Al Hakam - 16 October 2020

Where stars descend Chapter 8 (Blessed time) Part I

100 Years Ago...

The untold story of Black Muslims

“Mark that the sun of Islam will now rise from the West”

Page 8

A

Under the wings of the Caliph: A response to “Far From the Caliph’s Gaze”

The Mufti and the sheikhs

Part II

Page 15

Page 10

Page 12

THE WEEKLY

www.alhakam.org AL HAKAM | Friday 16 October 2020 | Issue CXXXV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Islam contains all commandments needed for improving present-day world Hazrat Khalifatul Masih offers guidance to Atfal in Australia

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

Prayer for recovery from fever Hazrat Ibn Abbasra relates that the Holy Prophetsa taught him this prayer for fever and various aches and pains: َّ َ َ ْ ّٰ ُ ُ َ ْ َ ْ ّٰ ْ َّ ْ ‫ار‬ ٍ ‫يم ِمن ش ِر ِع ْر ٍق نع‬ ِ ‫بِس ِم الل ِه الك ِبي ِر أعوذَ بِالل ِه العَ ِظ‬ ّ ‫َو ِم ْن ش ّر َح ّر‬ ‫النا ِر‬ ِ ِ “In the name of Allah, the Most High.

We seek refuge in Him, the Greatest, from the evil of every over-active blood vessel. We seek His shelter from the affliction of the heat of the fire.”

(Sunan Ibn Majah, Kitab al-Tib)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The spirit in the essential parts of Salat

In his Friday Sermon of 1 April 1938, with regard to the moral training and upbringing of youth, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra, said, “A nation cannot be reformed without first reforming its youth.” (Al Fazl, 10 April 1938)

In July 1940, during his Friday Sermon, Hazrat Khalifatul Masih IIra, addressing Majlis Khuddam-ul-Ahmadiyya, introduced a new auxiliary body, which he named Majlis Atfal-ul-Ahmadiyya, to cater for the young boys of the Jamaat.

Since its inception, Majlis Atfal-ul-Ahmadiyya along with Majlis Khuddam-ul-Ahmadiyya has played an important and pivotal role in looking after the moral training, education and upbringing of the youth of Continued on page 4

In actuality, the essential parts of the Prayer are a symbolic representation of the form observed in spirituality.

Man is required to stand in the presence of God Almighty and standing is also from among the etiquettes of servants. The bowing position, which is the second posture in Prayer, demonstrates that one submits themselves by lowering their head in preparation to fulfil any command that may be given to them, as it were. Moreover, the prostration expresses, through action, the greatest possible reverence, utmost humility and lowliness, which are the objectives of Prayer. These reverential practices and rites have been appointed by God Almighty to serve as a reminiscence of the deeper reality and so that the physical body may partake of the inner, spiritual essence. In addition to this, in order to reinforce in man the Continued on page 3

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This Week in History 16-22 October In this third year of Al Hakam, we will present a selection of incidents from the blessed life of the Promised Messiah, peace be upon him, this time, with some more details 16 October 1884: On this date, the Promised Messiahas replied to a letter of Hazrat Mian Abdullah Sanaurira. Huzooras shared details of his health and commented on some dreams that this companion had seen and written about in his letter to Huzooras. Hazrat Ahmadas also expressed to him that owing to severe weakness, he was not able to write in detail.

16 October 1887: The Promised Messiahas wrote a letter to Hazrat Munshi Rustam Alira discussing some engagements of those days. In a postscript, after signing his name, Huzooras asked him about his next trip to Qadian and added that if it was convenient, he could accompany Mr Sundar Das with him.

16 October 1903: The Promised Messiah’sas book, TadhkiratushShahadatain (The Narrative of Two Martyrdoms), was published. This book comprises of two sections – one in Urdu and the other in Arabic – and was written and published in October 1903. The Urdu section gives heart-rending details about how Hazrat Sahibzada Abdul Latif Shaheedra was charged and stoned to death, while the other portion in Arabic is in three parts, each dealing with important spiritual issues.

17 October 1885: The Promised Messiahas dispatched a postcard to Hazrat Munshi Rustam Alira, stating: “Your letter was received; a prayer for all loved ones was made and their affairs were entrusted to God Almighty.”

17 October 1891: The Promised Messiahas issued a leaflet on this date, in which he explained the situation and exposed the tricks of the mullahs.

He challenged Maulvi Syed Nazeer Husain to a decisive debate in such terms that he was

compelled to take notice of the leaflet.

Hazrat Ahmadas suggested 18, 19 or 20 October for the debate and offered a reward of 25 rupees for each Quranic verse or authentic tradition that proved Jesusas was still alive physically in the heavens. To leave him no room for escape, Ahmadas asked Syed Nazeer Husain to declare (in case he was not prepared to hold a debate) that Jesusas was really alive physically in the heavens after hearing Hazrat Ahmad’s reasons in a meeting on the point. If he did so, the matter would be left in the hands of God, to Whom Hazrat Ahmadas would pray for a decisive judgment.

The disciples of Nazeer Husain were much perturbed at the proposal and began to raise difficulties. This announcement was printed at Matba‘ Johar-e-Hind Delhi.

17 October 1895: The Promised Messiahas wrote to Hazrat Munshi Rustam Alira about the expensive business of a printing press. Huzooras stated that a lack of essential funding was hampering the smooth functioning of printing operations and the unnecessary delays could cause harm for the general public. Thus, Huzooras asked him that if it was not an extra burden for him, he should send 50 rupees, which would be counted as part of his monthly chanda for the next two and half months (this devout companion would donate 20 rupees monthly). Hazrat Ahmadas shared that his book, Nur-ul-Quran Part 2, was being printed and two other books, Arya Dharam and Sat Bachan’s printing were pending.

17 October 1902: The Promised Messiahas completed the non-revealed part of his book, Khutbah Ilhamiyyah (The Revealed Sermon).

Initially, on 11 April 1900, Eid-ul-Adha provided an opportunity to the assembled Ahmadis of Sialkot, Amritsar, Batala, Lahore, Wazirabad, Jammu, Peshawar, Gujarat, Jhelum, Rawalpindi, Kapurthala, Ludhiana, Patiala, Bombay, Lucknow etc. to witness a historic occasion at Masjid Aqsa.

As this mosque had recently been extended, therefore, it was decided that the Eid prayer would be offered in this mosque. A night earlier, the Promised Messiahas sent a note to Hazrat Maulvi Hakim Nuruddinra

stating that he intended to engage himself in prayer and supplications for the whole day and a part of the night, and those who had come to attend the Eid congregation and those present in Qadian should write their names and places of residence and send them to the Promised Messiahas so that he could remember them in prayers. Early next morning, Hazrat Maulvi Abdul Karim Sialkotira came to the Promised Messiahas and requested him to address the Eid congregation. The Promised Messiahas said that “God had commanded him the night before to do so in Arabic.”

After the Eid prayer, Hazrat Maulvi Nuruddinra and Hazrat Maulvi Abdul Karimra both were asked to sit near the Promised Messiahas and note down the words of his sermon that he was going to deliver in Arabic. It was a wonderful experience and people sat around Hazrat Ahmadas and everyone was conscious of a striking change in his countenance. There was a flow of eloquence, a divine cadence and a depth of meaning, which one could see and read in his face.

After the Promised Messiahas finished speaking, Hazrat Maulvi Abdul Karimra conveyed to the audience the gist in Urdu. While he was doing so, the Promised Messiahas was overtaken by a sudden sense of gratitude towards Allah that he fell into sajdah (prostration) as did everyone

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Friday 16 October 2020 | AL HAKAM

else. After raising his head, he told the people that he had just read the word “Mubarak” (congratulations) written in scarlet red. This was a divine vision culminating in the acceptance of his prayers.

slogans against him, so Huzooras had to come back in the protection of a police vehicle because the local clerics incited masses against the Promised Messiahas after their complete failure in the field of argument and logic.

More than 5,000 people gathered on that day in the mosque.

Hazrat Maulana Abdur Rahim Dardra has recorded the dreadful events of this historic day in his book, Life of Ahmad.

18 October 1887: The Promised Messiahas wrote to Hazrat Munshi Rustam Alira regarding his postponed trip towards Delhi and conveyed that human beings were nothing owing to their weak stature and humble approach, hence only God Almighty could give them desired success.

Hazrat Ahmadas shared with him the ongoing frail conditions of Hazrat Mian Nur Ahmadra, Hazrat Mian Abdullah Sanaurira, Hazrat Mian Fateh Khanra and his brother.

20 October 1898: The Promised Messiahas informed Hazrat Haji Seith Allah Rakha Abdur Rahmanra that two consecutive letters were received by him. Hazrat Ahmadas shared details of his own poor health and expressed that these illnesses provided him with many opportunities to pray thoroughly at night when health conditions did not permit him to rest. Huzooras gave Hazrat Haji Sahibra the good news that a very remarkable treasure of prayers had been assembled for him, which would never go wasted.

18 October 1899: The Promised Messiahas replied to a letter of Hazrat Haji Seith Allah Rakha Abdur Rahmanra expressing his immense joy on the news of his proposed journey to Qadian. Hazrat Ahmadas shared that he was working day and night to complete the book, Tiryaq-ul-Qulub.

Before closing this letter, Huzooras expressed his unbounded happiness, which was caused by the proposed arrival of Hazrat Haji Seith Sahibra. How fortunate were these blessed and purified souls, who earned the pleasure of the Messiah of the time, peace be upon him.

19 October 1894: The Promised Messiahas expressed his thanks in a letter to Hazrat Munshi Habib-ur-Rahmanra, Raees of Haji Pura. This devout friend and beloved companion of Huzooras from the early days of when he was composing Barahin-eAhmadiyya had sent a pair of shoes to Huzooras. Hazrat Ahmadas commented on the size and style of this gift and described even the minutest of details.

20 October 1891: The Promised Messiahas went to Delhi’s main mosque sitting in a light carriage.

There was a large gathering of people chanting

Continued from page 1

inner, spiritual rites, God has appointed outwardly, apparent rites. Now if in outwardly practice (which is a reflection of the manner observed at a deeper and spiritual level), one merely imitates certain apparent actions superficially and if one seeks to complete these actions only to rid themselves of a heavy burden, then do tell me, what pleasure and satisfaction can one gain from such practice? Until one is able to feel a pleasure and delight in Prayer, how can

20 October 1899: The Promised Messiahas wrote, “In a dream, I saw a boy whose name was Aziz and his father’s name began with Sultan. That boy was brought before me and was seated before me. I noticed that he was slim and had a fair complexion.”

At the end of February 1906, about six years after seeing this dream, Hazrat Mirza Aziz Ahmadra, son of Hazrat Mirza Sultan Ahmad, took the Bai‘at at the hand of the Promised Messiahas and joined the Ahmadiyya Muslim Jamaat.

21 October 1897: The Promised Messiahas conveyed to Hazrat Haji Seith Allah Rakha Abdur Rahmanra that a donation worth one hundred rupees was received the previous day through a telegram. Huzooras prayed that Allah would reward him abundantly for his selfless services and always safeguard him from the cruelties of both worlds and grant him His pure love.

the lack of funding he could not execute divine projects for the benefit of humankind and such moments of helplessness troubled him most.

Hazrat Ahmadas asked Hazrat Seith Sahibra that if he was granted extraordinary profits in his business, he would shift these amounts for the disposal of the Promised Messiahas to help boost printing projects. In this novel way, he would receive diverse showers of God’s help and mercy.

21 October 1907: The Promised Messiahas replied to a letter of Hazrat Seith Ismail Adamra. Hazrat Ahmadas acknowledged receipt of 10 rupees along with a letter. Huzooras extended his congratulations and prayers on his marriage.

Huzooras wrote that he was sending that letter to his address in Bombay, where he, hopefully, must have reached by that time.

22 October 1885: The Promised Messiahas shared the itinerary of his planned rail journey from Amritsar to Ludhiana with Hazrat Munshi Rustam Alira through a short postcard, asking him if he could arrange coming to see Huzooras at Jalandhar railway station.

22 October 1891: The Promised Messiahas sent a short note to Maulvi Muhammad Bashir Sahib of Bhopal that Huzooras would be available for a written debate after 10 o’clock in the morning the following day. The debate would be held in written format and at the residence of Huzooras.

Maulvi Bashir Sahib could bring with him 10 persons to witness the event. Hazrat Ahmadas told Maulvi Muhammad Bashir to avoid accompanying Sheikh Batalvi (Maulvi Muhammad Hussain) and Maulvi Abdul Majeed etc. as these persons would add nothing of value to his arguments.

21 October 1898: The Promised Messiahas communicated his deep thanks to Hazrat Haji Seith Allah Rakha Abdur Rahmanra on his uninterrupted donations and services to help complete the everyday engagements of the Promised Messiahas. Huzooras lamented the present circumstances in that sometimes, owing to

its reality be perceived? This is only possible when the soul too falls in prostration at the threshold of God with a sense of complete self-effacement and humility; and when the soul too proclaims the words uttered by the tongue. It is then that a pleasure, light and comfort is attained.

It is my desire to write about this in further detail. A person undergoes various stages before they become a human being, i.e. starting as far back as sperm; in fact, even before this there are the constituent elements of the sperm, such as its nutrients, as well as their layout and construction. Then, after

Hazrat Maulvi Abdur Rahim Dardra (right) and Hazrat Mirza Aziz Ahmadra (middle) seated on chairs, while Hazrat Mirza Nasir Ahmadrh (left) addresses a gathering

the sperm develops through various stages, it transforms into a child; children grow into adults, who finally reach old age. Hence, one ought to accept that it is the providence of Allah the Almighty that nurtures human life through all of these diverse stages at various times and this entire state of affairs ought to remain firmly rooted in one’s mind. It is only then that a person can prove able to lay forth their own servitude in the presence of God’s providence. In short, the fundamental point to note is that pleasure and delight in Prayer can only be derived when a relationship exists between man’s servitude

and God’s providence. Until a person throws themselves before Allah the Almighty, considering their own being to be nothing more than a complete nonentity or the like thereof – this being an inherent demand of divine providence – they cannot receive God’s grace and light. However, when they do receive this blessing, they experience an intense pleasure, which cannot be matched by any other.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 161-162)

Friday 16 October 2020 | AL HAKAM

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Continued from page 1

the Jamaat and will, insha-Allah, continue to do so.

On 10 October 2020, a total of 62 members of Majlis Atfal-ul-Ahmadiyya Australia, between the ages of 12 and 15 were blessed with a virtual class with Hazrat Khalifatul Masih, may Allah be his Helper.

The class commenced with the recitation of the Holy Quran, followed by a nazm.

Thereafter, a brief report was presented by the mohtamim Atfal, in which he highlighted the activities of Majlis Atfal-ul-Ahmadiyya Australia.

Following this, the Atfal had the opportunity to ask Hazrat Amirul Momineenaa an array of questions and seek guidance on various matters relating to studies, life and religion.

One tifl expressed his difficulty in reading and understanding the books of the Promised Messiahas. He asked Huzooraa for advice and about the manner in which one should approach studying the books of the Promised Messiahas.

Answering the young boy, Hazrat Khalifatul Masihaa said: “Although the books of the Promised Messiahas are generally difficult [to understand at your age]; however, there are some books which are easy to understand.” Huzooraa added, “There are some books which have been translated into English and even Malfuzat, volume one and two, have also been translated.” Hazrat Amirul Momineenaa further said, “You may think you are young, but in the olden days, a boy of your age would be married. There were quite a number of young boys who would come to sit in the company of the Promised Messiahas and listen to him and then they practiced what he taught them. So, you should first study the books that have been translated into English, such as Noah’s Ark, Malfuzat, and try to read some of the passages or excerpts that have been translated into English in the form of The Essence of Islam.”

The next question was asked with regard to prophets and how God chooses His prophets. Answering the question, Hazrat Amirul Momineenaa explained:

“Allah knows best. There are some people who are born pious and Allah knows they will become prophets. So, Allah trains them from childhood, teaches them and makes their character in such a way that they never do anything wrong.”

Following this, a tifl expressed that as one prepares to commit a good deed or begins thinking about doing a good deed, Satan tries to distract and lure man away. The tifl asked what one should do to save oneself from coming under the grip of Satan’s evil whisper.

Answering this, Huzooraa explained: “First, you must pray to Allah, that ‘O Allah, save us from Satan, the Accursed.’ For this, one should read: َ َّ َ ّ ٰ ُ ْ ُ َ َّ ‫الر ِج ْي ِم‬ ‫ان‬ ِ ‫أعوذ بِالل ِه ِمن الش ْيط‬ That is, “I seek refuge with Allah from the accursed Satan.” Further, alluding to the age of the young tifl, Hazrat Khalifatul Masihaa said, “Secondly, this age is very dangerous because this is the age when Satan tries his utmost to distract you from the right path. So, you should recite: َ َّ َ ّ ٰ ُ ْ ُ َ َّ ‫الر ِج ْي ِم‬ ‫ان‬ ِ ‫أعوذ بِالل ِه ِمن الش ْيط‬ and also recite َ ّ ّٰ ْ َ َُ َْ ُّ ‫أ ْس َتغفِ ُر الل َه َرب ِ ْي ِم ْن ك ِل ذن ٍب َوأت ْو ُب اِل ْي ِه‬ “[I beg pardon from Allah for all my sins and turn to Him.] Learn this and also learn its meaning. Then, when you profusely recite this, Satan will not be able to overcome you.

“Thirdly, you should have full determination that you are going to save yourself from Satan. If you are determined to save yourself, then you will be saved and Allah will help you, insha-Allah.”

One tifl aksed Huzooraa how long it took to build the Holy Ka‘bah.

Responding to the question, Huzooraa said, “The Holy Ka‘bah – according to the history of Islam and what the Holy Quran has told us – is the oldest building on the earth.” Huzooraa went on and said, “It was then reconstructed again by Hazrat Abrahamas on the same foundations on which it was built the very first time.”

