Al Hakam - 19 February 2021

EXCLUSIVE Huzoor’s guidance for youth to learn more about Muslehe-Maud

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Son-in-law’s memories of Hazrat Musleh-e-Maudra

The Musleh-e-Maud: Eye-witness account of a waqif-e-zindagi

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Hazrat Musleh-eMaudra hosts tea party at the Ritz Hotel

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 19 February 2021 | Issue CLIII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Importance of remembering the grand prophecy: Musleh-eMaud Day 2021

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

The Promised Messiah shall marry and have children

َ َ َ ّٰ ُ َ ‫ع ْبد الل ِہ بْ ِن ع ْ� ٍرو قال‬ َّ َ ّ ٰ َّ َ َ ّٰ َ ‫قال َر ُس ْول الل ِہ ﺻلی اللہ َعل ْی ِہ َو َسل َم‬ َ َ َ َ ْ ‫یسی ابْ ُن مَ ْری َ َم اِلَی الٔا‬ َ ‫یَنْز ُل ِع‬ ‫ض ف َیت َز ّو ُج‬ ‫ر‬ ِ ِ ٗ‫َو ی ُ ْول َ ُد لَه‬ Hazrat Abudullah bin Amrra narrates that the Holy Prophetsa said, “Jesus, son of Mary, will descend on earth and shall marry and have children.”

(Mishkat al-Masabih, Kitab al-Fitan, Hadith 5508)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The purpose of man’s creation is worship

135 years have passed since Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, announced a grand and majestic prophecy – Allah had promised him a son who would be endowed with the holy spirit; the child would grow to become the Musleh-e-Maud, the Promised

Reformer.

This grand prophecy was to be a divine sign to prove the superiority and truth of Islam. It was fulfilled three years after its announcement, with the birth of Hazrat Mirza Bashiruddin Mahmud Ahmadra.

Hazrat Musleh-e-Maud’s 52 years of

Khilafat are testimony to the magnificent fulfilment of this prophecy. To date, no opponent has been successful in disproving the fulfilment of the Musleh-e-Maud prophecy – it continues to shine as a Continued on next page >>

Hence, it is immensely important for you to understand that the very purpose for which God Almighty created you is so that you may worship Him and become devoted to Him. The world must not be the centre of your aspirations. I reiterate this single point again and again because in my estimation, worship is the sole purpose for which man has been created and it is this very instruction of which man is negligent. I do not say that you should abandon your worldly businesses, or forsake your wife and children to retreat to a jungle or a mountain. Islam does not deem Continued on page 2

Friday 19 February 2021 | AL HAKAM

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testimony to the truthfulness of Hazrat Mirza Ghulam Ahmadas and the renaissance of Islam he brought.

Despite well over a century passing, this prophecy continues to manifest itself to those who read the life and times of Hazrat Musleh-e-Maudra and observe his services for Islam, visible to this very day.

Every year, Al Hakam publishes aspects of Hazrat Musleh-e-Maudra to make it easier for our readers to grasp how great this prophecy was and its fulfilment in the person of Hazrat Khalifatul Masih IIra. Each year, we provide a glimpse, detailing various angles of the fulfilment of this prophecy, which actually requires volumes to be written in full.

In this year’s Musleh-e-Maud Day special, we provide a series of articles, including exclusive eyewitness accounts of Hazrat Musleh-e-Maudra.

These articles include memories of Hazrat Musleh-e-Maudra by his son-inlaw, an eyewitness account of a waqif-ezindagi, the growth of Hazrat Musleh-eMaud’s family, his pilgrimage to Mecca before khilafat, his services to the Muslim cause, his similarities with Prophet Josephas, the progress of Ahmadiyyat under his khilafat, the story of how the prophecy was vouchsafed to the Promised Messiahas, his message to the International World Peace Day company, a rebuttal of allegations against the prophecy and Hazrat Musleh-e-Maud’s response to atheism and irreligiousness.

We also present an infographic display of Hazrat Musleh-e-Maud’sra journey through the Middle East and Europe before attending The Conference of World Religions in London in 1924.

Insha-Allah, in the coming weeks, Al Hakam will continue to publish pieces surrounding this grand prophecy, some of which have been received from our global contributors.

May Allah enable us to truly appreciate the significance of this prophecy and become the passionate, ardent servants of Islam as was the desire of Hazrat Muslehe-Maudra.

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this to be permissible and Islam does not allow asceticism. Islam desires to make man active, diligent and able.

Therefore, I say that you ought to engage in your businesses with toil and labour.

It is narrated in a hadith that a person who owns land but does not use it for agriculture, will be accountable in the sight of God. Therefore, if someone understands this instruction to mean that they should detach themselves from the affairs of the world, they are mistaken. Not at all.

The fact of the matter is that you ought to ensure that the pleasure of God Almighty is intended in the business that you engage in, and you must not ignore His will to give precedence to your own motives and

emotions.

Therefore, if the objective of a person’s life is to go on in a life of ease and comfort, and if the pinnacle of their achievement is nothing more than eating, drinking, clothing and sleep, and no room for God Almighty remains in their heart, then remember that such a person turns away from the nature with which God has made them. As a result, such a one will gradually waste away their faculties.

It is an obvious fact that when we acquire a thing for a certain purpose, if it does not fulfil that very purpose, we consider it to be useless. For example, if one obtains a piece of wood to make a chair or table, but it proves to be unusable, it will be used as firewood. Similarly, the actual purpose of man’s creation is the worship of Allah, but if man alters their inherent disposition on account of

external means and superficial relations, rendering it useless, then God Almighty does not care for such people. It is to this very fact which the following verse refers:

ُ ُ​ُ ُ َ ‫ق ۡل َما ي ۡع َب ُﺆا ِبک ۡم َر ِّب ۡی لَوۡ لَا ُد َعٓاؤک ۡم‬

“Say to the disbelievers, ‘But for your prayer to Him my Lord would not care for you.”

On a previous occasion, I mentioned that I saw a dream in which I was standing in a jungle. There was a ditch that ran from East to West and sheep were laid on its edge. Each sheep was subdued by a butcher holding a knife over their necks.

The butchers were looking towards the sky and I was walking near them. Upon beholding this sight, I understood that the butchers were waiting for a command from Heaven. Then, I recited this verse:

ُ ُ​ُ ُ َ ‫ق ۡل َما ي ۡع َب ُﺆا ِبک ۡم َر ِّب ۡی لَوۡ لَا ُد َعٓاؤک ۡم‬

“Say to the disbelievers: ‘But for your prayer to Him my Lord would not care for you.”

The moment they heard me, they ran their knives, saying, “What are you?

Nothing but refuse-eating sheep.”

Therefore, God Almighty cares for the life of a person who fears Him; He holds their life dear. As for the one who acts against His will, God casts him into Hell. Therefore, it is necessary for each and every one to free their soul from the slavery of Satan. Just as chloroform induces sleep, in the same manner Satan ruins a person and sends them into a sleep of negligence. It is in this very state that Satan finishes such a person.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 190-192)

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Friday 19 February 2021 | AL HAKAM

From the Markaz

As Ahmadis, there is no need to fear anyone: Students of Jamia Bangladesh meet Hazrat Khalifatul Masih

enlightens your mind and you are able learn things. Pray: َْْ َ َ َ ‫َر ِ ّب ا ِرنِ ْی َحقائِق الٔاش َیا ِء‬ “[‘O my Lord, show me the reality of matters’] “And:

ْ ‫َر ِّب زِ ْدنِ ْی ِعل ًما‬

“[‘O my Lord, increase my knowledge’]” Next, a third-year student, Mosihur Rahman, asked how we can become God’s beloved and how God can become our Beloved. Hazrat Amirul Momineenaa answered by saying: “Allah the Almighty has taught the method already. [Allah says] ‘If You listen to My commandments, you will become those whom I love’ ... What would the Companionsra do? They would love the Holy Prophetsa, right?

َّ َ ّٰ ُ ‫فات ِب ُعوْنِ ْی یُ ْح ِب ْبک ُم اللہ‬

On Saturday, 13 February 2021, students of Jamia Ahmadiyya Bangladesh, who are training to become missionaries, were blessed with an opportunity to meet Hazrat Khalifatul Masih Vaa in a virtual mulaqat.

As the live stream started, Hazrat Amirul Momineenaa asked where the students were seated. Huzooraa was informed that they were in Jamia Ahmadiyya’s premises in Ahmadnagar and not in Dhaka. Throughout the meeting, MTA Bangladesh showed scenic aerial shots of Ahmadnagar Mosque, Jamia Ahmadiyya premises and the Jalsa Gah to Huzooraa.

Hazrat Amirul Momineenaa then commenced with the programme of the class by calling up different students to present what they had been assigned to present.

Hafiz Safi Alauddin Sahib recited a portion of the Holy Quran, who was followed by Akmal Hussain Sahib for the Urdu translation of the verses recited.

Naser Ahmad Sahib recited an Urdu poem of the Promised Messiahas and Moinul Islam Sahib presented a hadith. Muhammad Tarif Hussain Sahib presented an extract from the writings of the Promised Messiahas.

An Arabic qaseeda (poem in praise of the Holy Prophetsa) was then sung by three first-year students – Muhammad Ferdaus Hasan Sahib, Suleiman Ahmad Sahib and Mahbub Ahmad. After the three concluded reciting the qaseeda together, Hazrat Amirul Momineenaa asked them their ages and what

studies they had done prior to Jamia.

Mobasher-ur-Rahman Sahib, Principal Jamia Ahmadiyya Bangladesh presented a report to Huzooraa, relating the history of Jamia Ahmadiyya Bangladesh. He said the Jamia started through the instruction of Hazrat Khalifatul Masih IVrh in 2002 and was initially a mubashar course of three and a half years. The first graduates of Jamia Bangladesh passed in 2005. The next year, with the approval of Hazrat Khalifatul Masih Vaa, Jamia Bangladesh was upgraded to Jamia International and the standard seven-year Shahid course was implemented.

Initially, Jamia Bangladesh was in Dhaka, but soon it became congested. In 2019, Huzooraa permitted Jamia Bangladesh to relocate to the beautiful Ahmadnagar area. Opposite Jamia in Ahmadnagar is the 16-acre Jalsa Gah and Jamia is surrounded by greenery and beautiful scenery. The principal said that a jamaat, Shalshiri, was close to Ahmadnagar, in which 1,200 Jamaat members resided. Aerial shots of Shalshiri Jamaat were shown to Huzooraa.

The principal described the premises of Jamia Ahmadiyya Bangladesh and at the same time, videos of Jamia Bangladesh were shown to Amirul Momineenaa on screen.

Currently, Jamia Ahmadiyya Bangladesh has 47 students and 14 teachers.

The assembly takes place outside and after reciting the Holy Quran, the national flag is hoisted and the national anthem is read out, as this is the requirement by the

government for all educational institutions.

Principal Jamia Bangladesh thanked Amirul Momineenaa for sending Abdul Majid Tahir Sahib, Additional Wakil-ulTabshir to Jamia Bangladesh last year for guidance.

The principal ended his report by saying, “We are trying to build the characters of our students as per Huzoor’s expectations and we expect that with the grace of Allah, they will be worthy soldiers of Khilafat. I humbly request Huzooraa to pray for us all and for Bangladesh.”

Hazrat Amirul Momineenaa then spoke directly to the students and opened the floor for any questions.

Ataul Wasay, a student, said Jamia studies were very difficult and wanted to know how to easily get through the course of Jamia.

In response Hazrat Amirul Momineenaa said: “An easy way is, whatever you are going to study the next day, ask the teacher and study it at home before going to the lesson.

Whatever you are taught by a lecturer in Jamia, revise it again when you return from Jamia and go to the hostel.

“First, study the lecture you will be taught [the next day], then once you have listened to a lecture, revise and repeat it again; in turn, you will be able to remember it.

“You must take interest and pray too!

Pray to Allah the Almighty too that He

“Allah the Almighty said to the Holy Prophetsa, ‘Tell them, “Follow me, then will Allah love you and make you His beloved.”’

“And what is ‘following’ him? Acting on the sunnah; whatever deeds the Holy Prophetsa carried out, follow them. The way the Holy Prophetsa would offer his Salat in a beautiful manner, offer your Salat like that too. The Holy Prophetsa would offer nawafil, offer them too; the Holy Prophetsa would perform zikr-e-ilahi [remembrance of Allah], do that too; the Holy Prophetsa would meet others with high morals, so you should meet others with those high morals too – you will then become the beloved of Allah the Almighty ...

“Offer the five daily prayers, recite the Holy Quran, understand it and act on the commandments of Allah the Almighty therein and along with worship, fulfil the rights of others too. These are the aspects which makes a person the beloved of Allah the Almighty and it is these factors that should be the characteristics of a murabbi.

“When you possess these characteristics, then will you be successful in the field. You will be a means of bringing people towards the worship of Allah and drawing their attention to the rights of others. Only when you set your own examples first, will you be a successful missionary. It is this that will make you the beloved of Allah.”

Huzooraa also advised to invoke durood (prayers) on the Holy Prophetsa, which can enhance our love for the Holy Prophetsa and Allah the Almighty.

Usman Goni, a sixth-year student, asked Huzooraa how to develop the true spirit of a waqf (live devotee).

Huzooraa said: “The true spirit of waqf [life devotion] can be developed when one kills their ego and becomes truly at one with Allah the Almighty.

“The Promised Messiahas has said:

‫خ‬ ‫�ال ی‬ ‫م‬ ‫دبرت ونبرہ ی‬ ‫ا� ےس اےنپ ی‬

“‘Deem yourselves to be lower than everyone else.’ Always remember, Allah the Almighty revealed to the Promised Messiahas, ‘He is pleased with your humble ways’. [Therefore] remain humble and do not let arrogance develop after gaining knowledge …

“While remaining humble, always keep in mind [the words of the Promised Continued on next page >>

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Messiahas];

‫ی‬ ‫م اھت ی ب‬ ‫رغ� و ےب سک و انمگم و ےب رنہ‬

“[‘I was poor and helpless; unknown and without skills’.]

“Remember that ‘I was nothing; Allah the Almighty gave me the opportunity to enter Jamia; Allah the Almighty gave me the opportunity to pass Jamia and become a murrabi and mubaligh; Allah the Almighty gave me the opportunity to create the means for people’s spiritual and moral education; Allah the Almighty gave me the opportunity to become a mubaligh and preach the message of Islam and teach my nation religion.’ “‘Thus, these things should create humility within me and should be a means of granting Allah the Almighty’s closeness.’”

Huzooraa further said: “Always reflect and be conscious of whether or not there is anything within your ego that Allah the Almighty dislikes.

Allah the Almighty is always observing us – always be mindful that our every deed is witnessed by Allah and we are to carry out deeds to gain the pleasure of Allah. When you do this, you will be successful.”

Rashid-ul-Hassan, a first-year student, asked what prayers Huzooraa recites when he meets different world leaders and speaks at world parliaments.

In response, Hazrat Amirul Momineenaa said: “Firstly, there is no need to fear anyone.

We are Ahmadis and we know that an Ahmadi Muslim does not need to be overawed by anyone. Allah the Almighty told the Promised Messiahas:

ْ ُّ َ ْ ُ ‫الرع ِب‬ ِ‫ب‬ ‫ن ِصرت‬

“That is, ‘You have been helped with prestige’. Therefore, our prestige is established upon the world; we do not need to be overawed by anyone. Apart from this, we should pray to Allah the Almighty that He broadens our cognitive abilities; pray the usual prayers and with the name of Allah, deliver the speech. There is no need to be afraid of anything …

“When we are their teachers, then what need is there to be afraid, whether you are facing the parliament or a parliamentarian?

I have observed that neither do world parliamentarians know anything – their knowledge is very limited, apart from knowing a few things about politics, they remain silent – nor are kings or prime ministers something extraordinary … Even our good and experienced missionaries meet highly influential people and meet them without fear because they know we are to guide world.

“Keep in mind that we are to guide the world. When you know we are to guide the world, then there is no need for any fear.

And you should also know that the support of Allah is with us too. Allah the Almighty told the Promised Messiahas, ‘I will support and help you’.”

Huzooraa advised to read the following prayers too: ٰ ْ َْ َ ْ ُ َ ّ َ ‫الص ِلح‬ َ ‫اج َع ْل ل ِْی ل َِس‬ ْ ‫ین َو‬ ‫ان صِ ْد ٍق فِی‬ ِ ّ ‫َر ِب ھ ْب ل ِْی حک ًما ّو ال ِحقن ِْی ِب‬ ٰ َ‫الْا ِخ ِرین‬ َ ََْ ّ ً ْ ُْ َ ْ َْ ْ َّ​َ ْ ْ َ ْ َْْ ّ َ ‫احل ْل ُعق َدة ِّمن ل َِسان ِ ْي يفق ُهوْا قوْل ِ ْي‬ ‫ر ِب اشرح لِي صدرِي وي ِسر لِي أمرِي و‬ “My Lord, bestow wisdom on me and join me with the righteous; and give me a true reputation among posterity.” (Surah al-

Shu‘ara, Ch.26: V.84-85) “My Lord, open out for me my breast, and ease for me my task, and loose the knot of my tongue, that they may understand my speech.” (Surah Ta Ha, Ch.20: V.26-29) Huzooraa said, “So continue to read these prayers and believe that you are to lead and guide the world. If these things are in your mind, you will not be worried.

“By Allah’s grace, I have never been worried, no matter how great a leader was.

When I went to America – a day before my speech at Capitol Hill – three high level priests, who deliver speeches in their army and [other] services and who are very experienced people, came to meet me. They said to me, ‘You are to deliver an address in Capitol Hill, so you are probably getting fearful and preparing etc.’

“I responded by saying, ‘I have no fear – I am to speak in light of the Holy Quran’s teaching, in light of Allah and the Messenger’s commandments and I know this teaching is such that you people cannot compete with it.

“They responded by saying, ‘Really? We are very experienced, have been working in the services for years and sometimes, we must speak before prominent parliaments and at Capitol Hill, but every time we go, we are fearful of how we will speak – but you say you have no fear?’

“I said, ‘I have no reason to be afraid, Allah is with us.’

“So there is no reason to be scared; Allah gives His support.”

Next, Muhammad Jahangir Alam, a fourth-year student, said he wanted to hear in Huzoor’s blessed words about the revelation of the Promised Messiahas that kings would seek blessings from his clothes.

Huzooraa explained: “The Promised Messiahas received the revelation, ‘Kings shall seek blessings from your garments.’ This means there are blessings in every action, word and even garments and other such objects of the Promised Messiahas. Great kings will consider it an honour and of great significance to receive a gift of the clothes of the Promised Messiahas and thus, receive blessings.

“Nowadays, that blessing cannot be attained and if we are to find that blessing, [it should be kept in mind that] not every Ahmadi can get this blessing, nor can this blessing reach every king practically, through [just his] clothes.

“And so, we should first adopt the teachings of the Promised Messiahas that he taught us and try to fulfil his mission [to attain these blessings].

“The blessing of the advent of the Promised Messiahas; the blessing of the new revival through him; the blessing of the second manifestation of Islam through him; the blessing of waving the flag of Islam in the world through him; the blessing of establishing the One God’s kingdom on earth through him; the blessing of bringing the world under the flag of the Holy Prophetsa through him; the blessings he [the Promised Messiahas] gave us; now, we are to gain these [blessings], benefit from them and spread them in the world.”

Hazrat Amirul Momineenaa said that the garments of the Promised Messiahas also have blessings and while pointing towards a ring he was wearing, Huzooraa said:

“I am wearing this ring with ‘Alaisallah …’ on it. This is the ring of the Promised Messiahas; that same first ring when he received the revelation, had the ring made and wore it. I am wearing it for blessings.

So, whoever can gain blessings practically through clothes or any other item [of the Promised Messiahas] should take those blessings.

“However, apart from this, like I said, to spread these blessings, to spread his teachings and to fulfil his purpose and further his mission are also blessings. It is the duty of every student of Jamia to spread them. They should attain those blessings first and then spread them.”

Jahangir Alam then asked Huzooraa whether this could be applied to the current prime minister of Canada as he has attended Jamaat events and meets Huzooraa etc.

In response, Huzooraa highlighted the previous prime minister of Canada who came to meet Huzooraa too and attended the opening of the mosque in Calgary after taking a 3-4-hour flight just to visit Huzooraa, before flying to Japan for a G7 conference.

Huzooraa said that other presidents and prime ministers had met him too, including those in England. Huzooraa said it was to their credit that they met, showed great love and commended the works of the Jamaat – sometimes it was to meet political interests, while at other times they genuinely did so and fulfilled the rights of friendship.

Huzooraa noted lots of other world leaders meet him too, including many leaders of African countries who meet him with great sincerity and at times, speak to Huzooraa over the phone. And so, it was not just the current prime minister of Canada who respects the Jamaat and meets Huzooraa.

Hazrat Amirul Momineenaa noted that this revelation could therefore not necessarily be applied to prime ministers and world leaders who show respect and meet Huzooraa and the Jamaat.

Huzooraa said: “Blessings will come when they accept Ahmadiyyat – mere meetings do not mean the fulfilment of everything.”

Ehsan Asif, a fourth-year student, asked Huzooraa about modern religious trends, atheism, those who were religious but not inclined towards it and those with extremist views of religion.

Hazrat Amirul Momineenaa said: “Those who do not have an interest in religion, have fallen into materialism. Today, a large number of people in the world have no interest in religion anymore. Muslim countries express this less, but practically they are in the same condition, whereas people from other religions openly say they do not believe in God. Therefore, atheism is spreading and the number of atheists is increasing in the world.”

Huzooraa noted that there are Muslims or Christians who are not inclined towards religion because they have no interest in religious teachings – they have drowned in materialism. Huzooraa said that these are signs of the Last Days, which the Holy Prophetsa had described and for such a condition, the Promised Messiahas was to come. Huzooraa referred to the last three verses of Surah al-Jumuah that talk of those people who give preference to the world over their faith.

After describing these two groups,

Hazrat Khalifatul Masihaa said the third are those who are religious extremists.

Drawing a backdrop, Huzooraa noted how Muslims had forgotten and left the essence of Islam prior to the advent of the Promised Messiahas – that is why Christian missionaries were able to convert scores of Muslims to Christianity in India, including famous Muslim scholars who became priests.

The Promised Messiahas came and gave the Muslims some life. But when Muslims stood up to oppose the Promised Messiahas, though some people developed a passion for Islam, they also created extremism. The Promised Messiahas said that his enemies and opponents actually rekindled their Islam in his opposition; otherwise, prior to this, they had grown cold to Islam and had forgotten it.

Huzooraa said: “Now, we need to tell these extremists what the true teachings of Islam are. This is what the Promised Messiahas said, that the two purposes of his advent were, firstly, to draw man closer to God – to make him a worshipper and one who fulfils the rights of Allah. This teaching is for those who are inclined to atheism and those who have been drawn to materialism but still call themselves religious; “Then … to encourage mankind to fulfil the rights of one another – this is for all three categories; to tell atheists what the rights of mankind are and those too who believe in religion but do not practice it, that after fulfilling the rights of God, one must fulfil the rights of mankind. This is the commandment of Allah and the Quran is replete with this teaching.

“Thirdly, to tell those who are extremists that extremism is not the teaching of Islam.

The Holy Prophet’s life passed in showing compassion to everyone. In the Holy Quran, Allah the Almighty called the Holy Prophetsa ‘A mercy for mankind’ – when he is a mercy for mankind, such people [on the contrary] act as trouble for mankind.

Narrate even one incident in which the Holy Prophetsa took the initiative himself to wage war on people – there is no such reference anywhere.

“Where the first commandment for fighting was given in Surah al-Hajj … it says, ‘You have been given permission to fight because these people have passed all limits and it is essential to stop them … if they continue, then no church, no synagogue of the Jews, no temple and no mosque will remain.’

“When Allah the Almighty gave this commandment for war, He gave it to protect religions. Ask extremists where they got their teachings from. Allah says to protect religion and to protect other religions too.”

Huzooraa explained that the life of the Holy Prophetsa was testament to his mercy and compassion for mankind and the views of extremists are in complete disharmony with the life of the Prophetsa.

Huzooraa said: “Some extremists do not want to listen, but this takes a long time, personal relationships are required – establish personal relationships with them, sit with them and convince them. Then will they listen.”

The last question was asked by Misbah Uddin, a third-year student. He said he had Continued on next page >>

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Friday 19 February 2021 | AL HAKAM

From the Markaz

National amila of The Gambia seeks guidance in virtual mulaqat

On 14 February 2021, members of The Gambia’s national amila were blessed with the opportunity of meeting Hazrat Amirul Momineen, Khalifatul Masih V, may Allah be his Helper, through a virtual mulaqat.

Members of the amila gathered in Baitul Salam mosque. After conveying his salaam, Hazrat Khalifatul Masihaa led everyone in silent prayer, after which the amila members had the opportunity to introduce themselves, their roles and the work assigned to them.

Naib Amir 2 was the first to introduce himself. Whilst explaining his duties, he said that he assisted the amir and carried out any work and errands he was assigned.

Next was the principal of the Nusrat Senior Secondary School. Hazrat Amirul Momineenaa asked how many students were currently studying in the school,

to which he responded by saying that currently, there were 2,503 students.

Huzooraa said, “You are very precise in giving the number, masha-Allah!”

The principal added that in The Gambia, 305 candidates scored nine credits and 132 came from Nusrat Senior Secondary School. Hearing this, Huzooraa remarked, “Masha-Allah!”

Subsequently, whilst addressing the principal of Masroor Senior Secondary School, Hazrat Amirul Momineenaa asked about the students and their strengths and results. Replying to Huzooraa, the principal said that there were 1,367 students studying in the school and added that it was the second-best school in The Gambia, after Nusrat Senior Secondary School, with a total of more than 40 students who scored 9 credits.

Next to present his role and duty was naib amir 3, who was also serving as sadr Ansarullah. Huzooraa, upon hearing his duties and roles, said, “Masha-Allah! You are holding so many portfolios; it seems you are quite a competent person.”

Hazrat Khalifatul Masihaa asked how many members of ansar there were, to which he replied that there were 6,038 members. Hearing this, Huzooraa said, “I think it should be more than that. You need to update your tajnid, go to the grassroot level and to each and every household and then find out how many ansar are living there.”

Following this, whilst addressing secretary talim, Hazrat Khalifatul Masihaa asked how many students were currently studying in universities, what they were studying and how many were pursuing

research and medicine. The secretary replied that 25 students were attending universities and studying various subjects.

He added that there were five students who had studied medicine.

Huzooraa asked about the programmes they made for students. Responding, he said that they counselled the students and advised them of the areas they should pursue for further studies such as science and mathematics as there was a need for more students in these areas.

Whilst offering guidance, Hazrat Khalifatul Masihaa said, “Also ask your students to go into public service … in each and every office, from the local district level to the foreign office and president’s office, everywhere you should have your own Ahmadis.”

<< Continued from previous page

“When they see that you act upon the Holy Quran, talk about the Quran, talk about love for the Holy Prophetsa and his Companionsra, then they will continue talking with you. Slowly, they will think that our teaching is the same as theirs so ‘let us listen to what else he has to say’ … however, this will take time.”

Huzooraa advised to use wisdom too as the Quran exhorts towards wisdom – every situation requires a different approach.

Huzooraa also said to use the weapon of prayer as it is a very powerful means.

Hazrat Amirul Momineensa said it is not our duty to force people to convert to Ahmadiyyat; our duty is to preach and leave the rest to God. That said, there are various approaches to preaching and one should use wisdom and different ways to preach.

Huzooraa gave the example of the Holy

Prophetsa who, at the time of the Treaty of Hudaibiyah, had even accepted not to preach to the residents of Mecca and that Muslims would preach only to others on the suburbs of Mecca etc. Huzooraa said the Holy Prophetsa knew preaching had to cease in Mecca for some time and in the end, they would accept his message anyway.

Hazrat Amirul Momineenaa advised: “You have to change your strategy at times, for a while. It is not necessary for you to go directly and say, ‘The Promised Messiahas has come, so if you don’t accept him, you will be Hell-bound!’ The others [hearing this] will want to sever your neck, saying ‘Hell-bound? Who are you to say I am Hell-bound!’

“For this reason, speak to them about the Quran, the hadith, the life of the Holy Prophetsa, his great character, the

Companionsra – speak to them on common issues. Allah the Almighty has said the same to the People of the Book, correct? Come to ‘a word equal between us and you’, meaning that ‘what is common between us, let us talk about that’ … If we can talk with the People of the Book and others, then we can talk with our relatives in this manner too.

“One should speak on common issues and in this way, they will listen in their own time. There is no need to fight and quarrel with anyone.”

With this, Hazrat Amirul Momineenaa announced that the time had finished and briefly spoke with Amir Jamaat Bangladesh, Abdul Awwal Khan Chowdhury Sahib, before closing the mulaqat.

non-Ahmadi relatives, but whenever he spoke with them about Ahmadiyyat, they would not listen. Misbah asked for Huzoor’s advice on what to do.

Hazrat Amirul Momineenaa said: “If they turn away, then this is their misfortune; they do not want to listen to the truth. Pray for them and do not talk to them about Ahmadiyyat. Only speak to them about Islam in general. Do not preach to them about Ahmadiyyat.

“First, pray for them that Allah the Almighty softens their hearts. Secondly, say ‘You are Muslims. So come, let us talk about the life of the Holy Prophetsa, let us talk about the life and examples of the Companionsra, let us talk about the commandments of the Holy Quran.’

Continued on next page >>

(Report prepared by Al Hakam)

Friday 19 February 2021 | AL HAKAM

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Whilst addressing the secretary tarbiyat, Hazrat Amirul Momineenaa enquired about the tarbiyat plan for the year. Huzooraa further asked how many Jamaat members prayed in congregation.

Replying to Huzooraa, he said that their plan included ensuring that all secretaries were trained. He added that over 80% of Ahmadis prayed in congregation and went the mosque. Hearing this, Huzooraa said, “Masha-Allah!” and asked if any book of the Promised Messiahas was prescribed for Ahmadis to study for the year. Huzooraa said that an English translated book of the Promised Messiahas should be prescribed for all to read during the year.

Next to present his report was secretary Waqf-e-Nau. Hazrat Amirul Momineenaa asked him how many were part of Waqfe-Nau in The Gambia and how many of them were attending universities; replying to Hazrat Khalifatul Masihaa, he said that there was a total of 151 waqifeen. Among them, four had completed university and two had gone to Jamia International, Ghana.

Huzooraa further asked how many waqifeen had completed their studies and education and how many were currently working. The secretary replied that two were working in MTA The Gambia, one person was working at the Ahmadiyya hospital as a pharmacist, three were teaching in schools and one person had currently completed and received his doctor’s degree.

Subsequently, whilst addressing the secretary wasaya, Hazrat Amirul Momineenaa enquired how many had done Wasiyyat; responding to this, the secretary said that there were currently 219 who were musis and more than 1,600 members whose Wasiyyat forms were subject to approval.

Whilst addressing the secretary tabligh, who is also serving as principal Tahir Ahmadiyya Muslim Upper and Senior Secondary School, Hazrat Amirul Momineenaa asked how many students studied in the school; replying to this, he said that currently there were 1,306 students. Hazrat Khalifatul Masihaa also asked what plans were made for tabligh.

The secretary explained that they had set various plans in place and were making the best use of MTA. He added that they had managed to establish a good working relationship with government officials and community leaders and had also distributed leaflets spreading the message of Islam Ahmadiyyat.

Following this, Hazrat Khalifatul Masihaa addressed the general secretary and enquired how many jamaats there were in total and whether he received regular reports and wrote his comments on them.

The secretary, replying in the affirmative, stated that he made notes and comments on the reports he received. Further, Huzooraa said, “The general secretary should have contact with each and every jamaat and the details of the jamaats should be on the fingertips of the general secretary.”

Addressing a doctor who was serving at an Ahmadiyya Muslim hospital, Hazrat Khalifatul Masihaa asked how many patients he saw each day; he replied that

he catered to between 100 to 110 patients a day.

Addressing a missionary serving in the northern area of The Gambia, Hazrat Amirul Momineenaa asked where he completed his missionary education.

The missionary explained that he had completed his training locally and also in Islamabad UK during Hazrat Khalifatul Masih’s IVrh time.

Huzooraa then addressed the secretaries for Tahrik-e-Jadid and Waqf-e-Jadid and gave them a target to achieve before the end of each scheme’s fiscal year.

Hazrat Amirul Momineenaa then asked the secretary for external affairs if he was in contact with each and every member of parliament and those who could be helpful for external matters. The secretary said that he had established contact with most of the national assembly members who also come and participate in Jamaat functions.

Following this, upon recognising a missionary serving in the western region, Huzooraa said, “Muhammad Mbaye Sahib, I know you very well” and further asked him why he had trimmed his beard and

said that a beard suited him more. To this, Muhammad Mbaye Sahib replied that he would now grow a beard.

After this, a doctor serving as national secretary umur-e-ama, a pharmacist and administrator in the Ahmadiyya Muslim Hospital and as mohtamim muqami for Khuddam-ul-Ahmadiyya presented his duties. Hearing this, Huzooraa said, “Masha-Allah! You are serving in various capacities.”

Whilst addressing additional secretary Waqf-e-Jadid nau-mubai‘een, Hazrat Amirul Momineenaa said, “Try to do proper training of these nau-mubai‘een so that they become part and parcel of the mainstream Jamaat, within three years.”

Following this, addressing secretary talim-ul-Quran & waqf-e-arzi, Hazrat Amirul Momineenaa asked how many amila members do waqf-e-arzi and further said that amila members should be encouraged to take part in waqf-e-arzi outside their local areas.

Then, whilst addressing secretary ishaat, Huzooraa asked if there was any organ, magazine, newspaper or bulletin

which was being printed by The Gambia Jamaat. The secretary replied that they printed Al Islam, a monthly magazine.

Whilst addressing a missionary who graduated from Jamia International, Hazrat Khalifatul Masihaa, in Urdu, asked where he was serving. The newly qualified missionary said he was serving in MTA The Gambia. Hearing this, Huzooraa said, “Masha-Allah!”

After all amila members had introduced themselves, a short video of the printing press, Ahmadiyya hospital, Baitul Salam mosque and MTA The Gambia was presented to Hazrat Amirul Momineenaa.

In the end, Amir Sahib expressed his gratitude to Hazrat Khalifatul Masihaa for graciously granting this mulaqat and taking time out of his precious schedule.

He added that there were some members, outside of the amila, who had not seen Huzooraa and wished to see him. Upon this, Huzooraa conveyed his salaam to them and to all of the amila members.

(Report prepared by Al Hakam)

The Gambia amila “inspired and energised” following virtual meeting with Amirul Momineen The Gambia's national amila gathered in Baitus Salam Mosque for their online mulaqat with Huzooraa Photo credit: MTA International

Demba Kandeh The Gambia Correspondent

On 14 February 2021, the National Amila, regional presidents, missionaries and heads of Jamaat institutions of The Gambia Jamaat had a virtual mulaqat with Hazrat Amirul Momineenaa, at Baitus Salam mosque, which lasted for over an hour.

Musa Bah Sahib said: “It was a blessed meeting where we interacted with our Khalifa, may Allah be

his Helper. This is really important as the Khalifa of the time is providing directions.”

Lamin Drammeh Sahib said: “It is amazing how Huzooraa was able to correct and guide all the amila members as regards their respective departments. We will, insha-Allah, work harder from now on since we are all fully inspired and energised.

All portfolios and departments should work together and provide support to each other.”

Musa Kinteh Sahib said: “It is inspiring to have a mulaqat with

Huzooraa. This was a virtual session but it felt like Huzooraa was physically with us. It was a moment to get guidance from Huzooraa and he told us key departmental issues to look out for always. This is a good way of guiding the amila in our tasks.”

Hafiz Muhammad Asif Sahib said: “I am thankful for the time Huzooraa gave us. It is always a dream to see Huzooraa and he has given us instructions, which will all improve the work that we do as amila members.”

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Jamia Bangladesh students recollect historic mulaqat with Huzoor Abdul Munim Khan Chowdhury Bangladesh Correspondent

Jamia Ahmadiyya Bangladesh during their online mulaqat with Huzooraa Photo credit: MTA International

Jamia Ahmadiyya Bangladesh had the blessed opportunity of having a virtual mulaqat with Hazrat Amirul Momineenaa on 13 February 2021.

This day will most certainly go down as the most memorable day in the history of Bangladesh Jamia since its humble beginning in 2006.

Since the pandemic, there have been lockdowns in a lot of countries. Huzooraa has been graciously granting virtual mulaqats to various departments of countries.

The missionaries of Bangladesh also had the blessed opportunity to meet with Huzooraa virtually in the month of November 2020. After this meeting, Principal Jamia Ahmadiyya Bangladesh, Mobassherur Rahman Sahib sought the kind approval from Huzooraa for a virtual mulaqat with the students and teachers serving at Jamia Ahmadiyya Bangladesh.

The necessary steps to ensure uninterrupted power supply and Internet connection in Ahmadnagar, Panchagarh was ensured before asking for Huzoor’s kind approval. Ahmadnagar is where Jamia Ahmadiyya is located in Bangladesh.

By the grace of Allah, Huzooraa graciously approved the requested mulaqat and the date of 13 February was set.

The virtual meeting was held in the hall of the newly-constructed Jamia Ahmadiyya Bangladesh. After the meeting, the participants expressed their heartfelt emotions and feelings of this meeting.

Maulana Bashirur Rahman Sahib, Vice Principal said: “I can never thank the Almighty Allah enough for this historic mulaqat with Huzooraa. He provided us time from his extremely busy schedule despite our

weaknesses. May Allah enable us all as missionaries to abide by the valuable instructions given by our beloved Huzooraa.

Amin.”

Maulana Sultan Mahmud Anwar Sahib, lecturer at Jamia Ahmadiyya Bangladesh, said: “This day will forever be etched in my mind; such was my experience of virtually meeting with Huzooraa” Abu Saleh Ahmad Sahib, student of the Shahid batch, said: “I don’t know what good I have done in my life to have this blessed opportunity to meet with Huzooraa. I felt like I was sitting directly in front of Huzooraa. My emotions right now are beyond description.”

