 August 1899: The Promised Messiahas received a letter from Bareilly, Uttar Pradesh, in which the sender asked him to write on oath that he was that Messiah who was prophesied in the Holy Quran and books of Hadith. The Promised Messiahas took paper and pen and wrote down the demanded wording.

17 August 1903: The Promised Messiahas embarked on his journey towards Gurdaspur, after saying Zuhr and Asr prayers in congregation. The purpose behind this was to attend the hearing of a lawsuit filed by Karam Din. Hazrat Mirza Bashiruddin Mahmud Ahmadra was also part of the entourage. Hazrat Ahmadas made a night-stay in Batala in an inn situated near the railway station.

Dusk and night prayers were offered there in congregation.

18 August 1902: Mirza Ahsan Baig formally requested to be part of the Ahmadiyya Jamaat. He was the grandson of Mirza Ahmad Baig, son-in-law of Mirza Ahmad Baig and brother-in-law of Muhammadi Begum.

19 August 1948: Ahmadi Army Officer, Major Mahmood Ahmad came under a mob attack in Quetta and embraced martyrdom in the newly born state and Islamic Republic of Pakistan.

20 August 1903: The Promised Messiahas arrived back in Qadian from Gurdaspur

from the aforementioned journey.

20 August 1904: The Promised Messiahas departed on his journey of Lahore, during the course of which, he delivered the historic lecture now famously known as Lecture Lahore.

20 August 1941: Hazrat Munshi Zafar Ahmadra of Kapurthala passed away. This esteemed companion was amongst the very early, devoted and close companions of Hazrat Ahmadas.

21 August 1992: Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh established Muslim Television Ahmadiyya International (MTA). This satellite-based channel broadcast its first show on 21 August 1992 from London. It started with a weekly one-hour programme, transmitting the Friday Sermon.

22 August 1901: During litigation in the famous “wall case”, on this day, under court orders, the cousins tore down the wall that they had previously erected with their own hands.

22 August 1945: During the Second World War, Ahmadi Missionaries appointed in Indonesia bravely faced the troublesome times and saw the mercy of Allah descending from the heavens.

As Japanese forces made dramatic advancements and took over the country, they captured the Ahmadis too. These men of God were subjected to savage torture.

It was finally decided and conveyed by the jail authorities to execute the missionary Maulvi Muhammad Sadique Sahib. The precise date and time of hanging was fixed for the night of 23 August. On the other hand, Ahmadis as always, turned to their Lord and offered humble and sincere supplications.

God Almighty foretold the good news and showed a magnificent sign as the Japanese surrendered to the allied forces in Indonesia. This extraordinary development led to the survival of the Ahmadis there.

23 August 1897: The court of Captain Douglas, after completing its proceedings, declared the Promised Messiahas not guilty. The Judge dismissed the charges of attempted murder as levelled by a prominent Christian missionary, Henry Martyn Clarke. Hazrat Ahmadas was present in court when the verdict was announced.

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Friday 17 August 2018 | AL HAKAM

From the Markaz

From the Archives

Academic Excellence

A

hmadi men and women have always been known to be well-educated and better qualified than many. The names of members of Lajna Imaillah who received awards at Jalsa Salana UK 2018 from Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa are presented below. The level and areas of their qualifications vary from higher secondary school level to masters’ and doctoral levels.

Natasha Syed, Naaima Arooj Amini, Kainat Arshad, Sufia Eman Ahmed, Hiba Tu Noor, Natasha Sami Carmichael, Kafia Ahmad, Jaziba Ahmed, Fariyah Khalid, Alisha Hafsa Khan, Afia Haider, Safa Noor Ahmad, Marwa Saboor Ahmad, Zunaira Khan, Lubna Latif, Sawaira Waqas, Ghibtah Noreen Ahsan, Amtul Kafi Mubashera, Dania Bushra Chaudhry, Namude Sahar Malik, Madiha Komal Rashid, Sitwat Mirza, Hania Buttar, Zoha Akram, Sophia Saeed, Maaria Qureshi, Khola Aqeel Shah, Sara Ahmed, Serena Yasmin Jade Waters, Shazeen Ahmed Amir, Khulat Aminah Saqi, Tahiya Latif, Maliha Ahmad Khan, Maria Adeel Butt, Amna Farooq, Sumera Ahmed, Aysha Ahmad, Sehrish Ahmad Khawaja, Ghazala Nasir, Rameeza Bushra Khan, Shamaila Naeem, Misbah Batool, Ghazala Abbasi, Malahat Khaula Safeer, Dr Hibbah Araba Saeed Osei Kwasi, Dr Shams-UnNisa Naveed, Nasreena Lone, Sadaf Hafeez Soodhary, Rehana Ul Haq, Rida Basharat, Aisha Masood, Atiyatul Ghalib, Anna Javed Suleri, Ghazala Muzafar Arain, Noor-UsSehar Mahboob, Salma Ahmad Sharma, Modinat Adekoya, Dr Basirat Olajumoke Dikko, Hibbatul-Haiy Chughtai, Nudrat Anwar, Andleeb Anwar, Uzma Kanwal Dar, Iram Anwar, Syeda Isha Ahmed, Zoya Smamah Shahid, Alia Ali Rida-al-Nahwi c/o Hibba Tul Rehman AlJabi, Kholoud Al Jabi c/o Hibba Tul Rehman Aljabi, Noureen Ahmad, Alina Khan, Shireen Younus, Saadia Nawal, Saira Khawas Bhatti, Aneeqa Farakh, Farwa Jamil, Mnahil Anwar Chaudhry, Mahedah Amjad, Sadia Saeed Awan, Mahnoor Mumtaz, Shamama Tu Shafi, Dania Munawar Chaudhry, Faiza Farooq, Iqra Chaudhry, Rida Mansoor Ranjha, Mahwish Ahmed, Ayesha Zafar, Tahira Malik, Manahil Mahmood Sardar, Ayesha Hamid, Sadaf Salman, Sadia Daud, Naima Madiha Bari, Nomana Ayesha Majeed, Sahir Waseem, Maria Iram, Madiha Hamayat, Ashtti Ali, Basima Tariq, Naila Tariq and Dania Shafiq.

Members of Majlis Khuddam-ul-Ahmadiyya and Majlis Ansarullah who received awards at Jalsa Salana UK 2018 from Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa: Syed Arfin Ahmad Tajammal, Nasir Ahmed Buttar, Amir Saeed Bhatti, Farhan Chughtai, Zeeshan Rahman Bhutta, Mian Daanish Ahmad Ghaffar, Ibsham Ahmad Taufeeque Bhatti, Bilaal Yousaf Dar, Hamza Maghfoor Ahmad, Tauseef Uddin, Fardan Ali, Abdur Raheem Butt, Hashir Ahmad Malik, Akram Hameed Khan Ghauri, Muhammad Aaman Khan, Kashir Ahmed Raza, Jibran Ahmad Raja, Muneeb Ur Rehman Maaz, Rehman Amjad, Farhan Saeed, Agha Rizwan Ullah, Haris Ahmed, Talha Ahmed, Adnan Tahir Gondal, Roshaan Bajwa, Wajahat Atthar Ahmed, Rizwan Kafayit Cheema, Mirza Labeeb Ahmad, Rashid Mubashir Talha, Danyal Ahmad Siddiqui, Syed Abdul Bari Rizvi, Tanzeel Ur Rehman, Bariz Nouman Haider, Khurram Luqman Bhatti, Syed Yousaf Ahmad, Nabeel Ahmad Cheema, Arsam Mahmood, Sameer Ur Rehman Khan, Behram Khan Saeed, Sharjel Amir, Haris Ahmed, Danial Ahmad Zafar Mirza, Nafil Rehman Malik, Salman Nasir Buttar, Raheel Ahmad Karim, Sabahat Ahmed, Asad Malik, Faiq Khan, Osama Mahmood Hamid, Ahmad Kamal Mirza, Hamza Hameed, Sarmad Ihsan Suhail, Anil Ahmed, Khurram Razi Khan, Rizwan Saeed Asif, Basam Uz Zaman, Muhammad Saad Nabeebaccus, Mubarak Ahmad Waseem, Irfan Ahmed Quraishi, Dr Daud Tai Shan Chau, Dr Shakeel Ahmad, Dr Imran Ahmed, Dr Mohammad Azhar Ashraf, Dr Muzzafer Chaudery, Dr Syed Hamid Safeer Ahmad, Kaleem Ahmad, Razi Ul Munim, Hammad Saleem, Basharat Ur Rehman, Ataul Hayy Choudhry, Dr Abdul Haq Compier, Dr Abdul Rauf, Agha Bilal Khan, Jazib Ahmad Shahid, Daramy Vandi Von Kallon, Hamid Tahir, Tahir Hafeez Malik, Ihtisham Ahmad Joya, Adnan Ahmed, Adeel Mirza, Aamir Munif, Nasir Saeed, Aaqib Mahmood, Saqib Mahmood, Zeeshan Zakaria, Dr Aasil Chatha, Dr Mirza Tahir Ahmed, Bushra Kainat, Arslan Ahmet Onder, Hamza Haroon, Muhammad Rizwan, Usama Tanveer, Dr Muhammad Imran Khan, Dr Abdul Qoyum Tjandranegata and Dr Musa Sekikubo.

Ahmadiyya Educational Scheme t was in 1979 that an Ahmadi stalwart, IPrize.