Thereafter, a tifl asked how a person can recognise Islam as the true religion after a

person realises the existence of God, since there are so many religions to choose from.

Explaining this, Huzooraa stated: “Allah the Almighty states that all prophets were sent by Him. All prophets came from God and all prophets conveyed the teachings of God, which is to love Allah, obey His commandments, bow before Him, worship Him and discharge the rights of our fellow human beings.”

Alluding to the fact that all prophets were sent to specific nations, Huzooraa said that at times, two prophets would appear at the same time and in one nation. God sent the Holy Prophetsa at a time when the world was ready and intellectually mature to comprehend the message and teachings of Islam.

Thus, Huzooraa explained, the Holy Prophetsa was revealed the Shariah in the form of the Holy Quran, which encompasses all God’s commandments that were sent to previous prophets along with more commandments that were, and still remain, essential for all times.

Huzooraa added that no scripture is safe from interpolation or intact in its original form, apart from the Holy Quran, which remains intact in its original form. This is the claim of the Holy Quran as God states: ُ َ َ َّ ۡ ّ َ ۡ َّ َ ُ ۡ َ َّ ‫الذک َر َو اِنا ل ٗہ ل ٰح ِفظ ۡو َن‬ ِ ‫اِنا نحن نزلنا‬ “Verily, We Ourselves have sent down this Exhortation, and most surely, We will be its Guardian.”

Hazrat Khalifatul Masihaa further explained that no other religious scripture makes such a claim and similarly, no other prophet has stated that they have come for the entire world. It was only the Holy Prophetsa, the final law-bearing prophet, who stated this.

Huzooraa, after explaining the answer to the young tifl, expressed: “This is why we say Islam is a universal religion, no other religion is universal … Islam is the right religion containing all the commandments needed for the present-day world.”

Following this, alluding to the complete, perfect and excellent example and character of the Holy Prophetsa, a tifl asked Huzooraa what his favourite quality and attribute of

the blessed model of the Holy Prophetsa was.

Upon this, Hazrat Khalifatul Masih Vaa answered: “Allah states that the Holy Prophetsa is a perfect role model and example for mankind. When you love somebody, then you love each and every aspect and feature of that person. Since the Holy Prophetsa is the complete and perfect role model, then you should love each and every aspect of him and try to follow his noble character.”

A person who is able to do this, Hazrat Amirul Momineenaa explained, “will certainly become a good Muslim.”

With regard to Covid-19, a tifl asked whether praying Salat in congregation at home offered the same reward as offering Salat at the mosque.

Huzooraa answered by saying: “Allah knows all our deeds, actions and intentions. If we are not going to the mosque intentionally and avoiding offering our prayers in congregation in the mosque, then it is a sin in Allah’s eyes. But when there are some restrictions and you don’t have any other choice and to satisfy yourself and to obey the commandments of Allah, you are offering prayers in congregation with your siblings and family members, then Allah gives the reward of every person according to their intention. This is why the Holy Prophetsa said: َ ّ ُ َ ْ َ ْ َ َّ ‫ات‬ ِ ‫الن ّي‬ ِ ِ‫ِإنما الأعمال ب‬ “‘Deeds are judged according to the intention behind them.’ If you are doing something with a good intention, then Allah will reward you as He is very Merciful.”

A young boy asked Huzooraa regarding the character and qualities one should search for in a friend.

Answering the young boy, Hazrat Khalifatul Masihaa advised: “A friend should be faithful, sincere, believe in God, regardless of their religion, exhibit a good character and have sympathy for others. As you are a student and currently studying, you should make friends with those who value their studies. If these qualities are present in your friend, then they can be considered good friends.”

With this, the class came to a close.

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Friday 16 October 2020 | AL HAKAM

Australia Atfal recount virtual mulaqat with Huzoor

Rizwan Ahmad Mohtamim Atfal, Australia

The national amila of Majlis Atfal-ulAhmadiyya Australia and mayar-e-kabir Atfal (age 12-15 years) had the blessed opportunity to have a virtual meeting with Hazrat Amirul Momineenaa on 10 October 2020, at Masjid Baitul Huda Sydney, alhamdulillah.

By the grace of Allah the Almighty, nine members of the national amila, eight nazimeen Atfal and 62 Atfal of mayar-ekabir were blessed to participate in the virtual meeting.

Due to Covid-19 restrictions, only nazimeen and Atfal from Sydney, NSW and Adelaide were able to participate. The meeting ran for an hour in which Huzooraa graciously answered various questions from Atfal and provided guidance on several topics.

Upon the successful conclusion of the mulaqat, all participants congratulated each other and their hearts were filled with joy and gratitude for having the opportunity to be part of this blessed meeting with their beloved Imamaa.

Here is some feedback from the participants of this blessed meeting: Waqas Ahmed Sahib, Sadr MKA Australia, said: “Alhamdolillah, what a great blessing once again Allah has bestowed upon us through the virtual meeting of mayar-ekabir Atfal and national amila of Atfal-ulAhmadiyya Australia.

“As soon as we received the approval, work started straight away. We are very thankful to Allah the Almighty that all the rehearsals we did with MTA team, Khuddam team and Atfal team were very good and Atfal were ready as much as they could be. Allah the Almighty blessed us and covered our shortcomings and Huzoor-e-Anwaraa graced us with his presence for more than an hour, answered all the questions of Atfal with such love, and gave us the guidance and wisdom that we can take benefit from, and become as good Ahmadi Muslims as Huzoor-eAnwaraa wishes.

“May Allah give our beloved Khalifa long healthy life, and may we continue to progress under his guidance and may all Atfal and Khuddam stay strongly bonded with our beloved Imamaa and may Allah enable us to continue to have these meetings virtually and personally as well

sometime soon. However, these virtual meetings are such a great blessing for us especially here in Australia, that we are thousands of miles away but if this can continue, we hope that we can form even a stronger bond of Atfal and Khuddam with Huzoor-e-Anwaraa.”

Rizwan Ahmed Sahib, Mohtamim Atfal, said: “Masha-Allah, it is a great blessing that we had the opportunity to meet Huzooraa. During the last meeting of the national amila of MKA Australia with Huzooraa, I requested Huzooraa to kindly grant us the opportunity to have a similar meeting with Atfal. Huzoor-e-Anwaraa accepted the request after we submitted a written request through Sadr Sahib MKA Australia.

“There was a lot of nervousness before the meeting. I thought that this meeting would be a bit relaxed compared to the last one since we had experienced the meeting, but it turned out that I was even more nervous than the previous meeting.

All the nervousness went away though as soon as we saw Huzooraa on the screen.

Atfal were very excited and happy after seeing Huzooraa.

“I pray that this experience becomes life changing experience for all Atfal and bring a lot of blessings in their lives and enables them to sacrifice everything for Khilafat and stay true to their pledge.

Amin” Noman Tahir Sahib, Naib Mohtamim Atfal, said: “This was my first ever meeting with Huzoor-e-Anwaraa. When the meeting started, I felt very relaxed and humbled that Huzoor-e-Anwaraa has graciously blessed us with his precious time for which we all are extremely grateful. I cannot express the feeling of the meeting in words. I felt that this meeting was a source of elevating my faith.

“May Allah enable us to gather the blessings of Khilafat and enable us to serve Islam in the best way and make us a Khadim just like Hazrat Khalifatul Masihaa wants us to be. Amin.”

Farasat Ahmed Sahib from Adelaide West said: “I felt very enlightened by the way Huzooraa guided us.”

Qawim Nizam Sahib from Canberra said: “I met Huzooraa when he came to Australia in 2013. At that time, I remember

his presence filled the room and it made me feel humbled. This time, I was nervous because I had to do tilawat in the meeting.

During the meeting, I found that Huzooraa is very humble and down to earth and he talks to you like he is your friend. After meeting Huzooraa, there is a feeling of joy and satisfaction knowing that Huzooraa has answered your questions and spoken to you.”

Muhammad Faizan Sahib from Marsden Park said: “I was a bit nervous in the beginning that I had to go on stage and ask Huzooraa a question, but when Huzooraa answered the question, I felt very comfortable and relaxed.”

Danish Ahmed Sahib from Penrith said: “I felt really nervous beforehand. I had a question prepared. During the meeting, I felt very relaxed and comfortable as Huzooraa made us all feel very comfortable so it was an extremely good experience.

It was a changing experience and a big achievement. Huzooraa answered questions that are otherwise not easy to answer, so it was very helpful.”

Safeer Ahmed Sahib from Blacktown said: “Although I felt extremely anxious before the meeting, when the meeting finished, we all felt very accomplished.”

Rayan Ahmad Sahib from Parramatta said: “There were interesting questions that Huzooraa answered and I feel like I gained a lot of knowledge through those answers.”

Maaz Ahmed Sahib from Plumpton said: “I felt very happy and pious after the meeting.”

Muqeet Ahmed Sahib from Penrith said: “I was very excited before the meeting because this was my first time ever to meet Huzooraa. I felt nervous that I wouldn’t be confident in asking Huzooraa a question as this was my first time. I feel as though I now have a lot more knowledge than before.”

Faizan Ahmed Bajwa Sahib from Adelaide West said: “I am feeling happy after the meeting because I have now met Huzooraa.”

Zaryab Ahmed Sahib from Penrith said: “I was eager to ask my question and

was very happy when Huzooraa picked me. I felt very grateful to Allah for this blessing and the answer he gave me was very insightful. I feel grateful and relieved that I did a good job in terms of what I was supposed to do.”

Jaleel Ur Rahman Ahmed Sahib from Penrith said: “I was excited during the meeting.

I hoped that I would be picked to ask a question but that did not happen unfortunately. I am still grateful that I still got to experience a mulaqat with Huzooraa and I got to meet Huzooraa before entering Khuddam-ul-Ahmadiyya. I would like to have another meeting that even longer than this, insha-Allah.”

Rehan Syed Sahib from Marsden Park said: “I was able to ask Huzooraa a question, which he answered clearly. I am going to apply that guidance in my daily life. It was quite a happy and positive experience and a lot of people were smiling. I wish we coiuld have spent more time with our Imamaa. I was very happy during the mulaqat. I am the first in my family to meet Huzooraa, even though it was virtual.”

Fareed Ahmed Rasheed Sahib from Canberra said: “As soon as Huzooraa came on the screen, it was a real blessing and we all felt relaxed. I am very blessed that I had the opportunity to ask Huzooraa a question which is a very precious opportunity.”

Syed Mujtaba Shah Sahib from Castle Hill said: “I enjoyed meeting Huzooraa even though it was virtual. I hope we can one day meet him in person. I feel very relieved after the meeting.”

Isreal Sesay Sahib from Canberra said: “I was very satisfied and happy after getting an answer to my question from Huzooraa. I feel very blessed to have had this opportunity.”

Faizan Khalid Sahib from Canberra said: “I was very excited because you don’t always get the opportunity to meet and interact with Huzooraa. When I saw Huzoor’saa face on the screen, I felt very happy. I met Huzooraa seven years ago and always felt that I had a connection with him. I felt that the connection was rebuilt in this meeting.”

Friday 16 October 2020 | AL HAKAM

6

Where stars descend Chapter 8 (Blessed time) Part I

Asif M Basit

When meeting Huzooraa, many extraordinary things are witnessed. Of them, the most striking is not only the calm and composure displayed by Huzooraa at all times, but the way it can bring peace to the person meeting Huzooraa.

For the last 15 years, I have witnessed that as soon as we enter Huzoor’s office for official audiences, Huzooraa will be seated at his desk occupied in work, with a large pile of letters in front of him. Very lovingly, he will say: ‫ک ےتہک وہ؟‬ ‫ٓاؤ یئھب ی ا‬ “Come in! What do you wish to say?”

Just observe the tranquillity in this sentence; this one sentence is enough to transform the restlessness of a person into peace and calm. Every inch of Huzoor’s office is serene.

Before proceeding to the topic of this chapter, let us observe Huzoor’s office upon entering this tranquil setting.

As described above, Huzooraa has before him a stack of letters, which he signs individually. At times, Huzooraa reads the text of a letter carefully and then signs it with his signature, while also, on occasion, issuing further instructions on the letter.

As soon as that pile of letters is completed, another pile of letters is brought forward.

Before Huzooraa are three thick folders, full of letters. When one folder is completed, he places it back, brings the next one closer and begins reading, signing and, where necessary, giving further guidance.

The letters now bearing Huzoor’s signature are placed further away from him and the letters Huzooraa is yet to go through are also at some distance.

Initially, I thought that this process caused Huzooraa some discomfort and so, one day, as Huzooraa was about to place the signed letters back in their place, I extended my hand to offer help. But Huzooraa responded, “No, I will place them myself.”

Although I never had the audacity to repeat this again, but through my body language, Huzooraa probably gathered that every time he wanted to place the signed letters back or pick up a fresh pile of letters, I desired to help. Thus, one day, Huzooraa instructed, “Take this and place it over there.” As I was taking my seat, Huzooraa added, “Hand me more letters from there.”

Alhamdolillah, whenever I have had a mulaqat after that, I have been able to take

advantage of this blessing. This all happens without any break in conversation and Huzoor’s work commences uninterrupted.

To aid him in writing, Huzooraa uses a glass platform, which is somewhat elevated from his desk. Some papers are placed beneath that also, but there is something in that pile that will be intriguing to all readers.

Beneath that glass platform are papers, bound together by a bulldog clip, much like a thick notepad. It will either be empty or will contain Huzoor’s handwriting. The papers are placed at a landscape angle; however, I will return to these papers shortly.

Alongside that pad are one or two pocket size jotting pads. Beneath that glass platform is also a piece of paper, which is probably a letter of an urgent nature. I have at times observed Huzooraa take out that piece of paper after completing the letters, read it and after writing something on it, set it aside.

To one side of the office, on a bookshelf, Huzooraa has a complete set of Ruhani Khazain and other literature of the Promised Messiahas, for instance Durre-Sameen, Al-Qasaid-ul-Ahmadiyya etc.

Before all those books is placed a copy of the Holy Quran, which itself is indicative of the extent of its use. Books on tafsir are also on the same shelf. These books are now spread along the entire bookshelf. Then there is Huzoor’s computer, homeopathic medicines, a bottle of drinking water and a glass.

At times, I have been fortunate enough to observe Huzoor’s bookshelves closely.

Huzooraa will, for example, tell me to “look on the third bookshelf, on the third shelf ”,

precisely describing the location of a book.

In front of Huzooraa is a television, which has been used for showing Huzooraa MTA programmes for approval and guidance.

Whenever I have stepped forward to place the DVD of an MTA programme in the DVD player, very rarely have I found it to be empty. More often than not, a CD containing the audio of Hazrat Muslehe-Maud’sra Sair-e-Ruhani speech is placed in it. After showing Huzooraa the MTA programme, Huzooraa will instruct me to replace the DVD with the CD that was in the player originally.

Huzooraa once played the audio of that CD to me. As Huzooraa proceeded with his work, the audio played. It was a very unique experience. The part of the speech that played was the one that is very famous, in which Hazrat Musleh-e-Maudra proclaims: ‫اے ٓاامسین ابداشتہ ےک‬ !‫اے ٓاامسین ابداشتہ ےک ومس� یق�ارو‬ !‫ومس� یق�ارو‬ “O musicians of the heavenly kingdom!

O musicians of the heavenly kingdom!”

And another place, where Huzoorra says:

!‫اہں مت وک! اہں مت وک! اہں مت وک‬ “You! Yes, you! Yes, you!”

The majestic voice of Hazrat Musleh-eMaudra echoed in the office; the person sat before me was the chief of the extraordinary musicians of the heavenly kingdom. As this blessed voice was being relayed, the blessed countenance of Huzooraa was in front of me. In this manner, the room was filled with awe, majesty and grandeur. I got to observe Huzoor’s blessed countenance in those moments for around 15 minutes.

Huzoor’s spiritual splendour in those moments knew no bounds.

On Huzoor’s desk are many books and notes, as well as an electronic dictionary.

What the drawers contain, I am not aware of, but every so often, stationery and other items are pulled out from those drawers to assist in Huzoor’s work.

Now, I would like to describe what goes on behind this serene and peaceful sight, something which we rarely get to see; in fact, none of us are able to see this because the routine that I am about to expound on consists of prayers in seclusion and dialogue between Huzooraa and God Almighty. Nonetheless, however much I have witnessed and the amount I have understood, I shall describe.

All of us are aware now that Huzoor’s day starts well before the Fajr prayer. We have also heard that Huzooraa attends his office much earlier than the staff at the private secretariat. One morning, I got to witness this and it was something that will forever remain a precious memory.

I arrived at the Fazl Mosque for my official mulaqat, one morning, a little earlier than usual. The waiting room for mulaqats was outside the private secretary’s office. No one was in the office at the time as the proper office hours had not yet begun. As I had to prepare notes for my mulaqat, I therefore went earlier

7

Friday 16 October 2020 | AL HAKAM than normal.

On the door that led to the private secretariat was a window, and behind that window was obviously darkness as no one was yet in the office. As I sat there, shuffling my papers in order, all of a sudden, a light shone through the window. Then I heard some movement from inside. The door opened. It was none other than my beloved Imamaa.

“You’ve come early! Alright then, come in.”

I was not ready at all; neither for a mulaqat so early, nor for this pleasant surprise. I gathered my papers immediately in whatever way I could, shot up and followed Huzooraa into the private secretariat and then to Huzoor’s office.

Whilst trying to control my breathlessness, I managed to somehow seek guidance on various matters.

On that day, I observed how early Huzooraa attends his office. But Huzoor’s office follows him everywhere he goes; whether he is in his library at home, or another room in his house, I have come to learn that Huzooraa carries on with his work very late into the night.

