Al Hakam - 25 May 2018

“Surely, I am with you, O Masroor”

Helped With Prestige

The Promised Messiahas on Ramadan Part II

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Book Intro Khilafat-e-Rashidah

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THE WEEKLY

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Khilafat Day Special AL HAKAM | Friday 25 May 2018 | Issue X Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Hazrat Abu Hurairara narrates that the Holy Prophetsa said, “When the month of Ramadan starts, the gates of heaven are opened, the gates of Hell are closed and satanic-forces are chained.”

(Sahih Al-Bukhari, Kitab Al-Saum)

110 Years of Khilafat T

he calendar of Jamaat-e-Ahmadiyya is punctuated with a number of days that are celebrated, or rather commemorated, globally.

Khilafat Day is one of such days that bears utmost importance. Khilafat is the bond that holds the whole community together and makes it a unity; the defining element between a Jamaat and a crowd.

This day is commemorated on 27 May every year in the Jamaat all across the globe. Commemoration or celebration, in the context of the Jamaat, means remembering the blessings of Allah in that particular regard and seeing how we can further benefit from it. The same is done when celebrating Khilafat Day; Ahmadis thank Allah for the blessing of unity, for the bond that holds the whole community together as one unified Jamaat and pledge to Allah that we will never become negligent of this great blessing that makes us “Al-Jamaat” [the united community] as prophesied by the Holy Prophet of Islam, may peace and blessings of Allah be upon him.

Celebrating this day, every local Jamaat holds jalsas (conventions) where speeches are delivered. The speeches cover various topics on Khilafat from a vari-

ety of aspects; Quran, Hadith, writings of the Promised Messiahas and the testimony of history on how Allah the Almighty has always been on the side of the Khilafat-e-Ahmadiyya.

Speakers of these jalsas remind the audience of how tests and tribulations have struck the Jamaat and how the Jamaat has always sailed through triumphant, only and only because of the Divinely guided leadership called Khilafat.

One may ask why a day has to be celebrated for this cause? Well, the whole world does so. Matters that are considered to have great importance in our lives are allocated a day; World Health Day, Stop Smoking Day, Labour Day, Women’s Day, Fathers’ Day and Mothers’ Day to name a few. TV programmes, newspaper articles, special editions of magazines are dedicated for the cause that the day has been dedicated to. This helps in realising the importance of the cause at hand and drawing the attention of the general public by raising awareness.

The world only lately started to dedicate days for certain causes, whereas the Holy Quran has instructed us to do so before anyone else could have thought of Continued on page 3

Khilafat Monument, built on the exact place where the first Bai'at took place at the hand of Khalifatul Masih I, Hazrat Hakim Maulvi Nuruddinra

Hazrat Mirza Ghulam Ahmadas, In His Own Words When you observe prayer do not recite Arabic phrases alone like those who are unmindful – for the prayer and forgiveness sought by such persons is nothing more than a superficial demonstration, which is

How to Pray Before God

devoid of essence; their prayers are not sustained by any foundations. When you offer your prayer, besides the verses of the Quran which are the Word of God, and besides the various prayers taught by the Holy

Prophet, which are the words of the Messenger, make all your other entreaties in your native tongue so that the humility and meekness that they are born of may touch your heart.

(Noah’s Ark, pp. 111-112)

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Friday 25 May 2018 | AL HAKAM

“Surely, I am with you, O Masroor”

The text on the piece of paper in the image are revelations from Allah to the Promised Messiah, Hazrat Mirza Ghulam Ahmadas that he wrote down immediately after receiving it. The wording is as follows:

� � َ َ َْ َ َ َ َ َ​َ ّْ ّ َ ‫ﻚ۔ اَ ْحم ُﻞ اَ ْو َز‬ � َ ‫ار َک۔‬ ‫�ے �م � ���روں � �� �ں۔ اِن ِ ْی َم َعﻚ یَا َم ْ� ُر ْو ُر۔‬ � � ‫�ے �� اور‬ � � � ‫اِنِی معﻚ و �� اﻫ ِﻠ‬ ِ َ َ ٌ َ َ َ َ َّ ٌ َ َ َ َ َ َ َ ْ َ َ َ َ َ ْ َ َ َ ْ َ ْ َّ َ َ ْ َ ْ َ َ ْ َ َ َ َ ْ َ َ ْ َ َ َّ َ ْ ‫وﻗ� وا ِﻗ� و ﻫﻠﻚ ﻫال ِﻚ۔ وﺿعنا الناس ��ﺖ اﻗﺪا ِمﻚ۔ وﺿعنا عنﻚ ِوزرک ال ِﺬى انﻘﺾ ﻇ�ﺮک ورﻓعنا لﻚ‬ ُ ُ ْ ْ َ ْٰ َ َ ّ ُ ٰ ّٰ َ ُ ُ َْ َ َٰ ْ ْ ُ َ َ ُ َ ْ َ ْ َ ْ ُ َ ْ ‫اق َو ِﻓ ْی انﻔ ِسہِ ْم۔ ا ِج ْی َبﺖ َدع َوﺗﻜ َما۔ ا ِّن الل َہ َ�ﻠی � ِﻞ ﺷ ْی ٍﺊ ﻗ ِﺪیْ ٌﺮ۔‬ ِ ‫ذِﻛ َﺮک۔ ا ِجیبﺖ دعوﺗﻚ۔ ﺳ� ِریہِم ایاﺗِنا ِﻓی الاﻓ‬ Translation: [Arabic] Surely, I am with you and with the members of your family. I shall bear your burden. [Urdu] I am with you and with all your dear ones. [Arabic] Surely, I am with you, O Masroor [happy one]. An event will happen and the one who is to be destroyed will be destroyed. We have put the people under your feet. We have relieved you of your burden, which had well-nigh broken your back and have exalted your name. Your prayer has been accepted. Soon, We shall show them Our signs all around them and in their own selves. The prayers of both of you have been accepted. Allah has power over all things.

Continued from page 1

doing so. “Zakkirhum bi Ayyamillah” is a Quranic commandment, meaning, “remind them of the days of Allah”. By commemorating such days, we follow a Quranic injunction.

It must be also be remembered that the we commemorate such days only and only to remind ourselves and our younger generations of the signs and blessings of Allah. No day on the Jamaat calendar is dedicated for birthdays or death anniversaries, rather every such day is dedicated to celebrate the signs of Allah.

The Promised Messiah Day (23 March) commemorates the fulfilment of a prophecy of the Holy Prophetsa of Islam that a messiah would come to save the world in the latter days. Musleh Maud Day (20 February) marks the fulfilment of a prophecy of the Promised Messiahas that Allah would raise from among his progeny a reformer who would take the message of Islam to the corners of the earth.

Similarly, Khilafat Day is a celebration of the fulfilment of a grand prophecy of the Holy Prophetsa, where he mentioned the establishment of the institution of Khilafat and also a prophecy of the Promised Messiahas that he made in Al Wasiyyat (The Will) as to how his succession should be established in the form of the second manifestation of Allah’s omnipotence: Khilafat.

The contention that occurred between the two groups at the time of the election

of Hazrat Khalifatul Masih IIra must also be borne in mind when commemorating Khilafat Day. There appeared a pseudo-ideology at that time that there was no need for Khilafat in the Jamaat and that the Sadr Anjuman Ahmadiyya was sufficient to run the affairs of the Jamaat.

While the majority of the Jamaat thought otherwise – that there should be Khilafat, otherwise the whole system would eventually collapse – the proponents of the anti-Khilafat camp were persons of great scholarly credentials, great influence in the outside world, with globally recognised educational qualifications and, above all, in-charge of the funds of the Jamaat. The latter decided to break away taking away with them all of the assets of the Jamaat.

It would have appeared to be a great loss, but Hazrat Khalifatul Masih IIra – although very young and with none of the above worldly assets – had never set his eyes on any one of these as a means to the greater spiritual goal. He believed that it was Allah’s Jamaat and Allah alone was sufficient for it.

Only time was to prove that those who had fled with the worldly treasures were to become devoid of them in a matter of decades while the Jamaat – “Al-Jamaat” of the Holy Prophetsa and the Promised Messiahas – was to be blessed with every blessing (worldly and spiritual) of the world and a success that has spanned over a century-and-a-quarter, and counting.

From the Archives

First Khilafat Day The very first time that Khilafat Day was celebrated by the worldwide Ahmadiyya Muslim Jamaat was on 27 May 1957. This was in accord with the instruction of Hazrat Musleh Maud, Khalifatul Masih II that he had given on the Ijtema of Majlis Khuddam-ul-Ahmadiyya in Rabwah in October 1956 (details in editorial).

The venue of this august convention in Rabwah was Masjid Mubarak and was presided over by Hazrat Maulana Abul Ata [then Principal, Jamia Ahmadiyya Rabwah]. The proceedings, that started at 7am and lasted till 11am, comprised of addresses delivered by scholars of the Jamaat on a variety of aspects of Khilafat-e-Ahmadiyya. Speeches covered the Quranic aspect of the institution of Khilafat, how it is to be understood from the Ahadith, how the Promised Messiahas gave a clear indication about it in Al Wassiyat (The Will) and how Hazrat Khalifatul Masih Ira had not only a firm belief in Khilafat but also made his belief known on many occasions when he saw a group of people drifting away from it.

The attention of those in attendance was also drawn to the great blessings Allah the Almighty had showered upon the Jamaat that had opted to stay with Khilafat as compared to those who had not; the latter reducing in number and dwindling away while the former were progressing rapidly on the path of success. Through inspirational speeches delivered on this first Khilafat Day, the audience realised more strongly the fact that Allah the Almighty had always been on the side of Hazrat Khalifatul Masih IIra by granting him and his Jamaat the prosperity which the non-Muba‘in (those who had opted for Anjuman and not Khilafat)

thought would only occur by abandoning the institution of Khilafat.

This Khilafat Day Jalsa worked wonders as it left the thousands in attendance much firmer in their faith, and this strength of belief was expressed in the pledge that the whole congregation took to stay loyal to the institution of Khilafat-e-Ahmadiyya.

It would be appropriate to mention here that the proponents of Maulvi Muhammad Ali Sahib and Khawaja Kamaluddin Sahib, who chose not to follow Khilafat are now only a few hundred. The mission of the Promised Messiahas has been taken to the corners of the earth through Khilafat-e-Ahmadiyya and continues to be so with every passing day.