Muhammad Tarif Hossain Sahib, student of Khamisa, said: “I could not believe my luck even while sitting in front of Huzooraa. It felt like time flew by and the mulaqat with Huzooraa was over in the blink of an eye. May Allah let us meet Huzooraa again and again. Amin.”

Akmal Hossain Sahib, student of Rabiya, said: “I feel elated upon meeting Huzooraa.

I thank Huzooraa from the bottom of my heart for making time for us.”

Sabur Ahmad Sahib, student of Salisa, said: “I do not have words to express just how awe-stricken and overwhelmed I am after meeting with Huzooraa. This is, undoubtedly, the best day of my life.”

Farhan Ahmad Sahib, student of Sania, said: “I was impatiently awaiting this day and now, this day has come and gone by. What a blessed day it was for the students of Jamia Ahmadiyya Bangladesh. I am stunned and overwhelmed by the aura of Huzooraa.”

Rafel Chowdhury Sahib, student of Ula, said: “Meeting with Huzooraa was one of my key anticipations and alhamdulillah, today, this was fulfilled in grand fashion.”

Ferdous Hasan Sahib, student of

Mumahida, said: “This is a memory that I will cherish till my last breath. Huzooraa kindly addressed us with a smiling face and I had the fortune of reciting a qaseeda, alhamdulillah.”

Rubel Ahmed Meer Sahib, student Faslul Khaas, said: “I felt like this one hour passed by in the blink of an eye. A truly wonderful occasion indeed.”

Mobassherur Rahman Sahib, Principal Jamia Ahmadiyya Bangladesh, said: “No matter how many times I meet Huzooraa, my heart is always racing before meeting him. But he is so kind that he makes the situation easy for all, after which one can speak to him with great joy. This was definitely an Eid day for all the teachers and students of Jamia Ahmadiyya Bangladesh. A waqif-e-zindagi can ask for no more.”

May Allah make this blessed occasion a chance for all the faculties of Jamia Ahmadiyya Bangladesh to make a fresh start in their commitment to serve Allah and His true Khalifa. Amin.

Stay up to date with our weekly Responding to Allegations The need and time of the Promised Messiah’s appearance | Lunar and Solar eclipse prophecy for the Mahdi | Barahin-e-Ahmadiyya: Why didn’t the Promised Messiah write 50 volumes? | Gog and Magog and the Promised Messiah | All prophets are rejected and questioned on their sanity | Divine signs: Acceptance of the Promised Messiah’s prayers | Did the Promised Messiah claim that obsolete words

of various languages were divinely revealed to him? | Why did Hazrat Mirza Ghulam Ahmad follow ideas and suggestions of his companions?

Read all articles under this category here: www.alhakam.org/category/ discourse/the-promised-messiah/ responding-to-allegations/

Friday 19 February 2021 | AL HAKAM

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EXCLUSIVE

Huzoor’s guidance for youth to learn more about Musleh-e-Maud Asif M Basit Ahmadiyya Archive & Research Centre

I had the good fortune to be granted time by Hazrat Khalifatul Masih Vaa on the morning of 13 February 2021.

I mentioned how the youth had become acquainted with Chaudhry Hameedullah Sahib through Huzoor’s Friday Sermon the previous day – and what a beautiful source of introduction it had been! I also mentioned to Huzooraa something that I had been thinking about for sometime.

“Huzoor, those who saw Hazrat Muslehe-Maudra closely are now falling in number very rapidly.”

Huzooraa replied, “Only very few are left.

We have Mir Mahmud Ahmad Nasir Sahib.

And Jamil-ur-Rahman Rafiq Sahib …”

I then expressed another point that had been on my mind for quite some time.

“Huzoor, you mention Hazrat Muslehe-Maudra very often and the love you do so with, makes it sound like a point-of-action.

But English-speaking youth have very little material that they can read and get to know Hazrat Musleh-e-Maudra more.”

On this, Huzooraa said: “Some of his addresses and books have been translated. Many more are underway.

What you can do is ask Al Hakam to publish an introduction to Hazrat Muslehe-Maud’sra books that have been translated and also guide readers on how this material can be accessed.

“What is even important is to explain that the prophecy about Musleh-e-Maud was actually an oracle of the Holy Prophet Muhammadsa fulfilled through the Promised Messiahas in the form of Hazrat Mirza Bashiruddin Mahmud Ahmadra. This prophecy by the Holy Prophetsa was with reference to the Promised Messiahas of the Latter Days; this means that this son was to play an instrumental role in rejuvenating Islam. It is not a negligible prophecy, but rather holds a great station in the promised prosperity of Islam.

“There are many aspects of this prophecy and the youth should be introduced to all of them; however, the aspect that can be more appealing for the modern mind is that ‘he shall be full of knowledge, spiritual and secular’.

“So, if the youth, and others as well, are told that the son of the Promised Messiahas, as foretold by the Holy Prophetsa, was granted knowledge of all sorts and that too in abundance, they will be intrigued and will strive to know more about Hazrat Musleh-e-Maudra.

“He will be extremely intelligent and perceptive and will be meek of heart and will be filled with secular and spiritual knowledge” | First edition of Peshgoi Musleh-eMaud (the prophecy pertaining to the Musleh-e-Maud)

“What must be mentioned is that Hazrat Musleh-e-Maud’sra formal education was next to none. He hardly made it to matriculation when, owing to ill health, he had to discontinue. His were not the days where the Internet could provide information from all around the world easily and readily, nor were libraries and bookshops of secular knowledge easily accessible in cities, not to speak of a small town like Qadian.

“But yet, to have knowledge of world affairs and their in-depth understanding, then analysing these affairs and presenting his analyses with great confidence to the world through publications – not only to the general public but to heads of states and dignitaries – is not something ordinary.

“He kept a close eye on the political, economic and social affairs of the world. He would know where such state of affairs was leading the world to; what could happen if matters continued in the same direction and if the approach was to be changed in such and such manner, it could bring about so and so results. And affairs would unfold in the manner as he had foreseen.

“So, if you only start writing about ‘he shall be full of knowledge, spiritual and secular, you may not be able to cover only this aspect in many episodes.

Huzooraa then said: “I have also thought about introducing the personality and character of Hazrat Musleh-e-Maudra as well as his writings.”

Dear readers, you will have, like myself, already started to wait for the day when we will get to hear about the great persona of Hazrat Musleh-e-Maudra directly from Hazrat Amirul Momineenaa!

For now, in compliance with Huzoor’s instruction, we will take a quick glance at the extraordinary knowledge of Hazrat Musleh-e-Maudra (an introduction to books of Hazrat Musleh-e-Maudra translated to English is being given seperately in this issue).

While writing about only a selection of such matters that show us Hazrat Muslehe-Maud’sra insight and knowledge, I could hear the echo of Huzoor’saa words about not being able to do justice to only this aspect alone. As you read the write-up below, you will have to share with me the thirst of

knowing more.

One with immense knowledge, spiritual and secular – the Musleh-e-Maud Twin birth Before writing anything on this topic, we need to remember that the birth of Hazrat Mirza Bashiruddin Mahmud Ahmadra was twinned with the birth of Jamaat-eAhmadiyya.

When the Promised Messiahas published the announcement that he would now accept bai‘at from people to form a jamaat, he also included in it the announcement of the birth of the promised son. This announcement was made on 12 January 1889.

Both these events were a fulfilment of two prophecies of Holy Prophetsa of Islam: that the Promised Messiah and Mahdias would found a jamaat and that he would marry and be blessed with progeny.

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magazine felt honoured to having it in their publication.

Spokesman of Muslim rights For such a young journalist – who ran his journal from a small town with next-tonone resources – is of great significance. The excellence of Hazrat Mahmud’sra editorial, journalistic and intellectual skills would remain incomplete without the mention of the newspaper Al Fazl.

Launched in June 1913, when he was only 24, the Al Fazl, Qadian took off at an astonishing pace and with a steep outreach trajectory. It was soon to become one of the major newspapers in India that the general public, as well as political circles and dignitaries, looked forward to reading in order to become aware of the Ahmadiyya viewpoint on current affairs. Why this was such, we will come to that later.

Shining even brighter

Hazrat Sufi Ahmad Jan's home in Ludhiana, where the first bai‘at took place in 1889

It is interesting to note that both these prophecies were fulfilled at the same time and both made the world amazed in great awe; both continued to rise to heights of success in extremely unfavourable conditions.

A literary magazine at a very young age The Tash-heezul-Azhan magazine was started under his own editorship by Hazrat Mirza Bashiruddin Mahmud Ahmadra in 1906, when he was only 17 years old. The articles that he wrote for this journal spoke volumes in favour of him being blessed with vast knowledge.

The very first issue (March 1906) carried an “Introduction” that spanned many pages.

This editorial was a trove of knowledge in its own right; starting from the creation of Adam, making its way through the winding roads of human history, flying over the hills of religious evolution, floating through the expansive seas of the age of the advent of Islam, it landed on the plains of the age of the Promised reformer and Mahdi of the Latter Days and what it called for.

This magazine continued to be published for many years, providing ample proof in every issue that the very young editor was one with extraordinary intellectual capabilities.

The First Missionary Conference, organised by the likes of Rev Zwemmer and Rev Wherry, was held in Cairo in April 1906. A missionary of great renown, Rev Weitbrecht, read a paper titled The New Islam of India, which looked at reform movements with special reference to the Aligarh and the Ahmadiyya movements.

He tried to prove that in their attempts to keep at par with the modern world, these reform movements were having to tweak basic teachings of Islam. (The Mohammedan World of Today, Edited by Zwemmer and Wherry, Flemming H Revell Co, London [1906]) Hazrat Sahibzada Mirza Mahmud

Ahmad , who was only 19, wrote a firmly argued article and refuted Weitbrecht’s false pretences; the article was published in Tashheezul-Azhan in April 1906. Without going into details of the article, it should suffice here to only look at the outcome of this article written by a very young champion of Islam.

The same missionary, Herbert Weitbrecht, was to later write in the January 1925 issue of The Muslim World an article titled “The Ahmadiyya Movement”.

He opened the article by saying that readers must be wondering why so much has been said about the Ahmadiyya in recent issues of The Muslim World. He then went on to state the reason: “It is worthy of attention because it represents one aspect of a larger movement, the reaction of Asia against the prevalence of European culture and influence. On the religious side of this reaction, the Ahmadiya represents Indian Islam, the largest body of Moslems in Asia and the world, which has come into the most effective contact with Christian evangelism, has taken its imprint most largely, and reacted against it most strongly.”

He went on to declare the Ahmadiyya Movement as being the greatest challenge for Christian evangelism. ra

was visiting Dalhousie.

Acknowledgment and recognition Hazrat Mirza Bashiruddin Mahmud Ahmadra was only 23 when a book on great journalists of India was published. Titled, Akhbar Nawison ke Halaat (Biographical accounts of journalists), by Muhammadudin Fauq mentioned, among other renowned journalists, an introduction to Hazrat Mahmudra with reference to Tash-heezulAzhan.

Huzoor’s articles were so rich in intellectual wealth that even opponents of Ahmadiyyat would take pride in publishing his works. For instance, the Nizam-ulMashaekh, Delhi, published Huzoor’s article titled “Khatamun-Nabiyyin” (the Seal of Prophets) in their March 1911 issue.

The article depicted the grandeur of this status of the Holy Prophetsa of Islam in a way that, despite doctrinal disagreements, the

Takmil-e-Tabligh: The bai‘at announcement

“nations benefitted from him” and prisoners were “set free from bondage” and that he would become famous “to the corners of the earth”. The prophecy that Islam will gain supremacy through this promised reformer became manifest in many ways but more so through his analyses and advice on global political issues always remained superior above others.

A young defender of Islam It was around the same age that Hazrat Mahmudra was in Lahore when he had the chance to have a meeting with the principal of the Missionary College (later to be known as Forman Christian College). Huzoorra discussed with the principal, who happened to be a seasoned evangelical missionary, the Christian belief of salvation through the crucifixion of Jesus Christ.

The book – included in Anwar-ulUlum with the title Pahari Wa‘z (Sermon of the Mount) – is actually an account of the discussion Huzoorra had at a very young age with a missionary, John Youngson, while he

Having been elevated to the station of Khalifatul Masih, Hazrat Mirza Bashiruddin Mahmud Ahmad’sra knowledge and intellectual prowess shone with an even brighter light. Now, the whole world was to benefit from the “knowledge, spiritual and secular” of this al-Musleh al-Maud – the promised reformer.

Alongside this, many other aspects of the prophecy started to become manifest as

The Holy Quran to the West In 1915, at the very onset of his Khilafat, he published the English translation and brief commentary of the first part of the Holy Quran. He arranged for this publication to be sent to universities and libraries in the Western world. It was the first attempt of its kind as it came from the pen of a Muslim himself and thus, attracted the attention of orientalists. Worth mentioning are reviews

by RF McNeile in The Muslim World (April, 1916) and Charles C Torey in the Harvard Akhbar Nawison ke Halaat

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Theological Review (October, 1917).

What must not be forgotten here is that this work of English translation and commentary went to the credit of a Khalifa with very limited resources and based in a tiny town in the Punjab. On the other hand, running parallel, was the Ottoman Caliphate – heading an extremely resourceful empire with all facilities at their disposal – who failed to publish a single translation in the six centuries of their reign; not even in their own Turkish language. (M Bret Wilson, “The First Translations of the Quran in Modern Turkey”, International Journal of Middle East Studies [2009]) With this polarity in terms of resources, wealth, facilities and manpower, does it not go to prove the divinely guided knowledge of the one born as a manifestation of a divine prophecy?

Orientalists head to Qadian It was the magnetism of this extraordinary person – Hazrat Mirza Bashiruddin Mahmud Ahmadra – that the intellectual world turned towards Qadian to find out more. Orientalists, historians, social scientists and politicians would travel thousands of miles to meet with Hazrat Musleh-e-Maudra.

Without going into details, we mention here only HA Walter who, as part of his research on the Ahmadiyya Muslim Community, travelled to Qadian to personally speak with Hazrat Mahmudra.

His book, The Ahmadiyya Movement, which can justifiably be called the first scholarly work on the Jamaat by a Westerner, started off with these words of this able writer: “My visit to Qadian, in January, 1916, although it took place more than eight years after the death of Ahmad, showed me a community where there existed abundant enthusiasm and zeal for religion …”

Knowledge of what is best for the Jamaat Not hidden from the world is the schism that left the Ahmadiyya Jamaat in two sections: one that believed in Khilafat to be the way forward and the other that thought it was not. The former, led by Hazrat Mirza Bashiruddin Mahmud Ahmadra, came to be commonly known as the Qadian branch among the historians and the latter, as the Lahore branch.

As the split was underway, Hazrat Mahmudra had expressly stated that Khilafat was the only way to keep the Jamaat on the track that the Promised Messiahas had desired for it and that he, despite general consensus in his favour, was ready to accept anyone else as Khalifa.

He had, through his farsighted vision and enlightened knowledge, seen that the Jamaat would perish if the leadership was to be of any form other than Khilafat.

Let us see how Walter observed this prediction come true: “It now appears certain that the Lahore party will be absorbed in the All India Moslem League section of Indian Islam … whereas the Qadian party will continue as a permanent, and possibly a gradually widening, segment of the great circle of Islam.” (The Ahmadiyya Movement, Oxford University Press [1918])

Indian-Muslim politics Coming to the political theatre around the Muslims of British-India, let us travel back in time to 1917. For now, let’s leave aside the spiritual status of Hazrat Mirza Bashiruddin Mahmud Ahmadra as Khalifa of the Ahmadiyya Jamaat and only keep in mind that the one under discussion here is a 28-year-old young man.

The polity of British-India faced multifaceted conflicts – on the one hand was the Hindu-Muslim communal conflict and on the other, the British Government seemed set to grant autonomy to the people of India.

To gain a first-hand understanding of ground realities, the Secretary of State for India, Edwin Samuel Montagu, travelled all the way from London to India. While political circles approached him with their proposals on India’s independence, Hazrat Mahmudra drafted a plan and sent it to him through a delegation. Led by Hazrat Chaudhry Zafrulla Khanra, the delegation presented Huzoor’s address to Montagu while he was at Lahore.

After receiving this proposal, he had an audience with Hazrat Musleh-e-Maudra. His memoirs of this tour to India were published posthumously by his daughter, titled “An Indian Diary”. Under 15 November 1917, he wrote about Huzoor’s proposals: “They read us a very long document drawn up by the man they call ‘His Holiness’ … which was by far the ablest document we have yet seen.”

He also mentioned his impressions about Hazrat Mirza Mahmud Ahmad’s personality, stating that “he had a good mind” and that he “had carefully thought out his constitutional scheme”. (ES Montagu, An Indian Diary, published by William Heinemann Ltd, London [1930]) Concern for the Arab World It is now a conspicuous fact that countries that were once colonies of Western powers have still not gained independence in the true sense. They may have been given autonomous geographical identities, but they continue to be politically or economically subservient to Western powers.

When the play of granting “autonomy” to colonies was being staged, Hazrat Musleh-e-Maud’sra vision could foresee and predict some ulterior motives, which other Muslim leaders failed to even imagine.

Abdul Aziz ibn Saud, the ruler of Nejd in the Arabian Peninsula, signed a pact with the British government, namely the Treaty of Darin, on 26 December 1915. The treaty meant that ibn Saud would support the British expeditions in the Middle East and would not hinder in any military operations against the Muslim states of the region. Nejd was declared a British protectorate leaving no room for ibn Saud to communicate with any other government directly but only through the British government.

In return, he was granted 300 guns captured from the Ottoman armies along

with a stipend of ten thousand pounds. The following year brought them an aid of 1,000 guns and a grant of 20,000 pounds along with a monthly allowance of 5,000 pounds.

Sharif Hussein ibn Ali of Hijaz was also given financial aid by the British on the condition that they would assist the British against the Ottomans.

(Details: John C Wilkinson, Arabia’s Frontiers: The story of Britain’s boundary drawing in the Desert, published by IB Tauris, London [1991]) This financial aid sabotaged the autonomy of these Arab states.

As this happened, Hazrat Musleh-eMaudra wrote to Lord Chelmsford, the Viceroy of India, that such grants to the Hijaz and Nejd would lead to an uprising from other Muslim states. Huzoorra later recalled this episode in the following words: “Many years ago, when Lord Chelmsford was Viceroy of India, the Muslims expressed their concerns that the British government was bringing Arab leaders under their control by providing them financial aid.

As the uproar increased, the British-Indian government denied such claims, saying they were not providing any aid to the Arab rulers.

“Muslims felt reassured, but when I investigated, I found that although the Indian government was not providing such aid, but the British government in London was definitely doing so. Ibn Saud was paid 60,000 pounds while Sharif Husein was also paid a certain amount. I wrote to Lord Chelmsford saying that although he was seemingly right, but the facts were otherwise because the British government pays such and such amounts to ibn Saud and Sharif Husein. Muslims will undoubtedly never tolerate the suzerainty of the British government on Arab lands.

“As Lord Chelmsford was a noble person, he replied saying that ‘although what you say is true, but what good can we get out of making this public and rousing their sentiments. However, I can reassure you that the government has no such intentions’.” (Al Fazl Qadian, 3 September 1935) Hazrat Musleh-e-Maudra had an intuition that whether the intentions were such or not, the Arabs would consequently become economic slaves of the West.

When Lord Reading succeeded Chelmsford, Hazrat Musleh-e-Maudra drew a detailed proposal for Indian reforms but also touched upon the issue of Arabia.

After the Ahmadiyya delegation had presented this address to the Viceroy, the Viceroy responded in so much detail that the press covered his speech with headlines saying: “Viceroy’s reply to the Ahmadiyya Community”. (The Leader, 26 June 1921) Today, so many people claim to be loyal to the Muslim Ummah and its cause, but history has it set in stone that the one Muslim leader foresaw the potential pitfalls of the course taken by Muslims and was none else but Hazrat Mirza Bashiruddin Mahmud Ahmadra.

What the Muslim nations have ended up with is ample proof of Hazrat Muslehe-Maud’s far-ranging vision, so we leave it here with no comments.

Advice on contracts of oil fields The post-World War I time brought with it many challenges and twists for world politics. Owing primarily to the economic

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Friday 19 February 2021 | AL HAKAM depression, Western powers struggled to keep their vast empires intact while their own survival remained shrouded in uncertainty.

With the surge of industrialisation, coal – the main fuel for machines and engines – seemed to be running out. In pursuit of substitute forms of fuel, the West had their gazes set on the oil fields of the Middle East.

Therefore, Iraq Petroleum Company and Anglo-Persian Company invested huge funds and petroleum engineering skills on these vast lands that seemed barren on the surface but were richer deep down than any other part of the world. With the expansive reserves lying under the Middle East, the British engineers were certain of finding even more in the soils of Arabia.

To dig down to this treasure trove, the first contract was signed in 1922, between Abdul Aziz ibn Saud and Frank Holmes, who represented the London based company, Eastern and General Syndicate.

The oil extracted through this grand drilling operation was bought by the company and exported back home and sold to other countries, while agreeing a certain amount to be paid in return to ibn Saud, the owner of the land.

Then followed oil drillings in the Al Hassa province of Arabia against a fixed amount of money. Taking this amount to have become a regular source of income, the stipend paid to ibn Saud by the British government was terminated. This in effect meant that ibn Saud was now relieved of the treaty signed with the British government and was, apparently, autonomous in his political decisions. (Robert Lacey, The Kingdom, Harcourt Brace Joanovich, London [1982]) Hazrat Musleh-e-Maudra read between the lines of these contracts signed between ibn Saud and the oil excavation companies.

He saw the land of the holy shrines being given away by way of eternal economic slavery. Huzoorra, commenting on this situation, said: “A contract has been signed by Abdul Aziz ibn Saud and a Western company.

Although Sultan Abdul Aziz is a wise king, but for unfamiliarity with European history, he is not well-versed with European terminology …

“I sent him a message through a common acquaintance that he ought to observe extreme care when signing the contract because Europeans use very soft terms that have very strong meanings … I have read the contract and I feel that some mistakes have been made. The clauses make the Arab land prone to encroachment by outside governments.

“Only God knows how much I am hurt to read the contract. Although we cooperate with the British and we are quite open about this … but whether it is the British or any other government, we cannot show tolerance when it comes to the Arab world.

“Such precautionary measures could have been taken in signing this contract that could guard the Arab world against the potential dangers. But since the Sultan is not familiar with European terminology and international affairs, he has not been careful enough in the choice of words …

“Contracts should never be signed on the basis of trust; rather, they should be worded with great care and thought”. (Al Fazl Qadian, 3 September 1935)

A group photo with Hazrat Khalifatul Masih II in 1948, after the partition

A sign of the breadth and depth of divinely blessed knowledge Hazrat Mirza Bashiruddin Mahmud Ahmadra may not have been seen as Khalifatul Masih or Musleh-e-Maudra by the world outside Ahmadiyyat, but their intellectual circles left no opportunity to benefit from his knowledge and divinely enlightened intellect.

To mention just a couple of such incidents, Huzoorra was invited by the intellectuals of Lahore to address them on the topic of Islam and International Relations. Huzoorra addressed them on 23 February in Bradlaugh Hall, Lahore and brought to their attention the tender state that Islam was going through in terms of International affairs. Newspapers covered the event and published the summary. (See Civil and Military Gazette, Lahore, 2 March 1919) Martin Historical Society, taking advantage of Huzoor’s presence in Lahore, invited him to address them in Islamia College, Civil Lines, Lahore and enlighten them with the history of Islam. Thus, on 24 February 1919, Huzoorra addressed them in the Habibia Hall of the college and delivered the lecture that later got published as Islam Mein Ikhtelafat ka Aghaz (translated as The Outset of Dissension in Islam).

Lest we forget, it must be kept in mind that all this rich material was pouring out of the blessed mind of a “young man” whose bosom had been divinely blessed with a huge expanse of knowledge.

Advice to Khilafat Movement When, in the 1920s, the Ottoman caliphate issue was used as a tool to instil nationalistic sentiments in Indian Muslims, Hazrat Musleh-e-Maudra guided the leaders of the Khilafat Movement in detail. That they refused to pay heed is one issue, but that they saw the fulfilment of Hazrat Musleh-eMaud’s predictions is another, both worthy of notice.

Huzoorra had categorically told them that

taking up the issue of Ottoman caliphate as one of spiritual nature would damage the cause of Turkey, while taking it up with the British government as an issue of political value for Muslims could potentially bring about desired results.

The Khilafatists thought they knew better than the “young boy” and fought their case as they had planned: presenting to Lloyd George, the British prime minster, the Ottoman case as one of spiritual value.

The transcript of the conversation that took place between the Khilafat delegation and the prime minister is preserved at the British Parliamentary archives and is ample proof that every word of warning by Hazrat Musleh-e-Maudra proved to be most realistic. As soon as Muhammad Ali Jauhar – the head of the delegation – spoke of the Ottomans being the spiritual figurehead of the Muslim world, the prime ministers cross questioning rendered the delegation stumbled, so much so that they were never able to rise back.

Where inklings became realities It is well known that King Edward VIII of England abdicated to be able to marry an American twice-divorcee. The government and the Church of England painted the whole episode as if the King had given precedence to his personal lustful desire over his national and spiritual duty; spiritual for being the supreme head of the Church of England. The propaganda was so strong and spiteful that it was rolled out by the world press with similar implications.

Now we had the global press, political analysts, historians and experts on royal affairs on one side and the man with divinely gifted knowledge of the spiritual and secular world. Hazrat Musleh-e-Maudra immediately penned a detailed analysis and had it published, stating that the fact is that the king was weary of Christianity and that this episode was actually a proof of the truthfulness of Islam; both in doctrine and in family law.

Huzoorra expressly wrote that the government and the Church had only taken leverage of his love affair, when the fact was that they never wanted a person weary of Christianity to make it to the throne. (The detailed article can be read here: www. alhakam.org/the-abdication-of-edward-viiian-islamic-take-on-the-crisis-that-shookthe-crown-part-i/) Many great writers have written great articles and books on Hazrat Muslehe-Maudra. I do not feel worthy even to comment on the magnificent persona of Hazrat Musleh-e-Maudra. But as a beginnerlevel student of history, I do want to admit here an experience that I went through as I researched on King Edward VIII’s abdication and Hazrat Musleh-e-Maud’s analysis of the whole episode.

It was not easy, even today, to access the records of the government and the Church of England. Every document that could unearth the goings-on from 85 years ago was hard to get hold of. Then to obtain these documents, put them together and draw a conclusion was even more demanding.

I call on God as my Witness that every fact, every document and every piece of paper that came before my eyes left me astounded to imagine how a man living in a small township in Colonial Punjab could have seen all this so clearly. Even those at the helm of affairs were not able to pick up the reality behind the propaganda when Hazrat Musleh-e-Maud’sra enlightened cognisance had picked up the underlying impetus behind the whole story and brought it to light.

Strange it is to note that even inklings of his heart outweighed heavily researched thoughts of not only his times, but times to come.

I also must confess that what has been mentioned above is only but a tiny droplet in the mighty oceans of the intellect of a divinely promised reformer. We will, inshaAllah, continue to cover more in future.

We do believe, however, that it might be a project of many lifetimes.

Friday 19 February 2021 | AL HAKAM

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The growth of Hazrat Khalifatul Masih II’s family Written by Hazrat Mir Muhammad Ismail, may Allah be eternally pleased with him, this article was published in Al Fazl on 19 March 1939, over 80 years ago. It was originally a speech delivered at an event celebrating the 25 years of the Second Khilafat-e-Ahmadiyya.

This article refers to the direct progeny of the Promised Messiah, peace be upon him, and is a good reminder of last week’s Friday Sermon (12 February) by Hazrat Khalifatul Masih V, may Allah strengthen his hand, in which he reminded us to strive to become the spiritual progeny of the Promised Messiahas. This Friday Sermon was indeed a glad tiding for anyone who desires and strives to be so. family members to the fold of Ahmadiyyat who were previously neither opposed [to his beliefs], nor were they Ahmadis, through his spiritual and holy influence.

For example, the late Mirza Sultan Ahmad, various relatives from different lines, Tai Sahiba [aunt of Hazrat Khalifatul Masih IIra and wife of Mirza Ghulam Qadir Sahib, the elder brother of the Promised Messiahas], Aziz Begum Sahiba (wife of the late Mirza Fazl Ahmad) and many members of the family of Mirza Ahmad Baig of Hoshiarpur.

All these people entered the Ahmadiyya Jamaat during the Second Khilafat. These were the jinn [prominent people, yet hidden from the public eye] who were opponents, nay severe opponents in the time of the Promised Messiahas and would not be convinced. These very jinn have now become subservient [to Khilafat] as did the jinn become subservient to Solomonas in the time of Davidas.

Hazrat Mir Muhammad Ismailra (18811947), Uncle and Father-in-Law of Hazrat Musleh-e-Maudra

Prophecies ‫�نع ت‬ ‫ت‬ ‫م‬ � � ‫ی‬ َ ‫ی�را رھگ ربتک ےس رھبے اگ۔ تاور م اینپ یں‬ ‫ن‬ ‫وخا� ابمرہک ت ےس نج‬ ‫ھجت رپ‬ ِ ‫وُپری رکوں اگ۔ اور ی‬ ‫ت‬ ‫ی‬ ‫م ےس ُ�و ضعب توک اس ےک دعب اپےئ اگ ی�ری لسن‬ ‫ی ت‬ ‫تہب وہیگ اور ی‬ ‫ذر� وک تہب ڑباھؤں اگ اور‬ ّ ‫م ی�ری ت‬ ‫ربتک دوں اگ۔۔۔ اور ی� تری لسن رثکت ےس نوکلمں‬ ‫ی ت‬ ‫ی پی‬ ‫ذر� عطقنم ہ ی‬ � ّ ‫م � اجےئ یگ۔۔۔ ی�ری‬ ‫وہیگ۔ اور ٓارخی دونں کت رس زبس رےہ یگ۔‬ “Your house will be filled with blessings and I shall perfect My favours unto you, and you will have a large progeny from blessed women, some of whom you will find hereafter, and I will cause a great increase in your progeny and will bless it … Your progeny will spread greatly in different lands … Your progeny will not be cut off and will flourish till the end of days.” [1886] A prayer taught through a revelation:

The third growth in the form of Qadian’s progress

َ​َ َ َ ْ ْ َ َ َْ ْ ‫َر ِ ّب لا تذ ْرنِ ْی ف ْر ًدا َو انت خی ُر ال َوا ِرثِی َن‬

[“Lord, do not leave me alone and You are the Best of Inheritors.” (March 1882)] This revelation was vouchsafed to the Promised Messiahas at a time when his first wife and son opposed him and he was indeed alone and without any heir.

َ ُ َ ُ َ َْ َ َ ‫ینق ِطع ٓاب‬ ‫اءک َو ی ُ ْبد ُء ِم ْنک‬

“The mention of your forefathers will be cut off after you and a [new] chain of descendants will be counted from you.” [29 July 1903] This revelation suggests that the chain of descendants would be of pious people.

If they too are impious, however, then this prophecy and glad tiding would be rendered completely futile and useless because the Almighty Allah deemed all the other chains [of descendants] as impious and worthless; so [if this is the case] then it would mean that God imposed even more impious and worthless people in their stead.

Growth of his family Thereafter, Allah the Almighty cut off all older chains, apart from that of the Promised Messiahas and his family and that of the

family members who entered his fold. God then began to prosper this line of the family and in a very short period, we witness before us 70 living and breathing individuals from his blood, 37 of whom are men and 33 are women. [This is in 1939.]

Similarly, today – the 25th anniversary [of Hazrat Khalifatul Masih II’s khilafat] – there are present 25 biological children of Hazrat Khalifatul Masih II[ra], that is 13 sons

and nine daughters, one paternal grandson, one maternal grandson and one maternal granddaughter.

The second growth through other family members Aside from the progeny directly descending from the Promised Messiahas and from his own progeny, Huzoor [Hazrat Khalifatul Masih IIra] grew his family by bringing those

Then Huzoor[ra] has achieved a third form of family growth, in the shape of forming and establishing the Ahmadiyya Jamaat in Qadian.

The relationship of migrants in Qadian with Huzoor[ra] is not merely spiritual, as it is with Ahmadis living outside of Qadian; rather, it is somewhere between physical and spiritual – Huzoor’s relationship with them is similar to that of an ancestral patriarch.

All the new neighbourhoods and developments that are present here are all a sort of family to Huzoor[ra], whose name is “Ashab al-Suffah”, the foundation for which was laid by the Promised Messiahas.

I have witnessed myself Qadian’s population grow from 1,500 to around 10,000, with seven or eight new neighbourhoods forming in Qadian.

The fourth growth in the form of spiritual family Jamaat-e-Ahmadiyya is the spiritual progeny of the Promised Messiahas and his khulafa. The growth of this family has become manifest in the Second Khilafat in two ways: firstly, in the form of growth in numbers, which can be ascertained from the

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Friday 19 February 2021 | AL HAKAM figures of people joining the Jamaat, which frequent the pages of Al Fazl.

The second type of growth of this family is as a result of “Your progeny will spread greatly in different lands.” This growth relates to the establishment of the Jamaat in foreign countries and is separate from the collective growth of the Ahmadiyya Jamaat.

In this regard, jamaats have been established in England, America, Egypt, Palestine, Java, Sumatra, Mauritius, East and West Africa etc. during the Second Khilafat.

The intellectual growth of Huzoor’s family members One son has acquired a maulvi fazil [degree] and a BA (Hons) from Oxford. Another son is a maulvi fazil BA, while a third is studying to acquire an MBBS. All other children, who are younger, are studying in Madrasa-e-Ahmadiyya. A son-in-law has a BA ICS degree, while a paternal nephew has graduated as a barrister.

Aside from this, from among the girls of his family, some have passed their matriculation exams and are studying in the Diniyat [religious studies] College. Some of them have acquired maulvi fazil degrees, while others are writers, FA passed and some are going to pursue BA degrees.

The intellectual growth of Huzoor’s spiritual progeny and their influence and honour Under Huzoor’s[ra] supervision, there are probably at least 100 [Ahmadis] who have attained the maulvi fazil degree alongside the many ulema who graduated from Jamia Ahmadiyya and the newly qualified graduates. Many women are also BT degreeholders and doctors. Deputy commissioners, engineers, lawyers, barristers, officials at senior government posts, respectable tradesmen and landowners all belong to Huzoor’s[ra] Jamaat.

Then, there is Sir Zafrulla Khan Sahib who all are familiar with. A dream Huzoor[ra] saw with regard to him is famous, in which

Huzoor saw him as his son and affectionately placed his hand on his forehead. In this way, he too is part of Huzoor’s family.

The growing affluence of Huzoor and his family The land of Rajpura and the 30-mile long piece of land in Sindh are testament to [the prosperity of Huzoorra], as are the many houses, Qasr-e-Khilafat, Bait-ul-Hamd and the houses near Masjid Aqsa.

Their affluence can be assessed from this fact also that the chanda of Huzoor[ra] and his family members exceed all others’, be it Tahrik-e-Jadid or any other scheme for the propagation of faith. Not only affluence, but this shows their spirit of financial sacrifice.

The affluence of Huzoor’s spiritual progeny Just observe the conditions of houses in Qadian and then, the chanda that was collected in 1914 and now, in 1938. In my view, it has increased around 10-fold since then.

Intellectual growth The novel and unique subjects Huzoor[ra] addresses in his speeches and writings, and the splendours and hidden pearls of wisdom Huzoor brings forth regarding the Holy Quran, in my estimation, after the Promised Messiahas, they have only been covered by him. And if one reflects, they will come to the conclusion that if all previous Auliya-ullah were alive today, then they would respectfully submit their intellect to Huzoor[ra].

Huzoor’s family’s spiritual and moral growth If I only begin to expound on the transformation brought about by the Promised Messiahas and Hazrat Khalifatul Masih II[ra] in their family members, people will be amazed. However, this requires a separate, extensive explanation.

Hazrat Mirza Bashiruddin Mahmud Ahmad, Musleh-e-Maudra with his son, Hazrat Hafiz Mirza Nasir Ahmadrh

This family is truthful Now, please note the revelations that prove Hazrat Khalifatul Masih II[ra] and his family as being truthful: 1. The Promised Messiahas said a bold prayer for himself and his family members and friends. The words are:

‫ٓاشت ااشفں ربدر و د�ی وار نم‬

In this, the Promised Messiahas prayed to God that if he was a liar and a fabricator, committed to destroying God’s religion, then he and his offspring should be destroyed.

Now, if the Promised Messiah’s offspring were committed to the annihilation of the religion of Islam and Ahmadiyyat, it behoves God to manifest the effects of this prayer, as opposed to granting them progress and prosperity and helping them. This proves that they are all truthful.

2. Similarly, the Promised Messiahas received a revelation:

َ ْ َ َ َّ ّ ُ ْ َ ْ َ ْ ْ ‫َم ْن َ ْ َ َ َع ْن‬ ‫اسق ٍۃ ُمل ِحد ٍۃ‬ ِ ‫اعرض ذِک ِری نبتلِی ِہ بِذ ِری ٍۃ ف‬ ً ْ َ ْ َ ْ ُ ُ ْ َ َ َ َ ْ ُّ َ َ ْ ُ ْ َ ‫ی ِمیلون اِلی الدنیا و لا یعبدون ِنی شیئا‬

Hazrat Mirza Bashiruddin Mahmud Ahmad with Hazrat Sir Chaudhry Zafrulla Khanra

That is, “He who turns away from the Holy Quran, We shall try him with an evil progeny, who would have a vicious life. They will run after the world and will partake nothing of My worship.” [22 November 1902] This shows that if – as is claimed by the Paighamis – all the progeny of Hazrat Khalifatul Masih II[ra] and the Promised Messiahas was misguided, indecent and misguiding others, then the Promised Messiahas himself could not have been pious. The reason for this is that impious,

evil and worldly progeny are a punishment for a faithless father.