I was called to Huzoor’s office after the Zuhr prayer on the day of the Baitul Futuh fire, which means that Huzooraa had left his office, led the Zuhr prayer and then instructed for me to meet him. By the time I reached the Fazl Mosque, Huzooraa had left his office, but returned after 10 minutes.

I recall that once, due to being under the weather, Huzooraa could not attend prayers at the mosque. On a Thursday, I arrived at the private secretariat rather anxiously to enquire about the plans for Jumuah, and if Huzooraa was to deliver the sermon, whether it would be from Baitul Futuh as usual or from the Fazl Mosque.

As I entered the private secretariat, I

found the lightbulb outside Huzoor’s office to be on. I cannot describe how relieved I felt to see that light on! Huzooraa was occupied with work in his office. Although he was working, it still concerned me that he was unwell and all the while working.

I have seen Huzoor’s light on even after Isha prayer.

This is all during our working hours.

Otherwise, whether Huzooraa is in his office or at home, his workload always follows him. Many a time, Huzooraa has mentioned working at night or studying in the late hours to me. Thus, I am aware that Huzoor’s routine never sees a break.

Pondering over this routine, I always wanted to ask Huzooraa how he found time to prepare all the Friday Sermons – which span about an hour – his addresses to parliaments, at peace symposia and ijtemas; however, I never found the

courage and so, I kept this question to myself for many years.

One day, however, I found the opportune moment and asked, “Huzoor, what is your daily routine?”

With a sublime smile, Huzooraa answered, “Routine? What routine? Dawn breaks, then the Sun sets…”

I thought that was it, when Huzooraa continued, “I sleep a little, then I wake up; I work and that’s that.”

By adding a few more facts, I was able to put together a “jigsaw”, the result of which astonished me. The sum of this is as follows: One day, I was fortunate enough to observe those small pocket size notepads that have been mentioned above. Huzooraa explained the contents of its pages whilst flicking through them. I noticed that every page was full of Huzoor’s handwriting. If

Huzoor’saa personal notes for Jalsa Salana Qadian 2016 & 2017 | Ahmadiyya ARC

someone was to copy the text of each page – which is no bigger than the palm of an adult size hand – it would cover an entire A4 page.

Huzooraa explained, “These are my notes for the concluding address at Jalsa Salana Germany 2015 … Waqf-e-Nau Ijtema …

The 2008 address at the parliament … the address at Jamia Ahmadiyya’s convocation, but I didn’t take this with me. Whatever came to mind there and then, I said it.”

The notes of many addresses and sermons, all preserved in a tiny notepad!

“There are many more notepads like this upstairs. First, I would jot down points on pieces of paper, but now I make notes in these jotters.”

No one can say for certain how and when these notes are made and when those blessed moments are when a thought occurs to Huzooraa and he notes it down in his notepad.

One day, Huzooraa described the method of preparing Friday Sermons.

Only Huzooraa can describe this because apart from him, only Allah knows.

Huzooraa said, “On Thursday morning, I begin pondering over the subject matter for the Friday Sermon. If there are references and quotations selected beforehand, I prepare initial notes, until the Zuhr prayer.”

On this occasion, Huzooraa only described his preparations up until the afternoon prayer.

Then, on another occasion, Huzooraa said, “On Thursday evening, I usually work a bit more on my Friday Sermon.” This brought me to Thursday evening.

Then, Huzooraa later added, “On my way to lead the Friday prayer, I continue making amendments to the Sermon.”

Now, it should be remembered that amidst all this, Huzoor’s usual routine continues; whether it is correspondence, official and personal audiences, inaugurating mosques, addresses at various events, classes with students and waqifeen, providing guidance to students, mulaqats with national amilas etc. The jigsaw we now see before us still only consists of a mere few hours of Huzoor’s schedule.

Thus, the revolutionary sermons Huzooraa delivers for the benefit of his Jamaat, nay the prosperity of the worldwide audience, take only a few hours to prepare. I previously deemed them to take many days to prepare; however, I was yet to be amazed. Let us now share this astonishment together.

I was still curious about Huzoor’saa preparations for Friday Sermons, especially as regards selecting quotations and finding appropriate references as I am aware from experience that this can consume entire days. But this was my biggest error, that I was attempting to fathom the time and planning of Khalifatul Masih by means of the time we take, efforts we make and planning that we pursue. We tend to forget that he belongs to a different dimension than us.

One day, perhaps Huzooraa was able to see the inquisitiveness in my eyes for he would clarify this curiosity of mine: “I have to search for many references Continued on next page >>

Friday 16 October 2020 | AL HAKAM

8

Responding to Allegations

<< Continued from previous page

for Friday Sermons, but I have my own method for this.” Huzooraa then picked up two books that were placed on his desk and opened up the index for one of them. The book was Mirza Ghulam Ahmadas Qadiani: Apni Tahriron Ki Ru Sey [The Essence of Islam]. Huzooraa handed me the book to look at the index. It appeared to me as a complicated mathematical formula. There were abbreviations, numbers and roman numerals marked here and there.

“What do you think it is?” I replied that I had not a clue.

Huzooraa then explained, “Look … The topic of prophethood in Islam [in Urdu].”

Huzooraa pointed towards a shelf and said, “Go and pick out the third volume of The Essence of Islam.”

After picking it out from the shelf, Huzooraa instructed, “Now, turn to page 125. What does it say?”

I read out what it said: “It says ‘Prophethood in Islam’.”

Huzooraa then instructed me to search for another page in another volume. Then one more.

Huzooraa then said, “I have made searching for references easy for myself in this way. I am able to find the required passage and time is not consumed in translation. Thus, I am able to save time.

And if I require further clarification on a matter, I search the original reference of Ruhani Khazain and study the pages before and after the quotation.”

Whenever I have taken a cursory glance at Huzoor’s personal set of Ruhani Khazain, I have noticed flags and markings in various colours.

One day, I also had the chance to observe the personal notepad Huzooraa makes for himself with the aid of a clip and places it at a landscape angle. That day, Huzooraa had turned the pad the other way around, as one does when one side of the pad has been used and the other side is still empty. Huzooraa had written something on the page that was in front of me.

That too was a blessed moment in which I mustered the courage to ask, “Huzoor, what have you written here and so extensively?”

Huzooraa explained that it was the text for the coming Friday Sermon. He was occupied in writing his Friday Sermon.

Huzooraa added, “I prepare the sermon myself and write it myself too. I also write out the verses of the Quran. On my journey to the mosque [to lead the Friday prayer], I continue to make minor adjustments in the sermon.”

This was very surprising to learn.

What astonished me most was how and when Huzooraa found time to write out his entire sermon. This was beyond my comprehension.

The thought then occurred to me that as Allah has blessed Huzoor’s reading speed, so too must his writing speed also be blessed.

I was not aware of Huzoor’s reading speed until one day, when I was left astounded in what was a completely different story.

(To be continued…)

Did the Promised Messiahas deeply study and master Arabic before his claim?

Hazrat Mirza Ghulam Ahmad, the Promised Messiahas, states: “Another sign for him [the Promised Messiah] is that God Almighty has granted great eloquence to his statements in the Arabic language, with due regard to truth and wisdom, even though he is not an Arab, nor was he well-versed in their language, nor had he thoroughly studied the vast corpus of Arabic literature.

“Likewise, he is not from amongst those who have been fed milk from the breast of eloquence. Yet there was not even a single human being who could compete with him in this fierce battle. In fact, they [his opponents] did not even come close to [challenging] him out of the fear of humiliation.

“This [God-given eloquence] is, in fact, the drink that no other has sipped in this age. God offered him to partake of this drink, so he drank it from the Lord of all mankind. You neither reflect, nor act with righteousness.

“So where are you going? Do you say that he is a poet? Actually, the poets do not speak except in vain talk, and they wander aimlessly in every valley. Have you ever seen a poet who does not forsake truth and verities, and does not utter anything except points of cognition and subtle truths, and does not speak except in wisdom, and does not utter anything

but subtle points replete with knowledge [about God]? Rather, the poets speak like those who talk nonsense, or like madmen who babble deliriously.

“On the contrary, you will find this discourse [of mine] to be filled with subtle points of spirituality and divine insights.

Moreover, it is designed with the utmost refinement, exquisite composition, and lofty wording, and you will not find in it anything without purpose.

“What is the matter with you that you do not reflect? God is my Witness that my writings are a shadow of the eloquence of the Holy Quran, so that it may be a Sign for those who reflect. Do you allege that I am a plagiarist? If you are truthful, then do produce the likes of these ‘plagiarised pages’, which adhere firmly to truth and wisdom.

“Is there a writer amongst you who can compose the calibre of writing I have composed? If you cannot do so – and you certainly will not – then know that it is a Sign like other Signs for a people who see.”

(The Philosophy of Divine Revelation, pp.

797-798 [English Translation of Al-Istifta in Haqiqatul Wahi]) Referring to the words, “he [the Promised Messiahas] was not well-versed in their [Arabic] language, nor had he thoroughly studied the vast corpus of Arabic literature,” the opponents of the

Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas, submit that he is misleading others by writing these words in the year 1907 in his Arabic book, AlIstifta, because he was very proficient in Arabic even before he presented the revelation regarding his claim of divine appointment. In their view, the Promised Messiahas had deep knowledge of Arabic literature since 1879 because in that year, he wrote the preface of Barahine-Ahmadiyya in Arabic and then in his book, Shahna-e-Haq (1887), he quoted an Arabic couplet and presented a linguistical analysis of the words hindu and tawaffi in detail.

Before responding to this allegation, it is appropriate to mention a previous objection of the opponents as, ironically, it is the exact opposite of this one. The opponents first objected that the founder of the Ahmadiyya Jamaat did not know good Arabic before 1893, and he suddenly claimed to have divinely mastered Arabic in that year because Hazrat Maulvi Nuruddin Sahib, Khalifatul Masih Ira, who was well-versed in Arabic, decided to stay permanently in Qadian and he used to help him write Arabic books. We have addressed this allegation in previous articles of Responding to Allegations.

On the contrary, the opponents are now saying that from the time when the founder of the Ahmadiyya Jamaat wrote the books, Barahin-e-Ahmadiyya (1880) and Shahna-e-Haq (1887), he was wellacquainted with Arabic literature.

Readers can decide which of the above mentioned two contradictory statements of the opponents is really true and which one is merely an expression of their deep hatred and envy towards the Ahmadiyya Jamaat and the Promised Messiahas.

As far as the objection under discussion is concerned, the opponents have used their traditional approach of cherry picking some words of the Promised Messiahas from his Arabic book Al-Istifta (1907), and presented them out of context to create confusion and spread misinformation. Then, they have presented one and a half pages of the Arabic preface of Barahin-e-Ahmadiyya, and an Arabic

9

Friday 16 October 2020 | AL HAKAM couplet quoted in Shahna-e-Haq, as proof that the Promised Messiahas had profound knowledge of Arabic literature before 1907. In this way, the opponents attempt to deceive people by exaggerating the facts and making false arguments.

If we read the complete excerpt of the Promised Messiahas presented at the outset, its context clearly shows that he is simply referring to the fact that Allah the Almighty granted him eloquence in Arabic language and he did not achieve this through his own effort or studying.

Moreover, the argument that the Promised Messiahas was a master of Arabic literature as he quoted an Arabic couplet or cited linguistical analysis from Arabic dictionaries, is flawed because a person with a little understanding of any language can easily find a few examples to prove something in that language. It is not difficult to look up a book and refer to it, because such books are made for those people who do not know that language and they understand the meaning with their help. It is not necessary to read all the literature of a language to give such examples. Simply quoting or giving some linguistic analysis of a language does not mean expertise.

On the other hand, only mentioning the words, “he [the Promised Messiahas] was not well-versed in their [Arabic] language, nor had he thoroughly studied the vast corpus of Arabic literature”, completely out of context and saying that the Promised Messiahas is stating here that he did not know Arabic at all and had not read a single Arabic book is also extremely false and disingenuous. The Promised Messiahas never made a claim that he didn’t read any book of Arabic; rather, he said he never had mastery or a special ability in Arabic and that Allah had taught him this mastery. Using such cherry-picked quotes without context is like saying that Allah the Almighty instructs, “Do not approach َ َّ ُ َ ۡ َ َ Salat,” by using the words, ‫الص ٰلوۃ‬ ‫ لا تقربوا‬in the Holy Quran. However, when we read the verse with its context: ٰ ۡ َ َ َّ ُ َ ۡ َ َ ۡ ُ َ ٰ َ ۡ َّ َ ُّ َ ٰۤ ‫الص ٰلوۃ َو ان ُت ۡم ُسک ٰری‬ ‫یایہا ال ِذین امنوا لا تقربوا‬ “O ye who believe! approach not Salat when you are not in full possession of your senses,” the meanings become clear.

Likewise, if the entire statement of the Promised Messiahas is read, everything becomes clear, that he did not know Arabic as much as a person who is either a born Arab or has learned Arabic. It is absolutely wrong to conclude from the words quoted by the opponents that the Promised Messiahas had not read a single book of Arabic.

Estimation of total Muslim population Another objection raised by the opponents is that the total number of the world’s Muslim population was 200 million in the time of Hazrat Mirza Ghulam Ahmadas, but the figures he has mentioned in his writings were inaccurate and exceed the actual population of Muslims.

The total number of Muslims that were present at the time of the Promised Messiahas is not mentioned in any verse of the Holy Quran or any hadith of the Holy Prophetsa. On the other hand, the

Promised Messiahas neither counted the Muslim population of every country in the world, nor did he mention that God revealed this number to him by revelation.

Rather, the figures he has written in his books are based on what was reported in the newspapers according to the estimates presented by the people of his age.

Moreover, there is no question of objection even if the Promised Messiahas had estimated the population of the Muslims of his time and it had turned out to be wrong. Islam does not support the idea that a prophet’s estimation cannot go wrong or that he is master of all the sciences and knowledges of the world. He can make mistakes and miscalculations. A prophet can say something from his own reasoning and there is nothing to object if it turns out to be inaccurate or wrong altogether. As we find in the following hadith: ُ َ َ َ َ َ َ َ ْ َ ُّ َّ َ َ َ َ​َ​َ ْ ‫ال ا َراک ْم یَا بَ ِن ْی َحارِثة ق ْد خ َر ْج ُت ْم ِم َن ال َح َر ِم‬ ‫اتی الن ِبی ب ِنی حارِثۃ فق‬ ْ َ َ َ َ َ َ َ ْ َّ ُ ‫ال بَ ْل ان ُت ْم فِ ْی ِہ‬ ‫ثم التفت فق‬ “The Holy Prophetsa went to the tribe of Bani Haritha and said to them by his own inference, ‘I see that you have gone out of the haram [inviolate zone]’, but after looking around and examining, he withdrew his previous statement and said, ‘No, you are inside the haram.’” (Sahih alBukhari, Kitab Fazail al-Medina) It should be borne in mind that prophets are sent to promulgate spiritual matters that are taught to them by Allah the Almighty. It is not necessary for a prophet to be acquainted with every worldly knowledge or matters that have nothing to do with spirituality. If every knowledge is given to a prophet through revelation, then he does not need to consult anyone.

It is for this reason that the Holy Prophetsa used to consult his companions about matters that were not revealed to him by God. During the Battle of Badr, for example, Muslims encamped in the area of Badr on the instruction of the Holy Prophetsa. One of the companions asked, “O Messenger of Allah, did you choose this place by divine revelation or is this your own opinion?” The Holy Prophetsa replied that he did not receive any revelation from God about it. Upon hearing this, the companion replied, “Then I submit that the encampment at this place is not strategically suitable with respect to war.”

Thus, taking his companion’s opinion into consideration, the Holy Prophetsa left that field and camped at another place. (Sirat ibn Hisham, Ghuzwa al-Badr, Juz‘ 1, p.

336) Hence, it is clear from the incident that a prophet is not sent to tell the people which place is suitable for war and which is not.

Most of the Holy Prophet’ssa life was spent in Mecca, where most of the inhabitants were merchants or traders. After the migration, he came to Medina where the majority were engaged in agriculture. The Holy Prophetsa was certainly sent to teach religious matters and guide people to advance in spiritually. Allah the Almighty did not send him to teach the principles of agriculture and we can easily understand this fact from an incident mentioned in a hadith.

Hazrat Musa ibn Talhara narrates, “The Messenger of Allah, peace and blessings of Allah be upon him, and I passed by some people who were on top of date palms.

The Holy Prophetsa said, ‘What are these people doing?’ They replied that they were pollinating them and putting the male with the female so that it would bear fruit. The Holy Prophetsa said, ‘I do not think that it is of any use.’ [The narrator states that] as the people were told about it, they stopped doing it. As a result, the trees did not bear any fruit. When the Holy Prophetsa was told about this, he said, ‘If it had benefited them, they should have continued their practice. I only expressed a thought. Do not blame me for what I say based on my own thoughts [i.e. do not follow an assumption]. But if I express something to you from Allah, then follow it, for I never tell lies about Allah, the Glorified and the Exalted.’” (Sahih Muslim, Kitab-ul-Fazail) At the Battle of Ahzab, when it was learned that all the tribes of Arabia were coming together to attack Medina, the Holy Prophetsa became concerned as Muslims were fewer in number. Hazrat Salman Farsira, a non-Arab, Persian companion, said, “O Prophet of Allah, we follow a war technique in our country when the number of the enemy is high;

people dig a trench around their town and thus save themselves from the enemy’s attack.” Hence, accepting his idea, the Holy Prophetsa dug a trench around Medina.

When the armies of the Arab tribes invaded Medina, they were surprised to see the trench because the Arabs had no prior experience of ditches and thus, the people of Medina stayed safe. Owing to this, the Battle of the Ditch also became famous by the name of Ghazwa al-Khandaq (Battle of the Ditch). (Sirat ibn Hisham, Ghazwa alKhandaq, Juz‘ 2, p. 141) It is evident from the above examples that prophets are primarily taught religious and spiritual knowledge by God Almighty for which they are divinely commissioned.