There was a time when people could have been in doubt, but now, 104 years on, both groups’ trajectories of success tell very faith inspiring stories; Khilafat and its followers making it to 210 countries, in millions and broadcasting the message of the Promised Messiahas while the other group confined to only a few hundred with no significant contribution towards the mission of the Promised Messiahas. The Khalifatul Masih is known as a prominent Muslim leader promoting the true teachings of Islam in every part of the world while the leadership of the non-Khilafat group is not even known. The Khalifatul Masih and his Jamaat are known worldwide for demystifying the misconceptions of Islam and making its true teachings known, while the other group is nowhere on the scene. Would one still ask who was right and who was wrong? It isn’t very hard to decide.

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Friday 25 May 2018 | AL HAKAM

Exclusive

Helped With Prestige Hazrat Khalifatul Masih Vaa had only just arrived from his three-week tour to Spain when, after three long weeks, I finally had the chance to meet Huzooraa. There were many items that needed Huzoor’saa guidance and approval, and on top of that, those wanting to have audience that day thronged the seating area. It seemed as though I would not be able to seek guidance on all the points I had listed. Generally, the circumstances of each Mulaqat are quite unique. To solve the most puzzling of issues in a matter of seconds, providing guidance thereupon and answering all questions is a characteristic that Huzooraa masters.

Huzooraa called me to his office. I entered and presented the matters I needed guidance on. Then Huzooraa enquired, “Aur?” [And?] This “Aur” was very special for me. Thus, I asked the question that I had yearned to ask for a long time, and indeed what many Ahmadis must have been curious about.

Asif Mahmood Basit, London

Huzoor, you visit the world’s leading parliaments and address them. An ordinary man would feel overawed standing at such a platform. What does Huzooraa feel in those moments?

Those who feel overawed in such instances are those who have to say something in their personal capacity, whether it is their personal stances or their philosophies. My purpose is, naturally, not to say anything on my own behalf, nor do I desire personal fame. My purpose is to show the teachings of Islam and that’s it.

My task has been made very easy by Allah. Any speech I make is based on the verses of the Holy Quran, Ahadith, the practice of the Holy Prophetsa and the sayings of the Promised Messiahas.

Where these are being presented, others will be overawed and not the other way around.

I remember, when I was making my way to deliver the address at Capitol Hill, some members of the USA Jamaat informed me about the grandeur and prestige of the House.

There, a group of American academics who deliver lectures, as well as military chaplains came to meet me.

They asked, “You are going to talk at Capitol Hill tomorrow, are you not at all anxious or nervous?” I replied, “I will be talking about my religion’s teachings and current affairs, so at present I am not nervous.” Surprised at hearing this, one of them said, “I often talk there and each time, I feel extremely nervous before speaking.” That discussion ended there.

On the drive to Capitol Hill, I took a glance at my notes for the speech. For a second, the thought occurred to me, “America is a superpower of the world and I am to address the leaders and highranking officials of this superpower”.

The thought had only just crossed my mind and I did not even have a chance to ponder on it, when Allah the Almighty put in my heart with great might: “Allah the Almighty assured the Promised Messiahas,

ْ ُّ َ ْ ُ ‫الرع ِب‬ ِ‫ن ِصرت ب‬ [You have been helped with prestige] and I am here as a representative of the Promised Messiahas.”

These words were put in my heart with such vigour and splendour by Allah that all other thoughts were brushed away.

These words were vouchsafed to the Promised Messiahas through Divine revelation and the same words were put in my heart as a means of reassurance.

The wisdom behind it must have been that I was not attending the event to present personal views, nor was I there to establish my supremacy. I was to present the teachings of Islam; the God that revealed Islam to mankind is a God Who is very protective of His religion.

The American people, generally, have

a particular nature and then their leaders, along with this nature, have a special sense of pride. How was Huzoor’s experience meeting them?

When I visited the USA in 2008, a senator had come to meet me. Before arriving, he would constantly tell those members of the Jamaat who had invited him that he would not be able to spare much time or stay for very long. When he met me, he expressed his hurry several times.

When we tried to offer introductory literature about the Jamaat, he declined, saying, “I am a senator, so I cannot accept gifts.” When asked, “Even books?” he replied that he was not permitted to accept any sort of gift. He left before the event had even started.

Even when he met me, he asked, “What do you want from me?” I sensed arrogance in his tone, and so I replied, “I have not come to ask anything of you. I have merely come to ask that if you wish to save your country and the rest of the world, then you assess your actions with justice.”

When I returned to the USA in 2012 and delivered my address at Capitol

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Friday 25 May 2018 | AL HAKAM Hill, you saw how the audience received my message. [Readers will recall that all members of congress and dignitaries gave Huzooraa a lengthy standing ovation after the speech had ended.]

The same senator was also present there and spoke highly of the Jamaat. Seeing the other senators’ and dignitaries’ passion and zeal, he appeared to be overawed. Then, he came and met me very respectfully.

So, this is what worldly people are like; easily influenced by the direction of the world. And once someone is influenced by the world and changes their stance according to the given situation, how can they overawe anybody?

When influential people of the world are told to speak somewhere or attend a press conference, they are briefed, to the extent that they are told how their body language should appear, for example they are told not to touch their face whilst speaking, and so on.

I maintain my natural body language, and that too without any conscious effort. I have never had to think of such dos and don’ts. As I mentioned, if I was saying something on my own behalf then I would be nervous, but when my purpose is the same as Allah’s and His Prophet’s, then these things bear no meaning.

When representatives of television channels and newspapers interview Huzooraa, does Huzooraa specially prepare for them?

Whatever they come to ask, I give my answers in light of the Holy Quran, the Hadith and writings of the Promised Messiahas.

In Canada, when I was to be interviewed by Peter Mansbridge, the Umur-e-Kharija [external affairs] team of Jamaat Canada told me that many

nervous. We’ll see when the interview starts.”

When he arrived for the interview, I spoke to him just as I would with any journalist, in fact with any non-Muslim guest. When he touched the subject of segregation of women, without any hesitation, I told him that we do hold functions segregated, to which he said, “Well, you’re calling it [segregation].”

I corrected him and told him that the term “segregation” was coined by the Western world for the Islamic purdah and hence, I used his term while talking to him.

This, too, was the Islamic teaching that I was speaking on. Allah, Himself, develops a sense of awe and respect, no matter who may stand before you.

[I asked another question that had occupied my mind for a long time.]

On the centenary of Khilafat, Huzooraa delivered an address. Huzooraa said, “God Almighty gave me the reassurance a long time ago that He would prepare loyal companions in this era Himself.”

Huzoor, when did you receive this promise?

This was a long time ago, well before my election as Khalifa.

َّ ‫َ ْ ُ ُ َ َ ٌ ُّ ْ ْ َ ْ ْ ّم َن‬ ‫الس َما ِء‬ ِ ‫ینصرک ِرجال نو ِحی اِلیہِم‬ [Men whom We shall direct from heaven will help you.]

These words were clearly shown to me when I was still a student. This promise was fulfilled on various occasions, in various ways. But the actual meaning came to light when I was bestowed the responsibility of Khilafat.

Similarly, on another occasion I was shown:

ْ َ ْ َ ٰ ٰ َّ ُ ْ ُ ُ ّ ٰ ‫ض‬ ِ ‫اللہ نور السمو ِت و الار‬

[Allah is the light of the heavens and the earth.]

possible by Allah. In this manner, Allah intuitively puts a thought into my heart.

Difficulties are overcome, and questions are answered.

Huzoor, when you say “puts a thought into my heart”…

“Allah the Almighty assured the Promised Messiahas, ْ ُّ َ ْ ُ ‫ن ِصرت بِالرع ِب‬ [You have been helped with prestige] and I am here as a representative of the Promised Messiahas.”

These words were put in my heart with such vigour and splendour by Allah that all other thoughts were brushed away.

[I had only said this much when I found myself not able to carry on. I fell silent.

Huzooraa smiled and said:] First, phrase your question.

[To phrase that question, and that too in the presence of Hazrat Sahibaa was wellnigh impossible. Had that encouraging response not come from Huzooraa, I might not have been able to formulate my question. With great shame and utter humility, I asked,] Huzooraa, you are undoubtedly blessed with direct Divine discourse?

The question is, what is Divine discourse? Allah has His own ways. And His ways with me are very unique. He brings thoughts to my attention with such vigour, that either all problems

Allah has His own ways. And His ways with me are very unique. He brings thoughts to my attention with such vigour, that either all problems are solved or patience is granted. The heart feels at peace. Either that, or Allah provides guidance. Allah the Almighty completes my tasks for me. When he does my tasks, it is as if he talks. ministers and diplomats feel nervous in front of him. Perhaps they were trying to mentally prepare me for the interview.

I told them, “That’s fine, they may feel

I was shown this in extremely beautiful, crystal-clear and bold text in the sky.

Then, I was intuitively told that the accomplishment of all tasks are made

Huzoor, when you were in Pakistan, you must have come across pictures of the Palace of Westminster [London] and other parliament houses many times. You probably never thought that you would, one day, address those

are solved or patience is granted. The heart feels at peace. Either that, or Allah provides guidance. Allah the Almighty completes my tasks for me. When he does my tasks, it is as if he talks.

parliaments?

What was there to think? Such a thought never even came near to crossing my mind. What I mean to say is: Jis pind jana nain, udha rah kiyun puchna [Punjabi proverb: Why would one ask the route for a place that is not their destination?]

But Huzoor, eventually you were to settle in this “pind” [place]?

Allah brought me here by force.

Otherwise, I had never thought of this route, nor asked for it. I was always in the frame of mind, as Bulleh Shah says, Jay mein vekhan amlan valley, kuj nain merey palley Jay vekhan teri rehmat valley, balley, balley, balley [Reflecting on my actions, nothing is in possession; Turning to your mercy, abundance in perfection] [Here, the interview came to a close.

But throughout the duration of the interview, it was as if time had come to a halt. I swear by God that in such moments, time feels static. And why wouldn’t it? The person who was given the promise,

ْ ُّ َ ْ ُ ‫الرع ِب‬ ِ‫ن ِصرت ب‬

“You have been helped with prestige”, even time stays still before him.]