Thus, if you deem the Promised Messiahas to be pure and pious, then never suggest such a humiliating punishment for him, which God has prescribed for faithless people.

3. The Paighami leaders would say to the Promised Messiahas that he would unjustly spend money and that he should be held accountable. Now they say that the Jamaat’s funds are spent on politics and other unjust affairs, even though God Almighty is recorded as having said to Prophet Solomonas:

َ ۡ َ ۡ ََۡۡ ۡ ُ ۡ َ َُ َ​َ َ ٰ ‫اب‬ ٍ ‫ہذا عطٓاؤنا فامنن او ام ِسک ِبغیرِ ِحس‬

“This is Our gift; so give freely, or withhold – without reckoning.” (Surah Saad, Ch.38: V.40) This proves that prophets cannot be held accountable and whoever proposes this is entirely unfamiliar with the practice of God and the commandments of the Quran, even if he appears to be a scholar of tafsir or translator of the Holy Quran.

The second thing to bear in mind is that Hazrat Khalifatul Masih II has been called Solomon in the Promised Messiah’sas revelations. This is why no allegation can be raised in this regard against Huzoor[ra] and the commandment of “so give freely, or withhold – without reckoning” applies to Huzoor[ra] also.

(Translated by Al Hakam from the original Urdu in Al Fazl, 19 March 1939)

Friday 19 February 2021 | AL HAKAM

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Son-in-law’s memories of Hazrat Musleh-e-Maud Narrated by the son-in-law of Hazrat Musleh-e-Maudra, these words are being published for the first time.

Al Hakam is incredibly indebted to this servant of the Jamaat, who continues to provide his services even to this day, and prays that Allah may bless him with health, a long life and the countless blessings of Allah.

May Allah enable us all to follow the noble expectations that Hazrat Musleh-e-Maudra had for each and every member of the Jamaat.

On the day of the demise of Hazrat Amma Janra or perhaps a day or two later, I was passing through Gol Bazaar, Rabwah, when someone came running to me and suggested that I write a book on Hazrat Amma Janra.

I began to ponder over what he had just said to me and upon thinking, a question arose in my mind: “No doubt, I have seen Hazrat Amma Jan very closely; however, if I decide to write an article or even a book, will I even be able to do justice to introducing the grandeur of her personality?”

To this, my heart replied in the negative – true justice of introducing that personality can never be done.

The same is the case of Hazrat Muslehe-Maud’s personality also. Whatever one says or writes regarding Huzoorra, it is not possible to do justice to a man like him.

Without seeing Huzoorra or observing and experiencing Huzoorra directly, one cannot be introduced to him. If one has not seen him, then merely telling them about Huzoorra can never be enough.

Sometimes, it surprises me that when most people write something about Hazrat Musleh-e-Maudra or speak about him, they oftentimes mention the jalal [awe] of his personality. There most definitely was jalal in his character and why wouldn’t there be?

It was mentioned in the words of the prophecy that God’s mercy sent him with “the Word of Majesty”. However, Hazrat Musleh-e-Maudra was also the embodiment of love and affection. I have never found anyone to be more affectionate than Hazrat Musleh-e-Maudra.

Huzoorra raised us up like his own children, hence we saw him from a young age and found him to be extremely affectionate.

I remember right before my father (Hazrat Mir Muhammad Ishaqra) passed away, as soon as Hazrat Musleh-e-Maudra came to know of his illness, he came to our house and spent the whole time sitting next to him. Since it was a Friday, he even led the Jumuah prayer in our house.

Then immediately after the demise of my father, he led the Maghrib and Isha prayers at our house also. All three of us brothers [Mir Daud Ahmad Sahib, Mir Masood Sahib and Mir Mahmud Ahmad Nasir Sahib] were in Madrasatul Ahmadiyya. Our mother had no other means of livelihood, so from that very moment, Hazrat Muslehe-Maudra took us under his wing of grace.

Hazrat Musleh-e-Maudra took responsibility of our sustenance, our education and all other needs and very kindly provided for

Hazrat Musleh-e-Maudra during his visit to the UK in 1955

our upbringing.

When Huzoorra declared himself to be the Musleh-e-Maud, he held four conventions (jalsas) in Hoshiarpur, Lahore, Ludhiana and Dehli respectively. The responsibility of organising these conventions had been assigned to our father.

The first two conventions had already taken place and my father had organised everything. But as the preparation was

underway for the Ludhiana convention, my father passed away. However, the convention was to take place as planned.

The question naturally arose as to who would organise it? Various names were suggested and I suggested the name of Hazrat Mirza Sharif Ahmadra and by the grace of Allah, Hazrat Musleh-eMaudra assigned him the responsibility of organising the remaining Jalsas.

When Huzoorra was about to leave for the Ludhiana jalsa, he sat me with him in his car. It rained for the entire duration of the journey. When the convoy neared the canal of Harchowal, the canal authorities refused to open the barrier for the convoy as, they rightly said, the route was extremely unsuitable. Even the driver of the hired vehicle of Huzoorra said that he would not risk driving it any further as the

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Friday 19 February 2021 | AL HAKAM mud and water would risk damaging the car. Everyone tried their best to convince him, even offering to cover the cost of any possible damages but he did not agree.

At this occasion, Hazrat Musleh-eMaudra received a revelation, a moment which I was very lucky to witness. I saw an extraordinary expression on his face and sensed a change in the usual look of his eyes. However, at that time Huzoorra did not say anything.

Afterwards, in a gathering, Huzoorra mentioned that while the crossing the canal seemed impossible, Allah the Almighty revealed to him in that very moment, “There will be many means of blessings.” Then Huzoorra explained how the convention had been an immense success despite the rain and the same rain hindered the evil plans of the opponents.

So when Hazrat Musleh-e-Maudra received this revelation, by the sheer grace of Allah the Almighty, I was with him at the time and I witnessed his state during the revelation first-hand.

There was an immense level of simplicity in the character of Hazrat Musleh-e-Maudra.

Whenever my father would have to seek guidance from Hazrat Musleh-e-Maudra on a certain matter, he would send me off with a letter. I was blessed with this opportunity many times as a child.

Whenever I went, Huzoorra would be seated on the floor, working – a sheet would be spread on the floor, upon which Huzoorra would be seated. In front of him would be a large pile of letters and Hazrat Umm-e-Tahirra would be seated nearby. In front of her too would be another huge pile of letters.

It was the practice of Huzoorra that he

would open a letter, read it, then would place it back in the envelope and write a summary of his reply, or whatever guidance needed to be given, on the envelope. So this is how he would always be immersed in work. Huzoorra would read the letters, place them back in the envelope and write his reply. Alongside this, Hazrat Umm-e-

Hazrat Musleh-e-Maudra returning after the Jalsa of Musleh-e-Maud Hoshiarpur

Tahirra would read the summary of a letter to Huzoorra, to which Huzoorra would also be giving guidance and telling her what to say in reply. During all this, Huzoorra also found time to ask me what brought me to Him. Then Huzoorra would read that letter and give the required instruction.

So all this happened simultaneously.

It is also worth mentioning that despite such pressure of work, he would still show kindness and affection to a child like me who was in attendance. For example, on one such occasion, Huzoorra said to me, “Your complexion is usually very light, what has now made it darker? Is it because you wander around in the sun?”

Now that his simplicity is being mentioned, I would also like to mention that when Huzoorra had his house built in Qadian, it was a vast and a very magnificent one. It had all kinds of facilities. I would think to myself that “Huzoorra has so much simplicity in his character, then why would he build such an extravagant villa for himself?”

Then it came to my knowledge that influential personalities and dignitaries would come to visit Huzoorra and seek his advice on all sorts of important matters.

The mehman khana [guest house] was rundown and not in a state to accommodate external guests.

Hence, whenever such guests would visit, they would be accommodated in Huzoor’s villa and their hospitality was taken care of.

Soon after, the state of the guest house improved significantly and there was no longer a need for the villa. And then we see that as time went on, the villa ceased to remain.

Hence the personality and character of Huzoorra was one worth witnessing. To describe him is not only difficult, but rather, impossible.

Allah the Almighty blessed me with the opportunity of being Huzoor’s son-in-

law. The way in which this marriage was arranged also reveals a very beautiful aspect of Huzoor’s character.

When Huzoorra visited London in 1955, I was already there as a missionary and also pursuing further education. Hazrat Muslehe-Maudra and Hazrat Choti Apa [Hazrat Musleh-e-Maud’s wife, Syeda Maryam Siddiqa Sahiba] were staying in the house adjacent to the Fazl Mosque. During those days, my rishta [marriage] with Huzoor’s daughter was being considered.

I was standing outside that house on Melrose Road, having a conversation with a tabligh guest, when someone gave me the message that Huzoorra was calling me.

Bewildered, I hurried to Huzoorra as soon as I could.

Upon arriving, I saw that both Huzoorra and Hazrat Choti Apa remained silent in a very unusual manner. I waited for them to say something, but the silence remained. It seemed as though Huzoor wanted to say something, but wasn’t saying it.

Then I reluctantly broke the silence by saying “Huzoor, I was told that you called me.” Even then He remained silent for a moment longer and then quickly said, “Explain to the Swedish in a manner that he may get the courage to do bai‘at.”

Upon hearing this instruction, I returned. It was soon afterwards that I was told by someone that Huzoorra had accepted the marriage proposal and it was to inform me about this that he had called me.

So Hazrat Musleh-e-Maudra was a very loving and affectionate personality. He was immensely simple in his nature; in fact, I would even say that he had the simplicity of Hazrat Umarra.

At this moment in time, I have conveyed the things which come to mind. As it is the instruction of Huzooraa (Hazrat Khalifatul Masih V), whatever comes to mind I will continue to write down.

(Translated by Romaan Basit, Jamia UK)

Friday 19 February 2021 | AL HAKAM

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Answers to everyday issues Part IX Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given at various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.

Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London

Length of the iddah period Recommendations of Majlis Iftaa regarding the iddah period for women who obtain khul‘a were presented to Huzooraa.

In a letter dated 21 November 2017, Huzooraa gave the following reply regarding the jurisprudential aspect of this issue: “As far as the jurisprudential aspect of this issue is concerned, I too hold the view that the length of the period of iddah in case of khul‘a and talaq is different.

“In addition to the arguments put forward in the report by Majlis Ifta, one should also bear in mind that just as there are differences in the constituent elements of talaq and khul‘a, there are also differences in the related commandments.

“Allah the Exalted has given the right to divorce to the man. As soon as he makes use of this right, the period of iddah commences. On the other hand, khul‘a is the right of a woman which she makes use of through qaza and her period of iddah does not start until qaza has made a decision. The proceedings of qaza include the submission of the report by the woman, the process of the two arbiters [hakamain], hearing of the two parties and the judgment etc.

“These matters usually take about two to three months to complete. Thus, one of the pearls of wisdom behind keeping the length of the iddah period after khul‘a relatively shorter is that a woman may only be obligated to the extent that her not being pregnant becomes evident.”

In addition to the above-mentioned reply to the report submitted by Majlis Ifta, later, Huzooraa also shed further light on the difference between the length of the iddah period after talaq and khul‘a and on the length of the iddah period of a widow.

Huzooraa said: “With regard to the iddah after talaq, there is detailed guidance in the Holy Quran: The length of the iddah under normal circumstances is equal to three menstrual cycles as it is stated:

ٓ َُ​َ َ َ َ ٰ َّ َ ۡ َُۡ ‫َو ال ُمطلق ُت یَت َر ّب ۡص َن ِبانف ِس ِہ َّن ث ٰلثۃ ق ُر ۡو ٍء‬

“‘And the divorced women shall wait concerning themselves for three courses.’

(Surah al-Baqarah, Ch.2: V.229) “As for those women who do not menstruate, the Holy Quran states:

ُ ّ َُ َ َُ َ َ ۡ َ ۡ َ َ ۡ َ ّٰٓ َ ‫ض ِم ۡن نِ َسٓائِک ۡم ِا ِن ۡارت ۡب ُت ۡم ف ِع ّدت ُہ َّن ث ٰلثۃ‬ ِ ‫و ال ِ ۡی ی ِئسن ِمن الم ِحی‬

ۡ ّٰٓ َ ۡ َ ‫اش ُہ ٍر ۙ ّو ال ِ ۡی ل َ ۡم یَ ِحض َن‬

“‘And if you are in doubt [as to] such of your women as despair of monthly courses, then [know that] the prescribed period for them is three months, and [the same is for] such as have not had their monthly courses [yet].’ (Surah alTalaq, Ch.65: V.5) “As for those women who are pregnant, the Holy Quran states:

َ ُ َ َ ۡ َۡ ُ َ َُ ‫ال ا َجل ُہ َّن ا ۡن‬ ِ ‫و اولات الاحم‬ َّ ُ َ ۡ َ َ ۡ َ َّ ‫یضعن حملہن‬

“‘And [as for those] who are with child, their period shall be until they are delivered of their burden.’ (Surah alTalaq, Ch.65: V.5) “The textual precept for the iddah after khul‘a, on the other hand, is based on the ahadith of the Holy Prophetsa.

“Hence, it is narrated by Hazrat Ibn Abbasra that during the time of the Holy Prophetsa, the wife of Hazrat Thabit Ibn Qaisra obtained khul‘a from her husband.

The Holy Prophetsa instructed her to wait for one menstrual cycle as her iddah period.

(Sunan al-Tirmidhi, Kitab at-Talaq, Bab maa jaa‘a fil khul‘a) “Thus, it is evident from the abovementioned references from the Holy Quran and the ahadith of the Holy Prophetsa that the length of the iddah period for talaq and khul‘a is different. The reasoning and wisdom behind this has been elaborated above.

“As far as the iddah of a widow is concerned, Allah the Exalted states in the Holy Quran:

َ َ َ َ َ ً َ ۡ َ َ ۡ ُ َ َ َ ۡ ُ ۡ َ ۡ َّ َ َ ُ َ ۡ َّ َ َُۡ ‫اجا ّیت َر ّب ۡص َن ِبانف ِس ِہ َّن ا ۡربَ َعۃ‬ ‫و ال ِذین یتوفون ِمنکم و یذرون ازو‬ ُ ۡ َ َ َ َ ‫اَ ۡش ُہر َّو َع ۡش ًرا ۚ َفا َذا بَ َل ۡغ َن اَ َج َل ُہ َّن َفلَا ُجن‬ ‫اح َعل ۡیک ۡم فِ ۡی َما ف َعل َن فِ ۡۤی‬ ِ ٍ ۡ َ َ ۡ ُ َ ۡ َ َ ُ ّٰ َ ۡ ُ ۡ َ ۡ َّ ُ ۡ َ ٌ ,‫انف ِس ِہن ِبالمعرو ِف ؕ و اللہ ِبما تعملون خ ِبیر‬

“‘And those of you who die and leave wives behind, these [wives] shall wait concerning themselves four months and

ten days. And when they have reached the end of their period, no sin shall lie on you in anything that they do with regard to themselves according to what is fair. And Allah is aware of what you do.’ (Surah alBaqarah, Ch.2: V.235) “There has been an ongoing disagreement since the time of the Companions regarding the iddah of a pregnant widow. Hence, in light of:

َ َّ َ ُ َ َ ۡ َ ۡ ُ َ ُ َ َ َ ‫ال ا َجل ُہ َّن ا ۡن یض ۡع َن َح ۡمل ُہ ّن‬ ِ ‫و اولات الاحم‬

“(Surah al-Talaq, Ch.65: V.5), some Companions were of the opinion that the iddah period of a pregnant widow was to last until the delivery of the child, even if that took place just a moment after the husband’s death. They base their argument on the incident of Hazrat Sabi‘ah al-Aslamiyyahra.”

The incident is as follows: Hazrat Sabi‘ah al-Aslamiyyahra was the wife of Hazrat Saadra Ibn Khaulah. He passed away on the occasion of Hajjatul Wada‘, while Sabi‘ahra was pregnant. She gave birth a few days later.

Once she had recovered after the postpartum bleeding, she adorned herself

for those who had sent a marriage proposal for her. Abu as-Sanabil Bin Ba‘kakra, a man from the tribe of Abd al-Daar, said to her, “Have you adorned yourself for those who have sent you a marriage proposal and are you hoping for this marriage to go ahead?

By God, you cannot marry at all until you have waited for four months and 10 days.”

Hazrat Sabi‘ahra states, “Upon this, I went to the Holy Prophetsa and asked him about the matter at hand. The edict that the Holy Prophetsa issued for me was that after the birth of the child, I was free to remarry if I so desired.”

“However, some other companions, which includes Hazrat Umar, Hazrat Ali and Hazrat Ibn Abbas, may Allah be pleased with all of them, were of the view that in case of the widow being pregnant, either the time until the delivery of the child or the period of four months and ten days – whichever of the two was longer – would constitute as the iddah period.

“The proponents of the view that iddah period for a pregnant widow ends immediately with the birth of the child, do not have any other argument apart from the incident of Hazrat Sabi‘ah al-Aslamiyyahra.

“In any case, there are countless discrepancies in the books of ahadith regarding the narrators of this incident, the name of the husband of Hazrat Sabi‘ah al-Aslamiyyahra, the time of his death, the mode of his death [natural or murder] and the time when Hazrat Sabi‘ah alAslamiyyahra gave birth to the child. These discrepancies cast doubt on the authenticity of this incident.

“Moreover, it is also significant that in the Islamic battles that took place during the time of the Holy Prophetsa and the rightly guided Khilafat, hundreds of Companions of all ages were martyred and there would certainly have been several among them whose wives would have been pregnant at the time of their martyrdom.

However, the absence of even a single such incident in the books of history and sirah, showing a pregnant widow remarrying immediately after giving birth, makes this view ambiguous and doubtful. Thus, the clear view of the waiting period being four months and 10 days, as derived from the Holy Quran cannot at all be ignored on the basis of this one incident.

“Moreover, the Holy Prophetsa, while giving general advice with regard to the mourning of the dead, said in a hadith that, it was not allowed to mourn for a dead

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Friday 19 February 2021 | AL HAKAM person for more than three days except for a widow who should mourn for her deceased husband for four months and 10 days.’ (Sahih al-Bukhari, Kitabul Janaiz, Bab ihdadul mar‘ati ala ghairi zaujihaa) “The Holy Prophetsa has not made any such exception for pregnant women in this hadith that they should mourn until the delivery of the child.

“Likewise, where the Holy Quran instructs to finish the iddah period with the birth of a child, it is describing the case of talaq. There is no mention of the death of a husband.

“The Promised Messiahas, while translating the verse:

َ َّ َ ُ َ َ ۡ َ ۡ ُ َ ُ َ َ َ ‫ال ا َجل ُہ َّن ا ۡن یض ۡع َن َح ۡمل ُہ ّن‬ ِ ‫و اولات الاحم‬

“(Surah al-Talaq, Ch.65: V.5) in his book, Arya Dharam, has tied the verse to talaq. Thus, he has guided us that this commandment of the Holy Quran is for those women who have been divorced through talaq and not for widows. Hence, the Promised Messiahas states:

mentions that it is not allowed to mourn for a dead person for more than three days except for a widow who should mourn for her deceased husband for four months and 10 days. (Sahih al-Bukhari, Kitabul Jana‘iz, Bab ihdad-ul-mar‘ati ala ghairi zaujihaa) “This hadith clearly elaborates that although the condition of talaq or pregnancy does not apply here, the waiting period for a widow is prescribed as four months and 10 days. If the intention had only been to see that any possible pregnancy may come to light in that period, then the conditions of talaq could have been applied in this case too.

“The purpose of Allah the Exalted behind prescribing a period of four months and 10 days seems to be that this period can bring a pregnancy to light and a sufficient

that one should emphasise on worship right from childhood as it is the foremost purpose of mankind’s creation.

“One should admonish children to observe Salat and also show them one’s own example. If the child does not observe Salat after continuous exhortation and advice for three years, then one is instructed to chastise him/her in an appropriate manner up to a certain time. However, this punishment should not be such that it stems from any kind of animosity against the child on part of the person who is punishing.

“One should not believe that they can definitely make the child observe prayers as a result of that punishment; one should rather administer such punishment with the view that tarbiyat or good upbringing can only be achieved by the grace of Allah the

َ​َ َ ُ َ َ ْ َْ ُ َ َُ َ َ ‫ال أ َجل ُه َّن أ ْن يض ْع َن َح ۡمل ُہ ّن‬ ِ ‫وأولات الأحم‬

‘This means that the iddah for pregnant women who have been divorced through talaq is that after the talaq, they should refrain from remarrying until the delivery of the child. The wisdom behind this is that if she remarries during pregnancy, then there is a possibility of her being pregnant from the other man as well. This would be tantamount to wasting the previous pregnancy because one will not be able to identify as to which of the two children belongs to which father.’ (Arya Dharam, Ruhani Khaza‘in, Vol. 10, p. 21) “Hazrat Musleh-e-Maudra, while interpreting this verse of Surah al-Talaq during his Dars-ul-Quran, has also mentioned the iddah that lasts until delivery, in relation to the women who wait for three months (which is the period prescribed in case of a talaq and not widowhood). He has not mentioned it in relation to the widowed women who spend an iddah period of four months and 10 days. Hence, he states: ‘Such of your women as despair of monthly courses …: It includes those 1. who have reached menopause, 2. who do not menstruate i.e. have not reached the mature age or 3. those who are ill i.e. have an irregular menstrual cycle.

‘The iddah period for them is three months while the iddah for pregnant women is the length of their pregnancy. Once they have given birth to the child, their iddah will come to an end.

‘People have extensively debated this issue. They raise the question, whether the iddah would come to an end if the child was born before three months? Some say that the iddah would be at least three months.

However, there was an incident during the time of the Holy Prophetsa when a lady gave birth to the child before the three month period had passed and the Holy Prophetsa gave her permission to remarry. Hence, this matter has already been settled.’ (Al Fazl [Qadian], 4 May 1914, p. 14) “Thus, in my view, a pregnant widow, whose pregnancy continues after four months and 10 days, would complete the entire length of the pregnancy as her iddah.

If she delivers the child before four months and 10 days, she would still complete four months and 10 days as her waiting period.

My argument is based on that hadith which

Photo courtesy of Suhaib Ahmad

period of grieving can also pass. Hence, in case of a talaq, the period of iddah has been prescribed to last until the delivery of the child or three months. However, in the case of a woman being widowed, a period of four months and 10 days will definitely have to be completed.

“Thus, in my view, the iddah period in case of a woman being widowed is four months and 10 days regardless of whether she is pregnant or not. If she is pregnant, even if she delivers the child before four months and 10 days, her iddah period would still be four months and 10 days for which she would have to wait.

“This is in accordance with the instruction of the Holy Prophetsa that the period of mourning undertaken by a widow should be four months and ten days. And that is also the commandment of the Holy Quran.”

Admonishing children regarding Salat – meaning of a hadith aa Huzoor was asked for guidance regarding a hadith of the Holy Prophetsa in which he states, “Instruct your children to observe Salat when they reach the age of seven, and when they reach the age of 10, punish them for failing to do so.”

In a letter dated 2 February 2019, Huzooraa gave the following reply: “A great distinction of Islamic teachings is that it is based on moderation. That moderation is also incorporated in this instruction of the Holy Prophetsa. It means

Exalted, the only true means of receiving which are supplications.

“One should know that the path of punishment that is being adopted is, in fact, in accordance with the instruction of the Messengersa of Allah, so that the child may learn a lesson and incline towards Salat. As the child matures and develops the ability to distinguish between right and wrong after reaching the age of 12 or 13, then his or her matter should be entrusted to Allah the Exalted. From then on, one should solely adopt the approach of supplications, advice and admonishment.

“Regarding the type of punishment under discussion, the Promised Messiahas states: ‘If an individual holds self-respect, does not lose grasp of the reins of the self, is completely patient, forbearing, of tranquil temperament and of dignified comportment; he holds the right to punish and reprehend children at an appropriate circumstance and to a certain extent.’ (Malfuzat, Vol. 2, p. 4, Edition 1984)” Blood and organ donation During a virtual mulaqat of Canadian Atfal with Huzooraa on 15 August 2020, a tifl asked Huzooraa whether, according to the teachings of Islam, one was allowed to donate blood and organs after death.

Huzooraa gave the following reply: “Of course, one can. One can even donate organs while alive. Hence, some people donate their kidney or their liver,

but other organs can be donated upon one’s death.

“So, of course, one can donate them. It is a good thing. Whatever good we do in order to serve humanity is allowed by Allah the Exalted and [organ donation] is a very good thing.”

Establishing a relationship with Allah During the same mulaqat, a tifl asked Huzooraa how to establish a relationship with Allah the Exalted.

Huzoor aa gave the following reply: “Allah the Exalted has stated that He has created us for His worship. He says, ‘Worship me, do not associate partners with Me, obey My commandments and act upon the teachings which My prophets bring to you. Then, you will gain my nearness.’

“If you want to befriend someone in this world, then you listen to what your friend says, right? You listen to him and then he becomes your friend. Is it not so? If you both are friends but your friend does not listen to you and you don’t listen to him either, then you won’t remain friends.

“So that is what Allah the Exalted says.

He says, ‘You should become My friend. You should obey me and then I will listen to your prayers.’ And in this way, you can establish a relationship with Him.” The coronavirus pandemic and the possibility of Huzoor’s visit to Canada During the same mulaqat, another tifl said to Huzooraa, “Nowadays coronavirus has spread everywhere. So, when would it be safe for you to travel and when would you visit Canada?”

Huzooraa gave the following reply: “I do not know when the coronavirus will end. You are saying it yourself that coronavirus has spread everywhere and that travel is not possible. So, then you should pray. When the coronavirus ends we will be able to travel to Canada.

“It depends on your prayers and how quickly you ask Allah the Exalted for His grace. Ask Allah the Exalted for His blessing and then this pandemic will end sooner. There are many countries just like yours which are inviting me for a visit, but it is not possible to go. Now, who knows when the turn will come to visit Canada.

Alright? When coronavirus ends and travel is permitted then you can come and visit me if I am still unable to go. Is that okay?

“Anyway, looking at your mosque and its surroundings right now, I feel as if I am sitting in Canada. The tifl before you asked about mi‘raj. So, just as we have seen Canada over the airways and we are able to see everything, it is in a similar way that Allah the Exalted showed the Holy Prophetsa a distant view of Paradise without a satellite, much like I am looking at your mosque right now.

“I remember the place where I sat and gave an interview to a journalist. I can even see the corner at the back of the mosque where the interview took place. So, it is in this way that one can view and understand.

“Anyhow, may Allah manifest His grace.

Whenever the coronavirus ends, I will visit, insha-Allah. The more fervently you pray, the sooner will Allah the Exalted manifest His grace.”

(Translated by Aqeel Ahmad Kang, London)

Friday 19 February 2021 | AL HAKAM

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This Week in History 19-25 February In this, the third year of Al Hakam, we will present a selection of incidents from the blessed life of the Promised Messiahas with some more details

19 February 1891: The Promised Messiahas wrote a letter to Hazrat Hakim Maulvi Nuruddinra, in which he stated that Maulvi Muhammad Hussain had sent a letter to him openly declaring his opposition.

The Promised Messiahas, whilst mentioning a dream he saw pertaining to Maulavi Muhammad Hussain, said that whilst looking into some of his old papers, he found a paper in which he had made a note. It was dated 5 January 1888.

Huzooras added that the subject matter was that he had seen in a dream that Maulvi Muhammad Hussain had opposed him in a certain matter and had published a statement and given it a submoral title alluding to the Promised Messiahas.

(Maktubat-e-Ahmad, Vol. 2, p. 106) 19 February 1905: After an interval of almost seven months, the Promised Messiahas continued with his custom of blessing his Companionsra with his company between the Maghrib and Isha prayers. (Malfuzat, Vol. 4, p. 235) 20 February 1886: On this date, the Promised A group photo of Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi with his Companionsra. A young Hazrat Mirza Bashiruddin Mahmud Ahmadra is seated on Huzoor'sas right

upon Lekhram. It was disclosed to Huzooras that within six years, from this date, this man would be afflicted with great torment on account of his maligning the Holy Prophetsa. (Tadhkirah [English], p. 297)

Masjid Mubarak, Qadian. The Promised Messiahas would spend many evenings in this mosque where he would explain the true essence of Islam. These evening sittings would prove to motivate his Companionsra in their spiritual and moral training

20 February 1901: The Promised Messiahas published an announcement comprising of three pages, saying that by the grace of God, a miracle was displayed by God Almighty. The interpretation of the Holy Quran in front of opponents was mentioned as a miracle. (Majmua-e-Ishtiharat, Vol. 3, p. 176) 20 February 1907: The Urdu book of the Promised Messiahas, Qadian ke Arya aur Hum (The Arya of Qadian and us) was published on this date by the Magazine Press, Qadian.

The Promised Messiahas was prompted to

Messiahas published an ishtihar (announcement) titled Risala Siraj-e-Munir Mushtamil bar Nishanhaey Rabb-e-Qadir.

He stated that he desired to present various prophecies that had not yet been fulfilled, for those who rejected the Holy Prophetsa and denied the truthfulness of Islam. Hazrat Ahmadas said that the first prophecy, which related to his own self, was written on 20 February 1886. Huzooras then penned the prophecy about the Musleh-eMaud. (Majmua-e-Ishtiharat, Vol. 1, pp. 121-127) 20 February 1889: The Promised Messiahas supplicated to Allah the Almighty to ascertain the time during which torment would be afflicted Qadian ke Arya aur Hum Hum, first edition

write this book on account of the vicious and provocative disturbances of the Arya Samajists of Qadian on the occasion of Jalsa Salana 1906.

The Promised Messiahas, in this book, mentioned a number of heavenly signs of which the Arya Samajists of Qadian had witnessed but they intentionally denied.

20 February 1908: The Promised Messiahas wrote a letter to Hazrat Siddiqa Begumra, wife of Hazrat Qureshi Muhammad Usmanra. Maktubate-Ahmad (Vol. 5, p. 288) has it that three letters were written by Huzooras to this fortunate lady, which form part of the literature of the Promised Messiahas. Hazrat Ahmadas wrote that God had filled her heart with the truth and Allah had saved her from calamities.

21 February 1884: On this date, the Promised Messiahas wrote a letter to Mir Abbas Ali Sahib of Ludhiana, in which he answered an allegation against his revelations raised by some maulvis and also explained his revelations.

َ َ ْ َ َ َ َْ ُ ْ ُ َ َ ‫اسک ْن أنت َو ز ْو ُجک الجَ ّنۃ‬ ‫یا ٓادم‬ َ َّ َ ْ َ ُ ْ َ َ َ ْ َ ْ ُ ْ ُ َ ْ َ َ ‫یا مریم اسکن أنت و زوجک الجنۃ‬ َ َّ َ ْ َ ُ ْ َ َ َ ْ َ ْ ُ ْ ُ َ ْ َ َ ‫یا احمد اسکن أنت و زوجک الجنۃ‬ ْ ّ َ ْ ُ ّ ُ َّ ‫َ َ ْ ُ ْ َ م ْن‬ ‫الصد ِق‬ ِ ‫نفﺨت ِفیک ِ لدنِی روح‬

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Friday 19 February 2021 | AL HAKAM

“O Adam, dwell you and your companion in Jannah; O Maryam [Mary], dwell you and your companion in Jannah; O Ahmad dwell you and your companion in Jannah [that is, into attaining the means of true salvation]. I have breathed into you the spirit of righteousness from Myself.”

In explaining this revelations, the Promised Messiahas says: “Mary here does nor refer to Mary, Mother of Jesus, nor does Adam refer to Adam, the progenitor, nor does Ahmad refer to Hazrat Khatamul-Anbiya [Seal of the Prophets], may peace and blessings of Allah be upon him.

Similarly, in these revelations the names Musa [Moses], Isa [Jesus] and Dawud [David] have been mentioned, but these names do not refer to those Prophets; rather, my humble self is indicated in all these instances [referring to another revelation]. Since Mary here does not connote a feminine but a masculine, the use of the masculine gender is appropriate; hence, the ُ ْ ُ َ َْ َ phrase ‫اسک ْن‬ ‫ یا مریم‬should be used.

“The word zauj [companion] refers to companions and close associates, not the zauj [in the sense of spouse]. In the lexicon, the word is applied in both situations. The word jannah is sometimes used in my revelations about Paradise in the Hereafter and sometimes it refers to joy, victory, tranquillity and solace in this world.” (Maktubate-Ahmad, Vol. 1, p. 599) 21 February 1899: The book of the Promised Messiahas, Haqiqatul Mahdi (The True Nature of the Mahdi) was published. As far as the language of this book is concerned, Urdu, Persian and Arabic are all used.

21 February 1899: On this date, the Promised Messiahas published an ishtihar

Haqiqatul Mahdi, first edition

(announcement) titled Government-e-Aaliya ke Sachay Khair Khwah ke Pehchanney Keliye Eik Khula Khula Tariq-e-Azmaish. In the announcement, Huzooras stated that he had come to know that, for many years, Maulvi Muhammad Hussain Batalvi had always tried to make untrue and utterly false reports to the government and authorities against him with the hope that they would grow distrustful of Huzooras.

Hazrat Ahmadas added that he deemed it appropriate there should be a trial in relation to him and Maulvi Muhammad Hussain Batalvi, through which the government could differentiate

the well-wisher from the ill-wisher.

Maulvi Muhammad Hussain Batalvi, thwarted in all his attempts to demean Hazrat Ahmadas, started a campaign of vilification against the Promised Messiahas. To incite the government against him, he indulged even to the extent of fabricating lies and claiming that Hazrat Ahmadas was – God forbid – a rebel and more dangerous than the bloodthirsty Mahdi of Sudan. (Majmua-e-Ishtiharat, Vol. 2, pp. 529-531) 22 February 1887: The Promised Messiahas wrote to Hazrat Munshi Rustam Alira that in those days, Hindus were creating a lot of hue and cry in his opposition.

Huzooras then asked about the case of Sheikh Mehr Ali Sahib as to whether the hearing was cancelled or the case was presented before the fixed date.

(Maktubat-eAhmad, Vol. 2, p.

491) 22 February 1887: The Promised Messiahas replied to a letter he received from Hazrat Hakim Maulvi Nuruddinra, in which he stated that he read his letter attentively many times. Hazrat Ahmadas added that Allah the Almighty is All-Powerful and saves man from great troubles.

However, Huzooras said, one should be patient because everything happens at its prescribed time. (Maktubat-e-Ahmad, Vol. 2, p. 27) 22 February 1888: The Promised Messiahas wrote a letter to Hazrat Hakim Maulvi Nuruddinra, saying that if his [Hazrat Hakim Maulvi Nuruddinra] second nikah was arranged, it would be a great source of blessings and Allah the Almighty would grant pious progeny as well. Huzooras stated that fortunate is he who is granted a pious and loving wife as, through this, it brings stability to attaining righteousness and purity. The Promised Messiahas added that this is why almost all prophets desired a noble and pious wife.

(Maktubat-e-Ahmad, Vol. 2, pp. 59-60) 22 February 1890: The Promised Messiahas wrote a letter to Hazrat Mian Abdullah Sanaurira, in which he stated that he had been in Ludhiana for the past 17 days and had intended to stay there until 4 March 1890. Huzooras added that it would be very good if he could come and visit for a day.

(Maktubat-e-Ahmad, Vol. 3, p. 206) 23 February 1891: The Promised Messiahas wrote a letter to Maulvi Muhammad Hussain Batalvi, in which he stated that as the preparation and composition of his book, Izala-e-Auham, was incomplete, he did not deem it appropriate to show him the book. Huzooras added that it would be published in 20-25 days. (Maktubat-e-Ahmad, Vol. 1, pp. 315-316) 23 February 1901: On this date, Ijaz-ulMasih (Miracles of the Messiah), a book of the Promised Messiahas, was published by Zia-ul-Islam Press, Qadian. It is a remarkable work in Arabic

by the Promised Messiahas, which was prompted by the devious tricks of Pir Meher Ali Shah. This masterpiece was penned by the Promised Messiahas in a very short period of time.

24 February

Ijaz-ul-Masih, first edition

1887: Alexander Russell Webb sent a letter to the Promised Messiahas. This American writer, publisher and the United States Consul to the Philippines (considered by historians to be the earliest prominent AngloAmerican Muslim convert) sent his first letter to the Promised Messiahas from America on 17 December 1886. (Tarikh-eAhmadiyyat, Vol. 1, p.

306) 24 February 1890: On this date, the Promised Messiahas wrote a letter to Hazrat Alexander Russell Webb Munshi Rustam Alira, reminding him that one must repeatedly seek forgiveness and always recite istighfar for life is full of uncertainties.

Huzooras said that he should regularly inform him of his wellbeing.

(Maktubat-eAhmad, Vol. 2, p.

571) 24 February 1898: The Promised Messiahas sent a report to Hazrat Munshi Rustam Alira Lieutenant Governor Nawab Bahadur, which contained details regarding the condition of Jamaat-e-Ahmadiyya and some basic information about its founder. At the end of this 16-page announcement, there was a list of 317 respected members of the Jamaat. (Majmua-eIshtiharat, Vol. 2, pp. 396) 25 February 1903: On this date, the Promised Messiahas received the revelation: ‫خ‬ ‫خ ت‬ � �‫زن ابد ٓاں رفزدنہک پ��یں �رے �رو او �ل ی‬ “That son were better a daughter whose father should die and he should not be sad.” (Tadhkirah [English], p. 598)

Friday 19 February 2021 | AL HAKAM

20

The Musleh-e-Maud: Eye-witness account of a waqif-e-zindagi

These words of a waqif-e-zindagi, who has been serving the Ahmadiyya Muslim Jamaat since 1956, are being exclusively published for the first time in Al Hakam.

We are all extremely grateful to him for sharing these precious memories and recording them for posterity.

May Allah bless him with a long, healthy life and bestow His grace and mercy upon him.

May we adopt in ourselves the passion and dedication which Hazrat Musleh-e-Maudra imbued in the young generation of his time, who have proven to be a great asset for the Jamaat and a credit to the remarkable example of Hazrat Musleh-e-Maud, may Allah be eternally pleased with him.