As far as other matters are concerned, they find out by their own observations or hearing the opinions of other people.

Hence, the Promised Messiahas has mentioned those figures in his books that the researchers of his time described in newspapers about the population of Muslims in the world. Neither did he present those figures considering divine revelation, nor did he count every single Muslim of his age.

(Research conducted by the Research Cell)

Humanity First Sierra Leone distributes school supplies to orphans

Abdul Hadi Qurashi Sierra Leone Correspondent

Jamaat-e-Ahmadiyya Sierra Leone is busy in propagating the true teachings of Islam Ahmadiyyat. It also endeavours to serve humanity in general, whenever and wherever it is needed.

In 2014, when the Ebola virus devastated the three poorest countries of West Africa, Humanity First, with the help from Humanity First UK, pledged to take care of 50 orphans. Later, with the help of Humanity First Middle East, aid started to be provided on a regular basis.

On 9 October 2020, under the

supervision of Tahir Ahmad Farrukh Sahib, one of the directors of Humanity First Sierra Leone, a programme was arranged at the Ahmadiyya Muslim Headquarters Makeni Region, where food rations and school supplies were distributed to 50 orphans.

These items included rice, soap, school bags, notebooks, pens, pencils, mathematics sets, rulers, sharpeners, calculators and files.

Transportation and schools fees were also provided for some of the students. A total of 50 orphans were helped on this occasion.

We pray to Allah the Almighty that He may accept our humble efforts and enable us to serve humanity in the best possible manner. Amin.

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The untold story of Black Muslims: The Mufti and the sheikhs conversion to Islam Ahmadiyyat was most likely between April 1922 and July 1922.

(Correspondence & Assorted Files, DW, January 2012, Milwaukee) Hazrat Mufti Muhammad Sadiqra writes that Ahmad Din “had been busy in bringing others to the fold of Islam”. (The Moslem Sunrise, Issue 2-3, 1923, p. 190) Ahmad Din is accepted as the first African-American “sheikh” and was the first African-American missionary. In 1922, a picture of him appeared in The Moslem Sunrise declaring Ahmad Din as a newly appointed missionary.

Dr Talha Sami UK Sheikh Ahmad Din – The first AfricanAmerican Ahmadi missionary “There is no color line in Islam; we all are brothers in the sight of Allah.

Our requirements are few. We keep in communion with God, hold one month’s fast during the year – during this time we eat at night instead of in the day – join the Holy Annual Assembly at Mecca at least once in our lifetime, and say five prayers a day – the Fajr in the morning, the Zuhr in the afternoon, the Asr later in the afternoon, the Maghrib at sunset and the Isha at bedtime. When we get well established here, the meetings will be held on Friday, then we’ll go through the regular Salat” (Sheikh Ahmad Din, “Negroes Taught Arabic by Olive Street Sheikh”, The Post Dispatch, 16 July 1923, p. 21) P Nathaniel Johnson was a stalwart and early pioneer of the Ahmadiyya Muslim Community in the USA. He was born in Hempstead County, Arkansas on 10 June 1888 (other reports have mentioned 29 May). Johnson attended and graduated from Philander-Smith College in Little Rock, Arkansas. It has been suggested that he was from African or Arab ancestry and converted to the Ahmadiyya Muslim Community taking the name, Ahmad Din. He has been characterised in history as a religious seeker who experimented with many religions before coming to Islam (The Columbia Sourcebook of Muslims in the United States, pp. 54-58). Ahmad Din’s

Implementing Mufti Sadiq’s manner of propagation Sheikh Ahmed Din took on the mantle of Mufti Muhammad Sadiq Sahibra by implementing many of the same techniques for tabligh (propagation of Islam) that Mufti Sahibra had advised and used himself. Firstly, he worked hard to dismantle Christian doctrine that was rife in America. Sheikh Ahmad told the St Louis Dispatch, “We must worship God alone. Christ is worshipped by many as the Son of God. He is but a prophet. He did not die on the cross. He was taken down from it, revived and carried to Srinagar.” (The Post Dispatch, “Negroes Taught Arabic By Olive Street Sheikh”, 16 July 1923, p. 21) Secondly, Sheikh Din was able to attract a multi-racial congregation.

Naturally, as an African-American, he attracted African-Americans to the fold of Islam Ahmadiyyat. Brother Hakim is a case and point of this. Sheikh Din left a chapter consisting of African-Americans and whites in St Louis, Missouri. (The Ahmadiyya Gazette, “Ahmadiyya Movement In Islam”, April 1977, pp. 47-48) In 1922 he led a group of Muslims that included African-Americans, Turks and even Caucasians. Newspapers had reported on the followings Sheikh Din had established and said that he had a multiracial group of “negroes”, “Turks” and “sprinkling of whites” at his 2658 Olive Street mission. Sheikh Din famously said, “Islam has no colour line”.(The Moslem Sunrise, April & July 1922, p. 270).

The St Louis Post Dispatch reported in an article called “Negroes Taught Arabic

by Olive Street Sheikh” published on 16 July 1923, that Sheikh Din had acquired 100 converts in the first six months of the mission in St Louis. The newspaper also reported: “In the language of a writer of popular songs, Ahmad Din is the kind of Sheik [sic] who does his sheiking [sic] once a

week. Not before a movie camera, but before a devout group of Negroes, Turks and a sprinkling of whites, who gather at Sheik Ahmad Din’s Moslem Mission at 2658 Olive Street on Sunday nights to hear him preach the doctrine of ‘Alhamdolilah rabbilal amen’ [sic] or ‘All praise belongs to Allah, Lord of the Worlds’ …

“I cannot claim to have done any great work, but I do hope by the grace of God that in clearing the way for future missionaries of Islam, I have done some pioneer work in sowing the seed of truth throughout the land which will grow up in time and going to big, tall, strong trees to feed and shelter thousand and send out healthy vibrations to millions.”

The third manner of tabligh was the way he engaged with his audience; he pursued intellectual discourse. Sheikh Din would personally tutor students himself and would formalise the process by handing out pledge forms. (Black Pilgrimage to Islam, pp. 93-94) Sheikh Din was also concerned about the future. He had converted 100 people in six months. The meetings were on Sundays, but he said he aimed to bring them in line to Fridays as per Islamic customs. He also said he wanted to create proper wuzu [ablution] facilities for people before Salat.

Sheikh Din incorporated women into participating in preaching. At one prayer function, Sister Noor was said to have led a song; possibly a Quranic recitation. He also facilitated marriage (Black Pilgrimage to Islam, p. 93-94), presumably by conducting nikah ceremonies.

A sixth point is that he did indeed have an ecumenical approach. He told the St Louis Dispatch that Zoroaster, Confucius, Jesus and Muhammad were all prophets in line with Ahmadi teachings. His affection for Islam was apparent, as he stated “… the Holy Quran is the healthiest plant with the hardest stalk, produces the sweetest bloom and yields the most wholesome fruit”. He also took on the mantle of comparative religions – later in the same article, he says that after studying the Vedas, it was “found to be a plant faded, green stands and a few green leaves from tree vines”. He made similar remarks about the Torah. (The Moslem Sunrise, “Living Flora and Dead”, 1924, p. 14) The final point is that Sheikh Din instituted the second pillar of Islam with zeal in his teachings. An entire article in the St Louis Dispatch explains the complete wuzu process and positions of prayer, with Islamic terminology.

Sheikh Ahmad Din converted 200

people to Islam and had a small entourage he would follow and preach with them.

One member later became known as Brother Hakim (Black Pilgrimage to Islam, p. 93). Sheikh Din’s residence became the mosque. His congregation would bring their own prayer rugs and he would teach them Islamic fundamentals which included the prayer, the manner of ablution and various prayers. It has also been noted that segregation between men and women was occurring with a curtain. (Black Pilgrimage to Islam, pp. 93-94) Brother Omar Another sheikh was Brother Omar who owned a lamasery shop where he sold religious garments, prayer rugs, roots, herbs, incense etc. (Black Pilgrimage to Islam, pp. 93-94). It is interesting to note that decades later, the Nation of Islam became renowned for businesses, bakeries and land ownership. This was a trend amongst Muslims in America, started initially by Ahmadi missionaries such as Brother Omar and later missionary Dr Yusef Khan who would sell Islamic merchandise. Brother Omar took on the mantle of the Mufti; he said “the Bible is not for the Negro because it does not belong to him.” (Black Pilgrimage to Islam, p. 280)

Brother Omar

Brother Hakim “He possesses great spiritual powers and is a magnetic healer of extraordinary ability.

He has been successful in converting many to Islam in Ahmadia Movement, and let us pray that he may long continue in the good work, and more fully develop the powers

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Friday 16 October 2020 | AL HAKAM Moslem Sunrise, Issue 2-3, 1923, p. 190).

Sheikh Ashiq Ahmad Sheikh Ashiq Ahmad was another convert ordained by the Mufti and possessed better knowledge of Arabic in the Holy Quran than others. Sheikh Ashiq Ahmad travelled between Cincinnati and Dayton tending to several thousand contacts. He helped formulate an itinerary that aimed to spread Islam in America and also wrote letters and flyers that were sent from St Louis, Cincinnati, Dayton, Columbus, Accrington and Cleveland.

Sheikh Ashiq also turned towards the Garveyites [supporters of Marcus Garvey] to preach; Mufti Sadiqra had fostered amicable relations with Garvey’s Universal Negro Improvement Association (UNIA), so much so that the latter would even rent meeting halls to Ahmadi Muslim missionaries for a nominal fee. Both organisations were working towards a similar goal of racial equality. (Black Pilgrimage to Islam, p. 96) Brother Hakim

with which Allah has blessed him. He says that he has now been elevated to that plane of spiritual knowledge which Christianity was intended to lift him, but failed. There are many who say that they have been benefited by him both spiritually and physically.” (Hazrat Mufti Muhammad Sadiqra) JH Humphries was originally from Ladysmith, Congo. He converted between April 1922 and July 1922. Humphries was a devout Christian and was actively involved in preaching it. He later migrated to the United States and at the age of 17, entered the Tuskegee Institute to study in a Christian ministry for five years.

Humphries then met Sheikh Ahmad Din of St Louis who introduced him to Hazrat Mufti Muhammad Sadiqra. After listening to a convincing lecture on Islam by Mufti Sadiqra, Humphries was completely disillusioned by Christianity and accepted Islam Ahmadiyyat. He then adopted the name Hakim. (The Ahmadiyya Gazette, “Ahmadiyya Movement In Islam”, April 1997, p. 48) After accepting Islam, Brother Omar re-directed his missionary efforts toward spreading Islam. (The Moslem Sunrise, Issue 2-3, 1923, p. 190) Sheikh Abdus Salam Sheikh Abdus Salam was originally Reverend BD Sutton. He converted between October 1922 and January 1923. Hazrat Mufti Sadiqra delivered five lectures in Detroit at the Universal Negro Improvement Association (UNIA) meetings; out of the 40 converts, one of them, Mufti Sahib said, was an enthusiastic young man with the name Rev Sutton.

After his conversion, he took the Muslim name, Sheikh Abdus Salam and was appointed the leader of that congregation.

(The Moslem Sunrise, Issue I, 1923, p. 167) Mufti Sadiq Sahibra cites Sheikh Abdus Salam and Sheikh Ahmad Din as prolific proselytisers (The Moslem Sunrise, Issue 2-3, 1923, p. 190). Sheikh Salam went on to become one of the principal preachers in Detroit. He was described as “busy bringing others to the fold of Islam”. (The

Sheikh Muhammad Ibrahim AES Mondezie was born in Princetown, Trinidad and later migrated to the United States. He came into contact with the Ahmadiyya movement and joined Islam in January 1923. He studied Islam for two years, most of which was likely under Mufti Sadiq Sahibra. It was Maulvi Muhammad Din who wrote of him when he was appointed as a Muslim missionary at Princes Town, Trinidad. He took the Muslim name Muhammad Ibrahim.

There were around 15,000 scattered Muslims over the island, which he was working to bring together. Din wrote that he was successful in converting several individuals to the movement.

Sheikh Ibrahim also continued to use the ecumenical approach to bring together Muslim delegates from the island for cooperation. (The Moslem Sunrise, Issue 4, 1923, p. 270) (Mahmood Kauser, Early Ahmadi Converts of North America, Jamia thesis, pp. 81-82) Conclusion “Rev Bd D Sutton (Sheik Abdus Salaam) of Detroit; Sheikh Ahmad Din of St Louis, MO; Brother Yousaf (Mr Joseph) Sister Saeeda in Gary, Ind and Sister Amina (Mrs Anne Brooks) of Chicago Heights have been busy in their places convincing the people of the truth of Islam and have been successful in converting many to the blessed fold.” (Mufti Muhammad Sadiq Sahibra, The Moslem Sunrise, Issue I, 1923, p. 167) Mufti Muhammad Sadiq Sahibra left no stone unturned or no avenue unchecked in terms of spreading Islam in America; he appealed to the common man and also the academic. He empowered those who he came into contact with him and helped them preach Islam themselves. To him, race and gender were not discriminatory factors in Islam. These “Sheikhs” became active and zealous preachers of Islam under the Mufti’s tenure and beyond.

(The next article will focus on the pious Muslim women who converted during the tenure of Hazrat Mufti Sadiqra but also went on to be zealous preachers of Islam Ahmadiyyat)

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Under the wings of the Caliph: A response to “Far From the Caliph’s Gaze” Part II Zafar Bhatti UK

Muting the Khalifa’s voice The logical conclusion of Evans’ objections to the Khalifa speaking on issues of global peace, systems to relieve poverty, talking to politicians, or even sharing his views on homeopathic medicine (Far From the Caliph’s Gaze, p.92) is that the Khalifa should not shed light on any of these matters. It is to redefine the role of the Khalifa and what he can and cannot do or say, and if we follow this through to its logical conclusion, it results in a Khilafat that has no role in society; he would just be a ceremonial head.

In this sense, the objection is nothing new and mirrors the early objections of the dissenting group within the Ahmadiyya Muslim Community, known as the “Lahori” group or Paighami group; a group who, in an attempt to wrestle authority away from the Khalifa and place it within their own self-renewing executive committee, also sought a similar aim; wanting a puppet khalifa, “who should take the pledge of allegiance from new members, should lead prayer services, should perform marriages and lead funeral prayers and no more” (Hadrat Maulawi Nur-ud-Dinra, Khalifatul Masih I

by Muhammad Zafrullah Khanra, p. 159).

The first Khalifa of the Ahmadiyya Muslim Community, recognising this threat, responded that such a view was “guilty of contempt of the office of Khalifa.” (Ibid, p.

174) The first Khalifa established and engrained the authority and importance of Khilafat throughout his life as the Khalifa. Thus, it was the first Khalifa of the Ahmadiyya Muslim Community who clarified the status and nature of the Khalifa, and not, as Evans incorrectly contends, a ploy by the Second Khalifa, to redefine the Khalifa’s status. (Far From the Caliph’s Gaze, p. 197) Religion sheds light on all aspects of human affairs – it’s the nature and purpose of religion, as such a religious leader who is muted from speaking on affairs that affect us, is, in effect, a puppet religious leader; someone who cannot meaningfully provide any guidance to humanity, as he is beholden to restrict

his words due to the controlling powerful elite.

The muting of institutions is a common form of censorship practiced throughout history by both democratic and autocratic regimes. Autocratic systems of government target by force all institutions that may have the potential to speak against them; whether religious, academic or the media.

In democratic systems, in a similar manner, but without the use of force, the religious authority is muted. Religious institutions cannot even comment on politics and mass media is controlled.

The means used are different, but the end result is the same.

As such, in the Western world, we seldom see any religious leader speaking out on global inequality, unjust wars and oppression. In Islamic history, there is a similar trajectory where the “Khalifa” became a symbolic title with nothing more to do but the bidding of the political ruling elite.

Would such a Khalifa be even worthy of the name? Would such a Khilafat serve any purpose? Of course not. But then, at the same time, if we accept that the Khalifa can provide guidance on any matter affecting human affairs, including political matters, does that then mean, as Evans argues, that the Khalifa has “political aspirations”?

One can easily understand the answer to this question by considering the following simple example: Recently, in the UK, a Manchester United footballer, Marcus Rashford, spoke out about providing meals to school children during the summer holidays. So successful was this campaign that the government performed a complete U-turn and issued £15 weekly food vouchers to the affected families.

When Marcus Rashford spoke out, would anyone say he had political aspirations? Of course not. In fact, nowadays it is becoming common to snub those who have a voice and do not use it to speak out against social injustice.

However there is a difference between this and when a notable person, an influencer, speaks out, who does have political aspirations – someone like the actor, George Clooney or performer, Kanye West, both of whom are known to have thought about throwing their hat in the political arena as potential future presidents of the United States.

There is a dividing line between those who seek political rule and those who solely comment on political affairs.

Every man or woman is free to comment in a democracy, but those who seek to rule either democratically or otherwise, seek to impose their opinion on others, whereas those who seek only to comment, do not seek to impose their opinion by any force. As such an influencer’s opinion is consensual.

Similarly, a Khalifa’s influence and authority is precisely this; it is by definition consensual, otherwise it does not exist; there is no question of imposition as it is up to people to freely accept or reject the advice. This relationship between the Khalifa and followers is something I will return to later in the article.

Ahmadiyya Khilafat practices what it preaches I would like to illustrate a real-life example of a nation in which the political system has directly clashed with the Ahmadiyya Muslim Khilafat and, in turn, how Khilafat reacted. I am of course talking of Pakistan.