Professor Dr Abdus Salam won the Nobel This achievement was celebrated not

only in the world of science but also in the world of Ahmadiyyat; the first Muslim scientist to be awarded this prestigious prize happened to be an Ahmadi.

Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh, celebrated this achievement in a very unique way. While there were receptions held in honour of this great scientist, Hazrat Khalifatul Masih IIIrh demonstrated his pleasure in a very pragmatic way.

Divinely inspired, he launched the Ahmadiyya Educational Scheme to encourage and facilitate the pursuit of higher education in Ahmadi youth. This scheme included issuing of grants for youth who couldn’t afford education for financial reasons, loans for those who had excelled in academic examinations but required financial support to pursue further education and measures to ensure that no Ahmadi was left illiterate. Huzoorrh set a standard that every Ahmadi should at least study to the matriculation standard (equivalent to O Levels, now GCSE in the UK).

Huzoor, addressing the 1979 Jalsa Salana Rabwah, included this scheme in the Ahmadiyya Muslim Centenary Celebration Programme (which was ten-years from that point in time).

Laying out the plan before the Jamaat, Hazrat Khalifatul Masih IIIrh stated: “One of the glad tidings given to the Promised Messiahas by Allah the Almighty is, ‘People of my sect will excel in knowledge and enlightenment to such a standard that they, with the light of truthfulness, debate and signs, will render everyone speechless.’

“What a great revelation it is… A desire kindled in my heart that in the next century [of the Jamaat] which is only a decade away, we need one thousand scientists and researchers; and a hundred of them in the decade that lies between now and then… Dr Abdus Salam worked in his field, succeeded and was awarded the Nobel Prize.

“This day, I announce that the Jamaat should take responsibility of every child who is intelligent but not financially stable, right from the primary school stage. No intelligent child born in the Jamaat, be they born in the jungles of Africa or in the palaces of New York, in Moscow or in the vicinity of the Ka‘ba, should be wasted. Humanity should save the mind of that child. This is what Islam has taught us and this is what we should try and establish.”

Hazrat Khalifatul Masih IIIrh, in the same address, announced grants and loans for the educational pursuit of children and youth in this address.

During his visit of Europe in 1980, Hazrat Khalifatul Masih IIIrh announced that although this Educational Scheme was launched in Pakistan, but in a few years’ time, it would be extended across the world. Stating the purpose of this scheme, Huzoorrh said: “I launched this scheme with the

Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh

objective to propagate the teachings of the Holy Quran.

“The more secular knowledge you attain, the better your understanding of Allah’s attributes will be. Allah the Almighty wants us to attain knowledge of His attributes and the manifestation of these attributes in the Universe, hence progressing in enlightenment and becoming a true servant.

Similarly, He wishes for us that we acquire religious knowledge as well as knowledge of secular disciplines.”

Huzoorrh initiated a scheme to award medals to students who excelled in their academic examinations. For this purpose, the first medal-awarding ceremony was held on 13 June 1980 where six students were awarded medals by Hazrat Khalifatul Masih IIIrh. The second ceremony was held on the occasions of the Ijtemas of Majlis Khuddamul-Ahmadiyya and Majlis Ansarullah Pakistan in 1980. The third ceremony, again in 1980, was held on the august occasion of Jalsa Salana Rabwah in December.

This is the background of the degree awarding ceremony that we all witness at the Jalsa Salana UK and also at other Jalsas.

Hazrat Khalifatul Masih Vaa, during his address to this year’s Jalsa UK, reiterated the importance of attaining excellence in academic and educational pursuits and also reminded Ahmadi youth of the medals that are awarded every year to qualifying Ahmadi students.

Coming back to the desire of Hazrat Khalifatul Masih IIIrh regarding Ahmadi scientists, we know that there are at least a thousand now who are researching at postgraduate and doctoral levels. We witness such scientists and social-scientists in the meetings that they have with Huzoor during his tours to various countries. They get a chance to present before Huzoor the crux of their research. We have witnessed in these classes that whatever their area of research, Huzoor always has an aspect to add to their vision. Waqf-e-Nau classes have also shown us how resolute Huzoor is in his desire that Ahmadi men and women should excel in education.

Friday 17 August 2018 | AL HAKAM

4 Continued from page 1

A Christian Paramount Chief from Sierra Leone, Alimamy Bockarie Y Koroam stated: “I have now reached the certainty that it is Ahmadis who are truly acting upon the injunctions of Allah the Exalted and on the day of judgement it will be Ahmadis that shall be entered into paradise by God Almighty.”

Most Revered Prof Dr Malkhaz Songulashvill, Evangelical Baptist Church of Gerogia observed: “Usually gatherings organised by Muslims are attended by people between the ages of 40-60. But here [at this Jalsa] I have been greatly moved by the participation of the youth.”

The Bishop heard all the speeches from beginning to end, and not only offered Namaz in congregation but also partook in the Bai‘at. Prior to his mulaqat with Huzooraa, he was informed that

seeing the Khalifa from a distance and having a private audience with him were two distinct experiences. After meeting with His Holiness, he stated: “You were absolutely right, a special relationship has now developed between myself and your Khalifah. I shall now remain in correspondence with Huzoor through letters.”

Ms Mari Aguilar who was part of the Spanish delegation remarked, “The words of the Khalifa moved my soul and granted me spiritual comfort. I believe that the world needs the Ahmadiyya Community.”

Natalia Roger who was representing the Argentinian Foreign Minister stated: “When we study Islamic teachings from non-Ahmadi and orientalist literature, we sometimes face difficulty in understanding as some subjects are

complicated. However, your Khalifa presents Islamic teachings in such a beautiful and simple manner that Islam seems to be a very practical and simple faith.”

A journalist from Brazil, Roberto Marcio, after meeting Huzooraa stated: “Today meeting Khalifatul Masih has changed my life and has granted me a new direction. I do not understand how, after witnessing his awe-inspiring spiritual countenance, one can say he is wrong. I am joyful and emotional due to which I am unable to say anything.”

The representative of the Haitian President, Joseph Pierre Richard Duplan, after observing that the Jalsa had changed his views on Islam, stated: “The meeting with Huzooraa was most interesting. I have never seen anyone in my life who has such a responsibility

upon him yet is so humble in nature and modest. This is proof that he is a pious, godly and spiritual person.”

A Buddhist chief priest from Japan after meeting Huzooraa stated: “When I embraced Huzooraa upon meeting him, I recalled a dream from six months ago.

I saw that I embraced an individual after which I felt the spiritual effects of his being. When I met Huzooraa, I remembered that dream [and knew] that he was that same individual whom I had met in a dream six months ago.”

There is no doubt that each individual who has the opportunity to meet with Hazrat Khalifatul Masihaa observes that it was a deeply spiritual experience and leaves with such an impression of Islam that can only be produced in the company of an individual that is guided

by God.

100 Years Ago...

Al Hakam and its Helpers Al Hakam, 14 August 1918

has rendered under Divine decree is no secret to anyone.

After the demise of the Promised as Messiah , in the era of Hazrat Khalifatul Masih Ira, Al Hakam experienced financial difficulties due to [problems in relation to] the machine [printing press] and had to incur losses of over 7000 rupees. To date, the remnants of that effect are felt.

Hazrat Khalifatul was Masih Ira conscious of the need of Al Hakam to such an extent that he made me pledge not to have it closed down, not on one single occasion but thrice. In his last speech, he appealed for 6,000 rupees for Al Hazrat Sheikh Yaqub Ali Irfanira Hakam and in his final illness, he entrusted Al Hakam to Hazrat Hazrat Sheikh Yaqub Ali Irfanira Khalifatul Masih II. In this manner, he Editor, Al Hakam (Urdu) practically passed my hand into the Al Hakam is reminiscent of the blessed hand of Hazrat Khalifatul Masih II. age of the Promised Messiahas. This The Anjuman was present. Its was the first organ of the Ahmadiyya renowned workers were at hand, yet Muslim Jamaat, which, by the grace of Huzoorra entrusted the responsibility of Allah, shouldered heavy responsibilities Al Hakam’s continuation and endurance at difficult hours. The services which it to Hazrat Khalifatul Masih IIra and

pledged to offer 1000 rupees from his own earnings. However, Divine will had it otherwise. His time to depart was nearing. For this reason, having committed Al Hakam to the trust of his successor, he returned to the threshold of the Most High.

At that juncture, the continuation of Al Hakam was crucial. In the midst of the disorder which arose at the demise of Hazrat Khalifatul Masih Ira, Al Hakam, by the grace of God, was at the forefront in the capacity of a successful and experienced soldier.

However, various people, ignorant and short-sighted, assumed that Al Hakam was responsible for this revolution, hence Divine decree postponed its publication. Let it be clear that it is solely the Hand of God which acts in support of Khilafat. Around two years later, Al Hakam was reinstated once again and this is now its new era.