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Friday 25 May 2018 | AL HAKAM

The Promised Messiahas on Ramadan Part II Below, we present the second part of fiqh-related views of Hazrat Mirza Ghulam Ahmadas, the Hakam and ‘Adl (Judge and Arbiter of this day) concerning many aspects of Ramadan and how it should be practiced best. These have been taken from Fiqhul-Masih (Urdu) on the chapter of Ramadan. wisdom. If this is the true path, then I would not desire to die an ignorant death.

Huzooras: Yes, this is a very good thing. I shall set off now.

You should get some rest. (Having said this, Huzooras left for a walk.)

(Al Hakam [Urdu] 31 January 1907 p. 14) There was once a discussion on the subject of fasting whilst sick or on a journey. Hazrat Maulvi Nuruddin Sahibra said, “Ibn-e-Arabi has stated that even if a sick or travelling person fasts during Ramadan, it still is mandatory for them to keep the remaining fasts, after their health restores in the days that follow Ramadan. This is because God Almighty has stated in the Holy Quran:

َ ُ َّ َ ْ ّ ٌ َّ َ َ َ ٰ َ ْ َ ً ْ َّ ْ ُ ْ َ َ ْ َ َ ‫ام اخر‬ ٍ ‫فمن کان ِمنکم مرِیضا او علی سف ٍر ف ِعدة ِمن ای‬

[So whoso among you is sick or is on a journey shall fast the same number of other days. (Ch.2: V.185)] A traveler or an ill person should not fast Upon learning that Sheikh Muhammad Chatu Sahib and friends had arrived from Lahore, the Promised Messiahas, according to his excellent morals, stepped outside his residence.

The purpose behind it was for a leisurely walk, but in doing so, the crowd of people would also be afforded the opportunity to meet the Promised Messiahas. Many people were already aware that the Promised Messiahas would come out, therefore, many people had gathered in the small mosque [Masjid Mubarak, Qadian]. When the Promised Messiahas exited his residence, companions thronged and rushed towards him. After greeting Sheikh Sahib, the following conversation ensued: Huzooras: How are you? You are an old friend of ours.

Baba Chatu: I am well, thank you.

Huzooras: (Addressing Hakim Muhammad Hussein Qureshi Sahib) Please see to it that our guest is made comfortable and arrangements for his food and sleeping area are made. If you require anything, do inform me and make it clear to Miyan Najmuddin to prepare meals according to his liking.

Hakim Muhammad Hussein: Very good Huzoor. Insha-Allah there will be no problem.

Huzooras: (Addressing Baba Chatu) As you are on a journey, I assume you are not fasting?

Baba Chatu: No. I am, in fact, fasting.

Huzooras: The fact of the matter is that taqwa [fear of God] is in acting upon the conveniences provided by the Quran. God has granted permission to the traveller and the sick to observe their fasts at other times. Therefore, this permission should be acted upon as well. I have read that some people of influence have the view that if a traveller or a sick person fasts, it is a sin.

After all, the objective is to attain God’s pleasure, and not one’s own pleasure. God’s pleasure is in His obedience; whatever command He gives should be followed, and self-made interpretations should not be made. He has given this exact order:

َ ُ َّ َ ْ ّ ٌ َّ َ َ َ ٰ َ ْ َ ً ْ َّ ْ ُ ْ َ َ ْ َ ‫ام اخر‬ ٍ ‫من کان ِمنکم مرِیضا او علی سف ٍر ف ِعدة ِمن ای‬

[Whoso among you is sick or is on a journey shall fast the same number of other days. (Ch.2: V.185)] There is no further condition about what sort of journey it should be or how ill one should be. Neither do I fast while I am travelling, nor do I fast when I am sick. I am not feeling well today, therefore I am not fasting. Walking makes me feel better, that is why I am about to set out. Will you join me?

Baba Chatu: No, unfortunately I cannot go. But you should proceed. Although [not fasting while travelling] is a command, if there is no discomfort in travel then why should the fast not be observed?

Huzooras: That is your opinion. The Holy Quran does not allude to the subject of discomfort or lack thereof. You are now advancing in age and cannot trust life. Thus, man should adopt the path that pleases God Almighty and attain the right path.

Baba Chatu: This is why I have come, to benefit from your

Huzoorra said, “Whosoever is sick or travelling during Ramadan, it is mandatory for such a person to keep fasts in the days after Ramadan. God did not state that those people [on a journey or those who are sick] who fast during Ramadan out of stubbornness or personal choice, should not make up for the affected days after Ramadan. It is a clear command of Allah the Almighty that the fasts should be made up in the days after Ramadan, and making up of fasts in the other days becomes mandatory.

“If a person keeps fasts during Ramadan in these two states, then that is at the discretion of that person. They will still have to make up for them later, when they attain health.

Simply by keeping fasts in Ramadan while sick or on a journey would not invalidate God’s injunction of making up for them later.”

The Promised Messiahas states, “Whosoever fasts in Ramadan during sickness or journey clearly disobeys the command of God. God has clearly said that the sick and travellers should not fast. A sick person should fast after recovering from sickness and the traveller should fast after completing the journey.

This injunction should be heeded, for repentance is through the grace of Allah and not by a forceful exhibition of one’s physical strength. God has not specified what the length of the journey should be, nor has he set a criterion for the degree of sickness. The injunction is general and thus, if a person keeps a fast, they are succumbing to transgression against the command of God.” (Badr, 17 October 1907, p.7) Breaking fasts at Zuhr time Hazrat Sahibzada Mirza Bashir Ahmadra writes that Miyan Rehmatullah Sahib, son of Miyan Abdullah Sanori Sahibra said, “Once Huzooras came to Ludhiana during the blessed month of Ramadan… We started our fast in Ghaus Garh before travelling to Ludhiana. Upon enquiring from my father, or having found out from someone else (which I cannot recall), Huzooras came to know that all those who had come from Ghaus Garh were fasting. Huzooras said, ‘Miyan Abdullah. Just as Allah has commanded us to fast, He has also commanded us not to do so while travelling. Therefore, you should all break your fasts.’ This occurred after the Zuhr prayer.” (Sirat-ul-Mahdi, Vol. 2, p. 125) Breaking fast after Asr Hazrat Sahibzada Mirza Bashir Ahmadra writes that Miyan Abdullah Sanori Sahibra once told me, “Once in the early days, during the month of Ramadan, a guest came to stay with the Promised Messiahas. He was fasting at the time and most of the day had already passed. Perhaps the time for Asr had also passed. Huzooras instructed him to open his fast. He replied that the day was about to end and questioned the necessity for breaking the fast so late. Huzooras answered, ‘You wish to please Allah with your stubbornness, while Allah is not pleased by obstinacy but by obedience. When He has stated that a traveller must not fast then they should not fast.’ Upon this, the guest opened his fast.” (Sirat-ul-Mahdi, Vol. 1, p. 97)

Fasting on a journey and having to break it Hazrat Munshi Zafar Ahmad Kapurthalvira relates, “Once, Hazrat Munshi Aroray Khan, Hazrat Khan Sahib Muhammad Khan and I visited the Promised Messiahas in Ludhiana. It was the month of Ramadan and I was fasting, whereas the others were not. When we met Hazrat Sahibas, there was very little time left until sunset. They told Hazrat Sahibas, ‘Zafar Ahmad is fasting’. Hazrat Sahibas rushed inside and brought a sweet drink and instructed me to break my fast. ‘Fasting whilst on a journey is not required.’ Thus, I obeyed the instruction.

“Later, since we were settled there, we began fasting. At iftari [time for breaking of the fast], Hazrat Sahibas brought three glasses on a big tray. As we were about to open the fast, I said to Huzooras, ‘What good will one glass do for Munshi Ji (Munshi Arorey Khan Sahib)?’ Huzooras smiled and immediately went Hazrat Munshi Zafar Ahmad Kapurthalvi back [to the kitchen] and brought a big pitcher full of a sweet drink and offered it to Munshi Ji. Munshi Ji finished the entire pitcher believing that Hazrat Sahibas himself was feeding him with his hand.” (Ashab-e-Ahmad, Vol. 4, p. 224) ra

Breaking a fast on journey Hazrat Sahibzada Mirza Bashir Ahmadra writes that Miyan Fazl Muhammad Sahib (shopkeeper, Mahalla Dar-ul-Fazl) wrote to him saying, “During litigation with Maulvi Muhammad Hussein Sahib Batalvi, in a court hearing, we had to go to Dhariwal. It was a hot summer’s day and in the month of Ramadan. Many friends had convened at Dhariwal, many of whom were fasting. One of the influential chieftains (who was a lady) extended an invitation to the Promised Messiahas. Huzooras accepted the invitation. The chieftess presented sweet rice alongside other foods. Some companions asked Huzooras regarding their fasts. Huzooras said, ‘It is not permissible to fast while on a journey.’ Therefore, all of the companions broke their fasts.” (Sirat-ul-Mahdi, Vol. 2, p. 303) Disregard of mockery for not fasting on a journey Hazrat Sahibzada Mirza Bashir Ahmadra writes that Malik Maula Baksh Sahib (Pensioner) through Maulvi Abdur Rehman Sahib Mubashir wrote: “The Promised Messiahas once came to Amritsar in the month of Ramadan and his lecture took place in Mando Babu Ghanya Lal (now known as Vande Mataram Pal). Due to the journey, Huzooras had not kept a fast. During the lecture, Mufti Fazl-ur-Rahman Sahib presented a cup of tea. Huzooras did not notice it and so, Mufti Sahib moved it forward.

Still, Huzooras remained occupied in his lecture. Then Mufti Sahib placed the cup right in front of Huzooras, upon which Huzooras took a sip of the tea. This led to an uproar within the audience. Is this the sanctity of Ramadan? He doesn’t even fast! People began talking all sorts of nonsense. The lecture came to a halt and Huzooras receded behind the curtains. The vehicle was brought to the second exit door. Huzooras sat in it. Chaos erupted. People started to throw bricks and stones shattering one of the glass windows of the vehicle, however Huzooras reached his destination safe and sound. Later, it was revealed that a non-Ahmadi maulvi had said, ‘Today millions deem Mirza to be a prophet’ but I myself did not hear this.

“We left the building with Hazrat Hakim Maulvi Nuruddinra and mentioned to him that people were still pelting bricks and stones and that he should wait a while. He replied, ‘The one who they were targeting has now left. Why would want to hit me?’