I witnessed the time of Hazrat Musleh-eMaudra, albeit as a school, college and a Jamia student. Thus, whatever I narrate here will not be of the level of those who have stayed close to Hazrat Musleh-e-Maudra or worked him.

I still feel fortunate, however, to have had the chance to sit in gatherings where Huzoorra would speak, to listen to Friday Sermons directly from him and also to sit close to Huzoorra in some ijtemas. But my narrations will still not match in anyway of those who stayed and worked closely with Huzoorra.

My observations and impressions about Hazrat Musleh-e-Maudra from the viewpoint of a child and a young man can be summed up in only saying that Huzoor’s

was a magnetic personality. Be it Friday Sermons, or speeches at Jalsa Salana, or even in day-to-day sittings, when Huzoorra spoke, his words would directly touch hearts.

Whatever Huzoorra said would always be very inspirational. Whenever Huzoorra started to speak on a certain topic, I would anticipate that Huzoorra would now unearth every aspect of this topic and this is exactly what would happen each time.

Before I moved to Talim-ul-Islam High School in Rabwah for matriculation, I lived in Sargodah until 1949. I remember that it was a Friday and Huzoorra had come to Sargodha to deliver a lecture – I have confirmed with Tarikh-e-Ahmadiyyat department that it was 11 November. It was part of a series of lectures that Huzoorra

was delivering in most of Pakistan’s cities on the theme of istehkam-e-Pakistan [strengthening Pakistan].

This lecture had been widely publicised and I remember going around putting up posters about this lecture, while our opponents followed us, peeling them off the walls. However, this lecture – held in Company Bagh with the permission of the local authorities – turned out to be very successful.

What left a deep impression on my mind as a child was that Huzoorra started this lecture at 4 o’clock in the afternoon and continued speaking for about two hours.

Huzoorra gave in-depth guidance to the government and the people of Pakistan, suggesting how the new-born state could

be put on the tracks that led to progress and stability.

The lecture was also publicised through the noticeboard of our school. One of our senior teachers got very annoyed and ordered that the announcement be taken off immediately. But there were noble-hearted teachers also. When a student tried to mock Huzoorra in our class, our Arabic teacher told him off and reminded him of the Holy Prophet’s hadith that carried the instruction to show respect when a leader of a nation or a community visits.

On the day of the lecture, there was a hockey match being played in a playground adjacent to the venue. I noticed that the players purposely aimed their shots towards the gazebo where Huzoorra was stood

21

Friday 19 February 2021 | AL HAKAM speaking. They would then come to get the ball, go back and then repeat the same. It was quite obvious that they were trying to create mischief. They repeated this pattern a couple of times and I kept a close eye on what they were doing.

On one occasion, as a player came to fetch the ball, he did not return to the ground and stood in the audience and started listening to Huzoor’s lecture. Then, one by one, they all assembled in the Company Bagh and stood there listening to Huzoor’s insightful words. As they had their hockey-sticks with them, I remained a bit apprehensive as to what they might be up to. I was astonished to see how they all remained stunned and silent and became part of the large crowd that sat and listened to Hazrat Musleh-eMaudra in pin-drop silence. I could visibly see that they were awe-stricken and fully immersed in Huzoor’s words.

The audience comprised of many dignitaries from local authorities and the government who all paid full attention to Hazrat Musleh-e-Maud’s enlightening guidance on how to set Pakistan on the road of sustainable prosperity.

A statement of Huzoorra from that lecture that is still vivid and etched in my memory; it had moved all in those in attendance: “Mere slogans of ‘Pakistan, zindabad’ are not going to work. It is hard work towards achieving this desire and following what I have said that will truly enable Pakistan to prosper and live long”.

Despite the various pangs of opposition that had been in the air during the days before the jalsa, the lecture was received very well by all. I too felt relieved that no mishap had happened and that all had gone well.

When the anti-Ahmadiyya agitation broke out in 1953, I was in college at Lahore.

During the riots, we would sometimes have to stay at home as it was very unsafe for Ahmadis to be out and about. I was lucky to have become acquainted at that young age with Hazrat Musleh-e-Maud’s writings.

I remember very fondly reading Tafsire-Kabir, a copy of which my father had brought home even before it was cut and bound at the press; he was in such a rush to get hold of it that he later cut and bound it himself at home. In this volume, I read Hazrat Musleh-e-Maud’s commentary of Surah al-Kahf.

During these long spans of isolation, it reminded me of Surah al-Kahf as it seemed that the same restrictions were now upon Ahmadis. As a youth, I had gone on to even think that we might have to live like this for 300 years. But by Allah’s grace, it only turned out to be three days, before martial law was imposed in the Punjab and the riots faded away. However, it was in days of such despair and dismay that Huzoorra sent a message to the Jamaat, saying:

‫دخا یمری رطف دوڑا الچ ٓا راہ ےہ‬

[God is running towards me!] This pumped so much energy and zeal in our hearts that we believed that nothing could harm us now. It was in this way that Hazrat Musleh-e-Maud’sra conviction in Allah’s succour would rub off on those who listened to him or even read his words.

When, in 1954, a judicial inquiry commission was set up to investigate the anti-Ahmadiyya riots of 1953, Hazrat Musleh-e-Maudra was also summoned to give his statement before the commission. I

Hazrat Musleh-e-Maudra leading the second Namaz after the migration to Rabwah, 1948

would, with my friends, often go to listen to the proceedings of the court as it happened.

The day Huzoorra appeared before the commission, the proceeding took place in camera so everyone had to remain outside.

It was still a good opportunity as we got to hear what the general public had to say about the situation.

15 January was a Friday and the centre for Lahore Jamaat was at Delhi Gate. Since Ahmadis had flocked to Lahore in large numbers to witness the proceedings, this Jumuah had to be held at Ratan Bagh.

With the riots still fresh in memory, this congregation at Ratan Bagh could be seen as an easy target by the mischievous opponents. I was deeply worried about Huzoor’s safety. Huzoorra might not even know about my existence in this world, but I was so deeply attached to him that my only concern was Huzoor’s safety – I am sure everyone felt so. All we could do was pray for his safety and security. The Lahore Jamaat had arranged for Huzoorra to deliver his sermon inside one of the rooms, while the huge congregation, owing to a lack of space indoors, had to remain in the openair.

A rostrum, however, had been placed outdoors in the courtyard of Ratan Bagh; probably as part of the security strategy. The congregation also settled in a way as if the rostrum outside was the main pulpit from where Hazrat Musleh-e-Maudra was going to speak. Hazrat Musleh-e-Maudra was in the room that had been arranged for the sermon, but as the time for the sermon drew nearer, Huzoorra left the room and walked out to the courtyard. I was watching very

carefully and thought that Huzoorra had only stepped in to see that arrangements for the congregation outside are safe and secure.

My gaze followed Huzoorra and, to my and everyone else’s surprise, Huzoorra stepped upon the pulpit set outdoors and started to read his sermon. This is what I observed.

But I was later to be told by my elder brother – who happened to be in closer proximity to Huzoorra on that occasion – that Huzoorra, as he took to the rostrum outdoors, said, “Those who were closer have become distant and the distant have been drawn closer to me.”

The organisers, who had done their best to provide Huzoorra security by having him deliver the sermon from inside the room, rushed to get the microphone from inside and place it before Huzoorra, but Huzoorra continued delivering his sermon, unmoved and undeterred among his people in the open.

I remained alarmed as Huzoor’s pulpit was slightly raised and although the courtyard was walled, I had a feeling that his turban would be visible to the passersby from the busy road outside. But while everyone there remained concerned for Huzoor’s security, the only person who seemed not to care for any possible mishap was Hazrat Musleh-e-Maudra himself. He delivered the entire sermon very calmly and without the slightest hint of any worry. It was as if Allah the Almighty had informed him that nothing unwonted was going to happen.

Ever since that day, I have lived with the strong belief that Allah the Almighty instils

such courage and valour in the hearts of his khulafa that fears and worries dare not even fly past them.

With reference to 1954, I remember that I was in my hostel in Lahore when the news of the attempt on Huzoor’s life reached us.

All of us Ahmadi students naturally became extremely concerned.

What added to my concern was that I had always seen Hazrat Musleh-e-Maudra to be very similar to Hazrat Umarra in many ways. Then the prophecy of Muslehe-Maud also had the words “Fazl-e-Umar” and this too pointed to the parallels between Huzoorra and Hazrat Umarra. Since the attempt on Hazrat Umar’s life had resulted in his martyrdom, it shook me to my spine to even imagine what could possibly follow.

My friends and I could only pray and so we did. As a young student, I remember that the best prayer I could think of was that “O Allah! You may fail me in my exams, but please save Huzoor!”

This is probably the best that a young student could offer in his innocence. I was so restless that I was happy to offer anything that could save Huzoor’s life. I walked restlessly up and down the road outside our hostel and I remember thinking that if Hazrat Musleh-e-Maudra was not going to live, what reason would there be for the rest of the world; if he was to die, then that was enough reason for qiyamat to happen and the world to come to its end.

However, Hazrat Musleh-e-Maudra recovered from this grave injury and resumed his routine. He also mentioned in a Jalsa Salana speech the “Fazl-e-Umar” Continued on next page >>

Friday 19 February 2021 | AL HAKAM

22 << Continued from previous page

aspect of the prophecy, saying, “I have many similarities with Hazrat Umarra, but the word ‘Fazl’ connotes that I was to be saved from the attempt on my life”.

So we are very fortunate to have learnt the meaning of this aspect of the prophecy of Musleh-e-Maud from Hazrat Musleh-eMaudra himself.

This attack had such a profound impact on me, as well as the rest of those who were alive in those times, that it shook the very core of my existence. I don’t know how I have narrated this whole episode today because whenever I have tried to talk about it, I always break down and can hardly begin to talk about it.

When I was in East Africa, in 1962, some non-Ahmadi friends brought up this topic and wanted to know the details. But from how I broke into tears, they realised that this was something I struggled to mention.

I can only speak on my behalf, but I know that every Ahmadi who went through that episode had similar feelings. Such was the deep connection the Jamaat had with Hazrat Musleh-e-Maudra.

Talim-ul-Islam College had moved from Lahore to Rabwah when I joined. I passed my BSc from this college. While I was in college, there was a students’ union as there usually is in colleges. The president of the union requested Hazrat Musleh-e-Maudra to come to the college and address the students. I was not among the working body of the union who had written to Huzoorra, but the reply that came from Huzoorra was an eye-opener. Huzoorra had replied, “I do not want to even set foot in a college where students graduate and then go out hunting for worldly employment”.

This shook the organising committee of the union – that had written to Hazrat Musleh-e-Maudra – to their core. Six of them immediately presented themselves for waqf. They then started approaching other students urging them to follow suit. They came to me and started to persuade me to present myself for waqf also.

Without revealing the background to this order, they continued to do so and got a bit harsh. When I asked why they were pressurising me so much, their tone got even harsh and said, “You have to waqf yourself, or else you are a munafiq [hypocrite]!”

When it got to this, I said “If this is the case, I choose not to do what you say. You may go and do what you like.” So, having declared me a munafiq, they left.

But after this, it so happened that Hazrat Musleh-e-Maudra consistently urged Ahmadi youth to present themselves for the service of their faith through waqf. I would listen to Huzoor’s words and wonder whether I had rightly been declared a munafiq. I would think why, even after Huzoor’s repeated calls, I had not presented myself yet.

Having listened to Huzoor’sra sermons, I would leave the mosque with the intention of presenting myself for waqf. But as I walked on, this decision would start to fizz down gradually and fade out completely in the pleasant atmosphere of our college.

I remember we were in the physics lab performing an experiment when I mentioned to a friend the dilemma I had been facing. I said to him, “We have done Huzoor’s bai‘at but are not responding to his

call for waqf.”

It took very little to convince him that we would present ourselves together for waqf. Glad that I now had a companion in this decision, I suggested that we write to our parents (who lived out of Rabwah) and inform them of our decision. My friend said that he would wait till summer break and discuss it in person when he went back home.

I did not want to leave it till then, so I wrote to my father the next day saying that my BSc exams were about to happen and that I wished to present myself in waqf after that. I requested that I would only do so if he readily allowed me. However, if he didn’t allow this happily, I might never live happily ever after.

My father replied very promptly saying that he was very happy that I had decided to present myself in waqf and that he had not had to persuade me to do so. Alongside this, he also wrote to Hazrat Musleh-e-Maudra that “my son will present himself for waqf; please accept his request”.

My brother told me that an application form was to be filled to present oneself for waqf. He arranged for the forms, which I started filling instantaneously. Among the many conditions that had to be agreed to, one said that “I will be bound to obey any order that I am given.” I became slightly reluctant to sign up for such a strict condition.

I thought to myself, “What is the most that can be asked? That I should sweep the streets of Rabwah? Would I be able to do so?” The reply that came from my heart was, “Yes, I will most certainly do so!”

With this, I signed off the form and my elder brother suggested that I present it directly to Huzoorra. He was in the Jamaat’s service and would have the opportunity to see Huzoorra in person. Having been granted time for an audience, both me and my brother went to Huzoor’s office.

I still remember how delighted Hazrat Musleh-e-Maudra was to see a young man standing before him and presenting himself for the service of the Jamaat. The day I had selected to present myself to Huzoorra was 20 February 1956 – with the fact in mind that it was Musleh-e-Maud Day. The reason for describing the details of my waqf is to share the inspiration that Hazrat Musleh-e-Maud’s words instilled in the hearts of those who listened to him.

It was only through the inspiring words of Hazrat Musleh-e-Maudra that I decided to present my whole life before him, even if that meant becoming a sweeper in the streets of Rabwah.

I have mentioned the incident of Huzoor’s courage and bravery that I witnessed in Ratan Bagh, Lahore. I would like to mention another.

The door in the mihrab of Masjid Mubarak, Rabwah was not always there.

There was a door on the side of the mihrab through which Huzoorra would enter and walk to the mihrab. I remember I would make it a point to sit close to the door so I could see Huzoorra as he walked in and out of the mosque.

But when the door in the mihrab was built, Huzoorra would walk through that door stepping straight into the mihrab. At the time of Huzoor’s entrance the windows on the western side of Masjid Mubarak would be shut and opened as soon as

Ratan Bagh: Where Hazrat Musleh-e-Maudra resided after migrating to Pakistan and where the Friday Sermon was delivered on 15 January 1954 Photo credit: Tarikh-e-Ahmadiyyat Department

Huzoorra had entered. The same would be repeated upon Huzoor’s exit.

One day, as Huzoorra was about to leave, he heard the slamming and enquired what that sound was all about. Huzoorra was informed that it was from the windows that were shut upon Huzoor’s entry and exit and that it was for security reasons.

Huzoorra said, “Security arrangements are only good to a certain extent. Why do so much? Open the windows and let me know.

I will stay here and wait to be informed that windows have been opened and only then will I leave!”

So Huzoorra stayed, waited and only left when he was informed that his instruction had been implemented. This incident goes to show Huzoor’s bravery and courage.

Most of the readers might have read Hazrat Musleh-e-Maud’s books, but the magnetic attraction of Huzoor’s voice cannot be imagined; one has to have heard it firsthand to know what I mean. Huzoor’s voice was extremely attractive and very majestic, so much so that I would often think how one could not accept Ahmadiyyat after listening to a voice so rich in conviction.

During Jalsa Salana, Huzoorra noticed that some people were outside the Jalsa Gah. Huzoorra said that there was enough space in the Jalsa Gah and that all those still outside should make their way in. Perhaps Huzoor’s order didn’t reach them so they continued to stay out as Huzoorra continued with his speech.

Then a message was conveyed to Huzoorra which he read and announced – he had been told that people outside the Jalsa Gah were non-Ahmadis who wanted to listen to Huzoor’s speech but did not want to come closer as they would be too spell-bound and would have no choice but to accept Ahmadiyyat. Such was the awe that Hazrat Musleh-e-Maud’s words commanded when he spoke.

Even the audio recordings of Hazrat Musleh-e-Maudra cannot communicate the influence of his majestic voice. I have heard some audio clips played on MTA, but they are nowhere near the true feel of listening to Hazrat Musleh-e-Maudra first hand.

I once invited to Jalsa Salana a teacher of mine who had turned atheist. It was that day that Hazrat Musleh-e-Maudra delivered the famous speech of Sair-e-Ruhani, which is now more commonly known for the phrase

that Huzoorra repeated with a lot of zeal and fervour: ‫اے ٓا�� ابد�� ےک وم�� ی��ارو‬ [“O musicians of the Heavenly Kingdom”]. As my atheist guest listened to Huzoorra, I could see him sink in awe and admiration. As we left the Jalsa Gah of the speech, he said, “Having listened to Mirza Sahib, I have come to feel that there must be a God.” Hazrat Musleh-e-Maudra would start his Jalsa speech after combining Asr with Zuhr and would usually speak until Isha time.

Such long speeches would he deliver! I can speak only for myself, but I know for sure that no one felt tired or bored of listening to such long speeches. I can remember the speech coming to its end and the audience still longing for more, as if it was only just a short speech.

Then I remember when we were in Jamia, Huzoorra asked Maulana Abul Ata Sahib – who was the principal – if he had ever taken us for a picnic on the riverside.

Maulana Sahib arranged a picnic the next day and invited Huzoorra also. Huzoorra blessed our picnic with his presence and talked to us on various matters.

Usman Chou Sahib was with us in Jamia and was also present in this blessed company. A student told a joke about how newly born Chinese babies are named. He said that water is spilled on a red hot iron rod and whatever sound is produced, is given to the baby as its name.

A little later, Usman Chou Sahib performed some acrobatics that he had full command on. He would hang upsidedown from branches, walk on his hands and perform many other moves. Upon seeing this, Huzoorra said, “Where is the boy who told the joke about Chinese names. He should come and show if he can beat this.”

Such was the beauty of the character of Hazrat Musleh-e-Maudra.

There are many more memories but I will leave them for some other time.

I was only 29 when Hazrat Muslehe-Maudra passed away. I have very fond memories that make me feel humbled and privileged to have seen him, to have shaken his hand and to have heard him speak. May Allah bless his soul!

(Translated by Al Hakam from the original Urdu)

23

Friday 19 February 2021 | AL HAKAM

Hazrat Musleh-e-Maud hosts tea party at the Ritz Hotel Asif M Basit Ahmadiyya Archive & Research Centre

The 1924 tour of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra to England was a very eventful one.

Although the Conference of the Living Religions of the Empire and the cornerstone laying of the Fazl Mosque stand out as iconic events, there was a lot that went on to contribute to the momentousness of this tour. How ever less mentioned it may be, every event worked towards the greater goal of spreading the message of Islam Ahmadiyyat.

One such event was a tea party that Hazrat Khalifatul Masih IIra hosted at the Ritz Hotel in London in honour of the organisers and delegates of the conference.

Held in the afternoon of 28 September 1924, this tea party was to prove very eventful in its own right – carrying many lessons to Ahmadis, non-Ahmadi Muslims and to non-Muslims alike.

In the morning, when Huzoorra came to the breakfast table, he was shown the invites that had been sent out. Huzoorra, noticing that he was titled “Secretary to the Indian Delegation”, immediately expressed his disapproval for the title.

Huzoorra said that he would not attend the party as the status of the Khalifatul Masih had been lowered down to a “secretary” of some organisation.

“The status of Khilafat”, he said, “is a very delicate one. Every sentence, every word and every letter of every word of the Khalifatul Masih will be analysed in the times to come. Every movement, every gesture of the Khalifa will be studied”.

Huzoorra plainly told his companions that he would not attend the event.

Panic struck the whole flock of his companions. They had invited not only delegates and organisers of the conference, but other dignitaries of the English society.

The press was ready to cover.

Were Huzoorra not to attend, the event could rather result in embarrassment.

Hafiz Roshan Ali Sahibra, Chaudhry Zafrulla Khan Sahibra and Abdur Rahim Nayyar Sahibra tried to persuade Huzoorra by saying: “Many dignitaries have been invited.

They are from the influential circles of the English society. If Huzoor does not attend, it could even hinder the tabligh projects of the Jamaat in England. Your absence, Huzoor, could result in a great loss”.

The Ritz Hotel as it looked in 1924

The wording of the plea is enough to show the level of desperation that the companions were faced with.

“This loss would be far less insignificant,” said Huzoorra. “My attendance would mean I approve of the Khalifatul Masih as a mere secretary of

a delegation. This would undermine the status of Khilafat, something I will never allow to happen. Progressive nations should tread every step with extreme care.”

Reports have it that Huzoorra mentioned this mishap repeatedly with greater grief and deeper sorrow every time.

Huzoorra left the table and went to his room. The companions sat outside, sinking in the regret of what had happened, albeit unintentionally. They knew not that an even greater test was yet to follow – that too before the much-anticipated afternoon tea at the Ritz.

Engaged in his routine work of writing and going through the correspondence, Huzoorra stayed in his room all morning and only came out for lunch. The companions were very hopeful that Huzoorra would pardon their shortcoming and honour the afternoon event at the Ritz.

As Huzoorra was having lunch, Hazrat Zulfiqar Ali Khan Gauhar Sahibra – who had been out all morning running errands for the afternoon event – walked in and enquired whether his guests had arrived.

He was told that around six people had called to meet him but had left after much wait. Zulfiqar Ali Khan Sahibra, shocked at the news, mentioned that he had invited them to lunch. Those who had attended to them said they had no idea of this invitation and had thus not asked them to stay for lunch.

This conversation caught Huzoor’sra attention, who, terminating his lunch, asked what exactly had happened. He was

The school of Oriental and African Studies was the organiser of the Conference of Living Religions of the Empire in 1924

Continued on next page >>

Images courtesy of SOAS Library Special Collections

Friday 19 February 2021 | AL HAKAM

24 << Continued from previous page

told how a miscommunication had led to honourable guests being turned away without appropriate hospitality. Huzoorra expressed utter dismay when he came to know of how guests had been invited for lunch but then turned away without it.

“What impression would they have taken? Wouldn’t they think how inhospitable Muslims are?”

Deeply saddened with what had happened to the guests, Huzoorra retired to his room once again.

Time was ticking away and something had to be done to persuade Huzoorra for the afternoon event, and if anything could be done, it had to be done now.

It was decided that all members of Huzoor’sra entourage collectively ask for Huzoor’s pardon. With a light knock on the door, Huzoorra allowed them to enter his room. They all asked for Huzoor’s forgiveness and request him to honour the tea-party. Huzoorra said, “Alright, I will go.

But what happened is not something that can be overlooked.”

Huzoorra then instructed that the short speech he had prepared for the event be translated into English immediately while

he got ready to depart for the Ritz.

As he left his residence – 6 Chesham Place in Belgravia – he ordered that the translated speech, once ready, be brought to the Ritz.

Since Huzoorra was hosting the teaparty, he arrived there before the guests.

Hazrat Maulvi Abdur Rahim Nayyar Sahibra and Sir William Loftus Hare – one of the organisers of the conference – received guests at the entrance and introduced them to Hazrat Khalifatul Masihra.

Once everyone was seated, Sir Denison Ross, the Chairman of the organising committee of the conference, introduced Hazrat Khalifatul Masih IIra to the guests and requested Huzoorra to say a few words.

As Huzoorra stood up to speak, he gestured to Chaudhry Zafrulla Khan Sahibra to translate simultaneously. Sir Denison Ross insisted that Huzoorra speak himself, saying, “We are here to hear you speak, sir!”

Hazrat Khalifatul Masihra started his brief comments with a light-hearted comment. Huzoorra said, “You are quite used to seeing broken bottles after such gatherings, but I suppose you want to witness some broken English words

tonight.”

Then Huzoorra delivered his comments where he thanked everyone in attendance and told them about the importance of religion in society. Huzoorra said that religion is the source of all morals and it is a lack of morality that leads to the unrest that the society is faced with.

Huzoorra recommended that more conferences of similar nature should be held as it would help to keep the religion relevant to society and will also lead to interfaith harmony. Huzoorra recommended that instead of inviting open-ended papers, delegates should be given a certain topic and asked to speak on it from their scriptures and teachings. This, Huzoorra said, would lead to better results in terms of developing an understanding of different faiths on the same issue.

Hazrat Musleh-e-Maud’sra brief speech was followed by Sir Denison Ross’s comments where he thanked Huzoorra for travelling all the way from India for the conference. He said that he had no hesitation in acknowledging the fact that had it not been for Hazrat Khalifatul Masih’s presence, the conference would never have seen this level of success and press coverage.

Guests enjoyed tea and the event came to its end with a group photo of all in attendance.

For this large group, a row of chairs was laid before a two-stepped pedestal.

Huzoorra was invited to sit on a chair that had been allocated for him, but he responded with a reply that amazed and amused everyone present.

Huzoorra said: “Today, women will sit on chairs and men shall stand behind them. This is our way of showing respect to women.”

The photograph that was taken on the occasion is given below. The Ahmadiyya Archive & Research Centre is humbled to present this photo for the first time to be henceforth recorded in Jamaat’s history.

In the short span of only a day, this event taught us the understanding of Khilafat that every Ahmadi should have; it taught that the Islamic standards of hospitality should always be observed and that guests should be treated with utmost respect; it showed how every opportunity should be utilised to tell the world about the beauties of Islam.

Hazrat Musleh-e-Maudra hosted a tea party for the delegates and organisers of the conference. Huzoorra suggested that women be seated on chairs while men should stand behind them. Huzoorra can be seen standing in the middle with a white turban

Islam and academic excellence: Annual scholarships by Majlis Ansarullah Canada Nasir Mahmood Ahmed Naib Sadr Ansarullah Canada

Islam encourages us all to strive for knowledge. The Holy Quran commands its followers to think, contemplate and gain knowledge that brings them closer to Allah the Almighty and His creation.

To make certain this key concept of gaining wisdom and knowledge is truly embedded in the consciousness of its followers, the Holy Quran has emphasised its importance repeatedly. The very first revelation to the Holy Prophetsa was: “Convey thou in the name of thy Lord Who created. Created man from a clot of blood. Convey! And thy Lord is Most Generous, who taught [man] by the pen, Taught man what he knew not.” (Surah alAlaq, Ch.96: V.2-6) The Holy Prophetsa said it was the duty

of every Muslim man and woman to acquire knowledge. (Musnad Ahmad bin Hanbal) Many branches of modern knowledge in science, mathematics, philosophy and other secular fields were pioneered by outstanding Muslim thinkers – Western science stands on the shoulders of great Muslim scientists.

The Promised Messiahas had prophesied that people of his community would excel in fields of knowledge too.

Hazrat Amirul Momineenaa has counselled students to seek knowledge with dignity and equanimity and to be respectful towards those from whom knowledge is sought. (Friday Sermon, 18 June 2004) Under this special blessed guidance from Hazrat Khalifatul Masih Vaa, in 2019, Majlis Ansarullah Canada has launched a scholarship scheme for outstanding students across Canada. Majlis Ansarullah Canada has introduced special study grants

for any deserving children, alhamdulillah.

This was a step forward to not only encourage and recognise the young talent, but also to facilitate the study of deserving students in our Jamaat.

In 2020, the qiadat talim department with the collaboration of the national department announced various scholarships for outstanding achievers in school, university and Hifz-ul-Quran School (both for boys and girls). The details of these scholarships are as follows: 1. Abu Bakr Scholarship: Two scholarships of $1,000 each, for male science major under-graduate students 2. Omar-e-Farooq Scholarship: Two scholarships of $1,000 each, for male nonscience major under-graduate students 3. Usman-e-Ghani Scholarship: Two scholarships of $1,000 each, for male grade 12 students 4. Amna Scholarship: Two scholarships of $1,000 each, for female grade 12 students 5.

Khadeeja Scholarship: Two scholarships of $1,000 each, for female science major under-graduate students 6. Nusrat Jehan Scholarship: Two scholarships of $1,000 each, for female nonscience major under-graduate students Scholarships for Ahmadiyya elementary

school 1. Mahmood Scholarship: Two scholarships of $500 each, for a boy and a girl with the highest grades in grade 4 2. Nasir Scholarship: Two scholarships of $500 each, for a boy and a girl with highest grades in grade 5 3. Tahir Scholarship: Two scholarships of $500 each, for a boy and a girl with highest grades in grade 6 4.

Masroor Scholarship: Two scholarships of $500 each, for a boy and a girl with highest grades in grade 7 Scholarships for students of Hifz-eQuran School 1. Noor Scholarship: One Scholarship of $500, for the hafiz taking the least time to memorise the Holy Quran.

2. Ayesha scholarship: One Scholarship of $ 500, hafiza taking least time to memorise the Holy Quran After the approval of Hazrat Khalifatul Masih Vaa, the majlis has already allocated $35,000 in this blessed initiative, for the year 2021.

May Allah bless all these children and enable them to excel in spiritual and secular knowledge. Amin

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Friday 19 February 2021 | AL HAKAM

Hazrat Khalifatul Masih II: Yusuf II Tash-heezul-Azhan, 14 March 1915 the full moon of 14th night. He, who was a manifestation of the light of this [the Holy Prophet’ssa] sun, was one of a kind, as is the full moon of the 14th night. The light of prophethood was spread in the darkened world through him and Islam and followers of Islam were blessed with that light. Hence, all of it came to pass.

Then, the month of March also has a special significance in Jamaat. Spring season comes in March and many eyes have witnessed the following:

‫رھپ اہبر آیئ دخا یک ابت رھپ وپری وہیئ‬

[The spring comes again and God’s word is once again fulfilled.]

In order to remind about this spring, my master, leader and chief, the Promised Messiahas issued The Green Announcement because the land in which the seed of faith was sown, the spring of various kinds of flowers was destined in it at the time of this awaited one, whose qualities are mentioned in The Green Announcement.

Moreover, all of God’s revelations that were sent [to the Promised Messiahas] in the spring season are a description of the future successes and events of the Jamaat ...

[The Promised Messiahas received the following revelation] on 27 March 1907:

َ ٰ َ َْ ‫اِنقل َب َعلی ع ِق َب ْی ِہ‬

[“He turned back on his heels.”]

َ ّٰ َ َ ٰ ْ َ َ ‫لقد اث َرک الل ُہ َعل ْی َنا‬

Hazrat Qazi Muhammad Zahuruddin Akmal (1881-1966) Former Editor of Al Fazl and famous poet

[Hazrat Mirza Bashiruddin Mahmud Ahmadra was elected as Khalifatul Masih II] on 14 March 1914. The Ahmadiyya Jamaat has a special relevance to the number 14 and this relevance is not based on any poetic idea but on actual events.

In the ummah of Muhammadsa, [the Promised Messiahas] became the 14th successor of the 14th Islamic century. He was blessed by Allah the Almighty with the station of prophethood in order to establish a complete resemblance with the Mosaic era. Consequently, the following

prophetic words of the verse were fulfilled:

ٌ َّ َ ۡ َ َ ّٰ ُ َ َ ‫َو لَق ۡد ن َص َرک ُم الل ُہ ِب َب ۡد ٍر ّو ان ُت ۡم ا ِذلۃ‬

[“And Allah had already helped you at Badr when you were weak.” (Surah Al-eImran, Ch.3: V.124)] That is, Allah the Almighty distinctively helped the ummah of Muhammadsa when they were in a state of weakness at Badr. In the same way, for the second time in Badr (in the 14th century AH), when Islam was to become weak as foretold in a hadith, it had to be supported through the hands of that glorious man, whose heart reflected the sun of the prophethood of Muhammadsa.

In other words, the status of other mujaddids [reformers] and ma‘murin [appointed ones] in comparison to him was like the the moon in the days before

[“Allah has indeed exalted you above us.”]

We witnessed [the fulfilment of] these revelations in the time of the Promised Messiahas. Then, we observed a rebellion and a solid man turn back on his heels according to a vision under divine providence. We also heard the voices of those who said, “Allah has indeed exalted you above us.” Everyone knows that this was said to Prophet Josephas. The Promised Messiahas was also Joseph. Moreover, he also gave the news of another Yusuf [Joseph]. Thus, blessed are those who say to this Joseph:

َ ّٰ َ َ ٰ ْ َ َ ‫لقد اث َرک الل ُہ َعل ْی َنا‬

I have not made up the said details. In a letter dated 29 Rabi‘ al-Awal 1306 AH [4 December 1888] to Hazrat Maulana Nuruddin Sahibra, the Promised Messiahas wrote: “I received the following revelation concerning some Muslims:

َ ُ َ ٰ ۤ ُ ُ َ َ ۤ ُ ۡ ُ َ ُ َّ َ َ َ ‫اح ِسب الن‬ ‫اس ا ۡن یّت َرک ۡوا ا ۡن یّق ۡول ۡوا ا َم ّنا َو ھ ۡم لا‬ ٰ َ ُۡ َ َ ۡ ُ َ ُۡ َ‫اللّہ ت َ ۡف َت ُؤا ت َ ۡذک ُ ُر ی ُ ۡو ُس َف َح ّٰتی ت َ ُک ۡون‬ ِ ‫یفتنون۔قالوا ت‬ َّ َ َ َ ُ ْ ُ ُ ْ َ َ َ ۡ ۡ َ َ ۡ ُ َ َۡ ً َ ٰ ‫ت الوجوہ فتول‬ ِ ‫کین۔ شاھ‬ ِ ِ‫ح َرضا او تکون ِمن الہل‬ َ ُ َ ۡ َ ُ َ َّ ْ َّ َّ ‫ع ْنھ ْم َح ّتی ِحی ٍن۔اِن‬ ‫الصابِ ِریْ َن ی ُ َوفی ا ۡج ُرھ ۡم بِغی ِر‬ َ ‫اب۔‬ ٍ ‫ِحس‬

[‘Do people imagine that they might

be left to say: “We have believed” and they should not be tried? They said: “By Allah, it seems you will not stop worrying about Yusuf (Joseph), till you make yourself ill or you expire.” Turn away from such till the time arrives. For those who were steadfast there is a reward without end.’]

“In this revelation, God has set forth clearly that Bashir’s death was a necessary trial for people. Those who were weak lost hope of the appearance of the Musleh-eMaud and they said, ‘You will continue to talk about this Joseph till you will reach at the brink of death, or expire.’ So God directed me to turn away from such people till the promised time arrives and promised a limitless reward for those who were steadfast at the time of Bashir’s death.

These are God’s doings and are surprising in the eyes of the shortsighted.”

Moreover, the Promised Messiahas also said: “As the deceased son [first Bashir] had a strong relationship with the promised son and was a forerunner of the second, both of them were therefore mentioned so interrelatedly in the divinely revealed words, which were published in the announcement of 20 February 1886, that they both seemed as one.

“The second son is named Bashir in another revelation. Hence, [God] said, ‘You will be blessed with the second Bashir.’

This is the same Bashir whose other name is Mahmud. Regarding him, [God] said, ‘He will be a person of high resolve and will be like you in beauty and benevolence.

God is the Almighty and creates whatever He wills.’”

Now take a look, that after Bashir Awal [the first], the second son is called Muslehe-Maud and is given the title of Yusuf (Joseph). Then, after saying that the name of this second son is Bashir, it is explained at the same time that this is the Bashir whose second name is Mahmud. His sign is then told that he would be a person of high resolve and would be like him [the Promised Messiahas] in beauty and benevolence. This revelation is mentioned in the announcement of 10 July and is considered by the muba‘ieen [those took the Khalifa’s bai‘at] and ghair muba‘ieen [those who did not take bai‘at at the hand of the second Khalifa] to be in favour of Hazrat Mahmud[ra].

Hence, according to the above explanation, the second Bashir is Muslehe-Maud and at the same time, Yusuf as well. I will also write some similarities which were present between him and Prophet Josephas in view of Maulvi Hakim Qutbuddin Sahib.

He [Maulvi Hakim Qutbuddin Sahib] first shed light on the matter that the greatest messengers and reformers appear at the turn of every thousand years. After they pass away, the series of successors and descendants continues, as explained in the following verse of the Holy Quran:

َّ َ َ ۡ َ ۡ ُ ّ َ ُ َ َ ‫الس َمٓا ِء ِالَی الۡاَ ۡرض ثُ َّم یَ ۡعرُ ُج ِال َ ۡی ِہ فِ ۡی یَوۡم ک‬ ‫ان‬ ‫ید ِبر الامر ِمن‬ ٍ ِ ۤ َ‫م ۡق َد ُار ٗہ اَل ۡ َف َس َن ٍۃ ّم َّما تَ ُع ُّد ۡون‬ ِ ِ

[“He will plan the Divine Ordinance from the Heaven unto the earth, then shall it go up to Him in a day the duration of Continued on next page >>

Friday 19 February 2021 | AL HAKAM

26 << Continued from previous page

which is a thousand years according to what you reckon.” (Surah al-Sajdah, Ch.32: V.6)] The hadith: َ

َ َ َ ّ ٌ َ ً َّ ُ َ ْ ْ َ َ ْ َ ‫لو کان ال ِایم‬ ‫ان ُم َعلقا بِالث َريّا ل َنا ل ُه ِر ُجل ِّم ْن ابْ َنا ِء‬ َ ‫فارس‬

[If faith was to ascend to the Pleiades, man of Persian descent would bring it back] also points out that the messenger and greatest mujaddid of all times, who was to be sent in the last thousand years, would be of Persian descent.

According to this divine rule, Prophet Adamas was the first one to appear and after him, the work of tabligh was continued by his descendants.

Then, the era of Prophet Noahas came in the second age and after him, his followers dominated and the succession of tabligh continued through them.

In the third age, Prophet Abrahamas and then his descendants carried out the work of tabligh. For example, Prophet Ishmaelas, Isaacas, Jacobas and Josephas and in the fourth age, Prophet Mosesas was sent. After him, the succession of khilafat continued through his followers.

The fifth age was of Prophet Davidas, whose descendants continued to spread his message. For example, Prophet Solomonas and then Prophet Jesusas at the end.