It is the collective responsibility of every sincere Ahmadi to preserve this memorial of the blessed age of the Promised Messiahas. This is the newspaper which Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Imam Mahdi declared to be his “arm”. This is the newspaper which succeeded as a great sign in all that which the Promised Messiahas presented. Thereafter, Hazrat Khalifatul Masih Ira made an appeal in relation to its establishment and sustenance. In the final days of his life, he entrusted its responsibility to his successor, Hazrat

Khalifatul Masih II. In this scenario, readers will be able to comprehend the degree of their responsibility in relation to its establishment and sustenance. Three suggestions have been proposed in order to sustain Al Hakam: 1. 50 members who will annually contribute 20 rupees 2. 100 members who will annually contribute 10 rupees 3. 50 members who will contribute 10 subscribers each Aside from this, every individual can be a helper of Al Hakam. Whoever can assist it in any way should inform us after reflection; how can you assist Al Hakam?

[Such were the circumstances in the early days of Al Hakam, and although this was just over twenty years after its inception, it was still in its primitive stages, as was the Ahmadiyya Muslim Jamaat. Thus, financial constraints were a massive hurdle for many tasks, yet our Jamaat’s pioneers faced such challenges head-on, seeing their completion and success no matter the circumstances. In all such adversities the Jamaat’s early scholars remained composed despite the difficulties and continued to fight for what they truly believed in. This goes to show that in the relatively comfortable climate and era of ease that we reside, a huge responsibility lies on our shoulders as servants of the Promised Messiahas.]

[Translated by Fateh Alam, UK]

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Friday 17 August 2018 | AL HAKAM

Sharia on the Altar of the Federal Shariat Court

Tanweer Akhtar Shahid

hinking of the state of Sharia in the Islamic Republic of Pakistan reminds me of the famous line of the T Ancient Mariner where he cries “Water, water, every

where, nor any drop to drink”.

One can hear deafening noise of enforcing Sharia in Pakistan by both the leftists and the rightists to secure their worldly interests. However, practically and in essence, the louder the noise became, the national character severed its relationship more intensely with the Sharia. Thus we find the Federal Shariat Court having no relationship with justice based on Sharia which is the primary function of the court, rather it is a perfect embodiment of judicial and moral bankruptcy and completely lacks human decency. The case of a group of Ahmadis, challenging the infamous Ordinance XX of 1984, brought to the Federal Shariat Court, proves the truth of this statement in letter and spirit.

For the sake of understanding we have divided this into three parts.

1. The Background 2. The Discussions 3. The Conclusion The Background Ahmadiyyat is nothing but the true Islam. Hazrat Mirza Ghulam Ahmad, peace be upon him, claimed on Divine authority to have been appointed as Al-Imam Al-Mahdi and as the Promised Messiah to revive Islam and to reestablish its past glory, fulfilling prophecies found in all major world religions.

Since the inception of Ahmadiyyat in 1889 until 1974, all efforts by so-called religio-social alliances miserably failed to stop the progress of Ahmadiyyat. In 1974 a

Part I bigger religiopolitical alliance was created and the Second Amendment to the 1973 Constitution was passed.

The false pretext of Ahmadis not believing in Hazrat Muhammad, peace and blessings of Allah be upon him, as the last of the prophets was used and Ahmadis were declared not Muslims “for the purposes of the Constitution or Law”. (www.pakistani.org/ pakistan/constitution/amendments/2amendment.html) Consequently Ahmadis were left with no option but to sacrifice all their worldly rights, including, but not limited to, the right to vote, enrolling in educational institutions, seeking jobs etc.

The amendment that was being celebrated as a grand victory against Ahmadiyyat, to the utter surprise of its enemies, proved to be counterproductive. As declared in the Holy Quran, “Allah is the Best of planners”, (Surah Aal-e-Imran: V.55) so He caused Ahmadiyyat to enter a new era of progress. The Khalifa of the time, following the model conduct of the Holy Prophetsa, admonished Ahmadis not to fret over the constitutional amendment as the Holy Prophetsa did not fret over when infidels called him “muzammam”, the condemned one, instead of his holy name “Muhammad”, the most praised. The practical response of Ahmadis to this amendment was, as Shakespeare very aptly put it, was: “What is in a name? That which we call a rose; By any other name would smell as sweet.”

Ahmadi Muslims passed by it with full dignity, as expressed by an Arab poet: ّ ‫ولقد‬ ّ ‫أمر على اللئيم‬ ‫يسبني‬ ‫فمضيت ثمت قلت لا يعنيني‬ “I passed by a mean person who was swearing at me; I continued to proceed saying he does not mean me.”

Following the advice of the Khalifa, Ahmadis

remained contented that Allah had called them Muslims and continued to practice Islam in letter and spirit.

Panicked and frustrated by this situation, using the amendment pretext, several civil suits were filed to take over Ahmadi mosques and to seek injunctions against Ahmadis.

The plaintiffs alleged that although it was the exclusive right of Muslims but Ahmadi “place of worship is known as a mosque (Masjid) and they perform prayer in it which resembles the prayer in Shariat and includes Azan, Namaz, Qyam, Sajood, Ruku‘, reading of the Quran, saying Darood-o-Salam on the Holy Prophet and invoking benediction (dua).” (Abdur Rehman Mubashir v. Syed Amir Ali Shah, PLD 1978 Lahore 113; at 126) As these suits reached the appeal stage, “Finally, in November 1977 the Lahore High Court passed a judgment dismissing orders of the subordinate courts granting injunctions against Ahmadis.” (https:// appgfreedomofreligionorbelief.org/media/RESEARCHDOCUMENT-1-discrimination-against-religiousminorities.-Analysis.pdf) Regarding the Sh‘aair (sanctified signs) the Court specifically held “They are as good Sh‘aair for the Qadianis too since they consider them necessary as a matter of conscience to perform the duty of obedience to Allah.” (Abdur Rehman Mubashir v. Syed Amir Ali Shah, PLD 1978 Lahore 113; at 189-190).

It was in line with a previous judgment holding “Except for some other minor differences the Qadianis do believe in the mission of Prophet Muhammadsa, and the Holy Quran and the Traditions…” (Agha Abdul Karim Shorish Kashmiri and others Vs Province of West Pakistan PLD 1969 Lahore) The frustrated enemies sought help from Zia-ul-

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Friday 17 August 2018 | AL HAKAM

Haq, the military dictator, who at that point in time, desperately needed political legitimacy to prolong his dictatorial period. This was an unfortunate but happy marriage of a dictator and the clergy. The couple had no hope of any issue so they quickly adopted the bastard baby born to Mr Doultana and the Ahrars in 1953, who was “still alive and waiting for some-one to pick it up.”

(Report of the Court of Inquiry Constituted Under Punjab Act II of 1954 to Enquire into the Punjab Disturbances of 1953, p. 286) The baby was used as a simile for illegitimate Ahrari demands against Ahmadis. Zia accepted all these demands through the promulgation of infamous Ordinance XX of 1984.

The Federal Shariat Court under article 203 D of the Constitution “could strike down any law as being repugnant to Quran and Sunnah”. (Error at the Apex, Mujeeb-ur-Rahman) Therefore, a few Ahmadis, in their personal capacity, challenged the religious validity of the ordinance “on the ground that it violated Sharia.” (The Nation and Its Heretics: Courts, State Authority and Minority Rights in Pakistan, Sadia Saeed, Indiana University, Bloomington, p. 1) The proceedings and the judgment both make an interesting but sad story of how “both juridical outcomes and legal reasoning about Ahmadis” were reversed. (ibid., p. 3) The Federal Shariat Court was a creation of an absolute dictator who employed it as a “strategic tool… to exert control over the judiciary”. (ibid., p. 38) The Discussions Mr Mujeeb-ur-Rahman, one of the petitioners who also argued the case before the Court, writes that in order to support the petition, more than one hundred and fifty references were attached. For every prohibition, specific references were given from the Holy Quran and the Sunnah, explaining through the commentaries from all phases of Islamic history to the present time. The debate continued for about fourteen days, discussing every point in its fullest details. (Ordinance XX of 1984 Before the Federal Shariat Court [Urdu], Mujeeb-ur-Rahman, pp. 7-8) One cannot help but to appreciate the intelligence of Mujeeb-ur-Rahman Sahib who declared his faith as Islam in the Court and started his opening speech by reciting the Shahada (“I believe that there is none worthy of worship except Allah and that Muhammad is His messenger”) and the Khutba Masnoona, the invocation used by the Prophetsa of Islam.

Mujeeb-ur-Rahman Sahib writes that he established

EXTRAORDINARY PUBLISHED BY AUTHORITY ISLAMABAD, THURSDAY, APRIL 26, 1984 PART 1 Acts, Ordinances, President's Orders and Regulations including Martial law Orders and Regulations Government of Pakistan MINISTRY OF LAW AND PARLIAMENTARY AFFAIRS (LAW DIVISION) Islamabad, the 26th April 1984 No. F.17 (1) 84-Pub. The following Ordinance made by the President is hereby published for general information.

ORDINANCE NO. XX OF 1984 AN ORDINANCE to amend the law to prohibit the Quadiani group, Lahori group and Ahmadis from indulging in antiIslamic activities: WHEREAS it is expedient to amend the law to prohibit the Quadiani group, Lahori group and Ahmadis from indulging in anti-Islamic activities: AND WHEREAS the President is satisfied that circumstances exist which render it necessary to take immediate action: NOW, THEREFORE, in pursuance of the Proclamation of the fifth day of July, 1977, and in exercise of all powers enabling him in that behalf, the President is pleased to make and promulgate the following Ordinance:

PART I - PRELIMINARY 1.

Short title and commencement.

(1) This Ordinance may be called the Anti-Islamic Activities of the Quadiani Group, Lahori Group and Ahmadis (Prohibition and Punishment) Ordinance, 1984.