“As it was Mufti Fazl-ur-Rehman Sahib’s presentation of tea which caused this chaos, everyone would ask him, ‘Why did you do that?’ I also asked him this. The poor man became tired of hearing this. The late Miyan Abdul Khaliq Sahib informed me that when the matter was presented to Huzooras that Mufti Sahib had disrupted the lecture, Huzooras said: ‘Mufti sahib did nothing wrong. It is a command of Allah that during journeys, fasts should not be kept. Allah granted me an opportunity to carry out and exhibit this command to the masses, which makes Mufti Sahib a hero.’”

(Sirat-ul-Mahdi, Vol. 2, p. 147) (Translated by Qasim Chaudhry, Jamia Ahmadiyya Canada Revised by Fazal Malik, Prince Edward Islands, Canada)

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Friday 25 May 2018 | AL HAKAM 100 Years Ago...

A Beloved Remembered Part IV The last part of the article by Hazrat Mir Muhammad Ismailra on the blessed memory of the Promised Messiahas, written for those individuals who were not able to physically meet the Promised Messiahas. This was included exactly 10 years after the sad demise of the Promised Messiahas in Al Hakam.

Al Hakam (Urdu), 21-28 May 1918 Hazrat Mir Muhammad Ismailra Brother-in-law of Hazrat Ahmadas

Amidst all such preoccupations, hectic mental activities, advancing years, topped with the ailments he suffered, if ever he used to drink almond oil to gain strength to fight such a magnificent war against the forces of evil then only a folly naïve can object to such a diet.

Are such people not aware that almond oil is not any delicious diet and is never used as a delicacy? Even if he ever did enjoy a delicacy, for a person with such pure intentions and hectic routine it ought to be a compulsory part of his diet. Though for indolent individuals

like us, all such diets are delicacies.

Moreover, considering the fact that Huzooras always used such tonics in minute quantities to gain strength, only one bereft of reason can connote such a diet as a delicacy and means of satisfying oneself. (God save every believer from thinking ill of others.)

He would consume milk on a regular basis and habitually drank a glass of milk before going to sleep. In his final days he would drink milk during the day. This was so because whenever he drank milk, it worked as a laxative, causing severe physical weakness.

Therefore to keep his strength intact he would drink in small quantities two to three times a day as well. Alongside meals during the summer days, he would drink lassi [drink made from yoghurt] as an alternative to water and would also use ice when available.

He would also drink Shira Badam made of cardamom, misri [sugar candy] and almonds.

Occasionally he would also consume the yakhni [broth] of meat or paya [goat trotters] in severe weakness. The yakhni would not be appetising at all; it would be leftover broth from the meat.

He enjoyed eating fruit. His companions would usually bring fruit for him as gifts. He himself would also send someone to buy fruits

frequently. Fruits that he liked included grapes, bananas of Mumbai, oranges of Nagpur, apple, Galia melon and mangoes of Sarwali village (Gurdaspur). Other fruits were also used by him. He also enjoyed sugarcane.

He had also acquired a taste for mulberries.

On his morning walks, he would go to his orchard and ask his companions to pluck mulberries, which he would then eat along with his companions from the same basket. As for dry fruits, Huzooras preferred almonds.

I have already touched the subject of tea.

During winter, he would have tea prepared for his guests and would also drink a cup or two, although he was not addicted to it. Huzooras liked green tea and disliked black tea. Huzooras liked his tea with milk and sugar.

Modern food items such as ice, soda drinks and lemonade and ginger drinks were also consumed by Huzooras in the summer.

In severe weather conditions Huzooras would also use ice brought for him from Amritsar or Lahore. Due to kidney pains, he would have carbonated water and partridge meat. He also did not hesitate in enjoying sweets. He could care less if it was from a Hindu or a Muslim shop-owner. He would eat some of the sweets brought to him as gifts and would also buy sweets for his children who would come and surround him, asking for sweets and money.

Sweet samosas or bedana [sweet treats] were the preferred sweets that he would order for the children as these were the only two quality sweets produced in Qadian in those days.

One thing should always be kept in mind that Huzooras was more mindful of the needs of his guests than his own. He would enquire about the guests’ likes and dislikes and the type of diet they were accustomed to. He took particular interest in the diet of Maulvi Muhammad Ali Sahib until he got engaged.

Every day, for many years, Huzooras would send items like milk, tea, sweets, biscuits and boiled eggs for him in the morning for breakfast. He would then ask the person who would serve Maulvi Muhammad Ali Sahib whether he had completed his breakfast properly or not and only then would Huzooras be satisfied.

Similarly, Huzooras would be very much cautious for Khawaja [Kamaluddin] Sahib too, taking care of his diet, which included tea, rice and other such items. Huzooras would ask time and again if any of his guests had been left unattended or if the staff of the Langar Khana [central kitchen] had been negligent in serving them. At times, when a guest was neglected or not served on time, Huzooras would serve the guest his own meal or entire meals from his home.

Often he would receive various food items as gifts or would occasionally himself purchase necessary items. However, there would be times when he would become so immersed in his literary work that he would find his food items after many days rotting in food boxes.

These would then be discarded. Such a loss cannot be afforded by an individual with a materialistic approach.

By reading the afore m e nt i on e d list of items he enjoyed, one should not be misled into thinking that he ate all these fruits and sweets regularly. The memories I have noted down span a period of 20-25 years.

Yes, these items were consumed by Huzooras at some stage, but it does not mean that his dining table was flooded with such items regularly.

Most of the aforementioned items were gifts that he had received and marked the fulfilment of Divine promises that were made as regards his materialistic aid.

Many a time did he make a wish and would instantly find its fulfilment in the form of a gift presented to him by a guest or any of his followers arriving at Qadian.

Huzooras was not addicted to anything. He would eat pan [betel leaf with fennel, lime and rose petals] to strengthen his heart, cleanse his mouth or if someone from his family had offered it to him. If he had a cold or a cough, he would use pan.

He disliked the use of hookah [a long pipe used for smoking] and tobacco, so much so that once, he directed some of the hookah smokers to leave his house. However, he would permit those aged people who were addicted to smoking hookah, considering their addiction to it, to do so. Some of his followers who were addicted to hookah were forced to attend the company of Mirza Nizamuddin [relative and neighbour of Huzooras] or to smoke it in nearby shrines as they were the only places for them. And to leave the company of Huzooras to smoke hookah in the company of Mirza Nizamuddin was akin to leaving heaven and entering hell. Hence, those who really had regard for Huzooras bade farewell to the hookah once and for all.

Washing hands Huzooras would generally wash his hands before a meal and would most definitely wash his hands after. In winter, he would use hot water. He would use very little soap and would wipe his hands with a cloth or a towel. He would never clean his hands using his beard, as is the custom of some unlettered mullahs [Muslim clerics]. He would rinse his mouth after meals.

During the month of Ramadan, in sehri [breakfast] he would be served with the leg piece of a chicken and firni [ground rice pudding] along with a paratha [South Asian fried bread] instead of a plain roti. However, he would eat very little of it.

Limited food intake It would be appropriate to mention here that in his youth, Huzooras would practice spiritual exercises and once, he fasted incessantly for six long months in accordance to Divine will. His diet was limited to a half piece of bread or even less which he would take upon breaking his fast. He would eat nothing for sehri. The meal that would come from his home would be discreetly passed to the needy, lest his family got to know. But for members of his Jamaat, he disliked such exercises.

He declared preaching the true teachings of Islam and defending Islam by answering allegations raised against its teachings and its founder, the Holy Prophet Muhammadsa as the true need and jihad of the time. What more of an injustice could there be to consider such an individual to be desirous of materialistic delicacies?

When Huzooras was alive, mostly dal [lentil soup] was cooked in the Langar Khana, while meat was cooked for guests only. On special occasions such as Jalsa Salana, Eid and Aqiqa [sacrifice of an animal upon a child’s birth] of his children, he would instruct to cook meat, pilau [rice] or zarda [sweet rice], so that the poor might also benefit from it.

Revelation As regards the arrangement of food for others, Huzooras was Divinely ordained:

ْ َ ْ َّ َ ُّ َ َ ْ ‫الن ِب ُّی اط ِع ُم ْوا الجَائِ َع َوال ُم ْعت ّر‬ ‫یا ایہا‬

[O prophet, feed the hungry and the needy.]

Medicines He practiced medicine as it was his family profession. His father was a renowned doctor in the area. Huzooras also studied medicine but never practiced it as a profession. He would keep at his house various English medicines along with Greek medicines, partly because he suffered from poor health and partly because people frequently sought medical advice from Huzooras. In his final years, his medicine cabinet mostly consisted of English medicines. He would use various tonics such as soft drinks, compound tonic made of fish oil, Estyn syrup, quinine and Iron. He was in the habit of using every kind of medicine despite its tatse.

To treat severe headaches and colds, he would use musk and ambergris of the best quality. Hakim Muhammad Hussein Sahib would cater the supply of musk and ambergris in Huzoor’sas later life. For a long time Seith Abdur Rehman Sahib of Madras catered its supply. Musk was used by the Promised Messiahas. He would keep it tied to his handkerchief and would use it when necessary.

(Translated by Haseeb Ahmad, Pakistan)

Friday 25 May 2018 | AL HAKAM

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Friday Sermon

Jamia Ahmadiyya. In April 1957 he passed the Shahadatul Ajanib examination from Jamia Ahmadiyya. This used to be an abridged course for missionaries. He dedicated his life on 16 August 1959 and his first appointment was in January 1960. In order to complete the Missionary Training

With regards to the translation of the Holy Quran in Chinese, in accordance with the guidance of Hazrat Khalifatul Masih IVrh, he began work on this translation in 1986. In June of the same year, he was called from Pakistan to Britain. Following four years of sustained effort, this translation was completed. Chini Sahib personally writes that the Chinese translation of the Holy Quran demanded a lot of time. Hazrat Khalifatul Masih IVrh had instructed for it to be published on the occasion of marking the centenary of [the establishment of] Ahmadiyyat. He says, “I was very apprehensive for the task to be completed on time. I was in search for individuals, who could assist in improving the standard of the Chinese language as well as those who could assist with its proofreading. This was extremely difficult whilst living in Pakistan or in UK. For instance, if an individual was proficient in the Chinese language, he was unfamiliar with Islamic concepts and terminologies. If he was acquainted with religion, his Chinese was not of an adequate standard. This was a very difficult task.”

course, he once again enrolled in Jamia Ahmadiyya in April 1961 and graduated in 1964 having obtained the Shahid degree.