The sixth age was that of Hazrat Khatamun-Nabiyyin (seal of all the prophets), the Holy Prophetsa. After he passed away, the succession of Khilafat was continued through his companions. Then, as the Holy Prophetsa was the most superior to all other prophets, he was blessed twice and was to be sent again [as a reflection of his previous appearance], as mentioned in this verse:

َ َ ُ ۡ َ ۡ ‫ّو ٰاخ ِریۡ َن ِمن ُہ ۡم ل َ ّما یَل َحقوۡا ِب ِہ ۡم‬

[And among others from among them who have not yet joined them. (Surah alJumuah, Ch.62: V.4)] and the following hadith further clarifies this:

ٰ ‫ و ینزل اخی‬،‫ اجلی الجبھۃ‬،‫المھدی منی‬ ‫عیسی ابن‬ ‫مریم علی جبل افیق علیہ برنس‬

[“The Mahdi is from me (the Holy Prophetsa). He will have a broad forehead.

My brother, Isa ibn-e-Maryam, will descend on the mount Afeeq and upon him will be a cloak (referring to his high status).”]

Moreover, the age of this world is seven thousand years and it is mentioned in a hadith that a person saw the Holy Prophetsa on a pulpit, which had seven steps and he was standing on the last one. His first advent took place in the fifth millennium.

The hadith of standing on the seventh step can only be valid if he is sent again in the seventh millennium.

Hence, the Holy Prophetsa was sent again and the prophecies he made came true; for example, that if his ummah remained righteous, it would one day be given a thousand years of respite. The Promised Messiah and the antichrist are signs of the Judgement Day and after a thousand years, signs will appears one after the other, similar to how pearls fall on each other from a broken necklace.

Thus, the Promised [Messiah] came with these signs. As he shares a resemblance

with Prophet Mosesas, a righteous man like Joshua stood up and took on the responsibility of the Jamaat; since this age was also closely linked with his descendants, Khilafat was granted to the one who is also called Musleh-e-Maud in the prophecies of the Promised Messiahas.

As he is also Yusuf, he has the following similarities with Prophet Josephas: 1. Prophet Josephas was one of the descendants of Prophet Abrahamas.

Similarly, Hazrat Mahmud[ra] is also one of the descendants of that messenger, who was called Abraham by Allah the Almighty in His revelation and gave him the following glad tidings:

َۡ َ َّ ْ َ ۡ ُ َ ٰ ُ ُْ ‫انظ ْر اِلی ی ُ ْو ُسف َو اِق َبالِہ۔ لا تث ِریۡ َب َعل ۡیک ُم ال َی ۡو َم اِنا‬ ُ ۡ ٰ َ ‫ک ّنا خ ِط ِئی َن‬

[“Look at Joseph and his glory. No blame shall lie on you this day. We have indeed been sinners.”]

The Promised Messiahas received another revelation shortly before he passed away:

ُ َُ َۤ َ َ َ َ ُ َ​َ ّ ‫اِنِ ۡی لا ِجد ِریۡح ی ُ ۡو ُسف ل ۡو لا ا ۡن تف ِّند ۡو ِن‬

[“Surely, I feel the scent of Joseph, even though you take me to be a dotard.”]

Hence, this Joseph [Hazrat Muslehe-Maudra] rose to glory at his appointed time and as was his destiny, his brothers opposed him and some of them repented later on. They also heard:

َۡ َ ُ َ ‫لا تث ِریۡ َب َعل ۡیک ُم‬

2. Prophet Josephas was around 17 years old or even younger when he began to witness divine dreams. One of his visions was that his brothers’ bundles of wheat had fallen in the field, while his bundle kept standing. When the brothers heard about it, they said, “You want to rule over us.”

Likewise, Hazrat Mian Sahib[ra] receives divine visions and some of them were mentioned in his speech of Jalsa Salana.

In one of his visions, the height of [Yusufe-Sani] was compared with that of Maulvi Muhammad Ali Sahib, but he remained taller and higher than him in every respect.

3. Those who envied Prophet Josephas were not his maternal brothers, but from his father’s side. In the same way, the “brothers” of the Promised Messiahas envied this Joseph [Hazrat Musleh-eMaudra].

4. Prophet Josephas was an epitome of beauty and elegance. In the same way, this Joseph was compared to the Promised Messiahas in beauty and benevolence.

The recognition of this matter is clearly associated with truth and love. To elaborate, the beauty of Prophet Josephas remained hidden from his brothers and the camel driver, but not from Prophet Jacobas and other companions. Likewise, the beauty of Hazrat Muhammadsa Mustafa was disliked

by Abu Jahl etc., who got ready to expel him from Mecca, but there were also those who left their homelands and relatives for the sake of his beauty and sacrificed everything for him.

5. At around the age of 25, Prophet Josephas requested [the king]:

َ َ َٰ َۡ ۡ َۡۡ ‫ض‬ ِ ‫اجعل ِن ۡی علی خزٓائِ ِن الار‬

[“Appoint me over the treasures of the land” (Surah Yusuf, Ch.12: V.56)] and began to keep the treasure. He did not do so for himself but for the purpose of

training his follow citizens and the rest of mankind. He nourished them well and saved them from starvation during famine.

In the same way, our Joseph took over the management of Bait-ul-Mal [financial department] of Jamaat-e-Ahmadiyya at the age of 25. He trained a group of missionaries and started the work of spreading Islam at a time of scarcity of manpower and thus sowed the seed of Ahmadiyyat in Syria, Egypt, England and other countries of the world.

6. At the age of 26, Prophet Josephas had two sons. Likewise, Allah the Almighty blessed the second Yusuf with two children around the same age.

7. Prophet Josephas was granted prophethood around the age of 26. Our Yusuf sat on the throne of Khilafat when he was 26 [sic] years old and he too is receiving a fair share from news of the unseen, divine visions and revelations.

8. As the brothers accepted to obey Prophet Jospehas, many have [obeyed the second Yusuf] and several from the remaining brothers are showing the

َ َُ example of ‫[ خ ّر ۡوا ل َ ٗہ ُس ّج ًدا‬they all fell down prostrate before God for him]. Through the works of our Joseph, the rank and status of his parents is elevating and the following words are being fulfilled:

ۡ َ َ​َ َ ‫َو َرفع ابَوَیۡ ِہ َعلی ال َع ۡر ِش‬

[“And he raised his parents upon the throne.”]

9. As Allah the Almighty taught Prophet Josephas the knowledge of ta‘wil al-ahadith [interpretations of narrated matters], so has God granted divine knowledge to Hazrat Sahibzada Sahib[ra], the Yusuf of the Promised Messiahas. He presents such pearls of divine wisdom from Ahsan alHadith, the Holy Quran and ahadith of the Holy Prophetsa that [every one begins to say]: ٰ

ّ َ َْ ُ ‫ان الل ِہ َو ِبحَ ْم ِد ٖه‬ ‫سبح‬

[Holy is Allah, and worthy of all praise.]…

(Translated by Al Hakam from the original Urdu in the 14 March 1915 issue of Tashheezul-Azhan)

Sri Lanka: Ahmadi Muslims celebrate Independence Day A Abdul Aziz Sri Lanka Correspondent

“It is the duty of every Ahmadi Muslim to profess love to his chosen country. Each Ahmadi Muslim has an obligation towards working for a better future for his country and his fellow citizens.” (Hazrat Khalifatul Masih Vaa) Sri Lanka celebrated its 73rd Independence Day on 4 February 2021, to commemorate its internal political independence from British rule on 4 February 1948.

To mark the event, Jamaat-e-Ahmadiyya Pasyala, Polonnaruwa and Negombo

arranged the national flag hoisting ceremony at their respective premises.

The missionary of Pasyala, Akram Sahib, in his address, put forward the details about the history of independence. He added that we, Ahmadi Muslims, obey the law of the land, respect the country and love our motherland.

In Negombo, a missionary Tahir Ahmad Sahib hoisted the national flag, followed by silent prayer. In his brief address to the local media, he said that by the grace of Allah, citizens of this country celebrate its Independence, so we also – while hoisting the flag – pray for the welfare of the country.

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Friday 19 February 2021 | AL HAKAM

Hazrat Musleh-eMaud’s letter to International World Peace Day Company on how to truly establish world peace Al Fazl, 11 December 1952 Dr Alfred W Parker (America), Executive Secretary of the International World Peace Day Company, requested Hazrat Amirul Momineen, Hazrat Khalifatul Masih II[ra], that as their committee is observing Peace Day on 6 August 1952, members of the Ahmadiyya Jamaat should also be asked to pray for peace in the world.

Hazrat Khalifatul Masih[ra] accepted their request and suggested a prayer.

He instructed members of Jamaat-eAhmadiyya present in Pakistan and abroad to say this prayer on Friday, 6 August [1952]. The words of the prayer are as follows:

‫اے دخا ہ ی‬ ‫� ی‬ ‫ا� راہتس تسج‬ ‫سداھ راہتس داھک۔ ی ا‬ ‫ن‬ ‫رپ فلتخم اوقام ےک �چ��ی�دہ ولگ وہنجں ےن ی�ری‬ ‫راضدنمی وک احلص رک ی‬ ‫اھت تےلچ ےھت۔ امہرے‬ ‫لا ن‬ ‫�ز‬ � � � � ‫ی‬ ‫ارادے ی‬ ‫اپکہ وہں۔ امہری یں درتس وہں۔‬ ‫خ‬ ‫�االت رہ دبی ےس اپک وہں اور امہرے‬ ‫امہرے ی‬ ‫اچسیئ تاور دصاتق‬ ‫لمع رہ مسق یک یجک ےس زنمہ وہں۔ غ‬ � � � � ‫ب‬ ‫ل مہ اینپ اسری وخااشہت اور ر یں رقابن‬ ‫ےک ی‬ ‫ا� ااصنف سج ی‬ ‫ی‬ ‫م رمح الم وہا وہ امہرے‬ ‫رکد�۔ ی ا‬ ‫ت‬ ‫ن‬ ‫ی‬ ‫ی‬ ‫د�ا م‬ ‫ےصح م آےئ اور مہ ی�رے ئیہ لضف ےس ی‬ ‫ت انم اقمئ رکےن واےل وہ ی‬ ‫اج�۔ سج رطح ےک‬ ‫ن‬ ‫د�ا ی‬ ‫م انم ی‬ ‫کا۔ اور وت‬ ‫ی�رے ربزگ�ی دہ دنبوں ےن ی‬ ‫ہ ی‬ ‫� ی‬ ‫ا� امتم اکومں ےس وفحمظ رھک نج یک وہج ےس‬ ‫ت‬ ‫ی�ری انرایگض احلص وہیت ےہ۔ اور وت ہ ی‬ ‫� اس ابت‬ ‫ےس یھب اچب ےک ئمہ وجش ت لمع ےس ادنےھ وہرک ان‬ ‫رفاضئ وک وھبل ی‬ ‫ےس اعدئ توہےت‬ ‫اج� وج ی�ری رطف ئ‬ ‫ق‬ ‫ہ ی� اور ان ی‬ ‫رط�وں ےس ےب راہ وہ ی‬ ‫اج� وج ی�ری‬ ‫رطف ےل اجےت ہ ی�۔‬

“O God, show us the right path – that

path which was taken by those chosen ones of different nations who attained Your pleasure. May our aims be pure and our intentions, right. May our thoughts be clear from all evil and our actions be free from all kinds of corruption. May we sacrifice all our desires and longings for truth and justice. May we secure such impartial justice that is laced with mercy. In the same way as Your chosen ones established world peace, may we become ensurers of peace in the world through Your blessings. Please keep us away from all those practices that give rise to Your displeasure. Pray, save us from being blinded by zealous actions and forgetting our duties that You have made compulsory for us. [Do not let us] go astray from those ways that lead to You.” Dr Alfred W Parker sent this prayer to the leader of the Anania-Kys movement (which is based in Japan and is looking for ways to establish peace in the world). They published this prayer in their monthly Anania issue of September 1952 and sent it along with some literature to be presented before Hazrat Khalifatul Masih.

Hazrat Khalifatul Masih II[ra] sent them the following reply, which is being published for the benefit of the people: “Dear friend! I received your literature.

May Allah the Almighty grant you the best of rewards.

“At present, we do not have anyone who knows Japanese, so we cannot know much about you. However, I am glad to know from the English section that my proposed prayer for the establishment of world peace has been published in your magazine.

“Surely, the world is in dire need for true peace to be established. However, true peace can never be established without

spiritual uplifting. The world is trying to maintain harmony and peace with weapons, laws or reason, but these three things, though necessary in one respect, are not enough.

“True peace cannot be established unless these three things are combined with spirituality. Maintaining peace with weapons is not possible because it leads to an arms race. Then it becomes a usual practice that those nations who are trying to establish harmony, continue to accumulate weapons even after reconciliation.

“The case of arsenal-collecting nations is like that of a rich man who cannot travel without a wallet full of money, whereas a poor man sets out on a journey with a few pennies. These nations continue to collect armaments even when they no longer need them, because they develop a constant fear of their neighbouring countries and their hearts are not satisfied without a lot of weapons.

“The law [alone] cannot establish peace because the law rules the external side and not the inner self. Rationality cannot establish peace because it is not subject to morality and it only sees what can benefit it or its friend. It does not realise that some apparent benefits lead to inward harms and near affiliations ruin the remote future.

“However, spirituality is the only thing that keeps man inclined towards eternal goodness because spirituality is the name of natural tendencies channelled into morality. When these tendencies are molded into morals, then rationality is a certain part of them. Consequently, a permanent bond is created which cannot be moved from its place by any greed, evil desire or fear.

“I am glad that you are attracted to religion, but I want to inform you that religion is not a name of a few apparent things. In fact, religion is the name of a practical relationship with God Almighty and this kind of relationship is not found anywhere in the world today except for Islam.

“Thus, I invite you and your colleagues to study Islam and reflect on its practical aspects because it unites [mankind] with Allah the Almighty in this very world. Moreover, it grants such powers to human beings that even the most powerful governments of the world and the mightiest of earthquakes cannot cause them any harm.

“Reasoning [alone] cannot work in this world. Man has altered the arguments for his own benefit. Only the hand of God Almighty can establish peace in this world and remove anxiety from the hearts of the people.

“I therefore invite you to the Living God of Islam, Who is still the Sovereign of this world as He was in ancient times. We need not adhere to the accounts of Prophet Mosesas, Jesusas, Confuciusas and Buddhaas.

The God of Confuciusas, Buddhaas, Jesusas and Mosesas is the same God Who exists today and He should exhibit the same powers in present times as He used to in the past.

“I assure you that God still manifests the same [attributes], but the only need of the hour is to utilise the right means and carry out an in-depth study of Islam, which is the last religion sent by Him.” (Translated by Al Hakam from the original Urdu in the 11 December 1952 issue of Al Fazl)

1.

2.

16 May – Mutual consultation: Keeping in view the circumstances of the Jamaat, initially, Huzoorra intended to send Hazrat Mirza Bashir Ahmadra and Hazrat Hafiz Roshan Alira. On 16 May, the matter was decided and on 24 June, it was announced that Huzoor’sra departure for the conference was set for 12 July.

14 May – Letter to Jamaat: On 14 May 1924, addressing the Jamaat, Hazrat Khalifatul Masih IIra wrote that he had been invited to represent Islam Ahmadiyyat in the Conference of World Religions in London.

People of many walks of life were scheduled to attend and “in relation to this conference, it is said that even in the next 100 years, it will be difficult for the English people to hold an event of this calibre.”

Hazrat Musleh-e-Maud’sra Journey to London for The Conference of Wor

6.

Port Said to Cairo: Upon reaching Port Said, Huzoorra boarded an express train to reach Cairo and met with many guests. Huzoorra narrated, “In Egypt, what delighted me the most was meeting with the Ahmadis there. Three Egyptian Ahmadis met me, who were extremely sincere.”

8.

4 August – Baitul Maqdas to Damascus: Upon reaching Palestine, Hazrat Musleh-e-Maudra travelled to Haifa. On 4 August 1924, Huzoorra departed from Haifa via railway and arrived in Damascus.

In Damascus, many people visited and stood outside the hotel where Huzoorra was residing.

Expressing their love, they repeatedly said ‫ھذا ابن المھدی‬ “This is the Mahdi’s son!”

10 August – Damascus to Haifa to Acre to Italy: On 10 August 1924, Huzoorra left Damascus and took the route of Beirut to reach Haifa. From Haifa, they travelled towards Acre, which is considered the holiest city and headquarters of the Bahai faith. From there, Huzoorra travelled to Brindisi, Italy by ship, before proceeding to Rome.

17 August – Preaching Islam throughout Italy: Huzoorra entered Rome on 17 August and stayed in Grand Hotel Continental, in room number 10.

Huzoorra met with Italy’s Prime Minister, Benito Mussolini and was also interviewed by one of Italy’s widely read papers, La Tribuna.

5.

22 July – “Correspondence is equal to half a meeting”: A day prior to arriving at Aden, Hazrat Musleh-e-Maudra composed a hearttouching message addressing Jamaat members on 22 July. In the letter, Huzoorra, conveying his deep love, stated, “Correspondence is equal to half a meeting.”

24 July – Aden to Port Said: Whilst journeying from Aden to Port Said, on 24 July, Huzoorra prepared a plan for tabligh in Syria and Egypt and discussed it at length.

25 July – Passing Jeddah and Mecca: As the ship passed the coast near Mecca on 25 July, Huzoorra ascertained that they were cruising directly towards Baitullah in Mecca and so, he led two rak’aat of nafl in congregation.

7.

Cairo to Baitul Maqdas: After staying two days in Cairo, Huzoorra travelled to Damascus with his convoy. However, as Baitul Maqdas was on the way, Huzoorra deemed it appropriate to visit that first as it was the land of prophets.

10.

First week in London: From arrival to departure, Huzoorra remained occupied in propagating the message of Islam. During the first week in London, many journalists met and interviewed Huzoorra and continued to publish his activities during this eventful tour. Huzoorra, whilst in London, resided in 6 Chesham Place, his rented residence.

12.

23 September – “Do not worry, I will continue to pray for you”: On 23 September, during the conference, Huzoorra was called to the stage to addres everyone at the conference. Huzoorra delivered a short speech in English and then invited Hazrat Chaudhry Zafrulla Khanra to read out his essay.

Recalling this incident, Hazrat Chaudhry Zafrulla Khanra said, “When the time came to read the address, the Imam [Huzoorra] leaned towards me to say in a most affectionate manner, ‘Do no worry, I will continue to pray for you.’”

11.

Until 22 September – Engagements in London: In London, a series of activities, one leading to another, began to unfold.

On 9 September, Huzoorra spoke in English at an event organised by the East and West Union in London.

On 11 September, Huzoorra called on the secretary of religion and ethics department in the League of Nations and a topic of mutual 21 August – London’s press on interest – world peace – was awaited arrival: Prior to Huzoor’sra discussed. arrival in London, newspapers had On 13 September, Huzoorra gave already started publishing news of his two lectures in Portsmouth on the arrival. The Westminster Gazette Gazette, on 21 second advent of Jesusas.

August, reported: On 15 September, a group who “The Khalifatul Masih, head of the had travelled from the Indian Ahmadia Movement in Islam, who will subcontinent to study in England, attend the conference on living religions met with Huzoorra. of the Empire, to be held in the last week On 19 September, Sir Edward of September at Wembley, will arrive at Dennison Ross, President of the Victoria at 3:20 p.m to-morrow. AccordWembley Conference, had an ing to the programme, prayer will be audience with Huzoorra. The same offered at the station.” evening, Huzoorra addressed a 22 August – Prayer at Ludgate: In the gathering at St Luke Hall, London evening of 20 August, Huzoorra left Rome on the topic of life after death. and arrived in France the following day.

On 21 September, Huzoorra met From there, he continued his journey Col Montagu William Douglas. On and on 22 August, arrived in London.

22 September, Huzoorra graced the From Victoria Station, Huzoorra travelled inaugural session of the Conference directly to Ludgate Hill where he offered with his presence. prayers.

9.

13

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3.

6 June – Preparation: Although the announcement was made on 24 June, Huzoorra had started writing his address, Ahmadiyyat or the True Islam, a month earlier and completed it on 6 June 1924, whereafter, he composed a summary of this material.

rld Religions | 1924

14.

19 October – Laying the foundation of Islam in London: 19 October 1924 will forever be remembered in the history of Islam.

On this day, the foundation stone of the very first mosque in London, the Fazl Mosque, was laid and widely publicised by the press.

Until 18 November – Poetry on the deck: Sailing through the Red Sea, whilst sitting on the deck on a moonlit night, Huzoorra asked his companions to recite some poetry. At the request of others, Huzoorra also agreed to recite and asked his companions to come closer and then recited Mirza Ghalib’s poem: ��� ������ ������ ��� ��� ���� ��� �� � �

“Ye who choose to enter the domain of love, look not for pleasures mundane and instant.”

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16.

24 October – Huzoor’s return: On 24 October, Huzoorra led the first Jumuah prayer at the Fazl Mosque. The following day, he commenced with his journey back to Qadian and departed from London Waterloo Station.

18-24 November – Last leg of journey in India: On 18 November, Huzoorra touched the shores of Mumbai and on 20 November, he departed Mumbai and proceeded towards Agra via train.

Upon arrival, on 21 November, Huzoorra visited the Taj Mahal. On 22 November, Huzoorra reached Delhi.

Then, on 23 November 1924, Huzoorra reached Batala at night by train and, the following day, travelled by car to successfully complete the final part of this historic journey.

Crédit=© Maurice-Louis Branger / Roger-Viollet

3.

26 September – The spiritual establishment of Islam in ondon: Though the main purpose of the isit had been accomplished with great uccess, Huzoorra continued to dedicate his me for the service of Islam.

On 26 September, he delivered an ddress in the Dutch Hall in London and n 2 October, travelled to the shore in ngland where William the Conqueror nded and fulfilled a vision he had seen me years ago, wherein he was named William the Conqueror”.

October – First UK Shura called: uring this eventful tour, on 3 October, uzoorra called a mushawarat (a session mutual consultation) at 6 Chesham ace, Huzoor’sra rented residence in ondon.

The focus of discussion was the launch The Review of Religions from London.

4.

12 July – Departure: On 12 July 1924, members of the Jamaat started gathering in Masjid Mubarak Qadian to see Huzoorra. Before departing, Huzoorra visited the Promised Messiah’sas grave and prayed.

The entourage consisted of: Hazrat Mirza Sharif Ahmadra, Hazrat Chaudhry Fateh Muhammad Sayalra, Hazrat Maulvi Abdur Rahim Dardra, Hazrat Zulfiqar Ali Khanra, Hazrat Hafiz Roshan Alira, Hazrat Sheikh Yaqub Ali Irfanira, Hazrat Dr Hashmatullah Khanra, Hazrat Bhai Abdur Rahman Qadianira, Sheikh Abdur Rehman Misri Sahib, Chaudhry Ali Muhammad Sahib and Mian Reham Din Sahib. Accompanying them later was Hazrat Chaudhry Zafrulla Khanra, who had departed earlier.

The entourage left Qadian and travelled to Batala station. From Batala to Dehli, at various stops, many people were able to see Huzoorra and see him off.

After passing Ludhiana, Huzoorra, in memory of Qadian, composed the famous nazm: � � ��������� ������� � �� � ����� �� ِ� �� �� ���� � �� � � � ��������� �� �����ّ � �ٰ ����� �� �� �� �����ّ �

13 July – Batala to Dehli: Late into the night of 12 July, Huzoorra arrived at Bhopal and the following day, instructed everyone to converse in either English or Arabic; anyone heard speaking in Urdu would be fined one anna.

14 July – Eid on the platform: 14 July was Eid-ul-Adha. Huzoorra led the Eid prayer on Manmad Junction’s platform and delivered a short sermon.

15 July – “In life and in death, I am only yours”: On 15 July, Huzoorra made his way to Bombay Port, where he composed a letter expressing his deep love for the Jamaat. He wrote, “In life and in death, I am only yours.”

Thereafter, the ship set sail.

Travelling at sea: Describing the journey, Huzoorra said, “After five days of constant shaking and rolling, the ship is finally becoming steady. The last five days’ experience cannot be put into words.”

15.

26-30 October – Arrival in France (en route to Qadian): On 26 October 1924, Hazrat Musleh-e-Maudra arrived in France. In Paris, Huzoorra stayed at the Grand Hotel near Louvre.

On 30 October, Huzoorra visited the Grand Mosque of Paris, which was undergoing construction. Huzoorra was shown around by the architect. Huzoorra, standing in the mihrab, asked Hazrat Hafiz Roshan Alira to call the azan. This was a historic moment as it was the first azan ever to be called in this mosque. Following this, Hazrat Musleh-e-Maudra led the first ever congregational Salat in this mosque.

2 November – Venice: Leaving Paris on the 31 October, Huzoorra set off for Venice where he stayed at the Metropole Hotel, situated close to St Mark’s Square on the Grand Canal. On 2 November 1924, Huzoorra boarded his ship from Venice in the northeast of Italy.

“Jesus Christ and the 12 disciples”: During the voyage, despite the harsh weather, Huzoorra paid great emphasis on Namaz.

Hazrat Dr Hashmatullah Khanra narrated that during the journey, after offering Asr prayer, a resident of Italy, upon seeing Huzoorra and his companions, said, “Jesus Christ and the 12 disciples”.

Friday 19 February 2021 | AL HAKAM

30

A young Mahmud’s pilgrimage to Arabia Awwab Saad Hayat Al Hakam

In 1893, the Promised Messiahas noted the following divine instruction in his Arabic book, Hamamatul-Bushra: “My Lord has given me good news concerning the Arabs and has directed me to take care of them, to show them the right path and put their affairs right.” (Hamamatul-Bushra, p. 7, Ruhani Khaza‘in, Vol. 7, pp. 182) On 7 September 1905 the Promised Messiahas said that in a vision, he was shown a paper on which was written: َ َ ‫مصالح‬ ‫العرب ۔ َمسیرالع َر ِب‬ “Setting right the affairs of the Arabs.

Journey among Arabs.”

Commenting on this, the Promised Messiahas said: “… travelling among the Arabs – this might be an indication I might visit Arab countries. 25 or 26 years ago, I saw in a dream someone writing my name.

He wrote half of it in Arabic and half in English. Migration is also a characteristic of prophets, but some of the dreams of a prophet are fulfilled through him in his own time and others are fulfilled through a descendant or a follower of his. For instance, the Holy Prophet, on whom be the peace and blessings of Allah, was given the keys of the treasuries of Caesar and Chosroes and these countries were conquered in the time of Hazrat Umarra.”

(Badr, Vol. 1, no. 23, 7 September 1905, p.

2; Al Hakam, Vol. 9, no. 32, 10 September 1905, p. 3) Accordingly, this prophecy of the Promised Messiahas was fulfilled through his son, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II and Musleh-e-Maudra, who travelled to the Arab world three times: 1. In 1912, prior to his khilafat, he travelled to Egypt and from there, went to Mecca 2. In 1924, en route to the UK, Hazrat Khalifatul Masih IIra travelled to Arab lands again and visited places such as Jerusalem, Damascus, Egypt etc.

3. In 1955, Hazrat Khalifatul Masih IIra, on his way to Europe, stopped over at various Arab countries The travels of the Promised Messiah’s son, Hazrat Sahibzada Mirza Bashiruddin Mahmud Ahmadra, to Arab lands majestically fulfils the prophecies and revelations vouchsafed to the Promised Messiahas. The details of these travels also paint a picture of how Islam Ahmadiyyat

was introduced to the Arabs and show how the Jamaat had reached these lands and was being accepted.

In this article, some details of Hazrat Sahibzada Mirza Mahmud Ahmad’s journey for Hajj, which he undertook prior to his khilafat, during the era of Hazrat Khalifatul Masih Ira will be outlined. The details of this journey included in this article have been taken from Tarikh-eAhmadiyyat (Vol. 3, pp. 409-424) and Swanih Fazl-e-Umar (Vol. I, pp. 280-298).

In 1912, Hazrat Sahibzada Mirza Bashiruddin Mahmud Ahmadra travelled widely throughout India and visited Egypt and other Arab countries too. The purpose for these travels was to research further into the Arabic language, observe the educational systems of Egypt and other Arab counties, spread the message of Ahmadiyyat and to perform Hajj while visiting the blessed home country of the Holy Prophetsa.

After seeking the permission of Hazrat Khalifatul Masih Ira and Hazrat Amma Janra, wife of the Promised Messiahas, Hazrat Sahibzada Mirza Mahmud Ahmadra set off from Qadian.

Before his departure, a grand farewell party was held for him in the courtyard of Madrasa Ahmadiyya, in which Hazrat Khalifatul Masih Ira led a dua (silent prayer), Mahmud Ahmad Irfani Sahibra gave a speech on behalf of the students and Abdur Rahim Nayyar Sahibra delivered a speech on behalf of the teachers. Many Ahmadis accompanied Hazrat Sahibzada Mirza Mahmud Ahmadra from Qadian to Batala, some even accompanying him to Lahore before bidding him farewell.

During the farewell event, the young Mahmudra, in his speech, said: “For a long time, I had desired to visit and pray in Mecca – the abode of great beloveds of God – and pray there, for Muslims are greatly dishonoured now: ‘O God! This nation left You; neither faith, nor worldly honour remain [for them].

No strategy works for their reform. In this place, You gave a promise to Abrahamas and granted acceptance to his prayer and You also accepted the prayer of Hazrat Muhammad Mustafa, peace and blessings of Allah be upon him, here. Today, again, accept those very prayers for us too and grant the followers of Islam honour and success’ …

“I request my friends to pray for me.

Our enemy is great and we are weak – however, our Protector is also extremely Great.” (Badr, 3 October 1912) For this trip to Mecca, Hazrat Khalifatul Masih Ira sent Abdul Muhyi Sahib – who was from Iraq and had converted to Ahmadiyyat from Shi‘ism – to accompany Hazrat Mahmudra. Later, at Bombay, Hazrat Mir Nasir Nawabra joined the two.

While in Bombay, Hazrat Amma Janra (Hazrat Mahmud’sra mother) wrote a letter to her son, saying: “Maulvi Sahib [Hazrat Khalifatul Masih Ira] advises to go to Hajj first and my response is I have given you to Allah the Almighty for the service of faith. Those who travelled for sightseeing were in danger, but there is no danger to you; God Almighty protects those who serve Him … I have given you to God and everything here is fine. [Signed] Mother of Mahmud, 4 October 1912”. (Al Fazl, 30 November

1917) On 16 October, the three gentlemen boarded the ship from Bombay. On the ship, there were lots of Muslim and Hindu students who were headed to England, all of whom had atheistic tendencies. Hazrat Mahmudra preached to them extensively.

They became so inspired by the young Mahmudra that during their free time they would go and sit with him and hear what he had to say about religion.

Three lawyers, who were also on board the ship who were going to England to become barristers, would engage with Hazrat Mahmudra and discuss religion and politics – they too were staunch atheists.

However, after seeing the high morals of the young Mahmudra and listening to his discourses on religion, the lawyers were greatly inspired.

Hazrat Mahmudra wrote to Hazrat Khalifatul Masih Ira regarding his engagement with the lawyers because after seeing how staunch and aggressive they were in their atheism, he felt great pain for the condition of Islam and its followers as, originally, these lawyers were Muslims.

Apart from preaching on the ship, he had the opportunity to engage in continuous prayers. In a letter, he wrote: “Though physically, I am unwell on this journey, my spiritual health has benefited a great deal and I have had the opportunity to pray so much that prior to this, such opportunities were scarce. As much as I could, apart from myself, I prayed a lot for Huzoor [Hazrat Khalifatul Masih Ira], Huzoor’s family, all my family, the residents of Qadian, all of Jamaat-e-Ahmadiyya and for Islam. Especially on the evening of the 23rd, in the ship, I felt as if the skies and the earth had been filled with light and my heart felt such zeal for prayer, which I had never experienced before. And at the same time, my heart would feel certainty and contentment that all [my] prayers were being accepted …”

Thus, while spreading the message of Allah and engaging in fervent prayers night and day, the young Mahmudra reached Port Said on 26 October. He briefly had a look at the city’s cultural and religious conditions and had the opportunity to meet the Sheikh-ul-Islam of the city at a coffee house. Abdul Muhyi Sahib discussed the death of Jesusas with the Sheikh and those present were very pleased to hear the proof given about the death of Jesusas during the meeting.

After Port Said, Hazrat Sahibzada Mirza Mahmud Ahmadra planned to visit the

31

Friday 19 February 2021 | AL HAKAM madrasas, libraries and prominent people of Cairo. However, in a dream, he saw the Promised Messiahas or Khalifatul Masih Ira, who said to go and perform Hajj, otherwise spaces would run out. Therefore, instead of touring Egypt further, he decided to go to Jeddah.

While travelling from Port Said to Suez in a second-class cabin, five other people – a European and four Muslims, two of whom were Bedouin chiefs, one was an officer at a telegram department and another was a railway inspector – were seated near Hazrat Mahmudra. Hazrat Mahmudra described the plight of Islam to the Muslims and then discussed the death of Jesusas and the claims of the Promised Messiahas.

The telegram department officer, who, apart from Arabic, could speak English, French and Italian, was particularly inspired by Hazrat Sahibzada Mirza Mahmud Ahmadra and took down the young Mahmud’sra contact details and promised to keep in contact and tried to make the journey as comfortable as possible for Hazrat Mahmudra.

After observing people who were going to Hajj speaking dozens of languages on the ship, Hazrat Sahibzada Mirza Mahmud Ahmadra developed a special zeal and emotion. Faith-inspiring and insightful stories of Hazrat Mahmud’sra journey to Mecca can be read in the letters he would write to Hazrat Khalifatul Masih Ira and other friends.

In one such letter, regarding the greatness and importance of Hajj, he wrote: “The importance and greatness of Hajj cannot be recognised without performing Hajj. It is true, I have not experienced such an opportunity of prayer and turning to Allah before as has been experienced in this journey.

“After seeing people who speak dozens of languages together on the ship and hearing their ‘labaik, labiak’, I develop such limiteless emotion and love and am amazed by the excellences of the Holy Prophet, peace and blessings of Allah be upon him; how this light started from Mecca and lit [countless] corners [of the world]. After all, what kind of spiritual power was it that brought not millions, but billions out of darkness and towards the path of guidance?”

On the same ship, as they approached Rabigh – a city in the Mecca province – Hazrat Mahmudra described how people began exclaiming “Labaik” and he heard the Turks on the ship say “Labaich, labaich”. Hearing the Turks pronounce labaik in this manner, Huzoorra said he was overcome with emotion and thought that these people did not even know how to pronounce labaik properly, but the Holy Prophet’ssa prayer and anguish had pulled them to Islam.

Hazrat Sahibzada Mirza Mahmud Ahmadra described that when they were nearing Rabigh, Allah the Almighty enabled him to pray and he had the opportunity “to pray a great deal.” The same Turks stood on either side of Huzoorra and hearing his prayers, would say “amin, amin” with great passion and emotion, even though they did not know

A group photo with Hazrat Sahibzada Mirza Mahmud Ahmad prior to Khilafat, 1912

what Huzoorra was saying. At this, Hazrat Mahmudra immediately thought that it was a time for the acceptance of prayer as the two Turks had stood on either side and were saying “amin”, without knowing what the words meant.

Huzoorra said: “At that time, apart from praying for myself, Huzoor [Hazrat Khalifatul Masih Ira], Huzoor’s family, my mother and all [my] family, I also prayed for the residents of Qadian, every Ahmadi and for the condition of Islam, in what was a long prayer; both Turks would say ‘amin’ throughout, alhamodolillah.”

On 1 November, Hazrat Mahmudra reached Jeddah and stayed at the residence of Saith Abu Bakr Sahib. He wrote a letter from Jeddah, which said: “By Allah’s grace, after Egypt, we have reached Jeddah in the state of ihram. O Allah, O Allah! What a beautiful land this is – every corner gives an opportunity for prayer. God’s mercy can be seen in this land in abundance. I cannot express the amount I was able to pray for the residents of Qadian … [and] the Ahmadiyya Jamaat.

I prayed so much for the Ahmadiyya Jamaat [members] in this journey that if they were able to estimate [the amount I prayed for them], their hearts would melt.

However, ‘No one knows the secrets of the heart expect Allah’.

“Great success was achieved in tabligh

[preaching] too. People listen with great interest. I continue to tell people about the fundamentals of Islam in general and regarding our Jamaat too. Many people have said they will reflect and write to me.

If someone [from our Jamaat] comes and lives in these countries, then, insha-Allah, there will be a lot of success because they do not have prejudice or jealousy ...”

After six days in Jeddah, on 7 November, he went to Mecca along with Hazrat Mir Nasir Nawabra. As Hazrat Sahibzada Mirza Mahmud Ahmadra was an eloquent poet, he composed a great poem while journeying toward Mecca that encapsulated his emotions – this poem can be found in the compilation of Kalam-eMahmud.

When his sight set on the Holy Ka‘bah, he immediately recalled what Hazrat Khalifatul Masih Ira had prayed for upon seeing the Ka‘bah. Hazrat Mahmudra prayed in the same manner of Khalifatul Masih Ira, that “O Allah, I will not have the opportunity to see this Ka‘bah every day. Today, for the first time in my life, I have been given this opportunity. So, my prayer is that You promised to your Prophetsa that whatever prayer a person made at their first sight of the Ka‘bah, would be accepted. My prayer to You is that all my prayers see acceptance throughout my life.”

After this, Hazrat Mahmudra performed

Umrah with Hazrat Mir Nasir Nawabra and prayed for the residents of Qadian, the success of Islam and for individuals too.

During this journey, Hazrat Mahmudra would continue to write his sentiments and observations to Hazrat Khalifatul Masih Ira and included visions and dreams he would experience and see. These letters are now part of history and have been carefully preserved.

Word spread far and wide in Mecca at the arrival of Hazrat Sahibzada Mirza Mahmud Ahmadra. Wherever he would pass, people would point fingers at Hazrat Mahmudra and say to each other, “[Look] Ibn Qadiani” (the son of Qadiani). This was because the Muslim scholars had spread lies and negative views about the Promised Messiahas and the Ahmadiyya Muslim Jamaat. For example, they had falsely said the Promised Messiahas had claimed to be a law-bearing prophet and had completely abrogated Jihad.