(2) It shall come into force at once.

2.

Ordinance to override orders or decisions of courts.

The provisions of this Ordinance shall have effect notwithstanding any order or decision of any court.

Title of the infamous Ordinance XX

three principal stands to argue the case. The first of them had been that as the Court had no power to strike down the Constitutional Amendment even if proved it had no justification, therefore, notwithstanding the Constitutional Amendment, the prohibitions in the Ordinance were to be considered on the anvil of Holy Quran and the Sunnah.

The second of them had been that as per the intent of Article 203 D of the Constitution, although other Islamic sources would be consulted for the sake of proper understanding of any injunction of the Holy Quran and the Sunnah, but in order to test the justification of the laws the only yardstick on which the decisions should be based should be the Holy Quran and the Sunnah, even excluding all shades of Islamic jurisprudence.

The third and the last of them had been that as the decision should be based on the Holy Quran and the Sunnah, it should also be decided what principles be applied to understand the injunctions of the Holy Quran and the Sunnah. The following five principles for the interpretation of the Holy Quran, as agreed by classical and modern Muslim scholars, were presented before the Court by the petitioners: 1. The Holy Quran 2. The Holy Prophet’ssa sayings and established conduct 3. Sayings of the Companionsra of the Holy Prophetsa 4. The Arabic language 5. The contextual requirements of the statements. (ibid. pp. 15-17) Mujeeb-ur-Rahman Sahib writes that it was contended that: a. “The Ordinance violated the letter and spirit of Quranic injunctions about freedom of conscience and religious liberty.” b. “The Quran and Sunnah do not justify any compulsion in the matter of faith.” c. “What has been declared to be lawful by the Quran and the Sunnah cannot be declared unlawful by State authorities and that the acts declared laudable and commendable by Quran and Sunnah cannot be made criminal offences punishable under law.” d. “There is nothing in the Quran and Sunnah to stop a non-Muslim from believing in and declaring the unity of Allah or to acknowledge the Holy Prophetsa of Islam to be truthful in his claim or to adopt the teachings of Quran as a code of life or to act upon the injunctions of Islam if he voluntarily so chooses.”

“There were lengthy arguments on both sides.” (Error at the Apex, Mujeeb-ur-Rahman, www.thepersecution. org/archive/erratapex/04.html) Under the special instructions of Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh, the petitioners placed before the Court the following questions: 1. “Does Islam entitle and allow a non-Muslim to declare the unity of Allah?”

2. “Does Islam entitle a non-Muslim to acknowledge the Holy Prophetsa as truthful in his claim?”

3. “Does Islam entitle a non-Muslim to acknowledge the Quran as furnishing a good Nizam-e-Hayat i.e. way of life and to treat it as worthy of obedience?”

4. “Is [it] permissible or not for a non-Muslim to act upon the Injunctions of the Holy Quran if he so likes?”

5. “If the answer be in the negative, where is the injunction in the Quran and the Sunnah in support of this negation?”

6. “What course of action does the Quran propose or provide for a person who is not considered Muslim nor has any right to be so considered by believers, in the truthfulness of Quran, in the prophethood of Muhammad Rasulullahsa and the Oneness of Allah.” (PLD 1985 FSC,

Ordinance XX of 1984 Before the Federal Shariat Court (Urdu) | Mujeeb-ur-Rahman

p. 89) The Court dealt with these questions saying: “The first four questions posed by Mr Mujeeb-urRahman have to be answered in the affirmative. There is no bar – Constitutional, legal or [Shar‘i] against the right of a non-Muslim to declare the unity of Allah, to acknowledge the Holy Prophet, peace and blessings of Allah be on him, as truthful in his claim, to acknowledge the Quran as furnishing a good way of life and to act upon its injunctions. The fifth question does not arise in view of the affirmative answer of the fourth question.

A clear answer to the sixth question is that such a nonMuslim is to be dealt with like other minorities, subject to the conditions imposed by the Quran and the Sunnah which shall be considered at the appropriate place.” (PLD 1985 FSC, p. 93) The court categorically stated: “The Muslim Sharia affords full protection to the practice of religion by the non-Muslims as well as to its profession.” (ibid.)

The Court goes on to say that: “Islam teaches absolute tolerance in matters of religion and leaves it to the conscience of a man to accept the religion of Islam. No compulsion in this respect is allowed in Islam.”

Mujeeb-ur-Rahman Sahib challenged the ban on Azan – Islamic call to prayer – by Ahmadis. He writes that he “mainly relied upon verses 5:2 and 41:33 of the Holy Quran. In the verse 5:2 ‘best of utterance’ refers to Azan, which cannot be made punishable. It was further argued that if a religious practice is common between Muslim and non-Muslim it cannot be denied to non-Muslim and that according to Quranic mandate Muslims are required to cooperate with non-Muslims in such matters. It was also argued on the authority of Quranic text that sacred rites are not to be desecrated or denied just because nonMuslims wish to carry them out. Azan was such a sacred rite. It was also argued, again on the authority of Quranic text, that Muslims should cooperate with non-Muslims on the basis of a common denominator.

“Confronted with the thrust of the argument based on the unimpeachable Quranic text, at one stage the Counsel for the Federation found no escape but to argue that the particular portion of the verse of the Quran stood repealed.” (Error at the Apex, Mujeeb-ur-Rahman) To be continued

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Friday 17 August 2018 | AL HAKAM

Ahmadiyya Basketball League Belize

Mirza Jawad Ahmad Naib Wakil Tamil-o-TanďŹ dh, Tahrik Jadid

Naveed Ahmad Mangla Missionary in Charge, Belize

hmadiyya Basketball League Belize was invited to participate in the A International Basketball Training, Hoops

on the Beach, International Basketball Tournament held in Cancun, Mexico.

We departed with 37 people consisting of three teams, coaches and administration team on Wednesday 27 June and returned to Belize on Sunday 1 July.

The three teams were chosen to represent Belize through a lengthy tryout process. The three teams were selected to play in different age groups, under 19 (U19), under 17 (U17) and under 15 (U15). The tournament had teams from Belize, Mexico, Puerto Rico, Colombia and the United States of America in participation.

Our U19 team went undefeated throughout the tournament, defeating a strong team representing Florida in the

Tahrik-e-Jadid Refresher Course

semi-finals and winning the Championship against a tough Puerto Rican team in an overtime thriller. The U17 team was also very impressive and they remained undefeated throughout pool play. They made it to the finals but came up short versus the U17 team from Florida and finished as silver medallists.

This was our first time taking a U15 team and for many of the children it was their first time travelling abroad and their first time playing in a tournament of this magnitude. They had a good showing but fell in the quarterfinals.

Prior to the tournament I had a meeting with the Mayor of Belize City, respected Bernard Wagner and among other things I mentioned the tournament. The Mayor was very supportive and expressed his desire to accompany us and cheer on the teams from Belize. Thus, the Mayor travelled all the way to Cancun with his family to support the teams throughout the tournament.

We received a lot a of media coverage both before and after the tournament. Interviews were conducted by three major television and radio channels before departure to Cancun. The Amandala Newspaper also covered the story in their sports section.

This was a great opportunity to help introduce the Jamaat and its humanitarian efforts.

Upon returning from the tournament, players, coaches and administration were invited to a special luncheon on behalf of the Deputy Prime Minister, Honourable Mr. Patrick Faber and the National Sports Council. They appreciated the work we are doing and donated a cooler and basketballs to the league.

We were also invited to a luncheon by Mayor Bernard Wagner and the Belize City Council. Both events were covered on nationwide television.

refresher course of all employees of Tahrik-e-Jadid Anjuman Ahmadiyya A Pakistan Rabwah was held on 14-30 of July

2018. This refresher course was supervised

by Wakalat-e-Ta‘lim under the directions of Wakil-e-Ala Sahib Tahrik-e-Jadid.

The main prospective of this refresher course was the repeated awareness expressed in Friday Sermons and speeches by our beloved Imam, Hazrat Khalifatul Masih V, may Allah be his Helper, for the edification and practical reformation of members of the Jamaat.

The employees of Tahrik-e- Jadid Anjuman Ahmadiyya were divided into four groups, each group comprising of 50 members. Three days were specified for every group. Employees from every department participated in the refresher course.

The list of the lectures delivered to each group during the refresher course is as follows: 1. Daily Recitation of the Quran by Chaudhry Allah Baksh Sahib, WakilutTalim 2. Comprehension and Implementation of the Teachings of the Holy Quran by Laiq Ahmad Nasir Sahib, Naib Wakilud-Diwan 3. Importance of Offering Five Prayers, Nawafil, Tahajjud, Zikr-e-Ilahi, Durood and Fasts by Jameel-ur-Rahman Rafiq Sahib, Wakilut-Tasnif

4. Advent and Claims of the Promised Messiahas and the Evolution of the Administrative Structure of the Jamaat and Nizam-e-Khilafat by Chaudhry Hameedullah Sahib, Wakil-e-Ala Tahrike-Jadid 5. Life History and Character Sketch of the Holy Prophetsa and his Companionsra

by Laiq Ahmad Abid Sahib, Wakil Sanato-Tijarat and Maghfoor Ahmad Muneeb Sahib, Secretary Japanese Desk 6. Huququllah (Rights of Allah) and Huququl-Ibad (Rights of People) and Relationship with Khilafat by Syed Mir Qamar Suleman Sahib, Wakil Waqf-e-Nau 7. Various Aspects of Self and Family Education and Practical Reformation by Saqib Kamran Sahib, Naib Wakil Waqf-eNau 8. Importance of Khidmat-e-Khalq (Serving Mankind) and Financial Sacrifice for the Propagation of Islam by Nadeem Ahmad Tahir Sahib, Naib Wakil-e-Mal Sani May Allah the Almighty produce positive outcomes of these efforts and enable us to bring inner reform as per the desire and instructions of our beloved Imam, Hazrat Khalifatul Masih Vaa and may we become a source of delight for the eyes of Khalifatul Masih, being true Ahmadi Muslims.