He had the opportunity to serve in Pakistan in Wakalat-e-Tasneef, Tehrik-e-Jadid, Rabwah as a life-devotee and also served as a missionary in Karachi and Rabwah.

He had the opportunity to serve in Singapore and in Malaysia in 1966. He remained in Singapore for approximately three and a half years and spent almost four months in Malaysia. He returned to Pakistan in 1970 and served as a missionary in various places. He also had the honour of performing the Umrah and Hajj to the House of Allah.

After the migration of Hazrat Khalifatul-Masih IVrh, various offices were established here in London. With the increased workload, a Chinese desk was formed to work on translations of the literature of the Community. Thereafter, he was called here [to the UK]. He had the opportunity to translate books into Chinese. Among them, the Chinese translation of the Holy Quran is especially worthy of mention. He also wrote books on the doctrines and the teachings of the Community. He is survived by his wife, a son and two daughters.

Nevertheless, he says, “When the translation was completed, I went to China and Singapore under the instructions of Hazrat Khalifatul Masih IVrh and consulted specialists in the Chinese language in order to improve it. By the grace of God Almighty, a Chinese translation of the Holy Quran was prepared to a high standard.” He personally writes with utmost humility, “This task was impossible for me. This is merely the grace of God Almighty, through which this was made possible.”

He further says that even prior to this, several translations of the Holy Quran in the Chinese language were available and many other translations were added later, which number more than ten. However, the translation of the Ahmadiyya Community holds distinct qualities which cannot be found in any other translation. It contains arguments from the literature of the Jamaat and is thus a masterpiece. When it was published, various linguists from China and other countries praised it saying the translation standard was outstanding and commended it. The translation of the Jamaat is well recognised, and in great demand. Generally speaking, some people complain as well that beliefs of the Jamaat

27.4.18 Delivered from Baitul Futuh Mosque

The Beloved Muhammad Osman Chou (Chini Sahib) After reciting the Tashahhud, Ta‘awuz, and Surah Al-Fatihah, Hazrat Khalifatul Masih Vaba stated: A few days ago, a revered member and scholar of the Community, Respected Osman Chini Sahib passed away. Innaa Lillah Wa Innaa Ilaihi Raji’oon [Surely, to Allah we belong and to Him shall we return].

Allah the Almighty through His special decree, brought him to Pakistan from a remote part of China and enabled him to accept Ahmadiyyat. His own writings are available and he has written his own memoirs in which he has shed ample light on his relationship with God Almighty, how He guided him towards accepting Ahmadiyyat, acquiring religious knowledge and subsequently dedicating his life. Now is not the time to give a detailed account of this. Even some of the incidents, which he narrated to various people, and some of the things, which people have written about him and sent to me are written in great detail. It is not possible to give a detailed account of them or to present them in their entirety. These are very faith inspiring incidents. There is so much information about his circumstances, his life, his services and his character, that one could compile a book. In my opinion, Majlis Khuddamul Ahmadiyya Pakistan could fulfil this task in a more befitting manner.

Nevertheless, at present, I will speak briefly about the aforementioned dervish-like individual, who was a revered member of the Community, life-devotee, missionary and a scholar; one who practiced what he preached and was a waliullah [friend of Allah]. He is a role model for life-devotees and missionaries in particular and for every Ahmadi in general.

I will speak briefly on what various people have written about his life and character later on. Although Osman Chini Sahib was known as “Osman Chini”, his full name was Mohammed Osman Chung Sai Chou. He passed away on 13 April 2018.

He was born into a Muslim family on 13 December 1925, in the Chinese province of Anhui. Upon finishing High School in 1946 he completed a year of advanced studies at the Nanchang University before pursuing a degree in Politics at the Nanchang National Central University.

As he had no interest in politics, he considered studying philosophy of law or religious studies. At first, he says that he intended to study in Turkey. However he came to Pakistan in 1949. Having conducted personal research, he performed the Bai’at [Oath of Initiation] and joined

have been included in it or that its commentary has been written according to our beliefs. Nonetheless, on the whole, everyone has deemed the translation to be of a high standard.

There is a professor in China, Lin Song, who has written a book with regards to Chinese translations of the Holy Quran written in the past century. In this book, he has also made a mention of our translation and has discussed the Community’s Chinese translation of the Holy Quran, covering approximately fifteen pages of this book. The professor mentions the distinctions of our translation of the Holy Quran very elaborately. For example, he says that usually when scholars translate, they fail to translate certain words. As a matter of fact, they write the same Arabic word instead of its translation, or they elaborate this in the footnote. It seems, therefore, as if these parts were unclear to them. On the other hand, the distinction of the translation of Osman Sahib is that he translated even those passages and he referred to the supporting references on the basis of the rendered translation in the footnotes.

The professor further writes that having published his comments about this translation, he met Osman Sahib several times. It was his impression (this is the sentiments of a non-Ahmadi, an intellectual professor, who considers himself to be an authority on Islam) that Osman Sahib was a simple, humble, sincere and honest man, who was devoted to following the commandments of God Almighty. He further says that that during one Ramadan, he had invited Osman Sahib to his home. Osman Sahib observed the fasts and considered the Holy Quran to be highest book of religious law.

He further writes that even though some parts of Osman Sahib’s translation and commentary are not in accordance with the views of Chinese Muslims who belong to the Sunni sect [of Islam], it is not possible to deny the fact that Osman Sahib was a person who believed in the unity of God, who loved the Holy Prophetsa and obeyed Divine commandments. (Daily Al Fazl, 12 March 2012, p. 3) The English titles of the Chinese literature that was produced by Chini Sahib under his supervision are as follows: My Life and Ancestry, Introduction to Morality. There are seven books that have been authored by him. Besides these, there are approximately thirty-five books which he translated, or which were translated under his supervision. He wrote An Outline of the Ahmadiyya Muslim Community, which is an introduction to the Jamaat; Outline of Islam, which is an introduction to Islam; Fundamental Questions and Answers About Islam, which comprises of basic questions about Islam; Islamic Concept of Jihad and Ahmadiyya Muslim Community in Chinese; Ahmadiyya Muslim Community’s Contribution to the World. He also wrote about the need for Islam and religion in a person’s life. These are his scholarly achievements, which I have briefly mentioned.

In relation to his domestic life, his wife writes, “When I received the marriage proposal of Osman Sahib from Pakistan, initially my father did not agree due to the

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Friday 25 May 2018 | AL HAKAM age difference.” His wife is also Chinese and says, “I was twenty years old at the time [of the proposal] and Osman Sahib was almost fifty years old. My father did not inform me about this proposal for several months. When he finally told me, he placed the letter before me so that I could decide for myself.”

She then says, “I saw myself in a dream standing in a large field in a foreign country completely empty handed. Suddenly, the thought of what would happen with me crossed my mind. At that moment, I saw a person dressed in white at a distance, and I heard a voice saying that all of my requirements would be fulfilled through this person.” She further says, “After seeing the letter [of the proposal], I saw Osman Sahib in a dream, dressed in white and standing beside me whilst I was laying down. When I was shown a picture of Osman Sahib later on, I realised that this is that very person, whom I saw in the dream. As a result of this, I accepted this proposal. We were engaged for four years.”

She writes that her passport was not being issued and the circumstances were very difficult in China due to the political and Cultural Revolution, it was very difficult for her to leave. She further says, “Osman Sahib saw in a dream that when Mao Zedong passes away, his wife will join him.” At that time, Mao Zedong, who was the chairman of [the communist party of] China, was healthy and well, living a comfortable life. Nevertheless, upon this she said, “The wait seemed to be forever and his death was uncertain. At which, Chini Sahib decided to write a letter to Mao Zedong. Chini Sahib says, ‘I was on my way to post the letter, when I received the news of the demise of Mao Zedong.’”

Chini Sahib’s wife then writes, “A few days following Mao Zedong’s demise, I received my passport. I took my passport and went to my father’s house. When I arrived there, it rained heavily through the night.

Prior to this, there was a severe drought.

It rained so profusely that as a result of the great flood of water, some of the ground began to erode. A non-Ahmadi neighbour said to me, ‘You ought to have come earlier so this drought would have come to an end.’”

Nonetheless, she says, “After a week, I left China. I did not have much with me. I had two sets of clothes, which were given to me by Osman Sahib’s younger brother, and apart from this, I had a few cubes of soy sauce. I reached Karachi on 12 August 1978. Here, Chaudhry Muhammad Mukhtar Sahib led our Nikah [marriage ceremony] and he was personally appointed as my Wali [guardian]. On the third day, we had to go to the Chinese embassy. We went via train, which had separate compartments for men and women, and we decided to reunite with each other at our desired destination once everyone had disembarked from the train. However, prior to this [reaching the destination], as I was new and as everyone on my carriage had left the train, I also disembarked believing it to be the last station. When the train moved again, I realised [that this was not the last stop]. However, at that time it was difficult to board the train due to the

crowd of people. I was extremely worried.

However, a police officer saw my distress and he called the railway police. They then sent me to the Chinese embassy.”

She says, “I was wearing a veil and a coat. The people at the embassy could not believe that I was Chinese, as how could a Chinese woman wear a burqa. They took a Chinese magazine and asked me to read it aloud. A taxi was then organised for my transportation”. Nonetheless, it is a lengthy story. Somehow, she arrived at her destination. The taxi driver enquired during the journey as to the destination and eventually took her there. He was also astonished that he had never seen a young woman lost in this manner, only to be found again. She further says, “This was the beginning of our life together”.

Regarding Osman Sahib, she writes, “He was a good husband, in fact he was my spiritual mentor. When I went to Pakistan, he first taught me how to offer the Salat. First, he would lead congregational prayer at the mosque and then come home to lead me in prayers. He would spend hours teaching me the Arabic words of the salat. He taught me [the salat] word by word and line by line. He admonished me that I should keep revising it and keep a book of prayers with me, in case I forgot. He taught me the Qaidah [elementary booklet regarding Arabic used to teach the Quran] over the course of six months.