A man, who happened to be a maternal uncle of Hazrat Mahmudra and belonged to Bhopal, stirred great opposition against the young Mahmudra and attempting to create hostility, said “These Qadianis spread kufr [disbelief]”. A famous ahl-e-hadith scholar, Maulvi Muhammad Ibrahim Sialkoti, along with others, would spread great animosity and lies against Hazrat Continued on next page >>

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First prayer in Paris mosque Crédit=© Roger-Viollet

Sahibzada Mirza Mahmud Ahmadra and Ahmadis.

Despite this fierce opposition, through Allah’s grace and in accordance with the prophecies of the Holy Prophetsa, the message of Islam Ahmadiyyat was imparted with all its force and might.

Mecca had a profound effect on the spirituality of the young Mahmudra. In a letter to Hazrat Khalifatul Masih Ira, he wrote: “Even though physically, I have undergone a lot of pain in this journey and my health has deteriorated a great deal, spiritually, however, I feel great rejuvenation. Every brick, every building, every person and everything in Mecca is a living proof of God Almighty’s existence; how [majestically He] built up this barren valley. I am amazed while looking at the Ka‘bah too – hundreds circle it at all times.”

New avenues for preaching opened in Mecca and Hazrat Mahmudra was able to further his experience in peaching.

While in Mecca, he also met the Sharif of Mecca and during the conversation, raised concern with the Sharif towards the filth and garbage scattered in the streets of the Holy City. This interesting conversation is recorded in the 9 July 1913 issue of Al Fazl, on page 3, as part of his travelogue.

He decided to stay in Mecca after Hajj for some time, but as he fell ill and there was a fatal outbreak of cholera in Mecca after Hajj ended, Hazrat Mir Nasir Nawabra became very concerned and suggested that they should leave promptly. Due to these reasons, they left for Bombay.

On 6 January 1913, the Mansoora ship arrived at the shores of Bombay from Jeddah. At the port, Hazrat Mirza Sharif Ahmadra and Hazrat Bhai Abdur Rahman Qadianira were present to welcome them back.

On 10 January 1913, Hazrat Mahmudra left Bombay via train and arrived at Lahore on 12 January. It is said that up to 600 members of the Jamaat waited on the platform to welcome Hazrat Sahibzada Mirza Mahmud Ahmadra and showed great affection and love.

In Lahore, Hazrat Mahmudra delivered a speech on the importance of unity and cooperation and then, at the insistence of Jamaat members in Amritsar, left for Amritsar, met members of the Jamaat there and delivered a speech. He then travelled to Batala.

Hazrat Umm-ul-Momineen, Hazrat Amma Janra had come to Batala from Qadian to welcome her beloved son back home.

The happiness of Hazrat Khalifatul Masih Ira upon the young Mahmud’sra return can be seen by the fact that he instructed both Ahmadiyya schools in Qadian to take the day off. Scores of friends, students of Madrasa Ahmadiyya and the high school went out to wait for Hazrat Mahmud’sra return to Qadian.

Hazrat Khalifatul Masih Ira combined Zuhr and Asr prayers and despite being physically weak (due to deteriorating health), he went well out of Qadian to welcome Mahmudra back. Others from

Qadian, who accompanied Hazrat Khalifatul Masih Ira, included Hazrat Nawab Muhammad Ali Khanra.

Hazrat Sahibzada Mirza Bashiruddin Mahmud Ahmadra arrived back in Qadian at around 4:45pm.

During a speech about this journey, Hazrat Sahibzada Mirza Mahmud Ahmadra said: “I started istikhara prayers a month prior to the journey. Then, according to the sunnah of the Holy Prophetsa, I turned to other arrangements … In this journey, I had lots of debates with people from different religions and atheists too and I always presented the Ahmadiyya Jamaat to them. Through Allah’s grace, I was always helped and given victory …”

He ended the speech by saying: “As is apparent from prophecies, the age for the victory of Islam is nigh. The storm [against Islam] is fierce and in this storm, the ship [of Islam] is in danger – that is why it is essential that everyone comes to the upper deck and begins work … this is not the time to sit idly, rather it is the time to work. Get up, get up and work. A death in honour is substantially more blessed than a life lived in humiliation.”

Where this long journey enabled Hazrat Sahibzada Mirza Mahmud Ahmadra to gain the reward of performing Hajj, it also helped him do justice to preaching the message of Islam Ahmadiyyat and become the recipient of the prayers and pleasure of Hazrat Khalifatul Masih Ira. At the same time, the young Mahmudra was able to witness the Arab world for himself for the first time.

Two incidents from Hajj Hazrat Musleh-e-Maud, Mirza ra Bashiruddin Mahmud Ahmad , while talking about his journey to Hajj, said that without taqwa and fear of Allah, Hajj could not be beneficial. He explained that while on Hajj, he saw someone reading aloud vulgar Urdu love poems on his way to the Mina during Hajj – the man was not reciting prayers and remembering God as one should do during Hajj.

Later, coincidentally, the same man was on a ship that Huzoorra was travelling on too. Huzoorra approached him and asked why he performed Hajj as he didn’t see him remembering Allah on the way to Mina.

The man told Huzoorra the reality and said the reason he performed Hajj was because back home, next to his family’s shop, there was another shop. The owner of that shop performed Hajj and upon his return, he added the word “Haji” on the shop’s name. As a result, all the customers began going to that shop.

The man told Huzoorra that his father told him to go and perform Hajj too so they could do the same with their shop.

After relating this, Huzoorra said: “Now, can this man’s Hajj be a means of reward for him? Let alone a reward, his Hajj would surely be sin for him. That is why one should always keep the pleasure of God in mind when performing any deed, otherwise good deeds can become a means of destruction and punishment for a person.

“Though Hajj is a great deed, but if

In 1924, Hazrat Musleh-e-Maudra visited the Grand Mosque of Paris, which was undergoing construction, and he led the first ever congregational Salat in this mosque.

someone does Hajj to gain respect amongst people, or as a mere custom, or he goes [to Hajj] so people will call him ‘Haji’, then such a person will also erase the faith they had prior to going [for Hajj].” (Tafsir-eKabir, Vol. 6, pp. 33-34) Once, Hazrat Khalifatul Masih IIra said wealthy Muslims should pay special attention toward performing Hajj. In fact, he said Hajj was the greatest deed a wealthy person could perform. However, it is noted, Huzoorra said, that those with money and wealth rarely go to Hajj and on the contrary, poor Muslims – upon whom Hajj is not even compulsory as they don’t have the means to perform it – are in greater attendance than wealthy people.

Huzoorra narrated that when he went for Hajj, someone approached him and

asked for money. Hazrat Mir Nasir Nawabra asked the person why he had come to Hajj if he couldn’t afford it. The person replied he had lots of money but ended up spending it. After being asked how much he had, the person said when he was in Bombay, he had 35 rupees and felt he must perform Hajj with such money.

Commenting on this, Hazrat Khalifatul Masih IIra said this person thought 35 rupees was a lot, but there are Muslims who have 350,000 rupees yet still do not perform Hajj. On the other hand, the poor are seen in greater numbers at Hajj.

Huzoorra said a poor person continues to save their whole life and when they accumulate a few hundred rupees, they take their life savings and perform Hajj.

(Tafsir-e-Kabir, Vol. 6, pp. 33-34)

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Friday 19 February 2021 | AL HAKAM

100 Years Ago...

Progress of Ahmadiyyat in Second Khilafat: Opening of new residence in Putney and progress of Jamaat around the world The Review of Religions (English), February 1921

Never-before-seen photo: Chief Oluwa of Lagos, Nigeria with Hazrat Maulvi Abdur Rahim Nayyarra at Melrose Road, London

Our London mission Our brethren in England have now shifted to their new residence at Putney, which was purchased last year for the purpose of building a mosque. Reuters telegraphed the following very welcome news from London on 7 February [1921], to all parts of the world: “A picturesque ceremony took place yesterday when Indians in brilliant turbans and Chief Oluwa of Lagos in silk robes opened the new Islamic institution which is at present housed in a large residence at Putney, pending the erection of a mosque.

Some 50 English converts were present at the ceremony.

“Maulawi F. M. Sayal, one of the speakers, said that the Ahmadiyya Islamic Movement was a great hope of peaceful understanding between India and England. He predicted that the British

Empire would one day become the true Mussalman Empire without any idea of race or nationality.”

The office at 4 Star Street where our brethren have been working for the last three or four years will for the present be retained as a branch office of the Ahmadiyya movement.

Lectures are being delivered regularly three times a week at Hyde Park. The

Hyde Park, London

people have begun to take more interest in these lectures which are generally followed by a discussion.

The latest report brings the news of two more persons having embraced Islam.

Their names are Mr Gordon and Miss Harvey. Both are earnest persons and have accepted Islam after a long and careful enquiry.

A young Ahmadi, named Karm Din, who had been lately studying at Qadian, has worked his way to London by getting himself employed as a cook on board a ship. When questioned as to the object of his visit, the young adventurer said that he had gone there “to make all Christians Muslims.” He has laid his services at the disposal of our friends in England.

Another brother of ours, named Shaikh Ahmadullah, who obtained a long leave

for religious work in England sailed for England on 12 February [1921]. He is accompanied by Ali Muhammad, son of Seth Abdullah Allah Din of Secunderabad.

Our American mission Our brother Mufti Muhammad Sadiq, in his latest letter dated 30 December 1920, reports the conversion of two gentlemen who have joined the Ahmadiyya movement.

One of them is a member of a respectable family of New Orleans and is named Mr JR Mott. He sends a letter to Hazrat Khalifatul Masih with a subscription.

Another American lady whose Muslim name is Fatimah Mustafa has already remitted 10 dollars to Hazrat Khalifatul Masih. May God increase their sincerity and enable them to lead the life of true Muslims.

Another gentleman who has joined the Ahmadiyya movement is a native of Bengal who has lived in the United States of America for the last 15 years. He is married there and has practically adopted the country as his home. His real name is Latif-ur-Rahman, but he is known there as Mr Roman. He also sends his subscription to Hazrat Khalifatul Masih.

Our brother sends the report of a lecture which he delivered at a newly established church called the “Church of Love.” The name of the church attracted him and he went in. Among the men assembled there, there happened to be one who had attended one of our brother’s lectures; he introduced him to the founder of the church, named Mr Wilcocks. The latter requested our brother to address the audience first of all.

Our brother consented and when he went to the pulpit, Mr Wilcocks introduced him to the audience in the following words: “Professor Sadiq comes from India. As this is the first meeting of our church, I have requested him to open our ‘Church of Love’ with his holy sermon.”

Our brother then delivered a short speech in which he explained what the word “love” meant, and whom we should love, and he told the audience that one whom we must love more than anything else was God and that this love was to be attained through revelation and he illustrated his remarks by reference to the prophets of God, particularly the Holy Prophet of Arabia, peace and blessings of Allah be on him and Ahmad, the holy messenger of the latter days, peace be on him.

The audience were much pleased by listening to his lecture, and asked for his address card and many of them attended his next lecture at his house and at the conclusion of the lecture offered voluntary subscriptions.

Our brother in Syria Syed Zain-ul-Abidin Wali Ullah Shah, who lived for six years in Syria before and during the war and who has made many friends there, writes to us saying: “Members of the Ahmadiyya community will surely be pleased to learn that they have got in Beirut a brother who is full of enthusiasm for propagating the Ahmadiyya Islamic principles. His name is Mustafa Khalid and he belongs to a noble Continued on next page >>

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family which claims to be descended from Khalid bin Walid. In one of his letters, he says: “‘Last week I received from you a parcel of books. I thank you very much for this kindness. I shall begin their study next week. I have found The Review of Religions to be one of the very best magazines. It deserves to be written in letters of gold and published in all the languages of the world. I beg you to convey to our holy leader, Hazrat Mirza Bashiruddin Mahmud Ahmad, the message that this ignorant country very badly needs such a magazine. I am sure that an Arabic edition of The Review of Religions will prove a great instrument for disseminating our sacred principles among all the Muslims of the world. “‘I wish from the bottom of my heart to see a grand future for the Ahmadiyya community. I am proud to consider myself as a member of the community and a servant of its principles. I believe that only such principles can make Islam predominate over all the religions of the world.’”

The havoc of the last war Thirty million casualties, six million deaths and fifty thousand millions sterling of expenditure is the estimated loss caused by the late war and yet the cry of the warner remains unheeded.

“A warner came to the world but the world accepted him not; but God will accept him and prove his truth by powerful signs.” That was the revelation given to the prophet Ahmad, peace be on him.

Stop interest and stop war Baron Hayashi, the new Japanese Ambassador in London, in a recent interview spoke to the correspondent of The Daily Telegraph: “Let those to whom you have referred as suspecting us of harbouring bellicon [sic] designs but reflect on their very impracticability. In our war with Russia, we had to have recourse for financial credits and supplies of war material to Great Britain, the United States and other rich nations. But to-day in this half ruined world credits for normal business purposes are almost unobtainable on any scale, while the requirements of modern mechanical warfare are incomparably greater than fifteen years since.” Thus, it is the credits which make large carnages possible. And credit follows the allurements of profit.

Islam prohibits the giving or taking of interest on loans and thus serves to prevent war on big scales.”

Britain’s war debts Mr Raymond Frennell, the financier, in a letter to The Times refers to the impending visit of Lord Chalmers to Washington with the object of discussing the rearrangement of the payment of Britain’s war debts to America.

Mr Frennell infers that Britain in proposing to pay is apparently not considering what course shall be pursued with regard to her European Allies’ indebtedness to her, which, even excluding Russia’s heavy debt, exceeds Britain’s debt to the United States. Mr Frennell asks if nations which fought along-side for right, liberty and truth, should exact from each

Abdul Qadir, an Ahmadi doctor martyred in Peshawar

Another Ahmadi doctor has fallen victim to the extreme and inhuman actions of opponents of Ahmadiyyat. ۤ َّ ّٰ َّ ‫ِانا لِل ِہ َو ِانا ِال َ ۡی ِہ ٰر ِج ُعوۡ َن‬ “Verily to Allah we belong and to Him shall we return.”

The accused, Abdul Qayyum of 18 or 19 years of age, opened fire at a medical centre in Bazid Khel, Peshawar. He was caught and handed over to the police.

other the uttermost payment for services rendered. He suggests that the levying of repayments on a business basis among the Allies will jeopardise future peace and friendliness and will prevent stability of exchanges, the flourishing of trade and the disappearance of unemployment.

We suggest the Islamic recipe for such cases. Forego interest, accept only the principal.

A record of disasters A resolution on the Land Revenue Administration of Bengal for last year, says that the year started unfavourably.

Northern Bengal had not recovered fully from the effects of the floods of 1918.

Western Bengal was feeling the effect of drought and the consequent failure of crops, while prices of all necessaries of life were ruling very high over the whole of Bengal. The phenomenal cyclone of September 1919, which passed through parts of Jessore, Khulna, Faridpur, Dacca, Mymensing and Tipperah, left death and desolation in its track. About 3,500 lives were lost and some 38,950 head of cattle wore killed.

China famine The latest detailed information to hand regarding the famine in China discloses an appealing state of affairs. In the middle of last month 15,500,000 people were destitute. A sum equivalent to £716,500 was immediately available to meet the distress, this amount being sufficient to maintain 500,000, until the spring harvest.

The remaining 15,000,000, according to The Time’s correspondent at Peking, were inevitably doomed to death unless further assistance could be provided. The aid

In recent months, four Ahmadis in Peshawar became victim of these fatal attacks. Ahmadis in Pakistan are left at the mercy of terrorists and extremists while the Government has repeatedly failed to protect and stop the violence. The state institutions need to take effective measures regarding the protection of Ahmadis living in Pakistan.

On 11 February 2021 in Bazid Khel, District Peshawar, Khyber Pakhtunkhuwa, another fatal attack took place in which Abdul Qadir Sahib, an Ahmadi aged 65, was shot dead at the door step of a medical centre owned by an Ahmadi, Mr Binyameen.

Based on the information provided, the unfortunate incident took place at around 2pm when Abdul Qadir Sahib, upon hearing the doorbell of the clinic, opened its door and was shot at the door step by the culprit.

Abdul Qadir Sahib was taken immediately to the nearest hospital but due to the severity of his wounds, he did not survive the fatal attack.

The culprit was caught by the employees of the clinic and was handed over to the police.

Abdul Qadir Sahib leaves behind a grieving widow, four sons and five daughters.

He was a kind person and had no personal enmities with anyone. He was facing persecution because of his faith and as such he shifted his entire family far from Peshawar to a safe location.

There are great concerns over the increase in the hate campaign against the Ahmadiyya Community in Pakistan, in general and especially in Peshawar.

There is also a recent increase in fatal attacks against the members of the Ahmadiyya Community.

On 20 November 2020, a young Ahmadi doctor, Tahir Ahmad Sahib, was killed in Nankana in a faith based attack while on 2 February 2021, in Layyah, an Ahmadi headmaster survived a fatal attack.

These attacks are creating a sense of deep insecurity amongst the members of the Ahmadiyya Community while the Ahmadis of Peshawar are living in a deep atmosphere of fear.

May Allah swiftly bring an end to persecution of Ahmadis. Amin.

rendered by the Chinese government was reported to be altogether unsatisfactory and inadequate, and the people were complaining loudly against the taxation which was being imposed for famine relief, because they believed that none of the proceeds would reach the famine stricken.

In any extent, the correspondent asserted, the amount that would filter through into the famine area from this source would save only 1,000,000, leaving 14,000,000 to starve.

Earthquake in China A telegram from Shanghai says that the famine district of Kansu Province experienced an earthquake on 16 December [1920]. Two thousand persons are known to be dead. Panglean and several other cities have been wrecked.

Leader, Allahabad: The Zemindar in one of its articles in favour of non-cooperation says: “On one side there is hell. On the other side there is heaven. Which way will you choose, Mussalmans?” What an appeal to reason is there not here?

Swami Shradhanand delivered his famous oration during the Satyagraha disturbances at Delhi from the pulpit of the Juma Mosque. Maulana Abul Kalam, according to the correspondent of a Lucknow Urdu daily, was allowed to offer payers (‫ )امنز‬inside a Hindu temple at Jheria.

Things are moving fast. Are they not?

The following fatwa (religious decree) has been issued by Maulana Abul Kalam: “In accordance with the tenets of Islam, it is unlawful to attend government or aided colleges which may be affiliated to an official university (vide the Zemindar of 24 October).”

What about the schools? Do the tenets of Islam permit the acquisition of knowledge in government or aided schools? If not, where lies the difference between schools and colleges for purposes of non-cooperation? We suppose Mr Gandhi will soon be able to issue a decree, enjoining that it is not in accordance with the Hindu Shastras to receive education in government or aided institutions. The popularity of non-cooperation must indeed be a myth if religious compulsion is necessary to enlist followers to the NCO movement.

Holy See’s attack on the YMCA The YMCA is attacked in a decree of the Holy Office, asking Bishops to watch “organisations which while professing absolute freedom of thought in religious matters instil indifferentism and apostasy to the Catholic religion in the minds of their adherents.”

The decree mentions the YMCA, which it says is upheld by many Catholics who are ignorant of its real nature. The decree declares that it corrupts the faith of youths and recalls the Canon Law which forbids papers and periodicals of organisations favouring religious rationalism. It requests the Bishops to communicate to the Holy See within six months the decisions taken at regional congresses on the subject.

When religion is made a cover for politics The following notes are quoted from The

(Transcribed by Al Hakam from the original article in The Review of Religions [English], February 1921)

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Friday 19 February 2021 | AL HAKAM

Forty nights of seclusion Jalees Ahmad Al Hakam

The journey to Hoshiarpur, where Hazrat Mirza Ghulam Ahmadas stayed and prayed for 40 days in seclusion, is closely linked to the prophecy of Musleh-e-Maud as it was in these 40 days of seclusion where God Almighty revealed to the Promised Messiahas, after fervent supplications, that he would be blessed with a child about whom God says, “We shall pour our spirit into him and he will be sheltered under the shadow of God.” The Promised Messiahas married Hazrat Nusrat Jahan Begumra in 1884. With regard to this marriage, Allah Almighty revealed to Huzooras in 1881: ُ ُْ ْ َ َ َ ‫أشك ْ ‌ر نِ ْع َم ِت ْی َرأيْت خ ِدیجَ ِت ْی‬ “Be grateful to Me that you have found My Khadijah.”

Explaining this revelation, the Promised Messiahas stated: “This was the good news, several years in advance, of my marriage into a noble family of Syeds of Delhi ... [In the revelation] my wife was named Khadijah as she is the mother to a blessed progeny, and a blessed progeny has also been promised to me. It was also an indication that she would be of a Syed family.” (Nuzul-ul-Masih, Ruhani Khaza‘in, Vol. 18, pp. 524-525) The Promised Messiah’sas wife, Nusrat Jahan Begum Sahibara, came from a very noble family. Her father, Hazrat Mir Nasir Nawabra, belonged to a distinguished and noble Syed family of Delhi and was the grandson of the famous sufi, Hazrat Khawaja Mir Dard. Thus, with the materialisation of this marriage, a pious and blessed progeny was decreed, destined to continue to illuminate and be the torchbearers of Islam.

The same year, in 1884, assaults on Islam and the noble character of the Holy Prophetsa were in full force. Christian missionaries were exhausting all efforts to defame Islam and the opposition of Hindus saw no end.

Hazrat Ahmadas was always keen and desired to spread and show the true light of Islam. Whilst observing the deteriorating conditions of morality and spirituality, in pursuit of a sign from Allah the Almighty and divine help, in 1884, Ahmadas desired to seclude himself for a period of 40 days, commonly known as chillah.

In Seerat-ul-Mahdi, Hazrat Mian Abdullah Sanaurira is reported to have said: “In 1884, Hazrat Sahibas [the Promised Messiahas] intended to go for chillah [a 40-day retreat where one prays to God in seclusion] in a place outside Qadian …

Thus, he decided to retreat in Sujanpur in the district of Gurdaspur and with regard to this, Huzooras sent me a postcard. I requested Huzooras if I may also be a part of this trip and the tour of India, accompanying Huzooras, which he accepted.” (Seerat-ul-

Mahdi, p. 62) On 7 September 1884, the Promised Messiahas wrote a letter to Hazrat Mian Abdullah Sanaurira, in which he updated him with regard to the 40-day journey.

Huzooras stated that he was still in Qadian and had not proceeded to Sujanpur. Hazrat Ahmadas added that the proposed journey was delayed owing to constant health issues and in the winter season, this trip would be possible. (Maktubat-e-Ahmad, Vol. 3, p.

192) Then, after some time had passed, the Promised Messiahas received the following revelation in 1886:

‫ش‬ ‫وہ�اروپر ی‬ ‫ی‬ ‫م وہ یگ‬ ‫ا� اعمہلم یک دقعہ اشکیئ ی‬

“One of the affairs will be resolved in Hoshiarpur.” (Tadhkirah [English], p. 172) Thus, on 13 January 1886, the Promised Messiahas wrote a letter to Hazrat Munshi Rustam Alira, in which he stated: “God, the Noble, may His Name be glorified, has disclosed to me the name of the town where I should stay for a period in seclusion; and it is Hoshiarpur.” (Maktubate-Ahmad, Vol. 2, p. 468) After Hazrat Ahmadas was revealed the location, he left the idea of traveling to Sujanpur and began making preparations for Hoshiarpur.

Whilst making arrangements, the Promised Messiahas wrote a letter to Sheikh Mehr Ali Sahib, who was a leading Muslim of Hoshiarpur, in which he stated that he wished to stay in Hoshiarpur for two months and asked if he could find him a two-storey house with a balcony, on the outskirts of the city, fit for this purpose. Sheikh Mehr Ali Sahib offered one of his houses, known as Tawela and had it emptied for Huzooras.

On this blessed journey, the Promised Messiahas was accompanied by Hazrat Mian Abdullah Sanaurira, Hazrat Sheikh Hamid Alira and Fateh Khan Sahib of Rasulpur.

After all preparations were made, Huzooras left Qadian and after staying one night in Rasulpur, arrived in Hoshiarpur on 22 January 1886. (Tarikh-e-Ahmadiyyat, Vol. 1, p. 274) Describing the journey to Hoshiarpur, Hazrat Mian Abdullah Sanaurira, upon crossing the Beas River in an old-fashioned boat, stated that as they arrived at the river, they noticed there was a gap between them and the boat; as there was also water in between, the boatman carried Huzooras and helped him make his way through the water, upon which Hazrat Ahmadas gave him one rupee. (Seerat-ul-Mahdi, p. 63) Hazrat Mian Abdullah Sanaurira narrates that whilst crossing the river, Hazrat Ahmadas commented that the company of a holy man is akin to journeying across a river in which there was hope of crossing safely on the other side, but there was also the danger of drowning. (Life of Ahmad, p. 141) Hazrat Mian Abdullah Sanaurira stated

that he had only listened to this statement as mere words, but later, this statement echoed when Fateh Khan Sahib of Rasulpur, after succumbing to the influence of Maulvi Muhammad Hussain, an Ahl-e-Hadith leader from the town of Batala, renounced his belief in Islam Ahmadiyyat and spiritually drowned.

Upon arrival in Hoshiarpur, the Promised Messiahas assigned various tasks to the three accompanying him. Fateh Khan Sahib was told to do the shopping throughout the stay, Hazrat Mian Abdullah Sanaurira was to make, prepare and serve food to Huzooras and Hazrat Sheikh Hamid Alira was entrusted to take care of the housework and attend to guests who would come.

The Promised Messiahas made it clear that no one should come to visit him during the 40 days of seclusion and that after the

40 days were complete, he would remain in Hoshiarpur for an extra 20 days for those who wished to meet with him and spend time in his company.

His companions were instructed that his door must be closed at all times and if anyone was called upon by Huzooras, he was to only give a brief answer and not talk too much. Hazrat Ahmadas added that the food was to be sent to him and nobody was to Continued on next page >>

The room where the Promised Messiahas spent 40 days in seclusion in Hoshiarpur

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wait for him to eat and added that the empty dishes should be taken upon the next meal.

With regard to Namaz, Hazrat Ahmadas said that he would pray separately and for Jumuah, he instructed his companions to locate a mosque where they were able to pray together.

In relation to this, Hazrat Abdullah Sanaurira narrates, “A garden had been located, in which there was a small, uninhabited mosque. Huzooras would go there and lead us in Friday prayer and he would also address us with a sermon.”

(Seerat-ul-Mahdi, p. 63) Hazrat Mian Abdullah Sanaurira, describing his duty and the days spent in Hoshiarpur, said that sometimes, Huzooras would describe his experience. He narrated: “I used to go and drop the food upstairs [for the Promised Messiahas] and would not utter a single word, but sometimes, Huzooras would say something to me and I would respond. Once, Huzooras said to me, ‘Mian Abdullah! During these days, the doors to God Almighty’s grace and blessings have opened up and at times, God Almighty speaks to me till very late at night. If I were to compose these [words], they would fill up quite a lot of pages.” (Seerat-ul-Mahdi, p. 64) It was during this 40-day period that Hazrat Ahmadas received the revelation regarding the Promised Son – Musleh-eMaud – and thus, the mighty and grand sign the Promised Messiahas had asked of God was granted.

Hazrat Mian Abdullah Sanaurira

For the words contained in this prophecy, readers of Al Hakam are encouraged to see the announcement dated 20 February 1886.

(See Al Hakam issue 100) It was in these days, when Huzooras was in Hoshiarpur, that Hazrat Maulvi Burhanuddinra of Jhelum, who later became one of the most zealous companions of the Promised Messiahas, after hearing that there was a person in Qadian who had been bestowed divine help in understanding the Holy Quran and defended the religion from various attacks and onslaughts, travelled to Qadian in pursuit of Hazrat Ahmadas and to drink from the spiritual cup bestowed by God. (Hazrat Maulvi Burhanuddinra, p. 6) Hazrat Musleh-e-Maudra, whilst narrating this incident of Hazrat Maulvi Burhanuddinra of Jhelum, which is recorded in Al Fazl (5 July 1957) stated that as Hazrat Maulvi Burhanuddinra of Jhelum reached Qadian, he was told that Hazrat

A glimpse of history

Hazrat Khalifatul Masih IIra meeting with prominent Indian leaders. Sarojini Naidu, a well known Indian independence activist and poet, can be seen standing on Huzoor'sra left.

On Huzoor’sra right is Khawaja Hasan Nizami, a famous Indian Muslim leader with Hazrat Sir Muhammad Zafrulla Khan standing next to him. This photo was taken at Nawab Khan Mosque, Doran Khan, Dehli, India, in 1938

Ahmadas had gone to Hoshiarpur. Thus, as Hazrat Maulvi Burhanuddinra of Jhelum was in dire search of truth and had set out to meet Hazrat Ahmadas, instead of going back empty-handed, he decided to travel to Hoshiarpur.

Upon arrival in Hoshiarpur, he found out that the Promised Messiahas had left strict orders and said that he would not meet anybody during the 40-day period.

Seeing Hazrat Sheikh Hamid Alira seated at the entrance, Hazrat Maulvi Burhanuddinra asked if he could meet with Huzooras; however, due to the instructions, he could not permit this and said he could not allow anyone inside.

As God Almighty desired to fulfil this noble man’s desire, thus, on one occasion, the Promised Messiahas was in need of a certain thing and instructed Hazrat Sheikh Hamid Alira to go and bring it for him. Seizing this moment and door of opportunity, Hazrat Maulvi Burhanuddinra had the chance to glance at Huzoor’sas room from outside where he saw Hazrat Ahmadas writing something down whilst pacing in his room.

Witnessing this scene, Hazrat Maulvi Burhanuddinra, in that very moment, realised that Huzooras was undergoing a huge task and would go on to accomplish great heights.

On another occasion, whilst narrating an incident that occurred during these 40 days of seclusion, Hazrat Mian Abdullah Sanaurira stated: “One day, when I went to drop the food off upstairs, Huzooras said, ‘I have received a revelation: َ َ​َ ‫ب ُ ْو ِرک َم ْن ِف ْی َھا َو َم ْن َح ْولہا‬

[“Blessed is the one who is in it and around it.”]’

“Huzooras further expounded on this by saying, ‘[The words] ‫“[ َم ْن ِف ْی َھا‬the one who َ is in it”] is in reference to myself and‫َم ْن َح ْول َہا‬ [“(those) around it”] refers to you people.’”

(Seerat-ul-Mahdi, p. 65) As the three men accompanying Huzooras were entrusted with different tasks, their timetable varied from one another.

Hazrat Mian Abdullah Sanaurira relates, “I would stay in the house for the entire day.

I would only leave on Friday with Huzooras [for the Jumuah prayer]. Sheikh Hamid Ali would usually stay in the house; however, Fateh Khan Sahib, for the majority of the day, would remain outside of the house”.

(Seerat-ul-Mahdi, p. 65) One may ask how Fateh Khan Sahib, who accompanied the Promised Messiahas during this journey where Huzooras received the above-mentioned revelation, was “blessed” as he later renounced his faith.

The answer to this is found throughout history. For one to be blessed, a concerted and continuous effort to remain blessed is required. One may be blessed at one stage in their life, but on account of being blessed then, it is not a guarantor of being blessed indefinitely thereafter. History proves that the majority of people who remained in the Promised Messiah’sas company were blessed and remained so till their last breaths. Any honest student of history can attest to this fact.

Alluding to this narration, Hazrat Mirza Bashir Ahmadra relates that it is very likely that Fateh Khan Sahib was also outside during the time of this revelation.

After accomplishing a monumental task

and having undergone an immense period, most people usually desire to take some time off or take things easy for a while; however, it was the complete opposite for Hazrat Ahmadas. The burning passion for defending Islam fanned even greater. After the chillah, as promised, Hazrat Ahmadas remained in Hoshiarpur, met with many guests and took part in various discourses. During this time, Huzooras, whilst defending Islam, also had a debate in Hoshiarpur, from 11 to 14 March, with an Arya Samajist, Lala Murli Dhar.

Hazrat Sheikh Yaqub Ali Irfanira, in Hayat-e-Ahmad, very eloquently writes that the decision to undergo a 40-day chillah in 1884 materialised through God’s will in 1886.

The Holy Quran makes mention of Prophet Moses’ spiritual retreat, where he enjoyed communion with God and received the divine law on Mount Sinai. During the days in which Hazrat Ahmadas was busy guarding the beacon of Islam and writing Barahin-e-Ahmadiyya, God Almighty, in 1884, likened Hazrat Ahmadas to Prophet Mosesas.

Through this journey, the Promised Messiahas was revealed that he would be bestowed with an illustrious son who “will come into the world and will heal many of their disorder through his Messianic qualities and through the blessings of the Holy Spirit”; a son who “will be extremely intelligent and understanding and will be meek of heart and will be filled with secular and spiritual knowledge.”

This prophecy was fulfilled in the person of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra.

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Friday 19 February 2021 | AL HAKAM

Atheism, Western philosophy and Muslims: An Islamic reformer’s push against the tide “He will be extremely intelligent and perceptive and will be meek of heart and will be filled with secular and spiritual knowledge.” (Part of the prophecy pertaining to the Musleh-e-Maud) Promised Messiahas: “I have thus been moved by God to enter this battlefield of science and academic advancement armed with a literary arsenal and also to exhibit the spiritual valour of Islam and demonstrate the marvel of its inner strength …”

(Malfuzat, Vol. 1, p. 58).

Ataul Fatir Tahir Al Hakam

Polls and surveys continue to show the growing rise of atheism, including amongst Muslim youth.

The decline of religiosity, however, is not entirely a new phenomenon for Muslims. During the colonial era, the spread of Western atheistic philosophies, attacks on religion and raising issue with Islamic teachings took root across India.

The Promised Messiahas had warned in 1897: “Dajjal [anti-christ] in fact is none other than the people known as Christian missionaries and European philosophers.

They act like the two jaws of the Promised Dajjal with which he devours people’s faith like a python.

“First it is the common and ignorant people who get caught in the wiles of the missionaries and then those who happen to escape their clutches, being disgusted with the disgraceful and false beliefs, are caught in the net of the European philosophers. I see that the common people are more vulnerable to the lies of the clergy, whereas the intellectual ones are more susceptible to the falsehood spread by the philosophers.” (Kitab-ulBariyyah, Ruhani Khaza‘in, Vol. 13, pp.

252-253 [footnote]) Scores of educated Muslim youth were influenced by novel Western philosophy and its assault on religion. Hazrat Musleh-e-Maudra, in his youth, witnessed this heavy influence first-hand when he travelled to Mecca in his early 20s, prior to Khilafat.

He spoke of Muslim college students and Muslim lawyers travelling to England on the same ship he was on. While discussing religion with them, they said they had become ardent atheists, something that deeply perturbed the young Mahmudra. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 410) Throughout his 52 years of Khilafat, Hazrat Musleh-e-Maudra powerfully established God’s existence not only for Ahmadi Muslims but for scores of others too. He gave practical steps for establishing a strong connection with God, gaining his closeness and communion – taking one to

absolute certainty.

However, intellectually and in a unique manner, Hazrat Musleh-e-Maudra showed God exists while also proving how Islamic teachings and Islam’s reality trumped the anti-religious Western philosophical ideas, world views and way of living.

The aim of this piece is not to present each argument for the existence of God which Hazrat Musleh-e-Maudra put forward (as they are vast and detailed), but to show how he rebuilt confidence in Muslim youth who were drawing away

from Islam, towards atheism.

One premise Hazrat Musleh-e-Maudra would put forward is that if Quranic teachings are shown to be the perfect and best way of living, then there is a divine reality behind the Quran. After showing Islamic teachings as having continued to show their superiority, Hazrat Musleh-eMaudra not only proved God exists, but raised the flag of Islam above all other philosophies.

In astounding ways, he continued to fulfil the following statement of the

Causes of modern atheism In his speech, Hasti-e-Bari Ta‘ala (The Existence of God), delivered in 1921, Hazrat Musleh-e-Maudra says the rampant increase of sin in modern times caused people to move away from God; sin develops rust on spirituality, leading to atheism.

Secondly, Hazrat Musleh-e-Maudra explained how Western philosophy, being fundamentally atheistic, caused disbelief in God to spread. Historically, the rise of science in the West was opposed by Christian priests as new discoveries went against their theological understandings of the universe.

For example, Hazrat Musleh-e-Maudra speaks about the heliocentric model of the universe Galileo presented – as it clashed with Christian theology (with the Earth at the centre and the Sun revolving around it), he was put under extreme duress and forced to publicly relinquish his discoveries, or face death.

This created the twilight of atheism amongst scientists and researchers – they began to think. Huzoorra said: “If proven and established facts – observable by the eyes – go against the Word of God, then God doesn’t exist because how is it possible for God’s Word and creation to be in contradiction.

(Hasti-e-Bari Ta‘ala, p. 269) The philosophers, who were already sceptical of God’s existence, grew stronger in their opposition to religion and joined forces with those making new discoveries and developing science. This led to religion losing its influence and the educated class despising Christianity.

Every new discovery was a means of disproving the existence of God and this transpired into the writings of Western scientists, researchers and philosophers; Continued on next page >>

Friday 19 February 2021 | AL HAKAM

38 << Continued from previous page

their hostility towards Christianity and religion took them to another extreme.

Christian priests were labelling the discoveries made to be against the Word of God, while scientists and philosophers leveraged this to mean every discovery proved that God does not exist. (Hasti-eBari Ta‘ala, p. 270) Hazrat Musleh-e-Maud’s analysis for the cause of modern atheism given in 1921 is astounding. Modern academics and researchers have confirmed the historical explanation Huzoorra gave in 1921. One such example is the book, The Twilight of Atheism: The Rise and Fall of Disbelief in the Modern World by theologian and Senior Research Fellow at Oxford, Alister Mcgrath, who paints a very similar picture in his book written in 2004.

Religion and science: The Quranic solution This predicament the world of Christianity faced between religion and science was not an issue for Islam, however. Hazrat Musleh-e-Maudra explained: “The tenth superiority Quranic teachings possess is by declaring God’s Word and His creation as extensions and counterparts of one another; it [the Quran] brought religion into the field of experience and observation, even though prior [to the Quran, religion] was declared as something supernatural.