I have already mentioned the extreme measures which the dictator Zia

took in an attempt to annihilate Islam Ahmadiyyat, promising to “ensure that the cancer of Qadianism [a derogatory term for the Ahmadiyya Community] is exterminated”. (Suffocation of the Faithful, report of the APPG Inquiry into the persecution of Ahmadi Muslims and other religious communities in Pakistan, p. 5) This was a culmination of state-led persecution of the Ahmadiyya Muslim Community in Pakistan, which had increased in its extremity since 1974.

Unjust laws have been passed, hundreds of Ahmadi lives martyred, shops burned, students ostracised, denied the right to vote, denied the right to practice the Islamic faith and hated by society. Yet despite such vehement state-backed persecution, the Ahmadiyya Community continues to abide by the commandment of the Holy Prophet, peace and blessings of Allah be upon him, that “Loyalty to one’s nation is a part of faith.” (Safinat alBihar, Vol. 8, p. 525, Mizan al-Hikmah) It is in this that the power of Khilafat lies. There is a world of difference between saying the right thing and doing the right thing. Every Muslim is aware of the commandments of the Holy Prophetsa, yet in the world today, we see Muslims in many countries rising up and causing civil unrest and rebellion within their countries due to perceived injustices, even though the Holy Prophetsa has clearly forbidden Muslims to rebel against the state. Yet in contrast, despite over 70 years of state-backed political persecution of the Ahmadiyya Muslim Community in Pakistan, there is not a single example of Ahmadiyya terrorism, even when the heart of the community, Khilafat, was targeted. The only thing that adheres the hearts of people to the right course of action is the Khalifa and his unwavering commitment to the commandments of the Quran and Holy Prophetsa. Otherwise, there is little doubt that the Ahmadis would have gone the same way as other Muslim groups and rebelled against the state and caused unrest. Khilafat has guided Ahmadi Muslims to be patient and endure with prayers.

Hopefully this will illustrate that the Ahmadiyya Khilafat practices what it

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Friday 16 October 2020 | AL HAKAM

Courtesy of Makhzan-e-Tasaweer

preaches and is not a political office, but rather a spiritual office, whose purpose is to guide people along the path of righteousness and peace. As it is stated in the Holy Quran: “Allah has promised to those among you who believe and do good works that He will surely make them Successors in the earth, as He made Successors [from among] those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely give them in exchange security [and peace] after their fear: They will worship Me, [and] they will not associate anything with Me. Then whoso is ungrateful after that, they will be the rebellious.” (Surah al-Nur, Ch.24: V.56) It will also illustrate why Ahmadis feel that the message of Ahmadiyyat, under the leadership of Khilafat, is the message that can bring global peace; it enables humanity to rise above base human emotions, and instead of seeking revenge and retribution, enables us to seek peace and reconciliation.

Inherited distrust of Khilafat I was born and raised in the UK, and for most of my life, I have had the good fortune of personally observing the Khalifa living in the UK. It has been over 35 years since the fourth Khalifa was forced to migrate to the UK from Pakistan. Since then, two Khulafa have resided in the UK, with the current Khalifa residing in Tilford, Surrey.

During this time, both have been universally recognised as men of peace, love and compassion – world leaders, the public, institutions and even governments have expressed how they have learnt true Islamic teachings from the Ahmadiyya Khilafat. The following are a few select quotations from notable world leaders about the Khalifa: “You have been persecuted for your beliefs, jailed for your faith and exiled from your homeland, but you refuse to turn to bitterness or vengeance” (Speaker of the United States House of Representatives) “I have met His Holiness myself, and I respect his strong commitment to promoting peace and understanding. At a time when extremists are seeking to divide

us, His Holiness has delivered an inspiring and peaceful message of love overcoming hatred.” (Theresa May, Former Prime Minister of the United Kingdom)

Courtesy of Makhzan-e-Tasaweer

“Having had the opportunity to sit down a few times with His Holiness, and to hear his deep commitment to the world, not just to the Ahmadiyya Community, but to seeing more peace, more openness, and more love throughout the world is truly astonishing and encouraging, this Ahmadiyya Message of ‘Love for all and hatred for none’ is one of those things we need a lot more of in the world …” (Justin Trudeau, Prime Minister of Canada) Despite this acknowledgement of the Khalifa as a “man of peace” by people living in the West, having been raised in the West, I had always been expecting a critique against the system of the Ahmadiyya Khilafat as an institution.

Although in Muslim countries, a critique of this institution is easier to understand due to the clear ideological differences, in the West, the ideological differences may at first glance seem obscure.

There is something about Khilafat that goes against the grain of “Western society” and how we are brought up here. We are raised to doubt authority and in particular to reject any authority that lies in a single individual, whether religious or political.

We have doubts and distrust in any strong

form of leadership – something alluded to in Evans’ book where he constantly talks about the relationship of “doubt” with the Ahmadis, summarising the “popular criticism about the intellectual practices of South Asian Muslims … that they do not appear to know how to doubt ‘properly’.”

(Far From the Caliph’s Gaze, p. 42) There is something ingrained in those living in the West to reject “definite” authority – whether religious or political – and we are taught that with freedom of thought comes the rejection of definite authority.

For instance, our religious system in the UK is based on the rejection of the Pope as the religious authority and although protestants have a head of church, yet their leadership does not have the same “definite” authority as the Pope. What is or is not Christian is by and large left up to an individual’s own interpretation, rather than reference to a figurehead or indeed reference to even the religious text.

In terms of the political situation, it is very much coloured against the backdrop of authoritarian fascist regimes of the second and post-second world war; the rise of Hitler, Mussolini, Stalin are all seen as the anti-thesis of our democratic system.

As such we are taught that democracy is the antithesis of authoritarianism, and that compared to the despotic dynasties of the past, we are living in a golden age. We are taught to doubt political authority and to challenge it; the primary cornerstone of society is the freedom of an individual.

Yet the reality of the country in which we live is somewhat more convoluted.

From the earliest age, we are shown through government run institutions i.e. schools to not only think in a certain way but also to follow authority – any reaction against authority is met with severe sanction. Our laws govern more parts of our lives than possibly any time in the history of human civilisation – we are held accountable for simply littering the street or walking the road in the wrong manner; God forbid if our child misses a day off school for an “unacceptable” reason!

Seemingly we have the freedom to elect our governing authority, yet in reality, after 18 years of graduating from a regimented curriculum designed by the state, our major source of information

that directs our thought processes comes from the media, which is controlled by a few hands.

There are evident limits to the independence of our thought and the freedom of our actions. One consequence of our system is the illusion of freedom.

And this illusion of freedom and control however “counterfeit” (a term Evans loves to use throughout his book) has resulted in something: we do not believe in certainties or definite values; we hold in suspicion an individual who claims that they follow a leader who can provide certainty. This to us is inherently suspicious, and as such, when we have strong leaders, an inherent distrust eventually takes over our sentiments.

As such, I understand Evans’ distrust of the system of Khilafat and how this suspicion colours everything he encounters in relation to the Khalifa – after all, living in such countries, we tend to have an inherent distrust and scepticism towards authority.

However, is this distrust justified?

I would like to explore the system of Khilafat in Islam so as to remove this inherited distrust.

Spiritual, not political The first thing to note is that the Ahmadiyya Khilafat is a spiritual system of leadership rather than a political one.

This has already been made clear in part one of this series and is one of the distinguishing features of the Ahmadiyya Muslim Community as compared to mainstream Islamic groups. As such, I will not talk any further on this issue.

Authority based on freedom, not compulsion The second aspect to note is that the authority of the Khalifa as the representative of the Prophet on earth is not based on any form of compulsion – religion or spirituality cannot be enforced, as the Holy Quran states “There is no compulsion in religion.” (Surah alBaqarah, Ch.2: V.257) The main thing that binds the relationship of the disciple and the Khalifa is the bond of love, and it is upon this love that the authority of the Khalifa rests.

Friday 16 October 2020 | AL HAKAM

14 This is in stark contrast to an authoritarian regime whose authority rests purely on the basis of fear – with the citizen compelled to conform to the rules of the regime out of the fear of severe retribution. In that sense even a democratic system is closer to an authoritarian system than it is to Khilafat, as in a democracy, rules are implemented based on the premise that those who break the rules will undergo some form of punishment.

Khilafat is the ultimate form of democracy – the authority the Khalifa yields is entirely consensual; by definition it is not and cannot be imposed.

Furthermore each individual who chooses to submit to this authority, pledges in an individual capacity to submit to it; every time a new Khalifa is elected, each Ahmadi Muslim will renew their pledge confirming that they also agree to be bound under his allegiance. Similarly every year they will reconfirm this pledge.

As such, in the system of Khilafat, there is no compulsion, no force.

Sometimes it is alleged that the Ahmadiyya Muslim Community can mete out punishments, but such sanctions have nothing to do with any kind of material loss to the individual and are only restricted to the relationship of the disciple with the Khalifa and in fact can result in an apparent material gain to the disciple. For example, one sanction maybe the refusal of the Khalifa to accept monetary donations to the community from a particular member. This is highlighted by Evans in his book on page 59: “It is the refusal of the Jama‘at to accept donations … that is said to be the most painful aspect of their punishment”.

This sanction, effectively, results in income loss to the Community and an income boost to the one the supposed sanction has been taken against! A similar analogy in a state would be that a person who has committed a crime, would be punished by being refunded his income tax! As such, one can only understand such sanctions in terms of love, where say a wife refuses the meal cooked by her husband in protest of some wrong done by the husband or indeed, vice versa.

This authority based on love rather than fear between Khalifa and disciple finds an interesting analogy in the life of the Holy Prophet Muhammadsa.

It is related that when Prophet Muhammadsa married his wife, ra Hazrat Khadija , she offered Prophet Muhammadsa all her wealth and slaves.

After re-confirming with Hazrat Khadijara, the Holy Prophetsa distributed all the wealth to the poor and freed all the slaves.

However, one slave by the name of Zaidra preferred not to be freed, but rather to live with the Holy Prophetsa.

After some time, the family of Hazrat Zaidra tracked him down and approached the Prophetsa to ask for the freedom of Zaidra. The Holy Prophetsa replied that he had already been freed and the family was free to take him back. The family then approached Zaidra, who replied that although he loved his parents, he loved the Prophetsa even more and would rather

exclaimed: “You should be the Khalifa as Umar does not even know the true state of his citizens.” Umar still in disguise replied maybe Umar is not so bad after all.

spend the rest of his life with him rather than returning to his family. One could safely assume that he would rather be a slave of Muhammadsa than a free man.

In reciprocation, Muhammadsa declared Zaidsa as his son.

This encapsulates the relationship of love and the authority which is born from that with the chosen one of God, and hence, it encapsulates the relationship between the Khalifa and his disciples – a relationship built on love rather than fear.

At this instancem I think it is fair to share some anecdotes that magnify this relationship – how the Khalifa is the first one we run to, to share our problems and our happiness with; elements of which even Evans condescendingly acknowledges.

1. I remember an incident which my late maternal grandmother related to me, who was born in Qadian in the 1920s.

She used to tell me that when she was a little girl, her father passed away, and the only thought she had in her mind was to run to the Khalifa of that time, Hazrat Mirza Bashiruddin Mahmud Ahmadra.

As such, she ran into his home and found him, upon which he embraced her and said, “Do not worry as I am now your father”. This provided comfort to my grandmother even seventy years on from the incident.

2. I am an eye witness to a very similar account that occurred around 60 years on from the above-mentioned incident in the 90s. I had volunteered myself to spend the summer holidays after my A-levels in the Khalifa’s office. On one particular occasion, I remember two middle-aged women coming into the office in the middle of a working day.

One of the ladies was visibly distraught and the accompanying woman then proceeded to explain to the private secretary that her son or daughter had been admitted in an emergency to hospital in a serious condition or maybe had just passed away – I cannot remember which. As such, she just wanted to meet the Khalifa so that she could bare her pain and share the sorrow.

The private secretary sent a message to the Khalifa and immediately, the two ladies were admitted into the office of

the Khalifa. Although 60 years apart and a different man had assumed the office of Khilafat, the care and love for the community as a father was still the same. For the followers the man we turn to is a man of God. Indeed the quality of love for humanity that distinguishes every Khalifa is a reflection of the love that the Holy Prophet Muhammadsa had for humanity. The first Khalifa of the Ahmadiyya Muslim community alludes to this very fact saying, “Khilafat is a sort of vice-prophethood and both are gifts of God. I conceive, however, that this grace is attracted by the service of humanity and I have been inspired by this sentiment since my early youth. I have always been keen to serve everyone without distinction of caste, creed, country or nationality both intellectually and practically.” (Hadrat Maulawi Nur-ud-Dinra, Khalifatul Masih I by Muhammad Zafrullah Khanra) 3. Even 1,300 years earlier, amongst the first Khulafa of Islam, we find this same love and care for humanity. There is a particular incident about the second Khalifa of Islam, Hazrat Umarra, who at that time was not only the spiritual head of the Muslims, but also the ruler of large portions of the Eastern Roman and Persian empires that illustrates this point. It is related that Hazrat Umarra would disguise himself, so as to secretly assess the situation of the inhabitants of the city. On one occasion, he happened to encounter a house where a baby was crying and the mother was cooking only water on the stove with some stones inside. On his enquiry, the mother explained that she had no food to give to her children and was making them think she was cooking something and waited for them to go to sleep in the process. Upon this Hazrat Umarra rushed back to the treasury, picked up some bags of flour and other provisions and took them back to give to the lady.

One of Umar’s servants requested the Khalifa to carry the flour, but Umarra replied, “Who would carry his burden on the Day of Judgement, and that it was his responsibility to look after the needs of the people.” Upon receiving the provisions of food, the woman

No Khilafat without consultation Finally, the notion that the Khilafat is an autocrat who takes all decisions with complete disregard for the opinions of the community is completely false.

According to a famous saying of Hazrat Umarra, “There is no Khilafat without consultation” (Izalat al-Khafa ‘an Khilafat al-Khulafa).

This makes it clear that the Khalifa consults and considers the opinions and input of the community.

The Holy Prophet Muhammadsa was someone whose every word and action was based on the will of God, as the Holy Quran states, “He does not speak out of his own desire.” (Surah al-Najam, Ch.53: V.4-5) Despite this being the case, he consulted his Companions so much that with regard to the Prophetsa, it was said, “I have never seen anyone who consults with his companions as much as the Holy Prophetsa.” (Al-Shafi‘i) As such, this puts clear emphasis on a leadership that is in tune and in full consultation with the people. In the Ahmadiyya Muslim Community, this is given practical form in many ways: 1. There are formal institutions across many auxiliaries which regularly meet, discuss ideas and present them to the Khalifa. The foremost amongst these is known as the Majlis-e-Shura; a consultative body that is formed of elected officials at local levels who will meet once a year in each country to agree on financial budgets and key goals to achieve during the upcoming year. These deliberations will then be presented to the Khalifa for a final verdict.

2. The Khalifa directly meets in personal meetings (not official) around 70-100 members of the community each day in which members can talk to the Khalifa and present their opinion on any matter they may choose.

3. On a daily basis, the Khalifa receives thousands of individual non-official letters from members of the community.

These range from all kinds of issues, including suggestions presented by members.

There is no doubt that the ultimate decision rests with the Khalifa and he has the right to reject the majority opinion, as is stated in the Holy Quran, “… and consult them in matters [of administration]; but when you have made your decision, then put thy trust in Allah. Surely, Allah loves those who put their trust [in Him].”

(Surah Al-e-Imran, Ch.3: V.160).

Personally, the only difference I see between this and how a CEO runs a company or any organisation is that a CEO is answerable to a board, whereas the Khalifa is answerable to God – I know which one I would rather be answerable to!

(To be continued...)

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Friday 16 October 2020 | AL HAKAM

100 Years Ago...

“Mark that the sun of Islam will now rise from the West” The Review of Religions (English), October 1920 of regaling its readers with the grossest caricatures and misrepresentations of that creed. Adequate refutation of them is not possible without a special organ devoted to the interest of Islam. Our missioner estimates that a suitable monthly magazine will cost during the first year at the rate of 100 dollars a month. Lovers of Islam may correspond on the subject with Mufti Mohammad Sadiq.

Our London mission Our missionaries in London have been extending their operations. One of them recently paid a visit to Paris where there were assembled representatives from different Muslim countries. Some of the citizens of France had also accepted the faith of Islam and to these and to the visitors from foreign countries our missionary – Chaudhry Fateh Mohammad Sayal – brought the news of the advent of the Promised Messiah and Mahdi of Qadian (India). The news was a divine message of hope to the Muslims, to whom the political aspect of the time seemed full of gloom for the future of Islam.

The London Mosque The plan of the proposed mosque in London is under consideration. The scheme includes a mosque, quarters for missionaries, guest rooms, lecture room, a yard and a tennis court. In this connection, we give below the translation of an Urdu quatrain from the pen of our leader the Khalifatul Messiah II[ra]: “From the centre of polytheism doth arise the cry of monotheism, “Mark that the sun of Islam will now rise from the West, “In presence of light what chance has darkness to make a stand?

“Be sure that before long there will be

an end to the tyranny of the church.”

Street, Chicago, Illinois, USA

Our American mission Our missionary in America reports favourable progress with their work.

There have been two more conversions, both educated Americans, since the last report. This brings the total number to 40. The headquarters of our missionary has been removed to Chicago, which from its central position in the continent and other reasons has been found more convenient for the purpose of the mission work than New York. The new address of our missionary is as follows: Mufti Muhammad Sadiq, Ahmadiya Missioner, c/o Diab Brothers, 51 – E 18th

Islamic society in America As a result of a suggestion made by the leader of the Ahmadiya Community published in the Al Fazl; a society has been founded in America for the protection [welfare] of Islam. Mr Mohini, editor of the Arabic newspaper, Al-Serat and Mufti Mohammad Sadiq, Islamic missioner have been elected the secretary and the president, respectively, of the said society.