When teaching me the Holy Quran, he also taught me its translation to keep my interest alive. He was a patient man and would explain things in great depth using different examples. He took very good care of his relatives. He called his mother over from China to Pakistan and cared for her.”

Chini Sahib’s wife says those times were difficult and sometimes they could only afford one bottle of milk a day, yet, he would give this bottle to his mother. Whenever he went on a journey, he took his mother along with him. Chini Sahib served his mother very well. She says, “His life was defined by his devotion to his work. When he was in good health, he would work until late in his office and sometimes work through the night until the morning. At home he was most concerned about bringing up his children in a righteous manner. He had no interest in their individual worldly pursuits. He was very simple in his choice of food and clothing.”

His elder daughter, Dr Qurratul-Ain writes, “It is difficult for me to describe certain attributes of my father in words.

He was kind, loving, hardworking, tireless, humble and an optimistic person. He would encourage all his children and later his sons-in-law to take part in all discussions. He would take a keen interest in our secular education and would ask what the teachers had said about a particular subject. He would say that the purpose of our lives was to propagate the message of Islam, especially to the Chinese people. He would regularly admonish us to keep increasing in our spirituality, knowledge and good virtues. He would often say that people should begin believing in God merely by looking at our conduct and personality, as children who believe in God are better than those who do not. He would also say

that we should be regular in whatever work we undertook. In our childhood he never scolded us, he would always explain things in an affectionate manner. The only time he was strict was in regards to the regularity in Salat. In order to inculcate this habit within us, he would go the mosque for all of the five daily prayers. During school holidays, he would give us books to read and later test us on what we had learnt”. She says, “He once gave us an old copy of Kashti-eNuh [Noah’s Ark] and said that we ought to read it as its Urdu language was not as difficult as some of the other Urdu books [of the Promised Messiahas]. He then said that that was the first book that he himself had read whilst he was a student at Jamia Ahmadiyya.”

Chini Sahib was concerned about [his daughters] observing purdah while at university. He had instructed them to observe purdah when they were at university, and if it was essential to take off the veil, it was only to be for the duration of the classes, but then they ought not to be wearing any make-up. He had sought permission from Hazrat Khalifatul Masih IVrh for them to attend university. He granted permission on the condition that they would observe purdah and if the veil needed to be removed, it should only be removed for the duration of the class, and in that case they should not wear any make-up and the veil ought to be worn again immediately afterwards.

Chini Sahib’s younger daughter Munazzah writes, “He would say to us that we should aim for the moon, so that we would at least obtain the stars, i.e. that we should always aim high. Beside the five daily prayers in congregation, he encouraged his children to offer the Tahajjud [predawn voluntary] prayers. He would wake us up for prayers by sprinkling water over us. He would ask us to read the books by the Promised Messiahas and the Khulafa.

He would sit with us for hours answering our questions patiently and would not get irritated by insignificant matters.” This is an example for all parents. She then says, “He always said that we should use our faculties given to us by God Almighty and not waste them. He said that whatever we did, we ought to do it with the intention of performing an act of God’s worship. He would say that spiritual progression was like a staircase. There may be some breaks at times, but it would soon be followed by an upward journey.”

She further says, “He always taught us to prefer others over ourselves. During his time as the president of Islamabad [Tilford] Jamaat, once, when central heating was being installed in all houses, he made sure that his house would be the last to be fitted with it.”

Chini Sahib’s son, Dr Daud Sahib writes, “He once told me that when he received a telegram from China informing him of the sad demise of his father and eldest brother, he was about to sit one of his Jamia exams. He remained focused by saying to himself that the sad news just received was a test from God Almighty, in the same way that this Jamia exam was a test, and so he proceeded to sit the exam and did not waste any time.”

His son further writes, “He was very

keen to preach to Chinese people. Whenever we used to attend any function, he would introduce Ahmadiyyat to the people and distribute literature. Even when his illness rendered him unable to walk and he had to use the wheelchair, he would insist on having some big books in the compartment of his wheelchair, so that he could distribute this to people.” His son says, “When I was young and would visit my father’s office, if I ever tried to use a pen or pencil from my father’s office, he would not allow me to do so. He would say to my mother, ‘Buy him his own pen as he is in need of one.’ If we ever needed something photocopied, he would instruct us to bring the paper from home and only then use the photocopy machine.”

He further says, “He used to instruct us to learn the attributes of God; and that we should memorise all the names of God that reflect His attributes. He wrote a poem in the Chinese language venerating the hundred attributes of God. He used to recite this poem every night. He also set a competition between us siblings about who could memorise the most attributes of God and would also give a prize for that.”

Perhaps two or three months ago, he came to visit me with his son-in-law and his family. His son-in-law writes, “As he was unable to speak, he wrote down three points of what he wished me to ask. It said, ‘I am very frail now and unable to stand up by myself. This is why I am sitting in the wheelchair. I apologise for this.’”

He had great reverence for Khilafat.

“He also said to pray for him that until his last breath, he could continue to preach the message of Islam. He also asked to be permitted to work from home as he was unable to go to the office.” This was his commitment to his work. It was not the case that since he was at home he should sit idle. His desire was to continue to work from home.

When Chini Sahib went for Hajj, his son-in-law was with him. He says, “Osman Sahib wrote a poem in Chinese expressing his sentiments of supplication. Chini Sahib said, ‘I am putting these sentiments in poetic form so that I will be able to benefit from these in the future.’ In our Hajj party, there were some other people who asked respected Osman Chini sahib, about what he was writing? He explained to them in brief, ‘I am praying for my fellow Chinese people, that may God Almighty bestow them guidance towards the true Islam.’ At this, the person who asked the question was rather astonished that this old frail gentleman, who could barely walk without any support was worried for the guidance of his fellow Chinese people.”

Chini Sahib writes in his biography, “In China the teachings of Buddhism, Confucianism and Taoism have all been amalgamated. Many Chinese people follow the teachings of all three of these religions at the same time. However, in this day and age they have mixed these teachings to form a new religion. In this religion a special focus is given to the moral state of an individual.”

Chini Sahib then writes, “When my interview was published in three separate Chinese newspapers, the Dasta Society in Malaysia (which is a new religion of deism)

10 also expressed a wish that I should write an article about the moral teachings of Islam.

In this way they could publish the moral teachings of Islam along with the teachings of other religions in their magazine.”

Thereafter, Chini Sahib says that he wrote an article and in return, the publishers responded to him by saying, “You have written an exceptional article about the teachings of Islam. We are very grateful for this. You have expressed the true teachings of Islam in an unbiased manner and argued your points in depth in a defined manner.

This reflects that you have acquired a high degree of knowledge of religions. People in China do not have full understanding of Islam. The reason for this is that there has been limited preaching of Islam in the Chinese language, and now you have come to Singapore to spread the message of Islam.

(This was when he was stationed in Singapore.) It is inevitable that Islam will spread in these countries among the Chinese people and they will gain blessings of this.”

Agha Saifullah Sahib was Chini Sahib’s class fellow, or was a contemporary with him in Jamia. He writes, “Chini Sahib was my class fellow. During the prime of his youth, he was pious, good-natured and had virtuous conduct. He would offer prayer with extreme devotion and would supplicate with immense anguish. He would observe voluntary fasts and was in the habit of offering voluntary prayers. He would occupy himself in the praise and remembrance of God Almighty. He would express extreme gratitude for the blessing of accepting Ahmadiyyat, and would always show great love, dedication and commitment.” He writes, “It is a true testimony that when we were students, at times due to being away from home, he would be overcome with emotion. He would remain quite concerned about seeing his mother and brothers again, about their well-being and about the system of the government in China. Sometimes he would share his pain.

He would supplicate to God with extreme dedication, heartfelt pain and anguish, seeking his desired objective from the True Creator.”

He further says, “Even in this old age, those memories are a source of great envy for me, and the truth of the matter is that whatever this humble servant of God supplicated for during the days of extreme trial, God Almighty granted acceptance to his commitment and supplication; and granted him everything because of the blessings of Ahmadiyyat. He was blessed with immense mercy. Indeed, other people also benefited from his acceptance of prayers.”

He then says, “During the days when I was a student, due to the grace of God Almighty, I had the blessed opportunity to enjoy the righteous company of Hazrat Ghulam Rasool Rajeki Sahib, Hazrat Maulvi Abdul Latif Bhawalpuri, Sahibzada Syed Abul Hasan Sahib and other esteemed elders, and had the opportunity to request them for prayers and also witness the impact of acceptance of those prayers.”

Agha Saifullah Sahib then says, “With due diligence and observation, I can bear witness that in terms of the devotion in the acts of worship, fervency in supplication,

Friday 25 May 2018 | AL HAKAM extreme dedication, commitment and acceptance of prayers, I can see the reflection of these highly revered people in the personage of Chini Sahib.”

He further writes, “I witnessed the acceptance of Chini Sahib’s prayer in many of my personal matters… Chini Sahib always strongly advised me and other people he would meet about prayer and supplication.

He was a very wise man who possessed the insight of a believer. He was extremely measured in expressing his opinion regarding the administrative matters of the Community. He would follow the system of the Community impeccably, and always would encourage his friends and acquaintances to do the same. He had a complete bond of spiritual devotion with Khilafat and would express gratitude at its blessings. When anyone made a request for prayers to him, he would always ask whether or not they had requested the Khalifa for prayers?”

Dr Rizwan Sahib, the President of the Islamabad Jamaat writes, “His love and devotion to prayers was such that in his last few years, it would take him several minutes to walk in what was only a few minute journey from his house to the mosque, and he would have to stop a few times to catch his breath. But despite all this I never saw him combining his prayers. Once, when there was only a short time between the Maghrib and Ishaa prayers, I submitted to him saying that instead of going back home he could wait in the mosque until the Ishaa prayer or combine the two. He replied, ‘By walking, I will benefit from exercise and will reap the reward of walking from my house to the mosque, so this is why I will go and come back.’”

Rasheed Bashiruddin Sahib of Abu Dhabi says, “Ahmadis and non-Ahmadis alike would benefit from his prayers. When he was a missionary in Drigh Road, Karachi, non-Ahmadi men and women would go to him for advice regarding their personal matters and testified to how after acting upon Chini Sahib’s advice and requesting for his prayers, their major issues were resolved. In brief, the well-known Chinese Muslim scholar of Drigh Road, Karachi, was a generous and loving person to all, irrespective of their religious background.