“The Holy Quran declares the earth is God’s creation and religion is God’s Word and it is impossible for God’s creation and His Word to be in conflict.

Thus, whenever an issue arises, connect God’s Word and His creation. Wherever they agree, then know it is the truth and wherever they do not, then the reality has not been disclosed to you yet.

“This point removed the conflict between science and religion because science is God’s creation and religion His word. It impossible for God’s Word and creation not to be in harmony. And whenever the two are in conflict, then either we stumbled in understanding His word or we erred in understanding His creation; out of these, whatever error is corrected, harmony will be established again [between the two].

“This great point enabled religion to leave the field of [mere] philosophy and enter the field of observation.” (Inqilab-eHaqiqi, pp. 108-109) In his book, Invitation to Ahmadiyyat, Hazrat Musleh-e-Maudra points out how the Promised Messiahas presented new discoveries from the Holy Quran in a time when Muslims had thought it to be redundant or had no power to uncover more truths – for Muslims, the Quran was lifeless now.

Huzoorra said: “The Promised Messiahas showed convincingly that modern science and philosophy cannot overawe the Holy Quran. They cannot show any contradiction between the Holy Quran and reason. Science was concerned with nature, the handiwork of God. The Quran was the Word of God. Both His handiwork

and His Word are His. There can be no contradiction between the two. If ever the Word of God seems to go against facts of nature, it must be because it is not His true word, or if it is, it cannot have been properly understood. The real Word of God cannot teach anything against the facts of nature.

“The publication of these discoveries about the Holy Quran resulted in a new conviction, a new confidence about the Holy Quran. Followers of the Promised Messiahas today are as busy as others in acquiring modern knowledge, knowledge of social sciences and philosophies. But at the same time their convictions about the beliefs and ordinances taught by the Holy Quran are as strong as they were at any time in the history of Islam.” (Invitation to Ahmadiyyat, pp. 308-309) The discoveries made by the Promised Mesiahas will not be detailed in this article, but they are available for all to read. One example is the astounding discovery of how Surah al-Takwir describes, with immense detail, the modern era of discovery and inventions.

The appeal of philosophy Hazrat Musleh-e-Maudra in Hasti-e-Bari Ta‘ala notes a fundamental problem with the rise of anti-religious philosophical thought, the obsession around it and why people were so attracted to it. Huzoorra says: “There is another problem with philosophical trends – they only serve as a means of mental invigoration; no action is required – therefore lots of people are drawn to it. In contrast, reflecting on religion leads to [performing] good actions; something people find difficult.

“For example, a person who reflects on

Islam and accepts its beauty and begins to advance in faith, will also have to advance in their [good] deeds. If they start with the compulsory [deeds], after further study, they will start offering supererogatory services too.”

Today, this explanation can be seen in all areas of modern society. People – including Muslims, who do not properly follow their religion – are averse to the practical side religion exhorts towards.

“It’s too much effort”; “I like my freedom”; “Why should I share my wealth” and “I can’t give up my current habits” are common responses one hears from people who are averse to religion.

It is not without reason that religious people, compared to atheists, are more likely to volunteer (www.theosthinktank. co.uk/comment/2019/07/15/selfless-orselfserving-the-distinctive-character-ofreligious-volunteering) or even to give more charity.

Reason, rationality and emotions The Enlightenment period focused on rationality and reason while taking God out the picture. The Festival of Reason held after the French Revolution in Notre Dame showed how the new “god” of atheism was reason and rationality.

In an address (published in Al Fazl, 24 April 1932) Hazrat Musleh-e-Maudra demonstrated how neither rationality, nor human emotions could be a means to guide mankind independently, as they often clash with each other. Huzoorra said rationality and emotions are contradictory when being used as a means of guidance.

Even in wars, rationality and logic does not take one to success. The rational thing to do in a war is run and save one’s life – but victory lies with those who have

an emotional connection and are ready to give their lives for the cause. Courage and valour do not arise from reason, it is emotion. If people don’t have a sacrificial spirit, which is generated from emotion, they will never succeed, Huzoorra said.

Then, emotion also gets the better of people at times when a rational approach is needed. For example, Huzoorra says lots of people who preach the importance of rationality and urge others to be logical and rational, will often throw all their preaching out of the window when it comes to their children, friends and family – they will commit injustices and let emotion overtake them and give bias preference to their close ones. Therefore, rationality and reason do not create a moral society.

Hazrat Musleh-e-Maudra said a third medium is needed to join rationality and emotion together so they work effectively – the third medium is divine revelation which guides rationality and emotion and enables them to work harmoniously, just like a steam engine uses fire and water (two opposite elements) in an effective manner and complement each other.

“In every dispute, a third judge is needed. In the same vein, a third judge is needed for the fight between rationality and human emotions – and that is divine revelation.” “[Divine revelation] puts them in their proper place.”

Expounding on this, Hazrat Muslehe-Maudra refers to European countries who, over time, had to come towards Islamic teachings about women’s rights, the economy and international relations.

Europeans will say experience brought them to these conclusions and will ignore Islamic teachings, but the reality is that

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Friday 19 February 2021 | AL HAKAM Islam taught these morals 1,400 years ago and they were forced to accept them.

Hazrat Musleh-e-Maudra said God Almighty’s revelation does not oppose rationality, but human intellect can err in understanding. Some people put their own intellect and philosophical ideas above the Quran and think their personal understanding is the truth. Such people, Huzoorra said, fall into error.

Hazrat Musleh-e-Maudra advised that if one didn’t understand the words of God, they should ask someone who did, do the research and find out for themselves the meanings behind God’s words before jumping to false conclusions.

ul-Ulum, Vol. 21, pp. 255-260), Hazrat Musleh-e-Maudra explained how the West was forced to adopt the very Islamic principles it had been jesting and dismissive of.

After presenting Quranic verses (Surah al-Maidah, Ch.5: V.4, V.49-52) that say Islam is the most complete and beneficial ideology and way of life, Huzoorra said: “In these verses, Allah the Almighty, in plain words, has stopped [believers] from following modern-day legislators and philosophers and has said, all your successes lie in acting upon Islam and the Quran and not by following experts of logic, philosophy, economics, science and

of divorce saw Islam’s victory.

Hazrat Musleh-e-Maudra explained that Islam, in plain words, prohibits drinking alcohol while recognising it has some benefits also, but says the ills of alcohol outweigh its benefits. The West raised issue with this teaching too and said Islam did not comprehend human happiness and enjoyment, therefore it was a religion that didn’t recognise human nature.

Despite the West’s strong opposition of Islam’s prohibition of alcohol, America went on to ban alcohol and, as a result, testified to this great Islamic teaching.

This proves the truth of Islam and shows

Maudra noted how after the world wars, due to the high death toll of men, lots of European countries saw women (who greatly outnumbered men) wanting to marry even those men who already had a wife – this was published in newspapers.

Again, this proved the practical reality of Islam’s teaching on polygamy.

The prohibition of gambling in Islam was laughed at by the West and seen as unnecessary. Discussing this mockery, Hazrat Musleh-e-Maudra said: “… show any country today in which laws are not being made about gambling.

They cannot abandon it outrightly because they feel embarrassed letting it go

inventors.”

Hazrat Musleh-e-Maudra then describes how Islamic teachings faced clashes with Western ideals in religious, political and economical matters.

However Western teachings have always been defeated by Islamic teachings.

For example, the permissibility of divorce was laughed at by great Western philosophers and academics, Huzoorra noted. They would say permissibility to divorce creates rifts between the rights of love between a man and woman.

However, America had begun enacting divorce laws, England, at the time, was slowly allowing divorce through legislation and Russia begun allowing divorce too. They had been compelled to follow Islam in permitting divorce.

(Divorce permissibility laws, as we see them today in England, only materialised in 1969 through the Divorce Reform Act.) Hazrat Musleh-e-Maudra said divorces in America, following its new laws, would take place even over petty matters, whereas Islam had set in place various conditions for divorce (to protect the relationship and ensure divorce wouldn’t happen over petty matters).

So, in this way, the clash between Islam and the West regarding the permissibility

Quranic teachings have a divine Being behind them.

Hazrat Musleh-e-Maudra also pointed out that when Islam prohibited alcohol, it was able to ban it forever. But America was forced to repeal the Prohibition Act for alcohol after just 15 years – proving Islamic teachings to be timeless and lasting.

Polygamy showed its wisdom in modern times too, Huzoorra noted. As this speech was delivered in 1949 and the Indian subcontinent partition had just taken place, Huzoorra said that if the Muslims in India had paid attention to preaching, they could have converted half of India to Islam. And had they used the teaching of polygamy, they could have converted the remaining half.

However, it was a shame that Muslims became afraid of Christians and Europeans regarding this matter and began saying that as polygamy was a practice of the Arabs, the Holy Prophetsa gave permission to marry four wives in those times. Had Muslims paid attention to this teaching when fights and disruption were beginning to break out in India, they could have seen a different future, Huzoorra explained.

In other writings, Hazrat Musleh-e-

suddenly; however, they are making laws that say such and such type of gambling is forbidden or such and such game is forbidden. Thus, they have come to what Islam had taught but now they consider banning gambling outrightly as their humiliation.”

By giving confidence, through observable proof, to Muslim youth about their religion and showing the practical folly of Western atheistic philosophy, Hazrat Musleh-e-Maudra was able to rescue Muslims who were trapped in the net of atheistic philosophers.

This confidence was seen in Ahmadi Muslim youth the most who excelled in their secular education and their religiosity too. They had been given practical steps by Hazrat Musleh-eMaudra – the Promised Reformer – on how to build their connection with Allah and were equipped with the intellectual proofs to forcefully push back at atheism.

The writings of Hazrat Musleh-eMaudra regarding atheism are vast and spread over scores of lectures, writings and discussions. Reading them shows how Hazrat Musleh-e-Maudra was truly endowed with deep insight of spiritual and secular matters, as promised by Allah in the prophecy of Musleh-e-Maud.

Islam: The world’s natural religion Muslim youth were questioning Islamic principles and often fell into complexities when facing Western culture and ethics.

Hazrat Musleh-e-Maudra would rebuild their confidence and show Islamic teachings could not be avoided by mankind.

Addressing Indian Muslim students in London in 1924, Hazrat Musleh-e-Maudra said reason and world experience proved the religion of Islam to be mankind’s natural inclination.

“Islam is such a religion that if a person, without prejudice, deeply reflects [upon it], then their human nature will compel them to accept Islam. Islam has come for the entire world and it is the only universal religion. God Almighty has endowed humans with reason and the power to make decisions so that if they use these faculties, they can be guided …

“Always keep in mind, whoever makes effort with sincerity, they always attain their true purpose and despite deviating from the [right] path, can still find their way back. God Almighty has laid out this rule in the Holy Quran: ‫والذین جاھدوا فینا لنھدینھم سبلنا‬ “Meaning that those make effort toward Us, We surely open up paths towards Us … Thus, for success, effort is required and this effort should be according to what God Almighty has prescribed – and that is to use one’s Godgiven reason and wisdom.

“Islam’s truth is proven from reason and experience and I believe, if Islam’s true face is presented, then it will most definitely spread in Europe, Asian, Africa, America and across the entire world.

This is because it has come for the whole world.” (Al Fazl, 24 October 1924, p. 6) Huzoor’s approach to atheism was the display of how Islam not only takes one to communion with God but presents the teachings that are most beneficial for mankind too.

If Islamic teachings are continuously proven to be true, naturally one begins to believe the author of the Quran had to be the Creator of mankind, for such a manual cannot be the word of man.

Clash between Islamic and Western views During a speech on the comparison between Islamic and Western outlooks, delivered on 21 August 1949 (Anwar-

Friday 19 February 2021 | AL HAKAM

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Responding to Allegations

Scrutinising the opposition of the Musleh-e-Maud prophecy M Adam Ahmad Al Hakam

There has always been a group of people quick to raise objections when prophets and chosen ones of God prophesy certain events. They have the least interest in the details of the prophecy because levelling allegations and attacking the messengers’ reputation is all that matters to them.

They do not learn from past examples and heedlessly follow suit.

Hazrat Maryamas faced objections by people of her time on the birth of Prophet Jesusas. Even the Chief of all Prophets and Seal of Prophethood was not spared from unreasonable and baseless accusations.

This malignant practice of opponents was also witnessed in the age of the Latter-Day Messiah, Hazrat Mirza Ghulam Ahmadas.

Many people mocked and questioned the authenticity of the prophecy pertaining to the Musleh-e-Maud when a baby girl was born soon after the revelation published by the Promised Messiahas in 1886. Then again, after the death of Bashir Awwal (the first Bashir) in November 1888, God Almighty tested the faith of his followers according to His sunnah (practice) and opponents rejoiced and raised allegations against the prophecy.

The Promised Messiahas did not specify that God Almighty had promised him only a single child within the nine-year period mentioned in the prophecy. Hence, the birth of a baby girl or a son before the birth of the Promised Son, Hazrat Muslehe-Maudra, has absolutely nothing to do with the authenticity or grandness of the prophecy.

Soon after the announcement of 20 February 1886, Hafiz Sultan Kashmiri and Sabir Ali spread misinformation that according to their knowledge, one and a half months before the prophecy was made, a son had already been born to the Promised Messiahas.

The Promised Messiahas had only two sons by then and their ages were above 22 and 20, respectively. To expose the lies of Hafiz Sultan Kashmiri and Sabir Ali, the Promised Messiahas issued an announcement on 22 March 1886 and gave the complete address of the house where his family was residing at that time. He openly urged his opponents and those who were in doubt to go and see for themselves and if someone did not have the fare, he even offered to reimburse their travel expenses.

The Promised Messiahas also expressed

that the people who raised such objections not only attacked him out of jealousy but also cared not about Islam. (Majmua-eIshtiharat, Vol. 1, pp. 113-114 [old edition]) Some opponents objected to the nature of the said prophecy and paid great emphasis on the argument that anyone could predict the birth of a son. Replying to this question in the announcement of 22 March 1886, the Promised Messiahas said: “This is not just a prophecy. Indeed, it is a grand heavenly sign which the Almighty God has shown for demonstrating the truth and greatness of the noble, compassionate and merciful prophet, Muhammad, the chosen one, peace and blessings of Allah be on him and his people.

“This sign is hundreds of times greater and better and more perfect and more exalted and more complete than bringing

a dead person back to life. To bring a dead one to life merely means to bring a spirit back to life by supplication to God … the possibility of which many critics question … In this instance, God the Almighty has, through His great grace and benevolence and through the blessings of Hazrat Khatamul-Anbiya (seal of the prophets), peace and blessings of Allah be upon him and his people, by accepting the supplications of this humble one, promised to send such a blessed spirit whose manifest and hidden blessings will spread throughout the earth. It might, on the surface, appear like bringing to life a dead person but this Sign is hundreds of times better than reviving a dead. Only the soul of the dead is revived through supplication and here, too, a soul has been sought through supplication.

But what a tremendous difference there is between those souls and this soul.” (Tadhkirah [English], pp.

178-179; Majmua-e-Ishtiharat, Vol. 1, pp.

114-115) Addressing the allegation under discussion, Hazrat Musleh-e-Maudra said: “If the Promised Messiahas had simply proclaimed to have a son, even then it would have been considered a prophecy in its own right because there are people in the world, even though they may be very few, who do not have any children at all.

“Secondly, the Promised Messiahas was over 50 years of age when he made this announcement. There are thousands of people in the world who cannot have children after the age of 50. Also, there are some who only have girls. Then there are some who may have a son, but the child passes away shortly after its birth. All these conditions also applied to the Promised

Messiahas as well.

“Thus, firstly, no individual has the power to predict the birth of a son. Even if this objection is accepted, the Promised Messiahas stated, ‘Even if one were to accept the fact that predicting the birth of a son cannot be deemed as a prophecy; however, the question arises that when did I share the news of only a son being born? I did not simply claim that a boy will be born to me; rather, I stated that God Almighty had accepted my supplications and He had promised me to send a blessed spirit whose internal and external blessings would spread throughout the entire world.’” (AlMaud, Anwar-ul-Ulum, Vol. 17, pp. 529530) Another objection was raised by several individuals including Munshi Indarman Muradabadi about the nine-year period of the prophecy. In their view, the birth of a baby boy could easily have taken place in such a long period of time.

The Promised Messiahas said: “After the announcement [of 22 March 1886] mentioned above, I supplicated again for further disclosure concerning this matter and it was disclosed to me today, 8 April 1886, by God Almighty that a son will be born very soon. Such a period cannot exceed the interval of one pregnancy. Thus, it is obvious that a son will probably be born soon, or certainly in the next pregnancy, but it has not been disclosed whether the one who will be born soon is the same Promised Son or whether he will be born at some other time within the term of nine years.”

(Tadhkirah [English], p. 184; Majmua-eIshtiharat, Vol. 1, p. 117) The Promised Messiahas also said that if the specified time period was twice as much as the one mentioned in the prophecy, it would not have lessened the grandeur and magnificence of the sign. He explained that it was far beyond the powers of mortal men to show such a sign and only God Almighty could grant him that Promised Son with exceptional attributes and extraordinary qualities. (Majmua-e-Ishtiharat, Vol. 1, pp.

116-117) Hence, Hazrat Musleh-e-Maudra was born on 12 January 1889 in accordance with the prophecy of the Promised Messiahas and his unique and impressive personage shattered all the objections. Moreover, later events proved that every single word of God Almighty was fulfilled and the superiority of Islam over all other religions was established.

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Friday 19 February 2021 | AL HAKAM

Hazrat Musleh-e-Maud’s services to the Muslim cause Guidance for Turkey, peace in the Arab world and the Kashmir Movement

Ata-ul-Haye Nasir Al Hakam

History bears witness that Hazrat Muslehe-Maudra rendered great services to the Muslim Ummah. He always advocated for peace and autonomy of the Arab Muslim countries and played a pivotal role in the Kashmir Movement.

This article seeks to present some glimpses of such services.

Treaty of Darin In 1915, the ruler of Nejd signed the Treaty of Darin with the British government, which meant that he would not hinder any military operations against the Muslim states of the region. In return he was granted weapons and financial aid.

Sharif Hussein Ibn Ali of the Hijaz was also granted financial aid on the condition of assisting the British against the Ottomans. It not only threatened the autonomy of these two Arab states, but also initiated their conflict with the other

Muslim states.

Therefore, Hazrat Musleh-e-Maudra wrote to Lord Chelmsford, the Viceroy of India, that such grants to the Hijaz and Nejd would lead to an uprising from other Muslim states and Muslims would never tolerate the suzerainty of the British government on Arab lands. (Islamic Caliphate – The Missing Chapters, pp. 5051) Turkey’s misery A few years later, when World War I ended, Turkey was in a miserable state and Muslims of the subcontinent were anxious about its future.

On 21 September 1919, an All India Muslim Conference was held, to which Huzoorra was also invited, but he could not attend. So, he sent a detailed article, titled Turkey ka Mustaqbil aur Musalmanon ka Farz (Al Fazl, 27 September 1919), which was later translated into English as The Future of Turkey and published in The Moslem World (Vol. 10).

Huzoorra stated that the complete extinction of the empire or any curtailment of its independence would deeply wound the Muslims’ sentiments. He suggested to the Muslims a scheme to protect Turkey from the upcoming dangers.

The following year, the Indian Muslims decided to hold a conference about Turkey’s issue, on 1 and 2 June 1920 in Allahabad. Upon the request of Maulvi Abdul Bari Sahib Farangi Mahali, Hazrat Musleh-e-Maudra wrote an article, titled “The Agreement of Turkey and Muslims’ Future Plan”.

Huzoorra stated that the Muslims were presenting many suggestions, including migration, jihad-e-am [open warfare] and civil disobedience etc., but all these suggestions were invalid and not applicable and he advised Muslims to devise a practical plan. (Al Fazl, 7 June 1920, pp. 3-8) Address to Lord Reading Huzoor not only guided the Muslims ra

on the issue of Turkey, but also called the attention of the British government towards this issue and the Hijaz as well. He sent a delegation of Ahmadis to present an address to Lord Reading, Viceroy of India, on 23 June 1921, in which he discussed the issue of Turkey and advocated the autonomy of the Hijaz and the greater interests of the Muslims.

He stated: “Though, religiously, we do not consider the Sultan of Turkey as a Khalifa and for this reason we are facing the opposition of our countrymen, we deem it necessary to state that we have sympathy for Turkey’s government during this [ongoing] trouble. The reason for this is that in our view, it has not been treated as it should have been … The matter of real importance is that the autonomy of the Hijaz should not be hindered in any way.”

(Al Fazl, 4 July 1921, p. 6) The viceroy replied to the address, Continued on next page >>

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Hazrat Musleh-e-Maudra addressing a press conference at Karachi

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which, according to The Leader of Allahabad, was seen to have touched upon “some of the burning issues of the day”. (“Viceroy’s Reply to the Ahmadiyya Community”, The Leader, 26 June 1921) Syria’s Freedom Movement Then comes the issue of Syria, which was occupied by France post-World War I and took France three years – from 1920 to 1923 – to gain full control over. Though many insurgencies broke out from time to time, but the freedom movement started in 1925.

Then, between 18 and 21 October 1925, Damascus was heavily attacked for more than 57 hours.

During his Friday Sermon of 13 November 1925, after narrating the Promised Messiah’sas revelation “Balaae-Dimashq” (Calamity of Damascus), Hazrat Musleh-e-Maudra stated: “This is an act of great oppression upon the people of Damascus, who were already helpless … In my view, it is the Syrians’ right to get independence. It is their own country, so their leaders should also be their own …

“They are being oppressed and I have sympathy for those oppressed people …

I also pray for those who strived and got killed for the freedom and independence of the nation. I also pray for those who are alive and striving for this cause, that may they be saved from destruction and be successful.

“As it is our duty to have sympathy for everyone, I also pray for the European people that may Allah open their eyes,

so they may do justice, avoid oppression and establish freedom and independence instead of suppressing it.” (Al Fazl, 21 November 1925, pp. 8-10) The early years of the Kashmir Movement Hazrat Musleh-e-Maudra was desirous of the freedom of Kashmir’s oppressed Muslims. He wrote an article, titled The Condition of Muslims in Kashmir and Jammu State, outlining the importance of Kashmir and the demands of Kashmiri Muslims. He added that the issue of Kashmir could be solved if all the Muslims strived with unity. (Al Fazl, 16 June 1931, pp. 3-4) A famous leader of the Freedom Movement, Mufti Ziauddin Sahib, wrote in his Persian poetic booklet that in the beginning of the Freedom Movement, many letters were sent to the prominent leaders of India, including Allama Iqbal, Sheikh Sadiq Hasan, Khawaja Hasan Nizami and Hazrat Musleh-e-Maudra, who were all requested to offer their help.

All of them, excluding Hazrat Muslehe-Maudra, responded by asking why he had got involved in such a dangerous act.

Huzoorra, however, sent a heavy amount for this cause. (Noha-e-Kashmir, pp. 1213, published by Punjab National Press Lahore in 1963) On 13 July 1931, many Kashmiri Muslims were killed and many suffered severe injuries as a result of the inhuman treatment by the local police. Huzoorra sent a telegram to the viceroy of India, notifying him of the situation and informed him of how the Muslims of Kashmir were being oppressed. (Al Fazl,

18 July 1931, p. 1 & 12) In regard to the reaction from the Muslim leaders, Suhail-ul-Rehman Lone states: “Barely a week after the July 13 massacre, several leaders ... laid the foundation of the Kashmir Committee (subsequently known as the All India Kashmir Committee) in Simla which aimed at speaking on the behalf of Kashmiri Muslims. The founding members of the Committee included Fazl Hussain, Khawaja Hassan Nizami, Mirza Bashir-ud-Din .... The members chose Mirza Bashir-ud-Din as the president of the Committee and his personal assistant, Moulvi Abdul Rahim Dard as the Secretary. Immediately after its formation it began to pressurize the Maharaja and the Government of India to appoint an enquiry committee in order to bring forth the facts about the central jail incident. It decided to celebrate the Kashmir Day on August 14." (Indian National Movement And The Freedom Struggle Of Jammu And Kashmir [1931-1947 A.D.], pp. 63-64) Huzoorra wrote an article on 6 August 1931, in which he advised all to celebrate Kashmir Day with full zeal and passion.

Ravinderjit Kaur, in her book, Political Awakening In Kashmir, has also stated details of the early days and activities of this committee. She wrote: “The All India Kashmir Committee was formed on July 25, 1931 at Simla.

The members of this Committee were: Sir Sheikh Mohammad Iqbal, Nawab Sir Zulfiqar Ali Khan, Khawaja Hassan Nizami, Nawab Ibrahim Ali Khan of Khanjpura, Mirza Bashir-ud-Din Mahmood Ahmad, the President of the

Committee ... and Maulvi Abdur Rahim Dard who was the Secretary of the Committee. The dynamic forces behind the Kashmir Committee were Sheikh Mohammad Iqbal and Mirza Bashirud-Din Mahmood Ahmad.” (Political Awakening In Kashmir, p. 156) In June and July 1931, Huzoorra wrote detailed articles in regard to the Kashmir Movement and gave valuable guidance to the Muslim leaders. He also wrote many special messages and letters addressed to the Muslims of Kashmir, which greatly uplifted them and created a new passion for freedom.

Huzoorra initiated a scholarship fund for Kashmiri Muslim students and also established the Kashmir Relief Fund for helping the oppressed Muslims of Kashmir.

In regard to this, Adil Hussain Khan states: “On May 23, 1932, Mirza Mahmud Ahmad — this time on behalf of Jama’at-i Ahmadiyya — established a new scholarship fund for Muslim students studying in Kashmir … Mahmud Ahmad appropriated funds to the Kashmiri cause from every accessible channel including Jama’at-i Ahmadiyya. As Khalifat al-masih II, he established the ‘Kashmir Relief Fund’, a mandatory charitable donation (chanda) levied upon each wage-earning Ahmadi within his Jama'at.” (From Sufism to Ahmadiyya: A Muslim Minority Movement in South Asia, published by Indiana University Press, p. 102) In mid-1932, when Sheikh Muhammad Abdullah and other Kashmiri leaders were facing imprisonment, Huzoorra cautioned the Kashmiri people by stating that if their leaders did not get freed soon and meanwhile, the Assembly’s elections were held, it would be their duty to nominate those contestants who had an interest in the national cause. Huzoorra advised not to boycott the elections.

Though Sheikh Abdullah Sahib was freed, still many leaders were in prison, so he thought about compromising with the state. Huzoorra, however, emphasised upon contesting the elections. So, the “Muslim Conference” nominated its contestants and all of them won.

While the Kashmir Movement was achieving great success, the opponents of Jamaat-e-Ahmadiyya started a campaign against Huzoorra, without thinking about the interest of the Kashmiri Muslims, and demanded that the president of the All India Kashmir Committee should not be an Ahmadi.

Observing this situation, Huzoorra called a session of the Kashmir Committee on 7 May 1933 and during the meeting, resigned from the presidency. This was a big loss to the Kashmir cause, but Huzoorra did not stop his efforts for the Kashmiri Muslims.

A newspaper, Siasat, wrote on 18 May 1933: “At the time, when the condition of Kashmir was critical, those who chose Hazrat Mirza Sahib, despite doctrinal differences, made a perfect choice. Had they not chosen Mirza Sahib because of the differences in their beliefs, this

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Friday 19 February 2021 | AL HAKAM movement would have ended in utter failure and would have resulted in a major loss for the Muslim Ummah.”

Sheikh Abdul Hamid Sahib, Advocate Jammu stated that the Muslims of Kashmir succeeded in getting their rights to an extent, with the help of the great services of Huzoorra, his Jamaat members and the Kashmir Committee. (Tarikh-eAhmadiyyat, Vol. 5, p. 656) Following Huzoor’sra resignation, the new president, Allama Iqbal, also resigned on 20 June 1933, by stating that the Ahmadi members of the committee would not be loyal to anyone other than their imam (Huzoorra).

Then, Allama Iqbal suggested his close friends to hold a public jalsa [gathering], which was then held in Lahore on 2 July 1933. The dissolution of the old committee was announced there and a new committee was formed, which also could not last long.

Then, on 3 September 1933, some prominent leaders had a meeting in Lahore – chaired by Hazrat Musleh-eMaudra – in which keeping the unity intact was discussed. It was decided to revive the old committee and for the presidency to be offered to Allama Iqbal, but he refused.

So, a new committee, namely “All India Kashmir Association” was formed under the presidency of Syed Habib Sahib, Editor Siasat, which had 45 members, including Huzoorra. Its activities started on 28 March 1934 and it continued work for nearly four years, striving hard for the Kashmir cause.

Abdul Majid Salik Sahib writes: “Sheikh Muhammad Abdullah (Sheri-Kashmir) and other workers used to keep open contact with Mirza Mahmud Ahmad Sahib and some of his workers ... The only reason for their contact was the fact that Mirza Sahib had many resources and he was helping the Kashmir Movement in many respects and workers of Kashmir Movement were naturally obliged to him.” (Zikr-e-lqbal, p. 188)

in the country, which endangered the sacred places of the Muslim world. At that juncture, on 25 May 1941, Huzoorra delivered a speech, titled Comments on Iraq’s Situation on the All India Radio Station Lahore. He stated: “Iraq’s current chaos is becoming a cause of concern among the Muslims around the world, and the Indians as well …

“In Iraq, there are sacred places of the holy personages of both Shia and Sunni Muslims … Its peace is the wish of every Muslim. Today, that peace is at risk …

“As a result of this fitna, Turkey has been besieged, war is at Iran’s doorstep, Syria has become the pathway for war, Iraq has become the centre of the war, Afghanistan is nearing a war and most of all, war has reached the boundaries of those places that are dearer to us more than our homelands, lives and dignities …

“In these circumstances, it is the duty of every Muslim to strive for quashing

this fitna at the outset. There is still time to push away the war.” (Al Fazl, 27 May 1941, pp. 1-2) WWII and a threat to the Hijaz During the Second World War, the Middle East was under severe pressure and there was a big threat to the sacred land of the Hijaz. At that critical juncture, in his Friday Sermon of 26 June 1942, Huzoorra stated: “Now the war has reached such a dangerous point that Islam’s sacred places have become vulnerable. No matter how much we disagree with the belief of Egyptians, no matter how much we disagree with their justification and interpretation of Islam, we cannot deny that they are the followers of our God, our Rasul [the Holy Prophetsa] and our book [the Holy Quran] … So, Egypt’s suffering and destruction should bring grief to every Muslim, no matter which sect they belong to.” (Al Fazl, 3 July 1942, pp. 2-3)

The newspaper, Zamzam, on 19 July 1942, wrote: “Under these circumstances … the Imam Sahib has shown such love for Islam with reference to Egypt and the Holy Land of the Hijaz that we are greatly indebted to him and by expressing his concern, he has rightly represented the feelings of Muslims.”

All Jammu and Kashmir Welfare Association In 1944, under the guidance of Huzoorra, the All Jammu and Kashmir Welfare Association was established for uniting Muslims and conveying their voice to the government.

A delicate time for the Muslim World and establishment of Israel Hazrat Musleh-e-Maudra saw a vision, in which he was foretold by Allah that a delicate time was coming for Islam and Continued on next page >>

London Conference of 1939 on the Palestine issue In February 1939, the British government organised a conference of the Arab countries in relation to the issue of Palestine. At that time, Maulana Jalaluddin Shams Sahib invited the viceroy of Mecca and representatives of Palestine, Iraq and Yemen at a party, in which 200 guests participated, including Prince Faisal and many other dignitaries.

Hazrat Musleh-e-Maudra sent a message through telegram, which was read out in both English and Arabic.

Huzoorra stated: “Say, ‘Welcome on my behalf to His Royal Highness, Amir Faisal, and delegations of the Palestine Conference’ and tell them that Jamaat-e-Ahmadiyya is fully in their support and prays that may Allah the Almighty grant them success.”

(Al Fazl, 16 March 1939, p. 2) The chaos in Iraq During World War II, Iraq had to face a new issue when Sheikh Rasheed Ali Jilani and like-minded people initiated chaos

Headings of various articles, sermons and lectures of Hazrat Musleh-e-Maudra, in which he offered valuable guidance and direction to the Muslim world and expressed a deep desire and urged for the unity and prosperity of the Muslim world

Friday 19 February 2021 | AL HAKAM

44 << Continued from previous page

Muslims needed to unite for tackling that issue. Huzoorra wrote an article, title AlAnzaar, wherein he stated his vision in detail and advised the Muslims in regard to this. (Al Fazl, 28 August 1946) During his Friday Sermon of 30 August 1946, Huzoorra instructed the Jamaat to specially pray for the Muslim World.

Two years later, when Israel was established on 14 May 1948, the conspiracies regarding Palestine emerged openly and at that time, Hazrat Muslehe-Maudra tried to awaken the Muslim Ummah. Huzoorra wrote a masterpiece, titled Al-Kufru Millatun Wahidah and called on all Muslims to unite as one to deal with that issue.

Huzoorra stated: “The day which was prophesied by the Holy Quran and ahadith hundreds of years ago; the day which was prophesied in the Torah and Gospels; the day which was told to be painful and dangerous for the Muslims has seemingly arrived. Jews are being inhabited in Palestine.

“America and Russia … seem to be on the same page. And strangely, they both were united on the Kashmir issue as well … It is strange that the disputes of Palestine and Kashmir have emerged at the same time …

“So, I draw the Muslims’ attention towards this matter that they should understand this delicate time and remember that today, the saying of the Holy Prophetsa: ٌ َ َّ ٌ َّ ُ ْ ُ ْ َ ‫احدۃ‬ ِ ‫الکفر ِملۃ و‬ “[kufr is one nation] is being fulfilled to the letter.” (Al Fazl, 21 May 1948, pp.

3-4) This article had a great impact in Syria, Lebanon, Jordan and other Arab countries. Syrian radio stations aired its summary and many Arabic newspapers published its excerpts, including Al-Yaum, Al-Akhbar, Al-Nasr and Al-Urdan.

On 12 December 1948, Hazrat Musleh-e-Maudra delivered a lecture at

Hazrat Musleh-e-Maudra with members of the Kashmir Committee in Sialkot, 1931

Law College Lahore, titled The Status and Future of the Islamic World in Light of the Current Situation. Huzoorra stated: “In my view, the Islamic world’s future is completely safe, provided we act upon those ways of success which the Holy Quran has fixed for us … Islamic countries should dispel their internal enmities and create a passion of sacrifice for each other.

The people of the Islamic countries should travel extensively to each others’ countries …

“Islamic countries should make trade relations with each other. We should help those countries where Muslims are comparatively more underdeveloped, for example Western and Eastern Africa etc., by establishing relief organisations.

The Holy Quran has declared tabligh as the best way for Islam’s progress. We

should pay attention to this.” (Al Fazl, 14 December 1948, p. 2) A testimony Beirut’s newspaper, Al-Yaum, published an introductory article about Hazrat Musleh-e-Maudra, in which it stated: ً ‫وقد لعب ھذا الزعیم الدینیی المسلم‬ ً ‫دورا‬ ‫ھاما فی‬ ‫کشمیر و فی تٔاسیس دولۃ باکستان‬

“This Muslim religious leader has played an important role for Kashmir and the formation of Pakistan.” (Al-Yaum, 22 December 1949) Freedom of Tunisia and Morocco For a long time, the Muslims of Tunisia and Morocco were striving for independence and it was announced that on 21 November 1952, the Muslims of

the whole world should hold Tunisia and Morocco Day. Hazrat Musleh-e-Maudra, expressing his love for the Muslim Ummah, instructed the Jamaat to pray and hold gatherings in favour of the oppressed Islamic countries’ independence. Foreign Minister of Pakistan, Sir Zafrulla Khan Sahibra raised his voice in the United Nations. Finally, both these countries got independence in 1956.

These were only a few of those great services for the Muslim world rendered by Hazrat Musleh-e-Maudra, which depicts his love for the Muslim Ummah and desire to see its progress and prosperity.

(To be continued…)

MKA Bangladesh inaugurates Tahir Cycling Club

Muhammad Golam Rabbi MKA Bangladesh

A new initiative of Majlis Khuddamul-Ahmadiyya Bangladesh is the “Tahir Cycling Club”, inaugurated on 6 February 2021 under the slogan of “Healthy body, beautiful mind” by Amir Jamaat-eAhmadiyya Bangladesh, Abdul Awwal Khan Chowdhury Sahib.

Sadr Sahib MKA Bangladesh, Muhammad Zahed Ali Sahib was also

present in that inauguration ceremony.

This cycling club was formed in memory of Hazrat Khalifatul Masih IVrh. Speaking at the inauguration of the cycling club, Amir Sahib said the official inauguration of Tahir Cycling Club has a great purpose. The essence of its purpose is to have a beautiful mind in a healthy body. Hazrat Khalifatul Masih Vaa has asked Ahmadis to pay special attention to health at various events. Children and adolescents are told not to play video games but to play games that enhance their physical wellbeing and young people urged to ride bicycles, so we inaugurated this cycling club.

In his speech, Sadr Sahib quoted the Holy Prophetsa who said, “A strong believer is better than a weak believer and dearer to Allah.”

At the end, prayers were offered for the prosperity of the cycling club.

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Friday 19 February 2021 | AL HAKAM

Books of Hazrat Musleh-e-Maud available in English Hazrat Musleh-e-Maudra wrote so extensively that his writings are still being compiled to this day. Although every effort has been made to introduce all the books of Hazrat Musleh-e-Maudra that are available in English, it is possible that some may have inadvertently been missed.

Nonetheless, the major part of his written works accessible in English have been listed below. a standalone title under the name Islami Namaz, before being reproduced in Anwarul-Ulum (Vol. 1). The second edition included additional material that was published with Huzoor’sra approval and has been incorporated in this translation.

In The Islamic Mode of Worship, Hazrat Mahmudra provides a brief, yet comprehensive overview of the formal Islamic prayer and its primary purpose.

Key concepts including the sequence of positions, ablution and prescribed timings are explained in lucid terms and through the use of integrated illustrations. Important verses of the Holy Quran pertaining to prayer are also highlighted and presented in a simple manner. The book is a valuable resource for those who wish to know more about one of Islam’s most fundamental pillars.