Friday 17 August 2018 | AL HAKAM

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Friday Sermon 20 July 2018 Delivered from Baitul Futuh Mosque

Men of Excellence After reciting Tashahud, Ta‘awuz, and Surah Al-Fatihah, Hazrat Khalifatul Masih Vaa stated: There was a companion of the Holy Prophet Muhammadsa, whose name was Hazrat Khallad Bin Rafe‘ Zurqi. He was from among the Ansar [inhabitants of Medina] and those fortunate people who participated in the Battles Badr and Uhud. God Almighty granted him many children. (At-Tabaqat Al-Kubra, Vol. 3, p. 447, Khallad Bin Rafe‘, Dar Ihya At-turath Al-Arabi, 1990, Beirut) It is mentioned in a narration that Muaz bin Rafa‘ah related from his father, “I accompanied the Holy Prophetsa, while riding on a very frail and weak camel along with my brother, as we headed towards Badr.

We reached a place called Bareed, which comes after Rauhah and there our camel gave up and sat down. Upon this, I prayed, ‘O Allah! We make this vow to You that if You return us to Medina, we will sacrifice this camel.’ At the time, the Holy Prophetsa was passing by us and enquired what the matter was with both of us. We narrated the entire incident to him. The Holy Prophetsa remained with us. He performed ablution and mixed his saliva with the leftover water.

Then, upon his order, we opened the camel’s mouth. He poured some of that water into the camel’s mouth and then some upon its neck, its shoulders, its hump, its back and its tail. Then the Holy Prophetsa supplicated, ‘O Allah! Make it possible for Rafe‘ and Khallad to ride on it and to reach their

Aalim-ul-Kutub, 1984) (Usdul Ghaaba, Vol. 2, p. 181, Khallad Bin Rafe, Dar-ul-Kutubul-Ilmiyyah, Beirut) They had made a vow that once they reached a certain place, they would slaughter it. Thus, they fulfilled this.

There is a mention of a companion whose name was Harithah Bin Suraqah. He passed away in 2 Hijri at the occasion of the Battle of Badr. His mother, Rubai‘ah Bint Nazr was the paternal aunt of Hazrat Anasra Bin Malik. (Al-Asaba fi Tameez Al-Sahaba, Vol. 1, p. 704, Harithah Bin Suraqah, Darul-Kutub Al-Ilmiyyah, Beirut, 1995) He accepted Islam before the migration along with his mother, while his father had already passed away. (Sirat Al-Sahaba, Vol. 3, p. 299, Dar-ul-Isha’at, Karachi, 2004) The Holy Prophetsa formed a bond of brotherhood between him and Hazrat Saib Bin Usman Bin Maz‘oon. (At-Tabaqat AlKubra, Vol. 3, p. 307, Saib Bin Usman Bin Maz‘oon, Dar Ihya At-turath Al-Arabi, 1990, Beirut) A bond of brotherhood was formed between them.

Abu Na‘eem related that Hazrat Harithah Bin Suraqah used to treat his mother with great kindness, so much so that the Holy Prophetsa said that when he entered Paradise, he saw Harithah. Habban Bin Ariqah martyred him on the day of the Battle of Badr. He shot an arrow at him while

As regards the people of Badr, God Almighty said that they may do as they please, as paradise has been made incumbent upon them. However, this did not mean that they may do whatever they please and despite committing sins, paradise would be incumbent upon them. Rather, it signified that they would no longer be able to act in a manner that was contrary to the teachings of God Almighty and that God Almighty would Himself guide them. night and stay thirsty throughout the day, in other words, I worship and observe fasts and I can observe the throne of my Glorious and Majestic Lord with my physical eyes. I can see the inhabitants of paradise, meeting one another and I can see the inmates of hell screaming therein.” The Holy Prophetsa said, “You should remain steadfast upon this [belief]. You are a person, whose heart God Almighty has enlightened with faith.”

The Holy Prophetsa asked him, “O Harithah, in what state did you enter the morning?” He replied, “I entered the morning while having complete faith in God Almighty.” The Holy Prophetsa said, “Ponder carefully over what you say, as there is a reality to every word that is uttered”. destination.’ The Holy Prophetsa then left and we also got up to depart. We caught up with the Holy Prophetsa at Mansaf, while our camel was at the forefront of the caravan.

When the Holy Prophetsa saw us, he smiled.

Due to the prayer of the Holy Prophetsa, the camel’s weakness had completely gone away.

We continued travelling until we reached Badr. While returning from Badr, when we reached Musalla, the camel sat down again, upon which my brother slaughtered it and distributed its meat, which we gave out as Sadaqah [charity].” (Kitaab-ul-Maghaazi Lil Waqdi, Baab Badr Al-Qitaal, Vol. 1, p. 25,

he was drinking water from a pond. The arrow struck his neck as a result of which he was martyred. Hazrat Anasra related that the Holy Prophetsa was walking when an young Ansari man came before him. The Holy Prophetsa asked him, “O Harithah, in what state did you enter the morning?” He replied, “I entered the morning while having complete faith in God Almighty.” The Holy Prophetsa said, “Ponder carefully over what you say, as there is a reality to every word that is uttered”. That young man replied, “O Prophetsa of Allah! My heart has become averse from the world. I stay up the entire

Upon this, he said, “O Prophetsa of God! Pray for me that I embrace martyrdom.”

Hence, the Holy Prophetsa prayed for him and on the day of the Battle of Badr, when the horsemen were called, he [Haritha], may Allah be pleased with him, was the first to emerge and he was also the first to be martyred. It is narrated that he was the first Ansari to be martyred in the Battle of Badr.

When Hazrat Haritha’s mother, Hazrat Rubai‘ah, received the news of his martyrdom, she went to the Holy Prophetsa and said, “You are aware of how much I loved Haritha. He used to serve me greatly.

If he is among the inhabitants of paradise, I

will bear this with patience. However, if this is not the case, only God knows better what will happen to me.” The Holy Prophetsa said, “O mother of Haritha! There isn’t just one paradise. Rather, there are several paradises and Haritha is in the highest paradise.”

Upon this, she said, “I will most certainly be patient.” According to another narration, when the Holy Prophetsa said that Haritha is in the highest paradise, his mother returned smiling and uttering the words, “O Haritha, what a great and wonderful achievement!”

(Usdul Ghaaba, Vol. 1, pp. 650-651, Hartiha bin Suraqa, Dar-ul-Kutub-ul-Ilmiyyah, Beirut) On the occasion of the Battle of Badr, God Almighty humiliated the disbelievers by destroying their chiefs. Furthermore, He granted great honour to the Muslims, who participated in the Battle of Badr. As regards the people of Badr, God Almighty said that they may do as they please, as paradise has been made incumbent upon them. However, this did not mean that they may do whatever they please and despite committing sins, paradise would be incumbent upon them. Rather, it signified that they would no longer be able to act in a manner that was contrary to the teachings of God Almighty and that God Almighty would Himself guide them. With regard to Hazrat Haritha bin Suraqara, who was martyred on the day of the Battle of Badr, the Holy Prophetsa said that he was in the highest paradise. (Sharah Zarqani, Vol. 2, p.

257, Baab Ghazwa Badr, Al-Kubra Dar-ulKutub Al-Ilmiyyah, Beirut, 1996).

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Friday 17 August 2018 | AL HAKAM Then, there is a companion by the name of Hazrat Abbad bin Bishr, who passed away during the battle of Yamama in the eleventh year after Hijra. Hazrat Abbad bin Bishr’s title was Abu Bishr and Abu Rabi. He belonged to the tribe of Banu Abd-ul-Ash‘al.

He only had one daughter, who also passed away. In Medina, he accepted Islam at the hand of Hazrat Mus‘ab bin Umair, prior to Hazrat Sa‘d bin Mu‘adh and Hazrat Usaid

also an eloquent poet and a very wealthy man. Through generous spending, he would always keep the scholars and other influential personalities of his nation under his own control. However, from a moral perspective, he was a man of extremely ill morals, and was a master in the art of secret schemes and conspiracies.

When the Holy Prophetsa migrated to Medina, along with the other Jews, Ka‘b

(people oppose for religious reasons, however it is not a serious crime) and nor can one be brought to task merely on this account.”

This incident is regarding the execution of Ka’b, and although one can oppose due to one’s religion or faith, however mere opposition was not the reason for his execution.

“In fact, after this, the opposition of

When the Holy Prophetsa migrated to Medina, along with the other Jews, Ka‘b bin Ashraf also participated in the treaty which the Holy Prophetsa drafted between the Jews with regard to mutual friendship, peace and security, and collective defence. However, deep within, the fire of malice and enmity began to burn bin Uzair. At the time of forming bonds of brotherhood in Medina, the Holy Prophetsa formed a bond of brotherhood between him and Hazrat Abu Hudhaifa bin Utba.