Suggested Islamic organ in America The crassest ignorance prevails in America regarding the religion of Islam and the newspapers of the country are never tired

A tasteful tribute Recently a certain lady in England called at our mission home in London and presented a small parcel of fruits. The parcel contained a card with the following note: “A small gift from a servant of ‘the dear Jesus’ to the apostles of Ahmad, servant of the Most High God, with respectful complements.”

The lady it appears had attended one of the open air lectures of the missionary and the gift was intended as a mark of her appreciation.

A missioner’s self-conceit Bishop Warne of Lucknow in speaking on the question of the Indian Reforms gave it as his opinion that when the load comes on the two religions Hinduism and Muhammadanism (for the test will be first of all a moral test), they will be unable to hear the strain and will break under Continued on next page >>

Friday 16 October 2020 | AL HAKAM

16 << Continued from previous page

the load. And if so, it was the Bishop’s opinion, that this would constitute the biggest opportunity ever known to the Christian Church in India. That is the selfcomplacency which upholds the Christian ministers.

A belated rectification The Cutchi Memons Bill has passed the Indian Legislative Council. It brings to the Cutch Muslims freedom from the fetters of the Hindu Law in the matter of succession and inheritance and places them on a footing in conformity with the dictates of the Mohammadan Law. The Prohibition fight in America Preparations are going on in the United States of America for the great fight over Prohibition, which will probably take place in October.

The Russian Church no more a branch of the state The much-maligned Bolsheviks have at last something to be said to their credit. They have liberated the Russian Church from the dominion of the State.

Subordination of the Church to the State was typical of the material spirit of Europe.

Peter the Great, the great Czar of Russia found it inconvenient to have within his empire a Church which claimed direct allegiance to Christ. He established the Holy Synod which brought the Church under State control. This body, under the auspices of the New Reformers, has been abolished and in its place has been set up, the Holy Patriarchate of Moscow which will henceforth manage the Church affairs freed from State influence of any sort.

Bolsheviks put down superstition The head of a monastery in Russia was recently convicted in a Bolshevik Court for selling bones of alleged saints for curative purposes. The Bolshevik authorities are to be commended for this prompt and wise action in punishing the vendors of false relics and the disseminators of vain superstitions.

More tribulations for a recusant world A most devastating famine is now raging in China. It affects a considerable area of the country and exceeds in intensity any other famine within living memory.

The month of September witnessed several serious shocks of earthquake in Italy. A tract of country 100 by 50 miles has been left desolate. The shocks were the severest after those of the Messina earthquake.

A serious epidemic of typhoid is prevailing in Central Europe and threatens to overspread the whole of the continent. Appeal has been made for funds to counteract its depredations which it is feared might prove as fatal as the war itself.

So the prophecy of the second Messiah is going to be fulfilled that there is to be no respite till the world has recognised his truth.

New converts in the UK and the Ahmadiyya mosque in London Al Fazl, 18 & 21 October 1920 Hazrat Maulvi Abdur Rahim Nayyarra Nayyar away from London I was out of London for three weeks and I chose Southsea, Portsmouth for this annual vacation because by the grace of God Almighty, sincere members of the Ahmadiyya Jamaat live there. Consequently, I was fortunate enough to enjoy both, work and leisure.

I will describe the accounts of this journey in another letter, insha-Allah. At the moment, I only say that in a blessed hour, the seed of the Jamaat’s tabligh has been sown in the land of Portsmouth and I hope that this plant will bear fruit. I had a very great and successful opportunity to carry out tabligh of Ahmadiyyat during this journey, alhamdolillah.

Due to this excursion, I could not even reply to the letters of friends. Hence, I apologise and assure all my kind wellwishers that I keep praying for each and every one of them. May Allah the Almighty accept [my prayers].

Recent converts Below are the names [and details] of those persons who have converted to Islam and entered the rightful Jamaat in the last four weeks by the grace of God the Almighty: 1. Mrs Rose Vernon, who has been given the Islamic name Rabia, is an educated and sincere old woman. She is a study enthusiast and a saintly lady.

2. Countess Lena de Laurier has been given the Islamic name Aisha. She is the English wife of a French Count. She is a very mature and sensible woman.

3. Mr James Turner has been given the Islamic name Abdul Rahim. He is a Southsea resident and an experienced gentleman.

After converting to Islam, he said that 50 years of anxiety present in his heart was changed with contentment and satisfaction after he embraced Islam.

4. Mrs Mabel Emma Ali has been given the Islamic name Safia. She converted to Islam after [reading] Ahmadiyya literature and through the tabligh of Mrs Ayesha Noor

of Cardiff.

5. Mr Ralph Waldo Vernon has been given the Islamic name Nasir Ahmad. He is the son of sister Rabia Vernon. He is a very intelligent, virtuous and chaste boy.

Their requests of Bai‘at have been sent to be presented before Hazrat Khalifatul Masih. Members of the Jamaat are requested to pray that Allah the Almighty may grant perseverance to all of them.

Talim and tarbiyat of new converts New Muslim men and women are increasingly interested in learning the religion. They are not only keen to memorise the namaz [wording of salat] and other Arabic words but some are trying to learn to read the Holy Quran in Arabic. Two ladies are studying the Qaida Yassarnal Quran [elementary course in Arabic reading, used to teach the Holy Quran].

Ahmadiyya mosque The designs for the construction of the Ahmadiyya mosque are being finalised and correspondence with architects is ongoing.

On the 29th of this month, [mosque related] work will start in Ahmadiyya Dar-ul-Tabligh [mission house] on regular basis, insha-Allah. The construction of the mosque will also begin in the initial months

of the New Year.

The mosque will have a tall minaret that will be built in the style of the Minarat-ulMasih [in Qadian]. It will announce the arrival of the Promised Messiahas in the Western countries and those who mocked us and asked for the sign of the Ahmadiyya mosque, will witness how the Unseen [God] shows His signs and how Ahmadis, yes, Qadiani, Mahmudi Ahmadis, progress in the valleys of the West with a resonant sound. ‫ت‬ ‫ڑگےھ ی‬ ‫م ُ و� ےن بس دنمش اُاترے‬ ‫د� اوےچن انمرے‬ ‫امہرے رک ی‬ “[Allah the Almighty] lowered all the foes into an abyss and elevated our minarets to great heights.”…

Maulvi Mubarak Ali Sahib BA BT On 18 September [1920], Maulvi Mubarak Ali Sahib BA BT, missionary to Nigeria, came here safe and well on a ship from China along with Aziz Manzoor Hassan (BSc) of Amritsar. Maulvi Sahib will soon leave for Nigeria, insha-Allah.

Aziz Manzoor Hassan Sahib has come to study engineering and along with him, Khawaja Nimatullah Sahib and Rana Ali Muhammad Sahib have also come to study forestry and medicine [respectively].

Southsea, Portsmouth

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Friday 16 October 2020 | AL HAKAM

Memories of a beloved teacher: Salim Malik Sahib Marwan Sarwar Gill Missionary, Argentina

One of the countless blessings of being a student and graduate of Jamia Ahmadiyya UK is that our spiritual, moral and intellectual training is supervised by such people who have dedicated their entire lives for this purpose.

The late Salim Malik Sahib was one of those devoted individuals who wasn’t just highly qualified in academics, but also a role model for us in obedience, sincerity, humbleness, hard work and many other virtues. He was much more than just our English teacher; he was a mentor, a friend, a fatherly figure for many of us. His relationship to us would extend beyond the four walls of the class room and the English syllabus.

For example, I personally felt deep admiration and respect for him since my time as his student, but after graduating, my relationship with him became much more personal. I remember when I told him that I had been appointed as a pioneer missionary for Argentina; he was extremely happy.

Before departing to Argentina, he said that I should stay in constant touch with him and keep informing him of my work. Sometimes, if I would fail to keep my promise, he himself would contact me, enquire about my work and express his prayers and best wishes.

At the occasion of the Jalsa UK 2019, I had the opportunity to see him – this was the last time I met him. Due to his health, he wasn’t able to attend the Jalsa.

After Jalsa, he invited me and some other graduates (mostly those who are appointed outside the UK) to his house.

Despite his frailty, it was astonishing to witness his kindness and hospitality.

Before leaving, he gifted each of us a book from his personal library.

After a few months when I thanked him again for his gift and told him that the book he gave was proving very useful for me, it pleased him very much and he told me that he had a similar book which he would send to me in Argentina. So, just after a few days, I received another book from his personal library.

Salim Malik Sahib had an impact on all his students, some of whom have expressed their attachment with him. All such students were his students at some

point and are now serving as missionaries in various parts of the world.

A missionary who is now based in Ireland said: “It always used to surprise me to see that despite his old age, he would drive every single day all the way from West London to Jamia to teach us. One of his very loving characteristics was that even if he would be displeased with anyone of us in the classroom, outside the classroom, he would always meet us with a smile and would give us the impression that he was not at all displeased.

“My first appointment as a missionary was in Hounslow, the local Jamaat of Salim Malik Sahib. From the very beginning, he would constantly show support and guide me. Shortly after moving there, he offered me his printer and desk for my office. Both items were in very good condition and are still used in the office of the mosque.

“When he realised that I didn’t have a car, he let me borrow his own car.

During my seven years as a missionary in Hounslow, I observed that he would regularly attend the Friday prayers. Due to his health, even if he couldn’t drive himself, he would ask someone for a lift to attend Jumuah.”

One of his students, who is now serving as a missionary in Hounslow, the area where Salim Malik Sahib lived, said: “Before lockdown, when we offered congregational Tahajud prayer for the last time, he was also present. Afterwards, during breakfast, with great love, he shared his memories of Hazrat Musleh-eMaudra and how he was brought up in a spiritual environment of Qadian.

“The last time I visited him at his home, before he was admitted to hospital, he was working on the translation of an article. I asked him to send me this article.

Alongside the article I received this message: ‘Thank you for taking the trouble to come to visit me. You brightened my evening. Thank you. God bless you.’

“He would always be updated about the work of his students who were appointed in foreign countries and would affectionately share their news with me.

“When he returned home from hospital the first time during lockdown, he called me and asked me to bring him the print copy of an article. When I went to his house, I expected to see him resting, but I saw his laptop opened next to him

on his bed. He told me that he had been assigned to translate that article into English. Then, he gave me two checks and told me that one was for Masroor Eye Institute and the other one for Majlis Ansarullah. Whenever a new scheme was launched by Huzooraa, he told me that he would always participate.

“The Jamaat members of Hounslow also told me that whenever they would go to visit him in hospital, he would always be working on his laptop. You can say that literally until his last moments, he had devoted himself for the service to the Community.”

A missionary belonging to Germany and serving the Jamaat there said: “When Jamia UK was inaugurated in 2005, Salim Malik Sahib was a member of the panel to select the students for the first batch. The interviews and selections were already done when I applied for admission. Coincidentally, around that time, Salim Malik Sahib came to Hamburg to visit his relatives. Therefore, he took my interview personally in the mosque and afterwards, by the grace of Allah, I was admitted to Jamia UK.” Another of his students who now serves as a missionary in Iceland writes: “I was fortunate to have him as a teacher, mentor and friend from the very day Jamia Ahmadiyya UK opened in 2005. There was more than just a teacherstudent bond between us. He was more of a fatherly figure to me, always concerned for my well-being and progress as a missionary.

“When I joined Jamia in 2005, I was a somewhat ‘heavy’ student. It wasn’t long before I started losing weight during the first year at Jamia. I remember that during the early days of my weight loss, Salim Sahib approached me and said, I suppose by way of encouragement, that if I managed to lose a certain amount of weight (I do not recall whether it was 10 or 20 kg) he would give me £20. Some other students were present when he made this promise. I was certainly not losing the weight for the £20, but as soon as I had lost the weight, one of my class fellows mentioned to him that I had in fact lost the weight. He happily and proudly called me to him and gave me £20 and encouraged me to carry on, though he did not promise any more money! From thereon, our relationship continued to

grow and strengthen.

“Salim Sahib pushed me to chase higher ambitions on numerous occasions, but I do not have the slightest of doubts that he wanted the best out of me. The relationship that we shared allowed him to broaden my horizons.

“Another memory that I will cherish for the rest of my life, for which I am extremely grateful, is to do with my handwriting. My handwriting was terrible and although it is still not the best, it is much better than what it used to be. I used to join all of my letters together and during exams, it could become extremely illegible. Salim Sahib, being one of my teachers and having to read and mark my exams, would always deduct some marks due to my handwriting.

“On one occasion, he strongly advised me to change and improve my handwriting, otherwise he would deduct more marks. Hence, I immediately started working on this and to this day, I am grateful for this push of his as this has been helpful to me in many regards.

“One of the greatest qualities of Salim Sahib and what made him so likeable to the students was his calm personality.

He was much older than us and certainly had much more knowledge than us, yet it was extremely easy to approach him

Friday 16 October 2020 | AL HAKAM

18 about literally anything, whether it was a personal matter, related to our studies, or of any other nature – he was always there for you.”

A missionary now serving in London said: “Islam educates us on the great significance of teachers and by reflecting on the life of Salim Malik Sahib, one really does come to understand why our religion holds such importance for our teachers.

“I had the honour and privilege of not just being his student, but also as supervisor for my thesis. When I approached him to ask if I could suggest him as my supervisor, his response touched my soul and taught me an invaluable lesson in humility. He said, “I don’t think of myself to be qualified for such a task, but if you would like me to be your supervisor, then I most certainly will.”

Another missionary serving in London said: “I was extremely fortunate to have Salim Malik Sahib as supervisor for translating Jang-e-Muqaddas. Initially he expressed concern at this project due to it being a challenging book to interpret into English; however, he wholeheartedly endeavoured to help me complete its translation. Not only did he check every single word that I translated, but he would also translate many parts of the book

himself.

“Many times, we would sit down and he would go over the translated part and explain every small detail to me with love and affection. I had the good fortune to visit his house a few times and I found him to be very hospitable each time. He would often give me books to read from his personal library.

A missionary serving in the UK said: “He taught our class English and his English was indeed very high. He wanted each one of us to also reach a high standard, but as some of our class fellows were from abroad, he would take his time to go through the fundamentals of the language. This also showed his humility and was always amazing for me to witness a former lecturer at a university teaching basic English to foreign students.

“During my final years of Jamia, Salim Malik Sahib was appointed as my end-ofyear thesis examiner. The amount of detail with which he went through my thesis was surprising for me. Wherever he thought I could have done better, he would mark it and send it back to me. I must say, I had submitted my thesis twice and both times, it was not up to the mark. This was simply because he wanted the standard of English in future missionaries of the Jamaat to be very high. One thing he taught me, which I will never forget is that one should never take any Jamaat task lightly.”

Not sure where to start?

One of his students, now serving the Jamaat in Germany, said: “Once, Salim Malik Sahib saw that I was very anxious. He came to me and gave me some advice. He told me that a missionary should always have a living relationship with God and his Khalifa.

Then, he quoted the following couplets of Hazrat Musleh-e-Maudra‫ ن‬: ‫اعلق اک ی ہ�اں رپ اکم ہ ی‬ �‫� وہ الوھکں یھب ےب افدئہ ہ ی‬ ‫ئ‬ ‫وصقمد رما وپرا وہ ارگ لم ی‬ ‫اج� ےھجم د�ی واےن دو‬ “‘Mere intellect cannot succeed here; even thousands of intellectuals are futile.

My goal can be attained through just two ardent, passionate souls.’”

One of his students, who now serves as a missionary in the UK, writes: “It was a great honour to have Salim Malik Sahib as the supervisor of my thesis. In this regard, I had the honour to go and visit him many times. Despite his poor health, each time, he would stand up and greet me. Then, despite suffering severe back pains, he would sit with me for hours working on my thesis.

During such meetings, he would also affectionately narrate his memories as a lecturer at Reading University. He would describe how several times during a week, he would drive from Reading to London to see Hazrat Khalifatul Masih IVrh and present him the translations and different tasks that he was entrusted.

“Often, he would also speak about different intellectual topics and would guide me on how to increase my knowledge. He would express his desire that the students and graduates of Jamia should have a very high academic standard and Jamia should be considered amongst the most academic institutes in the world.”

Another missionary of Germany writes: “I remember that there was a time when Salim Malik Sahib, due to his weak health, had to walk with the support of a stick, but he would still come to Jamia and teach us.

“Once, some students recommended to stay home and return to teach when he was better, to which he replied, ‘It is not possible that Huzoorra assigns me a task and I sit at home. As long as I have the strength to stand, I will continue to come and fulfil my task.”

May Allah elevate his status in paradise and also enable us (graduates of Jamia UK and indeed every Jamia around the world) to follow his example in being a loyal, sincere servant of Khilafat.

May Allah enable us to perform sacrifices and services for Islam Ahmadiyya until our last breath, just as our beloved and respected mentor and teacher Salim Malik Sahib did. Amin.

Here, we plan to make things easier ...

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Friday 16 October 2020 | AL HAKAM

Friday Sermon 18 September 2020 Men of Excellence After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

In the last sermon, I was relating accounts from the life of Hazrat Bilalra, who was from among those companions who participated in the Battle of Badr. Some accounts were remaining, which I shall narrate today.

Hazrat Abu Hurairahra reported that when the Messengersa of Allah returned from the expedition of Khaibar, he walked all night and only stopped in order to sleep. The Holy Prophetsa told Bilalra to keep note of the time for the prayer during the night. (This meant that he should be mindful of the prayer time and wake him up for the Fajr prayer.) Thereafter, Hazrat Bilalra offered his nawafil [voluntary] prayers as much as Allah had decreed for him that night, while the Messengersa of Allah and his companions slept. When the time for the Fajr prayer drew close, Bilalra turned towards the direction from which the sun would rise and sat down.