Even after moving to England he was remembered amongst the non-Ahmadis and was talked about for a long time.”

Rasheed Bashiruddin Sahib further says, “I also witnessed that Chini Sahib would take great care of his mother. At times his mother would scold him when she was displeased, but he would quickly express his love for her. He took care of her needs. He was so absorbed in doing so that he would not take notice of what was going on around him or who was watching.

His love and affection for his mother was extraordinary.”

Majianov Muhammad Sahib of the Tokmok Jamaat, Kyrgyzstan writes, “I met Osman Chou Sahib in 1994 on a plane journey. In the beginning I was unaware that he was a Muslim or that he was a scholar of the Ahmadiyya Community, but when the plane was about to take off, he recited Bismillah [In the name of Allah], and then I came to know that he was a Muslim. After a while I said Assalamo Alaikum

[greeting of peace] to him and introduced myself. We began to discuss various topics, and then he asked me if I knew of the Ahmadiyya Muslim Community. I answered in the negative and said that I was unfamiliar with them. He then asked me if I had read any Chinese translations of the Holy Quran to which I replied in the affirmative. He then asked of how many Chinese translations of the Holy Quran I was aware of. I said that however many translations there are I have read them all and continue to do so. Osman Chini Sahib then asked if I knew any of the Chinese translators of the Holy Quran. I replied saying that I knew them all. Then he said that one of those translators is named Osman Chou and he asked if I knew him. I answered that I knew him but had not yet read his translation of the Holy Quran, nor had I ever met him.

He then said that he was Osman Chou. I could not believe that I was meeting Osman Chou Sahib. He gave me his contact details and his temporary address and I too exchanged my phone number.

“After a day or two, Chini Sahib rang me saying that he wished to come and meet me. I could never have imagined that such a prominent scholar wished to come and meet me at my home. I welcomed him to my home, and with him were two Pakistani friends. We spoke for ten minutes, after which Osman Chou Sahib invited me to a restaurant. I told him that since he was a guest, I ought to be the one to invite him. However, he replied saying that as I was a student and that he was my elder and like a parent to me, therefore he should look out for me. Thereafter we went to the restaurant and had food and discussed different matters. Similarly, one day I went to see him in the Central Bank building and spoke to him where he was staying.

He asked me regarding the death of Jesus, Finality of Prophethood, Gog and Magog, Jinn, the Imam Mahdi, the Quran and the Ahadith. I gave him the same conventional answers that the general Muslims give and Osman Chou Sahib smiled and gave the true answers to these questions. I had no words with which to respond and his answers had a profound effect on me. He also gifted me the translation of the Holy Quran and some other books and admonished me to read them and to write to him about my feelings after reading them.

Hence I read them and my way of thinking changed completely. At that time I did not know of the Bai’at so I took the oath of allegiance later on.” He also writes, “I always deem it an honour to have gained knowledge of the advent of the Imam Mahdi and his true Jamaat.”

Many people have written incidents about the acceptance of Chini Sahib’s prayers. Manzoor Shad Sahib writes, “On one occasion we were travelling from Rabwah to Karachi via train. There were approximately 60 children with us as there was a Rabwah Atfal programme. On the way we prayed in congregation and the non-Ahmadis realised that we were Ahmadis. The maulvis [religious clerics] began delivering speeches in all the carriages that there should be some action taken against us. We were very worried. Osman Chini Sahib was also with us. Different

people were assigned duties in terms of security and Chini Sahib said that he should also be given a duty. I told him that his duty was to sit on the berth and pray. The Maulvi planned to take action and also physically beat us once they had reached Multan.

However, we passed Multan and there was an air of silence from the Maulvi. When we went to find out why, we saw that he had fallen asleep. He was meant to disembark at Multan but had slept to the point that he missed the Multan station having not woken up. He then got off at the next station and in this way we were saved.”

Similarly, Adnan Zafar Sahib writes, “My case in the [UK] Home Office was not processing further at all. Many a time I asked about my passport but they said that they did not have any record of me being in the UK. In this way I would take leave from work for 3 to 4 months to go there and in the end I was left in despair. One day I met Chini Sahib in Islamabad. After offering prayers, on his way home, when I mentioned this issue of mine with regards to my passport. He raised his hands to pray there and then. His supplication was so emotional and he was wailing in his prayer so much that I became afraid. I was anxious that he was praying so profusely for me and I have troubled him for no reason.

Other people too joined in this prayer. The next day when my lawyer rang the Home Office no one was attending the call. The phone rang for a long time until the Director, who was walking by, came and attended it. The lawyer explained the situation and the Director replied that I should come and meet him in his office in the morning.

When I went to the office, I informed the receptionist that I have come to meet Mr Richard (who was the Director). The receptionist said that Mr Richard was a high ranking official hence, why would he wish to meet me, and instead to tell them my situation. I informed them that Mr Richard had himself called me, but no one was willing to inform him. Eventually one person was willing to help and who went to inform the director. Mr Richard himself came out of his office and accompanied me to his room. He looked through all the records on his computer, and then called his secretary, gave her a sheet saying my passport should be issued right away. Thereafter, he accompanied me outside his office.

All the workers there were watching this and asking themselves who this important foreigner was for whom the high official had come out of his office and opened the door for him to leave? What could I say, at that time I was in such a state that as a result of the tender prayers of Osman Chini Sahib my issue, which had been suspended for four months was resolved within a day, and on top of that it was done at the hands of the high official.”

There are countless other incidents, all of which cannot be mentioned due to the sheer volume. I shall read out a few from his close friends. Syed Hussain Ahmad Sahib, a missionary writes, “We would have weekly meetings. Missionaries did not own any vehicles so we would take busses.

The meetings would go on late into the night. Once finished, we would return with an Amila member from the meeting and

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Friday 25 May 2018 | AL HAKAM wait until they would go. However, Osman Chini Sahib never waited and would either walk back or if he saw a bus or someone else on the way he would go with them.

The area where he was staying in the mission house had only a small space. One day he invited us, and we enquired as to where he would stay. He showed us his room and said that that was the women’s prayer hall, and when they came to pray he would gather all his belongings and then return once they were finished. That was where he would sleep, eat and live. He stayed in a very small room with great humility and modesty.”

Rasheed Arshad Sahib worked with him for a very long time in the Chinese Desk. He says, “I had the opportunity to work with him for 33 years and his qualities were such that he was regular in the congregational prayers and completely absorbed in his worship. He was an example for all of us. In rain, snow and storms, he would regularly go to the mosque for congregational prayer. We even saw him in such a condition where, due to old age, he became very frail. (As mentioned previously) When coming from his house in Islamabad to the mosque which was only a few minutes distance away, he would cover that distance in 15 to 20 minutes and would stop regularly to catch his breath.

He regularly observed the Tahajjud prayer.

Once when we were in China, we travelled a long distance and spoke to the Ahmadis till late. I thought that it would be difficult to wake up for the Tahajjud prayer. Yet in the morning I saw that Chini Sahib was offering the Tahajjud prayer, even if it was brief he would never break his routine.

Chini Sahib himself narrated that when he came to Rabwah from China he witnessed how the elders of Rabwah would pray with great fervency and passion, observe fasts, perform Etikaf [retire to seclusion for spiritual retreat] and make supplications, God Almighty would listen to their supplications. This had a deep impact on him and he vowed that he would also follow in the footsteps of those elders. At that time he had the guidance of Hazrat Khalifatul Masih IIra, as well as the opportunity to sit in the company of great personalities such as Hazrat Mirza Bashir Ahmad Sahibra and Hazrat Mirza Sharif Ahmad Sahibra. He would derive benefit from sitting in the company of Maulana Ghulam Rasool Rajeki Sahib, Hazrat Mukhtar Ahmad Sahib Shahjahanpuri, Hazrat Muhammad Ibrahim Sahib Baqapuri, Syed Waliullah Shah Sahib and others. Through keeping company with these noble elders, God Almighty further polished his character and also increased his relationship with Himself.”

Rasheed Arshad Sahib further writes, “He was extremely passionate in matters of spreading the message of Islam. He had a quiet temperament and would speak less.

However, we have seen that when he would be engaged in Tabligh, he would have extraordinary strength and passion which enabled him to talk for hours on end. On many occasions if he would speak on the phone he would not worry for the time, and hours would pass by. He inherited the quality of hospitality for guests. He would

often say that his father was very hospitable. His father would say that as there was no hotel in the village, their house was the hotel. Chini Sahib’s wife would also fully support him in matters of hospitality.”

Similarly, he would always care about the sentiments of others, irrespective of how tired he may be. On one occasion a meeting was conducted until late. When they sat in the car, someone requested Chini Sahib to visit their house as it was nearby. Rasheed Arshad Sahib says, “We thought that he would decline, however, he agreed to go. That gentleman had made food arrangements for us. We sat until late and returned approximately at 1am. Chini Sahib did not decline the request of the gentlemen, nor did he say that he has to leave quickly.”

Naseer Ahmad Badr Sahib, who is a missionary, writes, “When I was instructed to learn Chinese, I contacted Chini Sahib.

In China, I had ample opportunity to call people toward God in several areas. During those times I benefitted greatly from Chini Sahib’s guidance and direction. He would guide me through letters.” He then says, “I had the opportunity to speak to thousands of Chinese people and also distribute booklets containing the message of the Promised Messiahas.” He further says, “Everywhere I visited, Chini Sahib was spoken highly of and amongst the Muslims in China, he is considered to be an eminent scholar.” He continues by saying, “The literature that he has written will never allow him to be forgotten. The ink that flowed from his pen was an ocean of wealth that he derived and translated from the works of the Promised Messiahas, and then distributed to the masses. His eloquence and articulation of the Chinese language has an attraction which has a captivating effect.”

Naseer Ahmad Badr Sahib then says, “I understood this fact when I went to a Muslim Madrasa in China. When I visited for the first time, they did not prepare anything special and showed little interest in my visit. However, after a short while when I returned again, all the Muslims including the Imam greeted me with a lot of love and affection. I asked from one of the locals that when I visited for the first time I was not shown as much love and affection as is being exhibited on this visit. Upon this the local Chinese gentlemen said, ‘The Chinese books that you gave to our Maulvi Sahib [religious cleric], especially the translation of selected writings of the Promised Messiahas, were such that they are recited in the sermons. Listening to them has an incredible trance-like effect on us. We have never heard such extraordinary writings in our entire lives. We therefore wish that you should bring us more books like this.’”