Hazrat Abbad bin Bishr participated in the battles of Badr, Uhud, Khandaq and all other battles alongside the Holy Prophetsa.

He was among those companions, who were sent by the Holy Prophetsa in order to execute Ka‘b bin Ashraf. (At-Tabaqat AlKubra, Vol. 3, p. 336, Abbad bin Bishr, Darul-Kutub Al-ilmiyyah, 1990, Beirut) The incident of the execution of Ka‘b bin Ashraf has been written by Hazrat Mirza Bashir Ahmad Sahib in The Life and Character of the Seal of Prophets, having taken it from various historical sources. The incident is as follows: “The Battle of Badr had manifested the heart-felt enmity of the Jews of Medina.”

(It is unfortunate that the Jews of Medina believed that the disbelievers would destroy the Muslims during the Battle of Badr.

However, the battle went in the way of the Muslims and they became victorious. Due to this, the heart-felt enmity of the Jews became evident.)

Hazrat Mirza Bashir Ahmad Sahib further writes: “It is unfortunate that even the exile of the Banu Qainuqa was unable to sway the other Jews towards reconciliation, and they continued to grow in their mischief and disturbances. As such, the incident of the execution of Ka‘b bin Ashraf is also a link in this very chain. Although Ka‘b was a Jew by religion, he was not actually Jewish by descent; rather, he was an Arab. His father, Ashraf, was a very clever and cunning man of the Banu Nibhan tribe, who came to Medina and developed relations with the Banu Nazir and became their confederate.

Ultimately, he managed to gain such power and influence that Abu Rafi bin AbilHuqaiq, head-chief of the Banu Nazir, gave him his daughter in marriage. It was this very daughter who gave birth to Ka‘b, who grew to attain an even greater status than that of his father. This was to such an extent that ultimately he took on such a capacity that all the Jews of Arabia began to accept him as their chief. In addition to being a well-built and attractive man, Ka‘b was

bin Ashraf also participated in the treaty which the Holy Prophetsa drafted between the Jews with regard to mutual friendship, peace and security, and collective defence.

However, deep within, the fire of malice and enmity began to burn in the heart of Ka‘b and he began to oppose Islam and the Founder of Islam through secret schemes and conspiracies. As such, it is recorded that every year, Ka‘b would give a large sum of charity to Jewish scholars and religious leaders. However, after the migration of the Holy Prophetsa, when these people came to collect their yearly allowances, within the course of discussion, he began to mention the Holy Prophetsa and enquired of them as to their opinion of the Holy Prophetsa in light of religious scriptures. They responded that apparently it seemed as if he was the very same prophet who had been promised to them. Ka‘b was greatly displeased at this response and sent them away referring to them as immensely dull, and did not give them their usual charity. When the Jewish scholars lost their bread and butter, after some time, they came back to Ka‘b and said that they had misinterpreted the signs and that they had contemplated again to discover that in actuality, Muhammad was not the prophet who had been promised to them. This response served the purpose of Ka‘b, and satisfied with their answer, he reinstated their yearly stipend. In any case, this was merely religious opposition, which although was expressed in an unpleasant manner, could not at all be objectionable,

Ka‘b took on a more dangerous form, and ultimately, after the Battle of Badr, he began to employ such conduct, as was extremely mischievous and seditious, and created very dangerous circumstances for the Muslims.

In actuality, prior to the Battle of Badr, Ka‘b thought that this religious zeal was a temporary one, and gradually, all of these people would disperse on their own and revert to their ancestral religion. However, on the occasion of Badr, when the Muslims were granted an extraordinary victory, and most of the chieftains of the Quraish were slain, he understood that this new religion would not die out by itself. Hence, after Badr, he resolved to exert his best efforts to abolish and utterly destroy Islam. The first expression of his heart-felt rancour and jealousy was at the occasion when news of the victory of Badr reached Medina. Upon hearing this news, at the outset, Ka‘b said that that news seemed to be false, because it was impossible for Muhammad to triumph over such a large army of the Quraish, and for such renowned chieftains of Mecca to be mixed to dust; if the news was true, then death was better than such a life. When this news had been confirmed and Ka‘b was assured that the victory at Badr had granted Islam such strength as was beyond his wildest dreams, he was overcome with anger and rage. He immediately prepared for journey and took to Mecca, and upon reaching there, by the power of his persuasive speech and poetic tongue, inflamed the fire that was kindling in the hearts of the

Quraish. He created an unquenchable thirst in their hearts for Muslim blood, and filled their hearts with sentiments of revenge and enmity. Then, when their emotions had become immensely sparked as a result of his incitement, Ka‘b took them to the courtyard of the Ka‘bah, and handing them the drapes of the Ka‘bah, had them swear that they would not rest until Islam and the Founder of Islamsa had been wiped out from the face of the earth. (He took this oath from the disbelievers of Mecca.)

“After creating this fiery atmosphere in Mecca, this evil person turned to the other tribes of Arabia, and travelling tribe to tribe, he incited people against the Muslims. Then, he returned to Medina and whilst composing tashbib [evocative poetry], he alluded to the Muslim women in a very filthy and obscene manner in his provocative couplets. In doing so, he did not even spare the women from the household of the Holy Prophetsa in his amorous couplets, and had these couplets widely publicised throughout the country.

“Finally, he [Ka‘b bin Ashraf] hatched a conspiracy to assassinate the Holy Prophetsa.

Under the ploy of a feast, he invited the Holy Prophetsa to his residence, and with a few Jewish young men he schemed to have the Holy Prophetsa assassinated. However, by the grace of God, information was received in advance and this plan of his was unsuccessful. In light of the treaty which had been settled between the inhabitants of Medina upon his arrival, the Holy Prophetsa was the chief executive and commander in chief of the democratic State of Medina.

Thus, when the state of affairs escalated to such an extent, and charges of infraction of treaty, rebellion, inciting war, sedition, use of foul language and conspiracy to assassinate the Holy Prophetsa had been established, he issued the verdict that Ka‘b bin Ashraf was liable to be put to death due to his actions.

The Holy Prophetsa, therefore, instructed some of his Companions to execute him.

However, due to the sedition of Ka‘b, since the atmosphere of Medina at the time was such that if a formal announcement had been made before his execution, there was a possibility that civil war may have erupted in Medina, and there was no telling how much massacre and carnage would have ensued as a result. The Holy Prophetsa was willing to offer any possible and reasonable sacrifice in order to prevent international violence and bloodshed (he did not want to cause any war). Thus, he instructed that Ka‘b should not be executed publicly; rather, a few people should quietly find an opportunity and put an end to him.

A delegation of the Jews presented themselves before the Holy Prophetsa and complained that their leader Ka‘b bin Ashraf had been murdered in such and such way. The Holy Prophetsa listened to their comments and said, ‘Are you also aware of the crimes which Ka‘b is guilty of?’ Then, the Holy Prophetsa briefly reminded them of all the evil schemes which Ka‘b was guilty of, i.e., infraction of treaty, inciting war, sedition, use of foul language and conspiracy of assassination, etc.

Friday 17 August 2018 | AL HAKAM

10 The Holy Prophetsa assigned this duty to a faithful companion named Muhammad bin Maslamahra, and emphasised that whatever strategy was devised, should be executed with the counsel of Sa‘d bin Mu‘adhra, who was the chief of the Aus tribe. Muhammad bin Maslamahra submitted, ‘O Messenger of

news of his execution.

When news of the execution of Ka‘b became known, a tremor rippled through the city, and the Jewish people were deeply enraged. The following day, in the morning, a delegation of the Jews presented themselves before the Holy Prophetsa and complained

in that manner, they would not have remained silent. Rather, they would have demanded the blood money. However, they did not make such demands, but remained silent. Hence, all of these aspects signify that this execution was justified according to the laws of that time. The disorder he was

Hazrat Aishara narrates, “The Holy Prophetsa performed the Tahajjud prayer in my house, and then he heard the voice of Abbad who was praying in the Mosque. The Holy Prophetsa asked, ‘O Aisha! Is this the voice of Abbad?’ I said, ‘Yes.’ The Holy Prophetsa said, ‘O Allah! Have mercy upon Abbad!’”

Allah! In order to kill him silently, we shall be required to say something,’ which meant that some excuse, etc, would be required, by which Ka‘b could be lured out of his residence and executed in a secure location.

Taking into account the grave consequences which could have arisen if a covert operation had been ruled out, the Holy Prophetsa thus allowed for this. As such, with the counsel of Sa‘d bin Mu‘adh, Muhammad bin Maslamahra took Abu Na’ilah and two or three other Companions along and reached the residence of Ka‘b. They called Ka‘b out from his living quarters and said, ‘Our Chief (i.e., Muhammadsa) demands charity of us, while we are of straitened circumstances.

Would you be so kind as to give us a loan?’

Upon hearing this, Ka‘b jumped with joy and said, ‘By God! This is nothing – the day is not far when you shall become averse to him and abandon him.’