Since he was leaning against his camel, he was overcome by sleep. Neither Bilalra, nor anyone else from among the companions woke up, until sunrise. Allah’s Messengersa was the first of them to wake up and in a tone of concern said, “O Bilal! O Bilal!”

Bilalra replied, “O Messengersa of Allah!

May my father and mother be sacrificed for you! I was overcome by the same state as you were”, i.e. he was also overcome by sleep.

The Holy Prophetsa then ordered for them to depart and travelled a short distance on their mounts. The Messengersa of Allah then stopped them after a short distance and performed ablution, then gave orders to Bilalra who recited the iqamah and the Holy Prophetsa then led them all in the morning prayer after the sun had risen. When he finished the prayer, he said, “When anyone forgets to

offer a prayer, he should pray [the missed prayer] as soon as he remembers it, for Allah the Almighty has said: ‘And observe Prayer for My remembrance.’” (Sunan Ibn Majah, Kitab al-Salat, Bab man naama ‘an al-Salat wa nasiyaha, Hadith 697) On the day of the Conquest of Mecca, when the Messengersa of Allah entered the Ka‘bah, Hazrat Bilalra also accompanied him.

Hazrat Ibn Umarra narrates, “The Holy Prophetsa arrived at Mecca on the day of the Conquest of Mecca and sent for Usman bin Talhara. He opened the door of the Ka‘bah and the Holy Prophetsa, Hazrat Bilalra, Hazrat Usama bin Zaidra and Hazrat Usman bin Talhara went inside and then closed the door behind them. They stayed there for some time and then came out.” Hazrat Ibn Umarra added, “I quickly went to Hazrat Bilalra and enquired from him [what happened inside]. He replied, ‘The Holy Prophetsa) prayed in the Ka‘bah.’

I asked, ‘Where?’ He replied, ‘Between

these pillars.’” Hazrat Ibn Umarra would say, “I forgot to ask how many rak‘at [units of prayer] he had offered.” (Sahih al-Bukhari, Kitab al-Salat, Bab al-Abwab wa al-Ghalaq li al-Ka‘bah wa al-Masajid, Hadith 468) Hazrat Bilalra would later tell people where in the Ka‘bah the Holy Prophetsa had prayed.

It is narrated by Hazrat Ibn abi Mulaikah, “On the day of the Conquest of Mecca, the Messenger of Allahsa ordered Hazrat Bilalra to call the Azan from the rooftop of the Ka‘bah. Hence, Hazrat Bilalra called the Azan from the its rooftop.” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 177) Whilst mentioning Hazrat Bilalra in relation to the Conquest of Mecca, Hazrat Khalifatul Masih IIra states: “Hazrat Abbasra took Abu Sufyan and went to the Holy Prophetsa during a gathering. The Holy Prophetsa saw Abu

Sufyan and said, ‘Woe unto you! Do you still not believe that God is One?’ Abu Sufyan replied, ‘Why would I not believe?

If there was another god, would he not have helped us?’ Upon this, the Holy Prophetsa said, ‘Woe unto you! Do you still not believe that Muhammadsa is the Prophet of Allah?’ He replied, ‘Regarding this, I am still unsure.’ Hazrat Abbasra said to Abu Sufyan, ‘O unfortunate soul!

Pledge your allegiance; through this, you and your nation will be saved!’ Aby Sufyan replied, ‘Very well, I will do so.’

On the insistence of Hazrat Abbasra, he performed the Bai‘at [pledged initiation] on that occasion, but his heart was not fully convinced by it. However, later on, he became a true Muslim. Nevertheless, he performed Bai‘at, upon which Hazrat Abbasra said that now, he ought to ask for his people to be spared, otherwise they would be destroyed. At that moment, the hearts of the muhajireen were apprehensive. They were originally from Mecca and believed that once the honour of Mecca was destroyed, it could not be restored. Despite having been subjected to extreme torture [in Mecca], they still prayed for a peaceful resolution.

“In contrast however, the Ansar were filled with great zeal and passion. The Holy Prophetsa said, ‘What have you come to ask for?’ In reply, Abu Sufyan said, ‘O Messengersa of Allah! Will you not show mercy to your people? You are indeed merciful and benevolent. Moreover, I am your relative, your brother and I should be honoured in some way as well, as I have now entered Islam.’ The Holy Prophetsa said, ‘Very well! Go and make an announcement in Mecca that whoever enters the house of Abu Sufyan shall be granted protection.’ He replied, ‘O Messengersa of Allah! My house is of a

Friday 16 October 2020 | AL HAKAM

20 limited size and how many people could it possibly accommodate? This is such a large city; how can its inhabitants all be accommodated in my home?’ The Holy Prophetsa then said, ‘Very well! Whoever enters the Ka‘bah will be given refuge.’

“Abu Sufyan replied, ‘O Messengersa of Allah! Some people will still remain [without protection].’ The Holy Prophetsa said, ‘Alright! The one who throws down his weapons will be left in peace.’ Abu Sufyan replied, ‘O Messengersa of Allah!

Some people will still remain.’ The Holy Prophetsa said, ‘Alright! Whoever closes the doors of their home will be given refuge as well.’ Abu Sufyan replied, ‘O Messengersa of Allah! The poor people living on the streets will be killed.’ The Holy Prophetsa said, ‘Very well! Prepare a flag for Bilalra and bring it to me.’ Abi Ruwayhahra was a companion and when the Holy Prophetsa formed bonds of brotherhood in Medina between the Muhajireen and the Ansar, he established a bond of brotherhood between Abi Ruwayhahra and Bilalra.

Perhaps Bilalra was not present at the time or due to some other reason. Nevertheless, the Holy Prophetsa had a flag made for Bilalra and gave it to Abi Ruwayhahra and said, ‘This is the flag of Bilalra. Go forth into the city and announce that whoever stands under the flag of Bilalra will be granted refuge.’ Abu Sufyan said, ‘This is sufficient. Mecca will now be saved.’ He then requested permission to leave. The Holy Prophetsa said, ‘You may go! Since the leader has already accepted defeat, now whether or not the people of Mecca learn of [the conquest of Mecca] it makes

no difference.

“Abu Sufyan entered Mecca anxiously and continuously said, ‘O People! Close the doors to your homes. O People! Throw away your weapons. O People! Enter the Ka‘bah. Bilal’sra flag has been raised aloft, go and stand underneath it.’ In the meantime, people started closing their doors. Some started entering the Ka‘bah and others cast their weapons outside.

Meanwhile, the Islamic army entered the city and people gathered under the banner of Bilalra.”

Hazrat Musleh-e-Maudra further states: “The most extraordinary point worth noting from this incident is the flag of Hazrat Bilalra. The Holy Prophetsa arranged a flag for Hazrat Bilalra and said that whoever stands beneath the standard of Bilalra shall be granted refuge. Even though the Holy Prophetsa was the leader, he raised no flag for himself. After him, in terms of the level of sacrifices offered was Hazrat Abu Bakrra, yet no flag was raised for him either. Following him in terms of the leaders from among the Muslims was Hazrat Umarra, yet he too had no flag raised. The worthiest after him was Hazrat Usmanra, the son-in-law of the Holy Prophetsa, yet for him also, no flag was raised. Thereafter was Hazrat Alira, who was his brother and son-in-law, but again, he also had no flag raised for him.

Then, Hazrat Abdur Rahman bin Aufra, regarding whom the Holy Prophetsa stated that as long as he lives, there shall be no discord among the Muslims, yet despite this, he too was not granted a flag. The Holy Prophetsa did not even raise a flag

for Hazrat Abbasra, his uncle, and who, at times, would even speak boldly in front of the Holy Prophetsa to which he would never be displeased by it, and yet, he too was not granted a flag. Furthermore, all the other chieftains and people of great eminence were present. There was Hazrat Khalidra bin Waleed, the son of a chieftain and who was very well-known himself. Hazrat Amrra bin As, another son of a chieftain was present, as well as the children of other chiefs, yet none of them had a banner raised. A flag was only prepared and granted to Hazrat Bilalra.

What was the reason for this? This was because when a skirmish was about to break out in the vicinity of the Kab‘ah, Hazrat Abu Bakrra saw that the ones who were about to be killed were his brethren.

Thus, he went to the Holy Prophetsa saying, ‘O Messengersa of Allah, will they [i.e. the Muslims] kill their own brothers?’

At that point he had forgotten about the injustices committed against them and overlooking this aspect only saw that they were his brethren. Hazrat Umarra who would usually say, ‘O Messengersa of Allah, kill these disbelievers [of Mecca]’, but when the Holy Prophetsa decided to forgive them all, even Hazrat Umarra would have thought to himself that it was better that our brothers were pardoned.

And despite having committed great injustices against them, Hazrat Usmanra and Hazrat Alira would also have been thinking the same. Even whilst the Holy Prophetsa was pardoning them, a thought may have arisen that among them were his uncles, brothers, sons-in-law, relatives and dear ones; thus, if he was to pardon them, it would be better as his relatives would be saved. However, there was only one person who had no relatives in Mecca; he did not wield any influence in Mecca; who had no helper in Mecca and who was tortured in a state of utter helplessness.

Neither was Hazrat Abu Bakrra subject to this [torture], nor Hazrat Alira, Hazrat Uzmanra or Hazrat Umarra. In fact, the Holy Prophetsa himself did not suffer the affliction in the same manner.”

It was mentioned in one of the accounts related in a previous sermon that Hazrat Abu Bakr and the Holy Prophetsa were spared from cruelties due to their relations. However, I made the clarification at the time that cruelties were inflicted upon the Holy Prophetsa as well as Hazrat Abu Bakrra. But Hazrat Bilalra was the only one to suffer atrocities of such nature.

Here too, Hazrat Musleh-e-Maudra has not rejected the notion that they suffered injustices; rather, he is stating that no one experienced the same kind of torture that Hazrat Bilalra went through.

Whilst describing some of the details of the torture carried out against Hazrat Bilalra, Hazrat Musleh-e-Maudra says: “Hazrat Bilalra was made to lay naked on the burning sand. We can see for ourselves that we cannot walk bare feet in the months of May and June, yet he was made to lay unclothed in burning sand.

Then children wearing shoes with nails would jump up and down on his chest telling him, ‘Say, there are more gods other than the One God, say Muhammad[sa] is a

liar.’ When they would beat him constantly, Hazrat Bilalra would respond only this much in his own way of speaking, ‘Ashadu allaa ilaaha illallah. As-hadu allaa ilaaha illallah.’ meaning, ‘How can I utter this after witnessing that God is One, and no matter how much you may torture me, after learning that Muhammadsa is the true Messenger of Allah, how can I call him a liar?’ Thereupon the children would beat him even more. He was treated in this manner in the summer months, i.e. the months of intense heat. During the winter months, they would tie his feet with rope and drag him in the stony streets and his skin would be wounded. They would drag him telling him to say, ‘Muhammad[sa] is a liar and there are other gods besides God.’ His response, however, was, ‘As-hadu allaa ilaaha illAllah. As-hadu allaa ilaaha illallah.’

“Now that the Islamic army, numbering 10,000, was ready to enter Mecca, Bilalra must have thought that today would be the day for retribution against those who used to stamp on his chest with their shoes and that he would be recompensed for the cruel beatings and torture he endured.

However, when the Holy Prophetsa declared that all those who either entered the home of Abu Sufyan, entered the Holy Ka‘bah, laid down their arms or closed the doors of their homes would be forgiven, the thought may have crossed Bilal’sra mind that the Holy Prophetsa was pardoning his own kith and kin, which was indeed a noble deed, but how would he receive retribution? The Holy Prophetsa knew that on that day, there was only one person who could be pained by him forgiving these people, and that was Bilalra, as these people were not his family or tribesmen.

The pain he was made to endure was not endured by anyone else. Thus, the Holy Prophetsa decided that he would seek retribution for Bilal’sra pain, but he would do so in a manner that upheld the dignity of his prophethood, whilst at the same time remaining mindful of Bilal’s sentiments. The Holy Prophetsa instructed that Bilal’sra flag should be raised and the chieftains of Mecca, who used to stamp on Bilal’s chest with their shoes; who used to tie a rope to his feet and drag him; who used to make him lay on burning sand, should be informed that if they wish to save their own lives, as well as the lives of their wives and children, they must come and stand under the flag of Bilalra.

“It is my belief that since the creation of this world and since man has entered a stage of his development where he has been in a position of strength to be able to seek retribution against another for an injustice committed against them, never has anyone sought retribution in such a magnificent manner. When Bilal’sra flag was pitched in the grounds in front of the Holy Ka‘bah, the circumstances were very different to how they used to be. The chieftains of Mecca who used to crush Bilalra under their feet demanding from him to declare Muhammadsa, the Messenger of God, a liar, the same chieftains would have come running, holding the hands of their wives and children, to seek refuge under the flag of Bilalra in order to save their lives.

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“Just think of the love and devotion Bilal’s heart and soul must have felt for the Holy Prophetsa in that moment. He must have thought to himself, ‘I did not know whether I would ever obtain retribution from the disbelievers, or whether I would even have the ability to do so. Now, I have been able to take retribution in a manner whereby every person who used to stamp down on my chest, their heads have been lowered beneath my feet.’”

This was his retribution; those who used to stamp on Bilal’sra chest with their shoes were now made to lower their heads at the feet of Bilalra.

“This retribution was far more magnificent than the retribution of Josephas because Josephas forgave his brothers for the sake of his father.” The person for whose sake he forgave them was his father, and the people who he forgave were his brothers. “The Holy Prophet Muhammadsa forgave his uncles and his brothers only after they submitted at the feet of a [former] slave.

Thus, the retribution of Josephas is of no comparison.” (Sair-e-Ruhani, Anwar-ulUlum, Vol. 24, pp. 268-273) This reference was taken from Saire-Ruhani [a compilation of speeches by Hazrat Musleh-e-Maudra]. This same incident has also been mentioned briefly in Introduction to the Study of the Holy Quran.

I am mentioning this because some people write to me stating that a certain incident has been mentioned differently in another place, whereas the difference between the two is simply that one has been written in detail while the other has been mentioned briefly. Some people focus on certain aspects and highlight differences between the narrations, whereas both the incidents’ descriptions and their conclusions are the same.

In any case, it is stated here [in Introduction to the Study of the Holy Quran]: “Abu Sufyanra asked the Holy Prophetsa whether the Meccans would be safe if they did not take up arms. The Holy Prophetsa replied in the affirmative. He

said that every person who closed the door to their home would remain safe.

Hazrat Abbasra said to the Holy Prophetsa that Abu Sufyan was a very proud person and what he wanted to ask was whether his honour would be duly regarded.” This is an additional detail mentioned here with reference to Hazrat Abbasra. “The Holy Prophetsa said, ‘Very well, whoever enters the home of Abu Sufyan would also be granted security. Whoever enters the Ka‘bah, lays down their arms, closes the doors to their homes, or enters the home of Hakim bin Hizam would also be granted security.’ After this, the Holy Prophetsa called Abi Ruwayhah – a bond of brotherhood had been established between him and the [former] Abyssinian slave, Bilalra. The Holy Prophetsa said, whoever came and took refuge under the flag of Abi Ruwayhah would be granted amnesty. He also instructed Bilalra to announce that whoever stood under the flag of Abi Ruwayhah would be granted security.” This part where Hazrat Bilalra makes an announcement is an addition to the earlier account.

“This commandment of the Holy Prophetsa was full of profound wisdom.

The people of Mecca used to tie a rope to Bilal’sra feet and drag him through the streets. The streets and plains of Mecca were not a peaceful place for Bilalra, but were a place of torture; a place where he was humiliated and mocked. The Holy Prophetsa thought that on this day, Bilal’sra heart must be inclined towards seeking retribution; it is necessary that this extremely loyal companion should be granted his retribution; however, it was also necessary for this retribution to be in accordance with the pristine teachings of Islam. Thus, the Holy Prophetsa did not seek retribution for Bilalra by severing the heads of his enemies with the sword, rather he handed a flag to his brother and commissioned Bilalra to announce that all those who stood under his brother’s flag would be saved. How glorious and beautiful this retribution was; as Bilalra made this announcement in a loud voice,

that ‘O people of Mecca, come stand under my brother’s flag so that you may be granted protection’, the feelings of retribution must have subsided from his heart. He must have felt that there could have been no retribution more magnificent and beautiful than the retribution arranged for him by the Holy Prophetsa.” (Dibachah Tafsir-ul-Quran, Anwar al-Ulum, Vol. 20, p. 340) Mentioning Hazrat Bilal’sra patience and his condition at the time of the Conquest of Mecca, Hazrat Khalifatul Masih IIra states: “Such were the hardships that Bilalra was made to endure.” The persecution he faced at Mecca have been mentioned earlier. “However, on the occasion of the Conquest of Mecca, do you know how the Holy Prophetsa took retribution against the disbeliever and bestowed honour upon this [former] Abyssinian slave on whose chest the chieftains of Mecca would stamp on? At the Conquest of Mecca, the Holy Prophetsa handed Bilalra a flag and announced, ‘O leaders of Mecca! If you wish to safeguard your lives, take refuge under the flag of Bilalra.’ In other words, Bilalra upon whose chest the chieftains of Mecca would stamp on, the Holy Prophetsa announced to the Mecca that now, the only means to guarantee the protection of their lives was to submit before Bilalra, even though Bilalra was a [former] slave and they were the chiefs.” (Aindah Vohi Qaumein Izzat Paeingi jo Mali-o-Jani Qurbanion Mein Hissah Lein gi, Anwarul-Ulum, Vol. 21, p. 164) Thus, whether the flag was handed to Bilal’s brother and Bilalra was appointed to stand next to him or in the instance of handing the flag to Bilalra, the end result was ultimately the same. Despite a small difference in the details of how the events unfolded, the same point is inferred from it and the conclusion is the same nonetheless.