He then further says, “I had the opportunity to visit Chini Sahib’s ancestral village and met with his family and friends. All of them would speak about Osman Chou Sahib with the utmost love and respect. Every one of them would express great joy in explaining their relation to Osman Chou Sahib.” He further states, “During my stay, all of them took care of me and showed great hospitality simply because I knew Osman Chou Sahib and that I was a representative of the Ahmadiyya Community.” He goes

further on to say, “The translation of the Holy Quran by Osman Chou Sahib is very comprehensible and can easily be understood by everyone, but at the same time it articulates the eloquence of the Chinese language. Therefore, although other translations of the Holy Quran in Chinese are available, Osman Chou Sahib’s translation is widely accepted throughout China and is considered an authority. I realised this fact having met with a range of Chinese scholars, who despite holding views that are contrary to the Jamaat’s, yet they value this translation very highly and in order to understand the Holy Quran they use this devotedly.”

He further states, “During my visit of the region I met with an elderly Imam.

Seeing a copy of this translation of the Quran in my hand, his face lit up.” He had a copy of Chini Sahib’s translation in his hand. “He was elated to see this translation and repeatedly said, ‘I have been in search of this translation for a long time. Would you be able to give me a copy of it?’. I informed him that at present we only have one copy of the translation, however, if he gave me his address, we would obtain one copy from Osman Chou Sahib. He thought about it and then said, ‘If you permit me to borrow this copy for a short while, I can make a photocopy of it.’ This translation consisted of approximately 1450 pages, and seeing this gentleman’s desire to simply photocopy it, we gave him the copy to keep. He was overjoyed and repeatedly thanked us as if we had given him a piece of priceless treasure.’” Undoubtedly it is a treasure, nevertheless, he was unable to control his emotions of joy.

Similarly he had, and still has, ties with a vast number of people. All the missionaries who have served there have written saying that wherever they would go in China, Chini Sahib was spoken highly of.

Zafrullah Sahib, who is a missionary currently stationed in Pakistan has also served in China. He writes, “In 2004 when Chini Sahib visited Pakistan, on the way from Islamabad to Rabwah he took me to Kallar Kahar. This is where he would come for spiritual retreat for 40 days during the time he was a student in Jamia. He narrated one incident of his in which his prayer was accepted. During this seclusion, he visited a couple who had been married for ten years, however they did not have any children.

They requested Chini Sahib for prayers in this regard. Chini Sahib prayed for them and saw in a dream that Chaudhry Zafrulla Khan Sahibra was resting on a charpoy [woven bed] in their courtyard. He narrated this dream and gave them glad tidings that God Almighty would grant them a son. Thus, a while later, God Almighty bestowed them with a son.”

I also remember the time when he would go for his seclusion in Kallar Kahar.

It was during the time of Hazrat Khalifatul Masih IIra and I was fairly young. On one occasion when I visited the place, he was sitting in a small room with a copy of the Holy Quran in his hands and was reciting prayers. All of us, young and old, then requested him for prayers. He replied with a smile on his face and would always show kindness to everyone.

Dr Noori Sahib writes, “During a check-up in 2004, (fourteen or fifteen years ago) we discovered that he had a heart condition that could not be treated.” He says, “I was very worried because, with the exception of prayer and a few small remedies, there is no treatment for such a condition.

The survival chances of such people are severely reduced and they do not live beyond a few years.” Dr Sahib writes, “However, by the grace of Allah, I met Chini Sahib many times, despite his illness and signs of progressive weakness; he never allowed his illness to hinder him from fulfilling his work commitments and would always be occupied in his work.”

He never let his illness prevent him from working, or hindering him from worship. In fact, someone has written, “On one occasion it had snowed heavily. We thought that seeing as it was difficult to even walk due to the snow, nobody would be able to go for Fajr, or at least it would be difficult for Chini Sahib to come to the mosque. Nevertheless, we went to open the mosque. When we were outside we saw footprints in the snow. Inside the mosque we saw that Chini Sahib had not only made his way to the mosque, but in fact he had arrived early and was performing Tahajjud [pre-dawn voluntary] prayers.”

Ataul Mujeeb Rashed Sahib has written about him, which is an accurate summary and is in complete accord with the truth. He writes, “He has left behind a large void. He was a man of lofty character.” He then says, “I was pondering over Chini Sahib’s attributes. Among them was that he was always occupied in worship and had his prayers accepted. He was extremely punctual in offering his prayers. Despite his illness and weakness, he would always go to the mosque. He was a pious, saintly man who did not look to harm anyone. He would always want the best for everyone and would give sound advice to all. He was a simple and honest man. He was very hospitable and would always show great generosity to his guests. He was extremely courageous.

Despite his frailty, he was always active in serving the faith. He would discharge his responsibilities with full effort, sincerity and passion. His desire and dedication to serve the faith was extremely evident. He was a humble and a truly loyal servant of Khilafat-e-Ahmadiyya. He would meet everyone unreservedly with a beaming smile as well as possessing countless other qualities.” Whatever has been mentioned here is absolutely true.

May Allah the Almighty continue to elevate the status of respected Osman Chini Sahib, and grant patience and steadfastness to his wife and also become her Helper and Guardian. Furthermore, may God Almighty enable his children to become the recipients of his prayers and virtues, and enable them to follow in his footsteps.

After the prayers, I will lead his funeral prayer, Insha-Allah [God Willing].

(Translated by The Review of Religions.)

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Friday 25 May 2018 | AL HAKAM

Book Intro

Khilafat-e-Rashidah Author: Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra Publishers: Islam International Publications Ltd. Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra delivered an extremely enriching address at the Jalsa Salana of 1939.

This Jalsa marked 25 years of his Khilafat and, as he explained at the start of the address, he felt that it was time to reflect on the blessings that Allah had bestowed upon the Jamaat through this Divinely guided institution.

Huzoorra started the address by first explaining the concept of Khilafat-e-Rashidah [Divinely guided Khilafat] and shedding light on the Khilafat of the Holy Prophetsa. It is difficult to summarise the early phase of Khilafat, the onset of its dissolution and the ending up of Khilafat in the form of kingdoms and emirates in such a brief and comprehensible way.

Huzoorra then goes on to explain how Khilafat-e-Ahmadiyya was established and how it had gone through very turbulent times right at the very onset. Following is an excerpt from this address which also brings to light the baseless assumptions lodged as an attempt to invalidating the institution of Khilafat: “Now I turn to the Khilafat which was established after the Promised Messiahas. The Ahmadiyya Jamaat was in the same state of mind during the lifetime of the Promised Messiahas as were the Companions of the Holy Prophetsa during his lifetime. All of us believed that the Promised Messiahas would not die as yet. As a result, we never thought, even for a moment, about what would happen after his demise. I, at that time, was not a child. I was a young man, I used to write articles and was editor of a magazine. I say on oath that I never thought, for a minute, or even for a second, that the Promised Messiahas would die, even though, in the last years of his life, there were

a series of revelations about his demise. In his last days, such revelations increased manifold.

Despite the fact that there were revelations and visions specifying the date etc. of the demise of the Promised Messiahas, and we used to read Al-Wasiyyat [The Will], we still presumed that these things would probably happen after two centuries. Thus, the thought of what would happen after the demise of the Promised Messiahas never crossed our minds. Since we had assumed that he would not die in our lifetime, it was difficult for us to accept the reality of his demise when it happened.

“I clearly remember that after his demise, he was given a bath and was wrapped in a shroud.

It is common that one’s clothes and moustache etc. move with the blowing of the wind. Some of the companions would come running, saying that the Promised Messiahas was alive as his clothes or moustache was moving. Some said that they saw his shroud moving. Anyhow, the body of the Promised Messiahas was brought to Qadian and was placed inside a house in a garden. Around eight or nine o’clock, Khawaja Kamaluddin arrived in the garden, took me aside, and asked me, “Miyan! Have you thought of what will happen after the demise of the Promised Messiahas?” I replied to him, “Something should happen, but as to what it should be, I cannot say anything”. He said to me, “In my opinion, we should give Bai‘at to Hazrat Maulvi [Nuruddin] Sahibra”. At that time, due to my age and lack of knowledge, I said, “The Promised Messiahas did not mention anywhere that we should take the Bai‘at of someone after him, so why should we take the Bai‘at of Hazrat Maulvi Sahibra”? (Though it was mentioned in Al-Wasiyyat, it did not

occur to me at that time.) On this, he started arguing that the Jamaat would be destroyed if the Bai‘at was not taken at the hand of one person. He added that after the demise of the Holy Prophetsa, the people took the Bai‘at of Hazrat Abu Bakrra, so the same should be done now, and there is no one more suitable in the Jamaat than Hazrat Maulvi Sahibra. He also told me that Maulvi Muhammad Ali Sahib had the same viewpoint. Finally, the whole Community unanimously requested Hazrat Khalifatul Masih Ira to accept the Bai‘at of the people. Then, all the people gathered in the garden and Hazrat Khalifatul Masih Ira addressed them and said, ‘I have no wish for Imamat [leadership] and in my opinion, the Bai‘at of someone else should be taken.’ For this purpose, he first proposed my name, then the name of our maternal grandfather, Mir Nasir Nawab Sahib, then the name of our brother-in-law, Nawab Muhammad Ali Khan Sahib, and then the names of some other people, but we all unanimously told him that he himself was entitled to the post of Khilafat.

Then, everyone took Bai‘at on his hand.”

It must be remembered that Khawaja Kamaluddin Sahib and Maulvi Muhammad Ali Sahib later became instrumental in trying to impose the idea that the Jamaat did not need a Khalifa. It must also be remembered that the

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proponents of a “non-Khalifa” theory have ended up with very little following, while the Jamaat led by Khalifatul Masih continues to flourish and prosper, now in millions, spread in all continents and in 210 countries and dominions of the world. History, as they say, is surely the best evidence.

This remarkable address of Hazrat Khalifatul Masih IIra is a must read to get a deeper insight into the concept of Khilafat. The address, published in book form, can be read in full at: www.alislam.org/library/books/Khilafat-e-Rashida

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