“Muhammad bin Maslamah responded, ‘In any case, we have already accepted Muhammadsa and are now waiting to see the final outcome of this dispensation, but you tell us whether or not you will give us a loan?’ ‘Of course!’ said Ka‘b, ‘But you will be required to deposit some collateral.’ Muhammad bin Maslamah enquired, ‘What do you require?” This wretched person responded, ‘Leave your women as collateral.’ Suppressing his anger, Muhammad bin Maslamah said, ‘How is it possible for us to leave our women as collateral to a man like yourself.’ He responded, ‘Alright, then your sons shall do.’ Muhammad bin Maslamah responded, ‘This is not possible either, we cannot bear the reproach of the whole of Arabia.

However, if you are generous enough, we are willing to leave our arms with you as collateral.’ Ka‘b agreed, and Muhammad bin Maslamah and his companions left with the promise to return at night. At nightfall, this party arrived at the residence of Ka‘b with their weapons, (as now they were able to openly take their arms along with them).

When they had led Ka‘b out of his home, they brought him to one side during the course of discussions. After some time, while walking along some distance, these companions, who were already prepared and armed, wielded their swords at once and killed Ka‘b. Muhammad bin Maslamah and his companions departed from there and quickly presented themselves to the Holy Prophetsa, and conveyed to him the

that their leader Ka‘b bin Ashraf had been murdered in such and such way. The Holy Prophetsa listened to their comments and said, ‘Are you also aware of the crimes which Ka‘b is guilty of?’ Then, the Holy Prophetsa briefly reminded them of all the

spreading was even severer than murder and this indeed was the punishment for such a criminal. Furthermore, as I mentioned, according to the traditions and customs of the time, it was permissible to punish him in this manner, . and moreover the conduct

evil schemes which Ka‘b was guilty of, i.e., infraction of treaty, inciting war, sedition, use of foul language and conspiracy of assassination, etc. Upon this, the people became fearful and did not say a word. After this, the Holy Prophetsa said, ‘At least from here onwards, you would do well to live in peace and harmony, and do not sow the seed of enmity, violence and disorder.’ As such, with the agreement of the Jews, a new treaty was drafted, and the Jews promised once again to live with the Muslims in peace and harmony, and to abstain from a course of violence and disorder.” (Seerat Khatamun-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahibra, pp. 466-470) Having listened to them, the Holy Prophetsa did not say that the Muslims did not execute him. Rather, he began to count his crimes and he mentioned the imminent outcome, which was that he should be executed due to those crimes.

Furthermore, even the Jews had to admit that the Holy Prophetsa was in the right.

This is the reason that a new treaty was made so that such incidents would not be repeated in the future and so that a peaceful environment and atmosphere would be established for the future. Also, to prevent the Jews from taking revenge and Muslims punishing them in retaliation. If the Jews had considered his execution to be wrong and that he should not have been executed

of the Jews themselves testifies to this, thus there is no room for any criticism. If this was not permissible, the Jews would most certainly have objected as to why a case was not filed against him and why he wasn’t punished publicly. Thus, this fact proves

spread in the manner it was being done then. Those people who are executed, are not among those who spread disorder.

Secondly, on that occasion, it was only the criminal who was punished, not his family or anyone else. When these people carry out executions, they kill innocent people, women and children and leaving many others handicapped and disabled.

Nevertheless, according to the rules and laws of today, this is not permissible.

However, this form of punishment was applicable and compulsory at that time and it was prescribed by the government.

The Holy Prophetsa sent Hazrat Abbad bin Bishr to Banu Sulaim and Muzaina in order to collect charity. Hazrat Abbad bin Bishr stayed with them for ten days. On the way back, he went to Banu Mustaliq in order to collect charity from them. He also stayed there for ten days. Following this, he returned to Medina. Similarly, it is also found in the narrations that the Holy Prophetsa appointed Hazrat Abbad bin Bishr as the collector of the spoils of the battle of Hunain. The Holy Prophetsa appointed him as the supervisor of security around the Holy Prophetsa during the battle of Tabuk.

(At-Tabaqat Al-Kubra, Vol. 3, p. 336, Abbad bin Bishr, Dar-ul-Kutub Al-Ilmiyyah, 1990, Beirut) He was counted among the outstanding companions. Hazrat Aishara has narrated that there were three individuals from among the Ansar, above whom no other Ansari Companion could be given precedence. All of them belonged to the tribe of Banu Abd-ul-Ash‘al; and they are, Hazrat Sa‘d bin Mu‘adh, Hazrat Usaid bin Uzair and Hazrat Abbad bin Bishr.

Hazrat Abbad Bin Bishr narrates that whilst addressing the Ansar, the Holy Prophetsa stated, “O Ansar, you are my Shiaar, (i.e. the inner garment that is in contact with the body), whilst the other people are Disaar (i.e. the garment that is draped around the outer part).” The Holy Prophetsa also stated, “I am satisfied that I will not incur any hardship from you.”

Hazrat Abbad Bin Bishr was martyred during the Battle of Yamama at the age of 45.

He then placed an arrow in his bow and fired it which pierced into the body of Hazrat Abbad bin Bishr. Hazrat Abbad bin Bishr was engaged in prayer at the time. He took out the arrow and threw it away and continued praying. He struck Abaad with another arrow but Abbad again took it out and continued to pray. However, when he struck Abaad with an arrow for the third time, Abbad lost a lot of blood. that his execution was absolutely justified and he was deserving of this punishment.

However, it should also be made clear that nowadays, extremists and governments misinterpret such incidents and believe that it is justified to execute people in this manner. First of all, disorder is not being

Hazrat Aishara narrates, “The Holy Prophetsa performed the Tahajjud prayer in my house, and then he heard the voice of Abbad who was praying in the Mosque.

The Holy Prophetsa asked, ‘O Aisha! Is this the voice of Abbad?’ I said, ‘Yes.’ The Holy Prophetsa said, ‘O Allah! Have mercy upon

11

Friday 17 August 2018 | AL HAKAM Abbad!’”

Similarly, Hazrat Anasra narrates, “Two companions of the Holy Prophetsa left the house of the Holy Prophetsa in the extreme darkness of the night. One of them was Hazrat Abbad bin Bishr whilst I believe that the other companion was Ussaid Bin Uzair.

They both had something which resembled a lantern and illuminated the path before them. When they separated, each of them had one lantern with them (which was illuminating their vision in the darkness).

At last they arrived to their families.”

(Sahih Al-Bukhari, Kitaab-ul-Salat, Hadith no. 465), (Sahih Al-Bukhari, Kitaab-ulShahadat, Hadith no. 2655), (Usdul Ghaaba, Vol. 3, pp. 149-150, Abbad bin Bishr, Darul-Kutub-ul-Ilmiyyah, Beirut).

He was also amongst the companions who travelled at the time of the Sulah [treaty of] Hudaibiya. Hazrat Mirza Bashir Ahmad Sahib has written the details of this account.

“The Holy Prophetsa departed from Medina on a Monday morning in the beginning of Dhul Qa‘dah 6 A.H. with a group of just over 1400 companions. During this journey, Hazrat Umme Salma, the honourable wife of the Holy Prophetsa, rode alongside the Holy Prophetsa. Numailah bin Abdullah was appointed the Amir of Medina and Abdullah bin Umme Maktum who was a blind man, was appointed Imamus-Salat [to lead the congregational prayer].

“When the Holy Prophetsa reached DhulHalifah, which is situated approximately 6 miles from Medina en-route to Mecca, he ordered everyone to stop. After offering the Zuhr prayer, he instructed that the sacrificial camels which totalled seventy in number, be marked and that the Companions assume the special attire of the pilgrims known as Ihram. The Holy Prophetsa also assumed the Ihram himself as well. Then, in order to ensure that the Quraish were not up to mischief, the Holy Prophetsa sent ahead a messenger named Busr bin Sufyan from the Khuza‘ah tribe, who lived near Mecca and slowly proceeded towards Mecca. Moreover, as further caution the Holy Prophetsa appointed a cavalry of 20 riders under the command of Abbad bin Bishr, to travel ahead of the larger body of Muslims. After a journey of a few days, when the Holy Prophetsa neared a place called Usfan, which is situated at approximately two day’s journey on the road to Mecca, the messenger of the Holy Prophetsa informed him that that Quraish were furious and firmly determined to stop him to the extent that in the expression of their rage and barbarity, they had put on cheetah skins and were fully bent on war, in order to stop the Muslims in all instances. It was also ascertained that the Quraish had sent forth a cavalry unit of a few daring riders under the command of Khalid bin Walid who had not yet become Muslim, and that this cavalry had reached near the Muslims and that Ikrimah bin Abi Jahl was also a part of it.

“When the Holy Prophetsa heard this news, he instructed the companions to divert from the known route to Mecca and proceed from the right in order to prevent conflict. So, the Muslims began to move forward from a very difficult and burdensome route near the coast and began to move forward.” (Seerat Khatam-

un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahibra, pp. 749-750) It was here where the incident of the Treaty of Hudaibiya took place. And so, Hazrat Abbad bin Bishr was amongst the cavalry which was sent to gather information. He was a very trustworthy and reliable companion. The Holy Prophetsa had great trust in him. He is among the companions who took part in the oath of allegiance taken at Hudaibiya which is known as Bait-e-Rizwan. There is an incident from the Battle of Zat-ur-Riqa that the Holy Prophetsa had decided to reside at

Abbad’s condition, he enquired, “Why did you not wake me up before?” Hazrat Abbad responded by saying, “I was reciting Surah Al-Kahf during the prayer and I did not feel like cutting it short.” (Al-Sirat Al-Halbiya, Vol. 2, pp. 368-369, Ghazwa Zaat-e-Riqaa, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002).