Hazrat Abdullah bin Umarra narrates that on the occasion of Eid, a person would be appointed to walk ahead of the Holy Prophetsa with a spear in his hand

and this duty would mostly be assigned to Hazrat Bilalra.

Muhammad bin Amr narrates that Hazrat Bilalra would dig the spear into the ground – in those days, the Eid Gah would be an open plain. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 177) According to a narration, the King of Abyssinia [Negus] sent three spears to the Holy Prophetsa as a gift. The Holy Prophetsa kept one for himself and from among the remaining two, he gave one to Hazrat Ali bin Abi Talibra and one to Hazrat Umarra bin Khattab. On the occasions of Eid, Hazrat Bilalra would walk ahead of the Holy Prophetsa whilst carrying the spear, which the Holy Prophetsa had kept for himself and would then dig it into the ground.

The Holy Prophetsa would then pray in its direction. It is further narrated that after the Holy Prophet’ssa demise, Hazrat Bilalra continued this practise of carrying the spear and would walk ahead of Hazrat Abu Bakrra. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 178) According to some narrations, after the demise of the Holy Prophetsa, Hazrat Bilalra travelled to Syria in order to take part in Jihad. It has been narrated that Hazrat Bilalra went to Hazrat Abu Bakrra and said, “O Khalifa of the Messengersa! I heard the Messengersa of Allah say that the best deed of a believer is to serve in Jihad in the way of Allah.” Hazrat Abu Bakrra stated, “Bilalra, what is it that you desire?”

Hazrat Bilalra replied, “I desire to be sent to perform Jihad in the way of Allah and to attain martyrdom.” Hazrat Abu Bakrra replied, “For the sake of Allah and whilst reminding you of my honour and right, I ask you to stay with me, for I have reached an old age and my body has become frail and the time of my demise is very near.”

Subsequently, Hazrat Bilalra remained with Hazrat Abu Bakrra till his demise.

After the demise of Hazrat Abu Bakrra, Hazrat Bilalra went before Hazrat Umarra and submitted the same request he made

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to Hazrat Abu Bakrra. Hazrat Umarra also gave a similar response to him as Hazrat Abu Bakrra did. However, Hazrat Bilalra did not want to accept this and insisted in going for Jihad and continued to request Hazrat Umarra. Hazrat Umarra stated to him, “Who will I entrust with the duty of calling the Azan after you?” Hazrat Bilalra proposed the name of Hazrat Saadra as he also called the Azan during the lifetime of the Holy Prophetsa. Hence, Hazrat Umarra entrusted the duty of calling the Azan to Hazrat Saadra and that after him, his progeny would continue rendering this service and permitted Hazrat Bilalra to go for Jihad upon his insistence. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2017] 178) This has been taken from one narration, but in another narration, it mentions the conversation that took place between Hazrat Abu Bakrra and Hazrat Bilalas which is as follows: Musa bin Muhammad relates on the authority of his father that after the demise of the Holy Prophetsa, Hazrat Bilalra called the Azan and the Holy Prophetsa had not been buried yet.

When Hazrat Bilalra recited: ّٰ ُ َ ً َ ُ َ َ ُ ْ َ ‫أش َہد أ ّن محَ ّمدا ّر ُسول الل ِہ‬

[I bear witness that Muhammadsa is messenger of Allah] – instead of reciting Ash-hadu, he would say As-hadu because of his pronunciation – the people inside the mosque began to cry profusely.

When the Holy Prophetsa was buried, Hazrat Abu Bakrra asked Hazrat Bilalra to call the Azan. Hazrat Bilalra replied, “If you freed me so that I remain with you then I will do as you ask of me. However, if you freed me for the sake of Allah then let me do as I please.” Hazrat Abu Bakrra stated, “I freed you for the sake of Allah.” Upon this, Hazrat Bilalra submitted, “After the Messengersa of Allah’s demise, I shall not call the Azan for anyone else.” Hazrat Abu Bakrra stated to him that this was entirely his choice. Thereafter, Hazrat Bilalra remained in Medina to the point that the armies began to depart for Syria during the era of Hazrat Umarra and Hazrat Bilalra also left with them. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 178) According to a narration in Usdul Ghabah, Hazrat Bilalra stated to Hazrat Abu Bakrra, “If you have freed me for your own sake, then hold me back with you, but if you have freed me for the sake of Allah then permit me to go for Jihad in the way

of Allah.” Upon this, Hazrat Abu Bakrra permitted Hazrat Bilalra to go. Hazrat Bilalra travelled to Syria and remained there till his demise. However, according to most narrations, it states that Hazrat Bilalra left [for Syria] during the Khilafat of Hazrat Umarra and not Hazrat Abu Bakr’sra.

And according to another narration, after the demise of the Holy Prophetsa, Hazrat Bilalra continued to call the Azan during the Khilafat of Hazrat Abu Bakrra. (Ali Ibn al-Athir, Usdul-Ghabah fi Ma‘rifat alSahabah, Vol. 1, Bilal bin Rabahra [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah] 416) In another narration it states that once, Hazrat Bilalra saw the Holy Prophetsa in a dream and he said to him, “O Bilal, how inconsiderate of you that you have still not come to visit me?”

Hazrat Bilalra, who was in Syria at the time, awoke in a state of deep sorrow and mounted upon his ride and left for Medina right away. Upon arriving at the blessed grave of the Holy Prophetsa, he began to weep profusely and was overcome with a state of intense anguish. At the same time, Hazrat Hassanra and Hazrat Hussainra also arrived. Hazrat Bilalra kissed them both and embraced them. Hazrat Hassanra and Hazrat Hussainra stated that they wished he could call the Azan for the morning prayer [Fajr]. And so, Hazrat Bilalra climbed the roof of the mosque and according to the narrator, when he recited: َ ْ َ ّٰ َ َ ْ َ ّٰ َ ‫ألل ُہ اکب ُر ألل ُہ اکب ُر‬ [Allah is the Greatest, Allah is the Greatest], the city of Medina echoed forth with the sound. And when he recited: ّ ٰ َّ ٰ َّ َ ُ ْ َ ‫أش َہد أ ْن لا اِل َہ ِإلا الل ُہ‬ [I bear witness that there is none worthy of worship except Allah], the sound reverberated even greater and the people suddenly became restless.

When he recited: ّٰ ُ َ ً َ ُ َ َ ُ ْ َ ‫أش َہد أ ّن محَ ّمدا ّر ُس ْول الل ِہ‬ [I bear witness that Muhammadsa is the Messenger of Allah], even the women came out of their quarters. The narrator states that he had never seen so many men and women cry as he had witnessed that day. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabahra [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah] 417) In other words, the Muslims were reminded of the era of the Holy Prophetsa, which caused them to be overcome with intense emotion.

During the era of Hazrat Umar’sra Khilafat, when Hazrat Bilalra sought permission to go for Jihad, Hazrat Umarra enquired as to what stopped him from calling the Azan. Upon this, Hazrat Bilalra replied, “I called the Azan upon the instruction of the Holy Prophetsa and I continued doing so till his demise.

Thereafter, I called the Azan upon the instruction of Hazrat Abu Bakrra for he was the one who granted me my freedom and I continued to do so until his demise.

I heard the Holy Prophetsa say, ‘O Bilal, there is no greater form of worship than performing Jihad in the way of Allah.’”

Thus, Hazrat Bilalra left for Syria.

Later, when Hazrat Umarra travelled

to Syria, Hazrat Bilalra called the Azan upon his instruction. The narrator of the tradition states that he never saw Hazrat Umarra become as emotional as he did that day. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabahra [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah] 416-417) Regarding the latter part of Hazrat Bilal’sra life, Hazrat Khalifatul Masih IIra states: “Towards the end of his life, Hazrat Bilalra went to Syria…”

It mentions here that people would not accept his proposals for marriage; however, it was mentioned earlier that he was previously married, therefore perhaps he did not get certain proposals for marriage due to the fact that he was travelling to Syria, or whilst in Syria he did not get any marriage proposals. But in any case, there are many narrations which report that he previously had marriages during the life of the Holy Prophetsa.

Hazrat Musleh-e-Maudra continues: “Hazrat Bilalra sent a proposal for marriage in Syria and stated that he was an Abyssinian and so it was their choice if they wished to decline his proposal.

However, if they accepted his proposal on account of him being a companion of the Holy Prophetsa, then it would be an act of great kindness on their part. Thus, the proposal for marriage was accepted and Hazrat Bilalra remained in Syria.”

He had previous marriages as well and so it could be that all of his wives had passed away, or that none of them wanted to go with him, or he wanted to marry in Syria. In any case, it ought to be clarified here that Hazrat Bilalra did have previous marriages even though Hazrat Musleh-eMaudra has written that according to the other narrations, no one would accept his proposal or give their hand to him in marriage, but Allah knows best in which context those narrations were written.

However, Hazrat Bilalra sent a proposal for marriage while in Syria and it was accepted and thus, he remained in Syria.

The mention of his marriage was stated as a subsidiary point; the actual narration is about a dream he experienced. Hazrat Musleh-e-Maudra states that on one occasion, the Holy Prophetsa came to him in his dream and stated, “Bilal, you seem to have forgotten about me and do not come to visit my grave.” Hazrat Bilalra immediately stood up and prepared his provisions for travel and left for Medina and fervently prayed at the side of the Holy Prophet’ssa grave. He was overcome with intense emotion and the news of his arrival spread throughout the city. Hazrat Hassanra and Hazrat Hussainra, who were much older now, came running to him and said, “Did you used to call the Azan in the time of the Holy Prophetsa?” “Yes”, replied Hazrat Bilalra. They both asked for him to recite the Azan for them as well and so Hazrat Bilalra called the Azan and everyone heard it. (Khutbat-e-Mahmud, Vol. 25, p. 182, Friday Sermon, 10 March 1944) During his Khilafat, Hazrat Umarra established a system to record and monitor accounts and finances etc. in Syria. When

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Friday 16 October 2020 | AL HAKAM these records where complete, Hazrat Bilalra moved to Syria and remained with the mujahideen [those who partook in battles]. Hazrat Umarra said to Hazrat Bilal, “O Bilal! Who will you entrust to oversee matters relating to your allowance”, i.e. who will be his representative in dealing with his financial matters. He replied, “I will assign it to Abu Ruwayhah, as he is one whom I can never overlook owing to the bond of brotherhood established between him and myself by the Holy Prophetsa.”

(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 2017] 176) With regard to Hazrat Bilal’sra truthfulness and honesty, there is a narration as follows: Amr bin Memoon narrates on account of his father that Hazrat Bilal’sra brother would declare himself to be an Arab and considered himself to be one of them.

He sent a marriage proposal to an Arab woman, who stated that if Hazrat Bilalra personally came to see her [to convey the proposal], she would consider the proposal. When Hazrat Bilalra went to see her, he recited Tashahud [the declaration of faith] and then said, “I am Bilal bin Rabah and this is my brother. With regard to faith and his morals, he is not a good man. If you wish to marry him, then you may do so and at the same time, if you wish, you can refuse the proposal.” She replied, “Since he is your brother, I agree to the marriage proposal.” Hence, she married Hazrat Bilalra’s brother. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2017] 179) Zaid bin Aslam relates that a few people from Banu Abi Bukair came to see the Holy Prophetsa and requested if he would arrange the marriage between their sister and such and such person.

The Holy Prophetsa asked them what were their thoughts regarding Bilalra [as a suitor for the marriage]? The second time they came, they asked, “O Messengersa of Allah! Kindly settle the marriage between our sister and such and such person.”

The Holy Prophetsa asked them again what they thought of Bilalra? When these people came for the third time – having refused previously – and requested the Holy Prophetsa to settle the marriage of their sister with such and such person, the Holy Prophetsa said, “What is your opinion regarding Bilalra? What are your thoughts about someone who is from among the dwellers of paradise?” The narrator then says that they settled the marriage between their sister and Hazrat Bilalra. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017] 179) In the previous extract of Hazrat Musleh-e-Maudra in which it was written that he would not receive any marriage proposals, there was a particular context and background to that narration, as there are various other narrations which state that Hazrat Bilalra married a few times.

Hazrat Mirza Bashir Ahmad Sahibra writes: “During the Khilafat of Hazrat Umarra, Hazrat Suhailra bin Amr along with Abu

Sufyan and various other chieftains of Mecca who had accepted Islam at the victory of Mecca, went to meet Hazrat Umarra. Coincidentally, at the same time, Bilalra, Ammarra, Suhaibra and others also came to meet Hazrat Umarra. These people were those who were previously slaves and were very poor, but they were among those who had accepted Islam in the early days.

“When Hazrat Umarra was notified, he invited Bilalra etc. to come and see him first. Upon witnessing this sight, Abu Sufyan, who perhaps still possessed a tinge of ignorance, became furious and said, ‘Were we to witness such disgrace as well? Are we to wait, while these slaves are granted the honour of audience?’ ‘Then who is to blame for this?’ retorted Suhail.

‘Muhammadsa invited us all to God and they accepted him immediately while we held back. Then should they not possess superiority over us?’” (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, p. 369) Whilst mentioning Hazrat Bilal’sra status and rank, Hazrat Musleh-e-Maudra has related this incident in the following manner: “During his Khilafat, Hazrat Umarra once came to Mecca and all those former slaves who would be dragged by their hair, came one by one to meet with Hazrat Umarra. It was Eid day and before these former slaves arrived, all the sons of the prominent chiefs of Mecca came to greet Hazrat Umarra. They were still sat there when Hazrat Bilalra came – the same Bilalra who was previously a slave. People would beat him severely and drag his bare body across sharp rocks. Large heavy rocks would be placed on his chest and he would be forced to say that he would worship Lat and Uzza [idols]; however, he would only say: ّ ٰ َّ ٰ َّ َ ُ ْ َ ‫أش َہد أ ْن لا اِل َہ ِإلا الل ُہ‬ “[I bear witness that there is none worthy of worship except Allah.]

“When Hazrat Umarra saw Hazrat Bilalra, he requested the chiefs if they could move back and allow for Hazrat Bilalra to sit down. He had just sat down, when another companion, who was previously a slave, came and Hazrat Umarra asked the chiefs again if they could move back and allow him to sit. After a short while, another companion, who was a former slave, came and again Hazrat Umarra requested the chiefs to move back and to leave space for him to sit down. Because Allah wished to humiliate them, coincidentally eight or 10 [former] slaves came one after another and each time, Hazrat Umarra would request the chiefs to move back and allow them to sit in front.

“In those days, there were no large halls; rather, there used to be small rooms in which only a small number of people could be accommodated. When the room was filled with the companions who were once slaves, and the chiefs were made to sit where the shoes were kept, they were unable to bear this humiliation. They immediately left and outside they began discussing how they had been disgraced in that those people that were once their slaves, now were made to sit ahead of

them and they were forced to move back, also that they were forced to sit where the shoes were and that they were disgraced and humiliated in front of everyone.

“One of the young chiefs, who was wiser than the others, heard all of this and said, ‘Indeed, we were disgraced, but the question is, whose actions resulted in our disgrace? When our brothers and fathers would inflict cruelties on the Holy Prophetsa and his companions, these slaves would sacrifice their lives for his sake. Since the Holy Prophetsa was granted victory and governance, you can decide for yourselves who the followers of the Holy Prophetsa would grant honour to; you, who would beat them or those slaves who sacrificed their lives for the sake of Islam? If indeed they deserve honour and respect today, then why do you have any grievances. It is owing to the evil actions of your forefathers that you do not receive the same honour as these [former] slaves.’

“When the wise young man said this, they understood the matter. They said, ‘Indeed, our forefathers are responsible for this humiliation, but is there a way in which we can wash away this blemish?’

They all agreed that since they were unable to think of a solution, they would speak to Hazrat Umarra and ask him if there was a way to atone for their mistakes.

When they went to meet Hazrat Umarra, the gathering had come to a close and the companions had all left. They said to Hazrat Umarra, ‘We have come to speak to you about the anguish we felt today in the gathering.’ Hazrat Umarra stated, ‘Do not feel aggrieved, for these people were the companions of the Holy Prophetsa and would always be seated at the front in his gatherings. Therefore, I was obliged to seat them in the front. I am aware you may have been pained by my action, but this was my duty.’ They replied, ‘We can understand this predicament of yours.

We only wish to know is there any way in which we can atone for the reasons why we suffered this humiliation? Is there any water with which we can wash away these

stains?’

“Hazrat Umarra had seen the influence, power, awe and might their forefathers wielded. When Hazrat Umarra heard them say these words, it brought tears to his eyes just thinking about how far they would go to atone for their mistakes. He was overcome with such an intense state of emotion that he was unable to speak.

All he could do was to point towards Syria, where in those days, the Muslims were engaged in battle with the armies of Byzantine emperor. What he meant was that the only way to atone for the reason why they suffered this humiliation was to sacrifice their lives and go to fight. Thus, mounting their camels, they immediately departed for Syria. History tells us that not a single one of these young chiefs came back alive. Thus, through the sacrifice of their blood, they washed away the stain that was marked on their foreheads, as it were, owing to the actions of their forefathers.” (Tafsir-e-Kabir, Vol. 9, pp.

289-290) Thus, one of the things we learn from this is that in order to attain a rank or honour, one must offer sacrifices.

The beautiful teachings of Islam are such that those who offered sacrifices from the outset, their rank and station is undoubtedly greater, irrespective of whether they were slaves of African descent or belonged to any other ethnicity.

Islam has granted honour on the ground of merit and can be bestowed upon anyone, not just the rich or the poor.

If they show loyalty and are willing to offer sacrifices, and if they are willing to sacrifice everything including their lives, then they will be given their due rank and honour. Some accounts of Hazrat Bilalra still remain and God-willing, they will be mentioned in the future.

(Original Urdu transcript published in Al Fazl International, 9 October 2020, pp. 5-9. Translated by The Review of Religions.)

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Friday 16 October 2020 | AL HAKAM

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