Such were the standards of worship of these people.

Hazrat Abu Sa‘eed Khudhrira narrates, “I heard Hazrat Abbad bin Bishr stating ‘O Abu Sa‘eed! I saw in a dream last night that the heavens were opened for me and were then closed shut. God willing, I will

first offered and then these worshippers of Divine Unity fell into prostration before the One God, in an open field. After this, the Holy Prophetsa delivered an address on Jihad. When light began to appear, the Holy Prophetsa began to arrange the Muslim ranks with the indication of an arrow. A Companion by the name of Sawaad was standing somewhat ahead of his row. The Holy Prophetsa used his arrow to indicate that he should move back in line. It so happened however, that the wooden part of the arrow belonging to the Holy Prophetsa touched his chest, whereupon he boldly protested, ‘O

The Holy Prophetsa stated with extreme affection, ‘Alright Sawaad, you may poke me with an arrow as well,’ and the Holy Prophetsa lifted the cloth upon his chest. In his immense love, Sawaad stepped forward and kissed the chest of the Holy Prophetsa. The Holy Prophetsa smiled and enquired, ‘Why did you devise this plan?’ He responded with a trembling voice, ‘O Messenger of Allah! The enemy is before us. There is no telling whether I shall live to return or not. It was my desire, therefore, to touch your blessed body before my martyrdom.’ a location for the night. The Holy Prophetsa was staying at a narrow valley and the winds were strong. He asked the Companions, “Who will stand guard for us tonight?”

Upon hearing this, Hazrat Abbad bin Bishr and Hazrat Ammar bin Yassir stood up and stated, “We shall stand in guard for you tonight.” Both of them sat at the topmost part of the narrow valley and Hazrat Abbad bin Bishr said to Hazrat Ammar bin Yassir, “I can stand at guard for the first half of the night so you get some rest and sleep.

You can take over for the second half of the night and I will then go to sleep.” Therefore, Hazrat Ammar bin Yassir went to sleep and Hazrat Abbad bin Bishr got up and began to pray.

The Holy Prophetsa had captured some women from the town called Najd, because of their injustice. A husband of one of these women was not present when they were taken. Had he been present there at the time, she would have been with him.

When he returned to Najd and found out that his wife had been taken as a prisoner

by Muslims, he took an oath to not rest until he harmed the Holy Prophetsa in any way possible or till he spilled the blood of his Companions. So he followed the Muslims and arrived at a location near the same valley where the Holy Prophetsa was staying. When he saw the shadow of Hazrat Abbad bin Bishr, he stated, “This man is the enemy’s guard.” He then placed an arrow in his bow and fired it which pierced into the body of Hazrat Abbad bin Bishr. Hazrat Abbad bin Bishr was engaged in prayer at the time. He took out the arrow and threw it away and continued praying. He struck Abaad with another arrow but Abbad again took it out and continued to pray. However, when he struck Abaad with an arrow for the third time, Abbad lost a lot of blood.

Hazrat Abbad completed his prayers and woke up Hazrat Ammar bin Yassir. When Hazrat Ammar bin Yassir saw Hazrat

achieve martyrdom.’ I said, ‘By God! You have witnessed something really good.’”

Abu Sa‘eed Khudhri further states, “At the time of the Battle of Yamama, I saw Hazrat Abbad bin Bishr calling upon the Ansar and saying, ‘Break the sheaths of your swords and separate yourself from others.’ He selected four hundred people from amongst the Ansar who did not have anyone in front of them and they were led by Hazrat Abbad bin Bishr, Hazrat Abu Dujana and Hazrat Braa bin Malik. They reached Baabul Hadiqah and fought an intense battle.

Hazrat Abbad bin Bishr was martyred. I saw countless marks on his face that were inflicted by the swords and was only able to recognize him from his body.” (At-Tabaqat Al-Kubra, Vol. 3, p. 336-337, Abbad bin Bishr, Dar-ul-Kutub Al-Ilmiyyah, 1990, Beirut) There was a companion whose name was Hazrat Suwaad bin Ghazyahra who was an Ansari and was from the Banu Adi bin Najar tribe. He took part in the Battles of Badr, Uhud, Khandaq and the battles that took place afterwards. He imprisoned Khalid Bin Hisham Makhzoomi in the Battle of Badr. It is narrated that the Holy Prophetsa sent him as the collector of revenue in Khayber. He returned with excellent dates and the Holy Prophetsa purchased around 3 kilograms of the high quality dates from him in return for around 7 kilograms of normal dates.

(Usdul Ghaaba, Vol. 2, p. 590, Suwaad bin Dar-ul-Kutub-ul-Ilmiyyah, Ghazyahra, Beirut).

The Holy Prophetsa liked the dates so he purchased them for its actual price by exchanging dates in return.

Hazrat Mirza Bashir Ahmad Sahib writes in his book in relation to the Battle of Badr about Hazrat Suwaad’s blessed fortune and love for the Holy Prophetsa. He writes, “It was Friday 17 Ramadan 2 A.H. or 14 March 623 A.D., according to the Christian calendar system. In the morning, Salat was

Messenger of Allah! God has sent you with the truth and justice, but you have unjustly poked me with your arrow. By God, I insist upon retribution.’ The Companions were shocked, as to what had gotten into Sawaad.

However, the Holy Prophetsa stated with extreme affection, ‘Alright Sawaad, you may poke me with an arrow as well,’ and the Holy Prophetsa lifted the cloth upon his chest. In his immense love, Sawaad stepped forward and kissed the chest of the Holy Prophetsa. The Holy Prophetsa smiled and enquired, ‘Why did you devise this plan?’

He responded with a trembling voice, ‘O Messenger of Allah! The enemy is before us. There is no telling whether I shall live to return or not. It was my desire, therefore, to touch your blessed body before my martyrdom.’” (Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahibra, pp.

357-358), (Usdul Ghaaba, Vol. 2, p. 590, Suwaad bin Ghazyahra, Dar-ul-Kutub-ulIlmiyyah, Beirut).

The Holy Prophetsa then prayed for his welfare.

These Companions had wonderful ways of expressing their love and affection for the Holy Prophetsa. A similar incident of Hazrat Okashara has been related but that took place much later, in the latter part of his life, however this took place much earlier.

They would constantly be trying to find an opportunity to not only express their love for the Holy Prophetsa but also ways to seek the blessings from his nearness.

May God Almighty continue to elevate the station of these shining stars and enable us to understand the true love for the Holy Prophetsa.

(Translated by The Review of Religions)

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Friday 17 August 2018 | AL HAKAM

Work Hard, Play Hard Summer Camp 2018 Mahdi Mosque, Jamaica Umair Khan

hmadiyya Muslim Jamaat Jamaica launched its first Summer Youth camp, called “Work Hard, A Play Hard Summer Camp” on 9 July 2018.

The purpose of this summer camp was to give children and youth of the nearby communities of Mahdi Mosque, Jamaica an opportunity for further learning during the summer break. It was also a way for nearby communities, mainly of Christian backgrounds, to become more familiar with the Mahdi Mosque and introduce them to the Ahmadiyya Muslim Jamaat.

Some communities near the Mahdi Mosque were hesitant to visit because of negative perceptions of Islam in many Christian households. The summer camp opened an opportunity for children and families to become more familiar with the Jamaat along with children getting education in reading and writing skills, English, Maths and various other subjects.

Two fully certified and trained primary school teachers and one guidance counsellor also volunteered to teach in this program. This became an excellent opportunity to also introduce the Jamaat to these teachers.

Another aspect of the camp was that it was followed by organised sports. Volunteers from the Jamaat helped organise the youth and children in sports training.

Over 50 registered students participated (mostly of non-Muslim background) with over 15 Jamaat volunteers (including 3 non-Muslim teachers) helping in organising the camp. Approximately 50-70 youth and children regularly visited the Mosque for summer camp and sports.

Classes were split up according to age group, and Jamaat volunteers and teachers were responsible to teach classes according to age groups.

Many parents of the children showed great appreciation when missionaries went to visit the communities surrounding Mahdi Mosque to promote the summer camp.

While most summer camps in Jamaica charge fees, but as this summer camp was free, many of the parents who come from financially difficult backgrounds showed high appreciation of Jama’at to keeping it free.

Fully certified school teachers volunteered to teach and thus, the standard of the camp was very high due to their teaching experience.

One of the volunteer teachers said he wished he could have a community such as the Ahmadiyya Muslim Community, as he was so impressed at the organisation and volunteer efforts. Some of the parents of the students later said that the children waited all day for the camp to start because they enjoyed it so much.

As the Mahdi Mosque property has facility for sports grounds, this was one of the only youth summer camps which offered education and physical activity for students.

Many of the Jamaat volunteers stayed on Mahdi Mosque property which helped in tarbiyat [moral training] as they regularly attended congregational Salat and also gave Jamaat members an opportunity to get to know each other better, creating better brotherhood and sisterhood amongst the Jama’at members.

Students from the Summer Camp with Primary School Teachers who volunteered for the camp | AMJ Jamaica

Eid Mubarak

to the Worldwide Muslim Community

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad|© Al Hakam 2018