The English translation can be accessed at the following link: www.alislam.org/book/islamic-mode-ofworship/

A Present to Kings – 1914

Ten Proofs for the Existence of God – 1913 Ten Proofs for the Existence of God is an elegant and thoughtful disposition of the proofs of God’s existence found in the Holy Quran.

From the principle that the loved ones of God always meet with success to the moral awareness of human beings to the fine-tuning of the universe, Hazrat Mirza Bashiruddin Mahmud Ahmadra, the Second Khalifa of the Promised Messiahas, sets forth 10 Quranic arguments to show with compelling force that the existence of God can be established with full certainty and in a manner which is beyond refute.

Anwar-ul-Ulum, volume 1 contains the original Urdu, while the English translation can be read at: www.alislam.org/book/ten-proofs-forexistence-of-god/

Blessings of Khilafat – 1914 The Urdu is titled Barakat-e-Khilafat and consists of the addresses of Hazrat

Khalifatul Masih IIra during the first Jalsa Salana of his Khilafat in 1914.

Huzoorra gives a detailed account of the events following the demise of Hazrat Khalifatul-Masih Ira and his election to the august office of Khilafat-e-Ahmadiyya.

Huzoorra also addressed issues facing the Jamaat – politics, marriages between Ahmadis and non-Ahmadis, Zakat, settlement of disputes, doctrinal issues etc.

His insights on these points are as pertinent today as they were then.

During these speeches, Huzoorra provided a sublime commentary of Ayatul-Kursi.

The Urdu can be read in the second volume of Anwar-ul-Ulum, while the English translation is at:

Tohfat-ul-Muluk (A Present to Kings) is a letter from Hazrat Mirza Bashiruddin Mahmud Ahmadra to His Highness The Nizam of Hyderabad.

This is the first article or book written by Hazrat Musleh-e-Maudra after being blessed with the mantle of Khilafat. It was written in June 1914 after seeing a dream and was delivered through his companions to the Nizam of Hyderabad (the largest princely state in British India), Mir Osman Ali Khan.

In keeping with the simplicity that Islam teaches, as well as its dignity, Hazrat Musleh-e-Maudra conveyed the message of the Promised Messiahas to the Nizam.

Where this book proved to be an effective means of tabligh, it also paints a picture of the state of the Muslim society at that time; it explains the prophecy of the Holy Prophetsa as regards the Promised Messiah’s mission, that in his time, the antichrist would appear.

The Urdu transcript of this letter can be found in Anwar-ul-Ulum (Vol. 2) and the English translation can be read here: www.alislam.org/book/a-present-to-kings/

www.alislam.org/book/blessings-of-khilafat/

Remembrance of Allah – 1916

The Islamic Mode of Worship – 1914 This is a revised version of an essay which Huzoorra wrote for The Review of Religions in March 1914. It was later published as

This is an English rendering of a speech delivered by Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra during Jalsa Salana Qadian on 28 December 1916 and reprinted in Urdu as Zikr-i-Ilahi by the Fazl-e-Umar Foundation (in December 1982).

Zikr-i-Ilahi shows a true understanding of the relationship between Allah, the Creator, and human beings in their search of Him. It is replete with points of wisdom on how that relationship can be nurtured through Zikr-i-Ilahi – Remembrance of Allah. It is a treasure that will benefit all those who use it to inculcate a living relationship with their Creator.

The Urdu can be accessed in Anwar-ulUlum (Vol. 3) and the English is available in the following link: www.alislam.org/book/remembrance-ofallah/

Hazrat Ahmad – 1916 This booklet was written in Urdu by Hazrat Mahmudra in 1916, only eight years after the death of the Promised Messiahas and was first published in English in 1917. www.alislam.org/book/hazrat-ahmad/

Signs of the Living God – 1917 Signs of the Living God is comprised of two short essays in which Hazrat Muslehe-Maudra details various prophecies of the Promised Messiahas to establish the truth of the Promised Messiah’sas claim and to show that God manifested the same signs through him that were manifested at the hands of the prophets of the past. These prophecies include one regarding Alexander Dowie, prophecies relating to the First World War and the prophecy about the fall of the Tsar of Russia.

These essays were originally published in Urdu under the titles Zinda Khuda ke Zabardast Nishan and Khuda ke Qehri Nishan; these can be found in volume 3 of Anwar-ul-Ulum. The English translation is available at: www.alislam.org/book/signs-of-living-god/

The Outset of Dissension in Islam – 1919 A lecture delivered by Hazrat Mahmudra, the primary purpose of this lecture was to provide a correct and accurate historical account of the conflicts which arose most prominently during the Khilafat of Hazrat Uthmanra.

In this lecture, Hazrat Mirza Bashiruddin Mahmud Ahmadra has shed light on the life of Hazrat Uthmanra, his piety and righteousness and his status in the eyes of the Holy Prophetsa. He expounds upon the virtues of the Companionsra of the Holy Prophetsa and has explained how Continued on next page >>

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conflicts actually arose in the early period of Islam. Moreover, he refutes various allegations levelled against the person of Hazrat Uthmanra and his companions.

The lecture is an academic masterpiece of scholarship and explains the events of the era of the Third Khilafat in a manner that no other historian has been able to match, be it Muslim or non-Muslim; all this is done in an eloquent, academic, yet simple manner, in the form of an interesting narrative.

The Urdu can be found in the fourth volume of Anwar-ul-Ulum and the English translation can be studied below: www.alislam.org/book/outset-dissensionislam/

The Truth About the Split – 1921 The Truth About the Split, the English translation of A‘ina-e-Sadaqat, written by Hazrat Khalifatul Masih IIra, is a detailed reply to The Split by Maulvi Muhammad Ali, who, after having denied the institution of Khilafat, had seceded from the main body of the Ahmadiyya Muslim Jamaat and established his party headquarters at Lahore.

The Truth about the Split has been divided into two main parts. The first part consists of the refutation of the 11 misstatements and unfounded charges leveled against Hazrat Khalifatul Masih IIra in The Split and of the thoroughly fabricated story of the

Ahmadiyya dissension.

The first few misstatements revolve around a person named Zahiruddin who was believed to be, by the Lahore Party, the originator of the belief of the prophethood of the Promised Messiahas.

Another controversy was whether those who denied the Promised Messiahas should be regarded as Muslims or kafir-bilma‘mur. In fact, Hazrat Khalifatul Masih IIra already proved that the Promised Messiahas regarded them as the latter.

Another controversy generated by Maulvi Muhammad Ali was that people had pledged bai‘at with the Second Khalifa in ignorance and that they had later renounced their bai‘at with him.

The second part of the book deals with the true story of the split. It elaborates how Khawaja Kamaluddin, Maulvi Muhammad Ali and a few others, who, intrigued to bring down the institution of Khilafat during the time of Hazrat Khalifatul Masih Ira, openly showed their hostility after his demise by proposing delay in the election of the next khalifa and what finally impelled them to set up their own separate organisation.

The book then sets out, in clear terms – in the light of Al-Wasiyyat by the Promised Messiahas – as to who (Anjuman or the Khalifa) should actually succeed the Promised Messiahas.

The Urdu has been preserved in Anwarul-Ulum (Vol. 6) and the English translation can be read at:

www.alislam.org/book/truth-about-split/

A Present to His Royal Highness, The Prince of Wales – 1922 Edward VIII was King of the United Kingdom and Emperor of India, from 20 January 1936 until his abdication on 11 December of the same year.

He arrived in India in December 1921.

During this visit, he travelled far and wide across the Indian subcontinent where he was received by the local rulers, rajas and maharajas and a great deal of ceremonial pomp and joy was exhibited through costly gifts and presents by the aristocrats of Indian states and provinces.

Hazrat Mirza Bashiruddin Mahmud Ahmadra revived the tradition of the Holy Prophet Muhammadsa and that of the Promised Messiahas and welcomed this member of the Royal Family by presenting to him the message of Islam.

The Urdu text of this book is preserved in Anwar-ul-Ulum, volume 6, while the English can be read at: www.alislam.org/book/present-royalhighness-prince-wales/

Invitation to Ahmadiyyat – 1922 Da‘watul-Amir (Invitation to Ahmadiyyat) was written specifically addressing the Amir of Afghanistan, Amanullah Khan, who ordered the execution by stoning of three Afghan Ahmadi Muslims a couple of

years earlier.

Such atrocities underscored the need to refute the false allegations and misconceptions that the orthodox clergy had been circulating about the Ahmadiyya Muslim Jamaat.

The purpose of the book, therefore, was to provide the King an authentic explanation of the beliefs, doctrines and purpose of the Jamaat, as well as the strong foundation upon which it stands. Although the specific events and the original book are now relics of the past, the book lives on as a general primer of the Ahmadiyya Muslim Jamaat’s doctrinal beliefs.

Da‘watul-Amir elaborates the fulfilment of the prophecies made by the Holy Prophet Muhammadsa which are documented in the Holy Quran and the ahadith, highlighting their true essence and import. It presents an exposition of the claims of Hazrat Mirza Ghulam Ahmadas of Qadian and details the reasons in their support.

It goes on to establish, on the basis of the Holy Quran and the ahadith, that the Promised Messiah and Mahdi, who was prophesied to appear in the Latter Days, had appeared in the person of Hazrat Mirza Ghulam Ahmadas and emphasised that humankind’s salvation was in accepting and following him.

The Urdu can be studied in the seventh volume of Anwar-ul-Ulum, whereas the English is present at the following link: Continued on next page >>

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www.alislam.org/book/invitation-toahmadiyyat/

Ahmadiyyat or The True Islam – 1924 This book is an extended treatise of a lecture read at The Conference of Living Religions Within the Empire in London. The treatise exhaustively deals with subjects as the conception of God, His relation to man and attainment of communion with Him. It also deals with the Islamic teachings on morals and their social aspects – relations within family, the community, between partners in business and between government and people. Nature of the human soul, life after death and the nature of Heaven and Hell have also been addressed.

Most important of all is that all the issues dealt within the treatise have been supported and documented from the Holy Quran and hadith, which places this unique dissertation among the most authentic works on Islam.

It is as relevant today as it was when first published to present the true teachings of Islam and to counter hostile propaganda against it.

The Urdu has been preserved in Anwar-

ul-Ulum, volume 8, while the English can be studied at: www.alislam.org/book/ahmadiyyat-trueislam/

Ahmadiyya Movement – 1924 Ahmadiyya Movement is a gist of Ahmadiyyat or the True Islam. www.alislam.org/book/ahmadiyyamovement/

Holy Prophet Muhammad and His Teachings – 1924 A lecture by Hazrat Musleh-e-Maudra at Harrow on the Hill, England on 28 September 1924, this lecture is preserved in Anwar-ul-Ulum (Vol. 8, p. 538). According to records, this was originally delivered in English and in the brief lecture, Huzoorra outlined beautiful aspects of the life of the Prophetsa in Mecca and Medina so that the British public could be acquainted with the noble character of Muhammadsa. www.alislam.org/book/holy-prophetmuhammad-teachings/

Way of The Seekers – 1925 An exposition of the Islamic theory of morals and the way of its translation into daily life, this book is based on speeches

delivered by Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra, on 27 and 28 December 1925 at the Jalsa Salana Qadian.

Huzoor provides immense guidance through his divinely inspired wisdom with regard to the essential subject of moral training of oneself and the future generations – tarbiyat.

These speeches, delivered in Urdu, were published in book form with the title Minhajut Talibeen in 1926 and reissued in 1956.

The Urdu can be found in the ninth volume of Anwar-ul-Ulum and the English translation can be found below: www.alislam.org/book/way-of-seekers/

Muhammad the Liberator of Women – 1928 Originally titled in Urdu as Aurton ko Ghulami sey Nijat Dilaney Wala Nabi, this written piece was originally included in Al Fazl, 12 June 1928, after they requested Huzoorra to share some enlightening words for a special number of Al Fazl on the noble life and example of Prophet Muhammadsa.

Throughout history, women have been deemed powerless and weak. Before the Holy Prophet Muhammad’ssa arrival, women

were regarded as objects and property for men and no religion or nation could offer women rights and freedom. When their husbands died, they were forced to marry relatives or sold for money during the time preceding the Prophetsa. There was no law that could protect them.

Prophet Muhammadsa proclaimed in the name of God that men and women were equal. He declared that a man did not own his wife. He could not sell or force her into slavery. The teaching of the Holy Prophetsa raised the status of women as being not only equal to men, but also gave them freedom for social, physical and spiritual development.

This book is about women’s rights and freedom in Islam and shows that Holy Prophet Muhammadsa was indeed the liberator of women.

The Urdu words can be read in Anwarul-Ulum, volume 10, while the English can be read at the following link: www.alislam.org/book/muhammadliberator-women/

A Call to Faith – 1930-1933 In this inspiring and authoritative collection of short essays, Hazrat Musleh-eContinued on next page >>

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Maudra calls on the Muslim world to accept the message of the Promised Messiahas and eschew the doctrine of the second coming of Jesusas in order to bring about the revival of Islam.

In a lively, vibrant and insightful manner, Huzoorra captures the attention of the reader with the cogency of his arguments and the passion of his words.

These essays were originally published in Urdu under the series titled Nida-e-Iman and can be found in volumes 11, 12 and 13 of Anwar-ul-Ulum. The English translation of this book is below: www.alislam.org/book/call-to-faith/

The Quetta Earthquake – A Mighty Divine Sign – 1935 On 31 May 1935, a deadly earthquake erupted in Quetta, Pakistan. This earthquake was not only the worst in the province of Balochistan, but the whole of the Indian subcontinent at the time.

Hazrat Musleh-e-Maudra wrote on this subject on 19 July 1935 and proved this earthquake to be a grand sign in fulfilment of the Promised Messiah’sas truth. As regards Hazrat Ahmad’sas truth, Hazrat Musleh-eMaudra cited the Holy Quran’s statement, “We never punish until We have sent a Messenger” and revelations vouchsafed to

the Promised Messiahas. He also alluded to the miraculous safety of Ahmadis living in Quetta.

In this book, while fulfilling the duty of tabligh, Hazrat Musleh-e-Maudra prayed for those afflicted by this earthquake and answered any allegations that can be raised after such a sign is shown in manifesting the truth of a prophet of God. The Urdu text of this article is published in Anwar-ul-Ulum (Vol. 13), while its English translation can be read at the following link: www.alislam.org/book/quetta-earthquakemighty-divine-sign/

Political Solidarity of Islam – Fatwas of Kufr and their significance – 1935 On 26 April 1935, Hazrat Musleh-e-Maudra delivered a Friday Sermon in Urdu at Qadian. This was later given book form and published by the manager of the Book Depot in Qadian.

In those days, as the disturbances of the Ahrar – a group of Muslims whose goals appeared to be religious, but whose agendas were entirely political – were in full force, Hazrat Musleh-e-Maudra provided an insight of Ahrar’s actions that were proving detrimental to Islam and the Muslims.

Huzoorra highlighted the negative results of the Ahrar’s political activities

and the blunders made by them in order to prevent such happenings from occurring again.

The Urdu text of this sermon is preserved in Khutbat-e-Mahmud and the English can be read here: www.alislam.org/book/political-solidarityislam/

Real Revolution – 1937 This is a translation of a lecture, Inqilabi-Haqiqi, at Jalsa Salana Qadian on 28 December 1937.

In this book, Hazrat Mahmudra expounds on profound intellectual and historical matters. After mentioning five extraordinary global secular philosophies that have appeared in the history of the world, Huzoorra elaborated seven revolutionary eras in religious thought. He talks about the Islamic teachings regarding culture and draws our attention to many pertinent issues.

The Urdu can be found in the 15th volume of Anwar-ul-Ulum and the English can be studied at: www.alislam.org/book/real-revolution/

Khilafat-e-Rashidah – 1939 Khilafat-e-Rashidah, a remarkable speech made by Hazrat Khalifatul Masih IIra on the silver jubilee of his Khilafat in 1939 addresses all relevant issues in regard

to Khilafat, whether related to the past Khilafat-e-Rashidah or the present one.

The prophecy about Khilafat in the Muslim ummah – a long cherished belief held by the Muslims – has been corroborated by the Quran and hadith and also by the writings of the Promised Messiahas.

The issue of the authority and role of a khalifa in the affairs of government has also been expounded on by the writer.

Khilafat-e-Ahmadiyya, in the true sense, is in harmony with the prophecies of khilafat in the footsteps of prophethood.

Huzoorra also sheds light on issues regarding the Ahmadiyya Khilafat being questioned by dissidents and their ultimate failure. The book is a must read for all those who harbour doubts and have misgivings about the veracity of Khilafat-e-Rashida.

After explaining various aspects of khilafat, Huzoorra answers allegations raised against Ayat-e-Istikhlaf and provided the Jamaat with ample guidance and direction as regards Khilafat-e-Ahmadiyya.

Anwar-ul-Ulum, volume 15 bears the original Urdu of this extraordinary book, while the English can be read at: www.alislam.org/book/khilafat-e-rashidah/

The New World Order of Islam – 1942 In the backdrop of the then prevailing ideologies of communism and capitalist

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Friday 19 February 2021 | AL HAKAM democracy, the Second Khalifa of the Ahmadiyya Movement, Hazrat Mirza Bashiruddin Mahmud Ahmadra, addressed this lecture at Jalsa Salana on 28 December 1942.

The address answers the question, “How does Ahmadiyyat, the True Islam, propose to deal with the grave problem of socioeconomic inequality in the world?”

The Ahmadiyya solution is the solution of Islam shaped under divine guidance for present needs by the Holy Founderas of the Ahmadiyya movement.

The speaker examines and analyses the role played by different movements to alleviate poverty and suffering, such as, socialism, international socialism, Marxism, Bolshevism, Nazism, fascism and so on. Huzoorra also explores the major religions of the world regarding the basic question “social inequality, a serious problem.”

Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, laid down the foundations of the New World Order, by initiating the scheme of Wasiyyat based on Islamic teachings and under the Divine guidance in his book, Al-Wasiyyat, written in 1905.

Later, in 1934, Hazrat Mahmudra inaugurated Tahrik-eJadid to prepare the ground for the full implementation of the New World Order of the institution of Wasiyyat.

In the present lecture, he elaborates the aims and objectives of Tahrik-e-Jadid and claims that the New World Order in all its aspects – economic, social and religious, as introduced by Wasiyyat – will, at the end, prevail and a new and genuine revolution will take place.

This speech was delivered at Jalsa Salana 1942. The English translation can be found in the link below: www.alislam.org/book/new-world-orderislam/

The Economic System of Islam – 1945 Known also by its original Urdu name, Islam Ka Iqtisadi Nizam, The Economic System of Islam is an English rendering of a lecture delivered in Urdu by Hazrat Mirza Mahmud Ahmadra to a gathering of academia in Lahore in 1945.

The book presents a detailed account of the teachings of Islam regarding the system of economics. It demonstrates that the economic system of Islam is placed within the broader teachings of Islam, with the objective of attaining the pleasure of Allah and everlasting bliss in the Hereafter.

It provides for a healthy and progressive society in which the basic needs of all are met and incentives for achieving excellence are provided, with due regard to justice and fair play.

The lecture then makes a critical evaluation of the economic aspects of communism. It provides ample evidence that communism has failed in its pretensions of promoting justice and equality both within its own borders and in international affairs. It brings out serious objections against communism from a religious point of view and cites three prophecies about the decline of communism.

Anwar-ul-Ulum, volume 18, contains the original Urdu, while the English rendering can be read in the link below:

www.alislam.org/book/economic-systemislam/

English can be read at the following: www.alislam.org/book/what-is-ahmadiyyat/

Introduction to the Study of The Holy Quran – 1947

Life of Muhammad – 1949

An inspiring introduction initially written as a prologue to the English translation and commentary of the Holy Quran and printed separately by popular demand, this masterpiece includes an excellent and affectionate life sketch of Muhammadsa, the Holy Prophet of Islam; a history of the compilation of the Quran; some prophecies in the Quran and how these have been fulfilled and characterestics of the main Quranic teachings.

Anwar-ul-Ulum, volume 20, bears these profound words, while the English can be easily accessed here: www.alislam.org/book/introduction-studyholy-quran/

What is Ahmadiyyat? – 1948 The question of “What is Ahmadiyyat?” is answered authoritatively in this book

by Hazrat Mirza Bashiruddin Mahmud Ahmadra, Musleh-e-Maud.

This question was answered in a lecture delivered at the request of the Jamaat-eAhmadiyya Sialkot.

The lecture clears several misunderstandings about Ahmadiyyat, but its central theme is the question, “Why have Ahmadis organised themselves into a separate community, or a ‘Jamaat’?”

This book addresses the following topics: Ahmadiyyat is not a new religion, Khatm-e-Nabuwwat, angels, the question of salvation, hadith, taqdir (divine decree) and jihad.

The original Urdu can be found in volume 20 of Anwar-ul-Ulum, whereas the

Life of Muhammad is part of Introduction to the Study of the Holy Quran by Hazrat Mirza Bashirduddin Mahmud Ahmadra.

Introduction to the Study of the Holy Quran was translated into English by Qazi Muhammad Aslam Sahib and was first published in 1949 from London.

This biography is a popular edition of an account of the life of the Prophetsa of Islam, described as the most influential man in the history of the world.

This book does not merely recount the major events and turning points of Muhammad’ssa life, but helps the reader draw a code for himself from the many walks of life through which Muhammadsa traversed. No one can afford to read this detailed and fascinating account and not be influenced by it. Yet, Muhammad’ssa life has always been an open book pieced together by followers who observed everything he did. This book certainly opens up this life in a wonderful manner.

The original Urdu is preserved in Anwar-ul-Ulum, volume 1. The English can be found at: www.alislam.org/book/life-of-muhammad/

Did Jesus Redeem Mankind? – 1960 This book is an English version of the Urdu commentary and notes on Surah Maryam (Ch.19) by Hazrat Musleh-e-Maudra and has been reproduced from his famous work of Tafsir-e-Kabir (Vol. 4). The book is an analytical examination of Christian theories of original sin, the Messiah’s sonship of God, the crucifixion and the doctrine of human redemption through atonement

in light of Biblical works and the Biblical concept of the divine image as reflected in the shape of man. www.alislam.org/book/jesus-redeemmankind/

Points to Ponder Points to Ponder is a translation of an Urdu booklet Sochney ki Batein, consisting of stories collected by Malik Ataullah Sahib and Mirza Khalil Ahmad Qamar Sahib from the writings and lectures of Hazrat Musleh-e-Maudra.

The stories related in this collection share a common theme; that is, they describe incidents in which the main characters consistently display the ability and the courage to say or to do “the right thing”, no matter what.

By exemplifying virtues such as piety, integrity, honesty and self-discipline, these people confirm to us that standing up for what is right during times of challenge and controversy is the best way to teach others.

They bring truth to the adage that states, “Setting an example is not the main means of influencing another, it is the only means.” www.alislam.org/book/points-to-ponder/

Muhammad the Kindred to Humanity This small booklet expounds on the beautiful life of the master spirit of mankind, the Holy Prophet of Islam, peace and blessings of Allah be upon him. It was first condensed and translated into English by the American Fazl Mosque, Washington. www.alislam.org/book/muhammadkindred-humanity/ (Compiled by Awwab Saad Hayat, Al Hakam)

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Friday Sermon 22 January 2021 Men of Excellence: Hazrat Uthmanra Ibn Affan After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said: Today, I will start narrating the accounts of Hazrat Uthmanra, which shall continue for a number of weeks.

The first thing to be remembered in relation to Hazrat Uthmanra is that he did not personally take part in the Battle of Badr. However, he was among those eight fortunate companions who were given a portion of the spoils of war by the Holy Prophetsa and were, as such, considered to have taken part in the battle.

His name was Uthman bin Affan bin Ab-il-As bin Umayyah bin Abd Shams bin Abd Manaf bin Qusayy bin Kilab. As such, his ancestry connects to the Holy Prophetsa in the fifth generation through Abd Manaf.

The name of Hazrat Uthman’sra mother was Arwa bint Kuraiz. The name of the maternal grandmother of Hazrat Uthmanra was Umm Hakim Baida bint Abdil Muttalib, who was the sister of Hazrat Abdullah, the father of the Holy Prophetsa.

According to one narration, the father of the Holy Prophetsa, Hazrat Abdullah and the maternal grandmother of Hazrat Uthman, Umm Hakim Baida bint Abdil Muttalib, were twins. The mother of Hazrat Uthmanra, Arwa bint Kuraiz, accepted Islam following the Treaty of Hudaibiyyah.

She then migrated from Mecca to Medina and stayed there until she passed away during the caliphate of her son, Hazrat Uthmanra. The father of Hazrat Uthmanra passed away during the Jahiliyyah [age of ignorance before the advent of Islam]. (Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, Uthmanra bin Affan [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2004], p.

377) (Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthmanra bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 15) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 1 [Karachi, Pakistan: Dar al-Isha‘ah, 2004], p. 154) (Ibn Saad, AlTabaqat al-Kubra, Vol. 8 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], pp. 182, 183) With regard to the title of Hazrat Uthmanra, it is said that during the age of ignorance, it was Abu Amr. After his son, Abdullah, was born to him through

Hazrat Ruqayyahra, the daughter of the Holy Prophetsa, he became known by the title of Abu Abdillah among the Muslims. (Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthmanra bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 15) According to Ibn Ishaq, the Holy Prophetsa gave his daughter, Hazrat

Ruqayyahra, in marriage to Hazrat Uthmanra. Hazrat Ruqayyahra passed away during the days of the Battle of Badr.

Following this, the Holy Prophetsa gave his other daughter – Hazrat Umm Kulthumra, the sister of Hazrat Ruqayyahra in marriage to Hazrat Uthmanra. As such, he became known as Dhun-Nurain [possessor of two lights]. (Ibn Hajar al-Asqalani, Al-Isabah fi

Tamyiz al-Sahabah, Vol. 4, Uthmanra bin Affan [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2004], p. 377) It has also been mentioned in a narration that he was called DhunNurain due to the fact that he recited a large portion of the Holy Quran during the Tahajud prayer [predawn voluntary prayer] every night. Since the Holy Quran is light and so is waking in the night to offer prayers, he became known as Dhun-Nurain, or the possessor of two lights. (Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthmanra bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 16) According to an authentic narration in relation to the birth of Hazrat Uthmanra, it is mentioned that he was born in Mecca six years after the Aam al-Fil [Year of the Elephant]. It has also been stated that he was born in Ta‘if. He was approximately five years younger than the Holy Prophetsa.

(Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthmanra bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 16) With regard to his acceptance of Islam, it is related by Yazid bin Rauman: “Once, both Hazrat Uthmanra bin Affan and Hazrat Talhara bin Ubaidillah followed Hazrat Zubair bin Awam and went to the Holy Prophetsa. The Holy Prophetsa presented the message of Islam to both of them, recited [a portion of] the Holy Quran, informed them of the responsibilities placed upon them by Islam and the honour and respect that would be bestowed upon them by Allah the Almighty. Upon this, both Hazrat Uthmanra and Hazrat Talhahra accepted Islam and testified to the truthfulness of the Holy Prophetsa. Following this, Hazrat Uthmanra said, ‘O Messengersa of Allah! I have just returned from Syria. When we had set up our camp between Ma‘an and Zarqa …”

Ma‘an is a city in the south of Jordan, near the border of the Hijaz and Zarqa is situated close to Ma‘an.

Nevertheless, he says, “… and were asleep, when someone loudly proclaimed, ‘Awake, O you who are asleep, as certainly Ahmad has appeared in Mecca.’ Upon returning, we came to learn about your

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Friday 19 February 2021 | AL HAKAM claim.”

Hazrat Uthmanra was amongst the early converts of Islam and accepted Islam before the Holy Prophetsa entered Dar al-Arqam. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthmanra bin Affan [Beirut, Lebanon: Dar Ihya al-Turath alArabi, 1996], p. 31) (Mu‘jam al-Buldan, Vol. 3 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah], p. 320 & 472) After accepting Islam, he also suffered persecution. Musa bin Muhammad narrates on the authority of his father that after Hazrat Uthmanra bin Affan accepted Islam, his uncle, Hakam bin Abil Aas bin Umayyah, grabbed and tied him with a rope. He said to him, ‘You forsake the religion of your forefathers to accept this new faith? By God, I will not untie you until you relinquish your new religion.’ To this, Hazrat Uthmanra responded, ‘I swear

by God that never will I abandon, nor renounce my faith.’ Hakam was compelled to release him witnessing the unwavering faith of Hazrat Uthmanra. (Ibn Saad, AlTabaqat al-Kubra, Vol. 3, Uthmanra bin Affan [Beirut, Lebanon: Dar Ihya alTurath al-‘Arabi, 1996], p. 31) The following is the background to Hazrat Uthman’sra marriage with Hazrat Ruqayyahra. Prior to the Holy Prophet’ssa claim to prophethood, Hazrat Ruqayyahra was betrothed to the son of Abu Lahab, Utbah, whilst her sister, Hazrat Umm Kulthumra was due to marry Utbah’s brother, Utaibah.

After Surah al-Masad, or Surah alLahab, was revealed, their father, Abu Lahab, said to his sons that he would cease to have any connection with them should they fail to sever their relations with the daughters of Muhammadsa. Therefore, before the marriage ceremony took place, they separated from both sisters.

Thereafter, in Mecca, Hazrat Uthmanra married Hazrat Ruqayyahra and migrated with her to Abyssinia. Hazrat Uthmanra and Hazrat Ruqayyahra were paradigms of beauty. Thus, it was said: ُ َ ‫ان ُرقَ َّی ُۃ َو َز ْو ُج َھا ُع ْثم‬ ٌ ‫اَ ْح َس َن َز ْو َجیْن َر ٰا ُھ َما اِن ْ َس‬ ‫ان‬ ِ That is, “The most beautiful couple that anyone had set their eyes on was Hazrat Ruqayyahra and her husband, Hazrat Uthmanra.” (Sharh Zurqani ala al-Mawahib al-Laduniyyah, Vol. 4, pp. 322, 323, Bab fi Dhikr Awladuh al-Kiram, Darul Kutub alIlmiyyah, Beirut, 1996) It is narrated by Abdur Rahman bin Uthman Quraishi that the Holy Prophetsa visited his daughter’s house when she was washing the head of Hazrat Uthmanra.

The Holy Prophetsa said to her, “My dear daughter, take good care of Abu Abdillah [i.e. Hazrat Uthmanra] from among my companions; he indeed has the closest resemblance to me in morals.” (Al-Mu‘jam al-Kabir li al-Tabarani, Vol. 1, p. 76, Hadith 98, Dar Ihya al-Turath al-Arabi, Beirut, 2002) Ibn Ishaq states with relation to the migration that the Holy Prophetsa witnessed the trials and tribulations his Companionsra were forced to suffer, whereas he was in relative security due to his status in the eyes of Allah and because of his uncle, Abu Talib. He realised he possessed no power or sway to alleviate

the hardships they were facing.

Whilst he was in relative security, he was powerless to prevent the injustices the Companionsra were being inflicted with. Although he was safe to a certain degree from the injustices, he did not have the power to stop the atrocities being committed against his Companionsra. The Holy Prophetsa told his Companionsra that they should head to Abyssinia, a land of peace where they would find a king who committed no injustices on people and they should stay there until Allah the Almighty alleviated them of their current plight.

Anxious of the troubles they faced owing to their faith, they were forced to flee for the sake of Allah and set off for Abyssinia. This was the first ever migration in Islam. The Companionsra who migrated to Abyssinia included Hazrat Uthmanra who travelled with his wife, Hazrat Ruqayyahra, daughter of the Holy Prophetsa. (Ibn Hisham, Al-Sirah alNabawiyyah, bab Dhikr al-Hijrah al-Ula ila Ard al-Habashah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], pp. 237-238) Hazrat Anasra relates that when Hazrat Uthmanra departed for Abyssinia, he was accompanied by Hazrat Ruqayyahra, daughter of the Holy Prophetsa. The news of their whereabouts was delayed in reaching the Holy Prophetsa, meaning he did not know whether they had migrated, where they had reached or how they were. So he went out and continued to wait for news about them. Then a woman came and she gave the Holy Prophetsa news with regard to them. Thereupon, the Holy Prophetsa stated that after Lotas, Hazrat Uthmanra was the first person to have migrated alongside his family in the way of Allah.

(Majma al-Zawa‘id wa Manba al-Fawa‘id, Kitab al-Manaqib, Bab Hijratuh, Hadith 14498, Vol. 9, Da al-Kutub al-Ilmiyyah, Beirut, 2001) Hazrat Saadra relates that when Hazrat Uthmanra bin Affan made the intention to migrate to Abyssinia, the Holy Prophetsa instructed him, “Take Ruqayyahra along with you for I feel that each of you will be a support for the other.” That is to say that if both were together, they would continue to support one another.

The Holy Prophetsa then said to Hazrat Asmara, daughter of Hazrat Abu Bakrra, “Go and find out whether they have departed or not, where they have reached and what the situation is out there.”

When she returned, Hazrat Abu Bakrra was also with the Holy Prophetsa. She said that Hazrat Uthmanra set forth towards the sea having sat Hazrat Ruqayyahra upon the saddle of the mule. Upon this, the Holy Prophetsa stated, “O Abu Bakrra, after Prophet Abrahamas and Prophet Lotas, these two are the first to migrate [in the way of Allah].” (Al-Mustadrak ala alSahihain, Vol. 4, p. 414, Kitab Marifat alSahabah, Bab Dhikr Ruqayyah bint Rasulsa Allah, Hadith 6999, Dar al-Fikr, Beirut, 2002) There is mention of their return from Abyssinia as well. Ibn Ishaq states that word reached the Companionsra of the Holy Prophetsa who migrated to Abyssinia that the people of Mecca had accepted Islam. Thereupon, these migrants made

their way back from Abyssinia to Mecca.

As they were approaching Mecca, they realised that this news was false and so they entered Mecca covertly or by coming under the protection of another.

Some among them also migrated to Medina and participated in the battles of Badr and Uhud alongside the Holy Prophetsa, whilst others among them are those who were detained in Mecca by the idolaters and were therefore unable to participate in the Battle of Badr and other battles. Among those who migrated to Medina having returned from Abyssinia were Hazrat Uthmanra and his wife Hazrat Ruqayyahra, daughter of the Holy Prophetsa. (Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 2001], pp. 265-266) In one book, it is mentioned that Hazrat Uthmanra remained in Abyssinia for a few years. Thereafter, he was among those Companionsra who returned to their homeland having received the false news of the Quraish accepting Islam.

Once they reached there, they realised that this was nothing but a rumour and upon this, some of them returned to Abyssinia, yet Hazrat Uthmanra remained in Mecca until he had the means to migrate to Medina. When the Holy Prophetsa instructed all of his Companionsra to migrate to Medina, Hazrat Uthmanra also undertook the migration along with his family. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 1 [Lahore, Pakistan: Idarah Islamiyyat Anar Kali, 2004], p. 178) In one narration it is stated that Hazrat Uthmanra migrated once again to Abyssinia (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthmanra bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 31) but in the majority of books of history, there is no mention of Hazrat Uthmanra migrating to Abyssinia a second time. As it were, with regard to the background and details of the second migration to Abyssinia that are mentioned in certain books of history and hadith, careful and meticulous historians do not accept them completely as they are because from the historical events, it seems impossible.

Hazrat Mirza Bashir Ahmad Sahibra has presented his research with reference to the migration to Abyssinia. Even though I have mentioned some of this in the past with regard to other Companionsra, nonetheless, it is necessary to also mention it here. The research of Hazrat Mirza Bashir Ahmad Sahibra is as follows: “When the suffering of the Muslims had reached its limit and the Quraish continued to aggravate the affliction of the Muslims, the Holy Prophetsa instructed Muslims to migrate to Abyssinia and said, ‘The king of Abyssinia is just and equitable.

None are subjected to oppression under his rule.’ The country of ‘Habashah’, which is known as Ethiopia or Abyssinia in the English language, is situated to the northeast in the continent of Africa. It is exactly opposite southern-Arabia and with the exception of the Red Sea, no country intercedes it.

“During that era, a strong Christian sovereignty was established in Abyssinia and the king was referred to as Negus. As a

matter of fact, the ruler there is still called upon by the same name.” This is referring to the time when Hazrat Mirza Bashir Ahmad Sahibra wrote this. “Arabia had business relations with Abyssinia and in the era that we are currently mentioning, the capital of Abyssinia was Aksum, which is located near the present-day city of Adowa and until now, is considered a sacred city. In those days, Aksum was the centre of a very powerful sovereignty.

“During that time, the personal name of the Negus was Ashamah, who was a just, intelligent and powerful king. In any case, when the pains of the Muslims reached their limits, the Holy Prophetsa instructed that those who could afford to do so, should migrate to Abyssinia. Therefore, upon the instruction of the Holy Prophetsa, in the month of Rajab, 5 Nabawi, 11 men and four women migrated to Abyssinia.

“The well-known names among them were as follows: Hazrat Uthmanra bin Affan and his wife Ruqayyahra (daughter of the Holy Prophetsa), Abdur Rahmanra bin Auf, Zubairra bin al-Awam, Abu Hudhayfara bin Utbah, Uthmanra bin Maz‘un, Mus‘abra bin Umair, Abu Salamah bin Abdil-Asad and his wife Umm Salamahra.”

Hazrat Mirza Bashir Ahmad Sahibra further writes: “It is very strange that the majority of these pioneer immigrants were those who belonged to powerful tribes of the Quraish and the weaker ones were few and far between. This illustrates two things: firstly, even those who belonged to the powerful tribes of the Quraish were not safe from the cruelties of the Quraish. Secondly, weak people such as slaves, etc., at that time were in such a grave state of weakness and misery that they were not even able to migrate.

“Travelling south, when the immigrants reached Sha‘ibah, which was a sea-port in Arabia at that time, by the grace of Allah, they found a trade ship which was just ready to leave for Abyssinia and thus, all of them boarded safely. When the Quraish were informed of this, they were deeply enraged that this ‘prey’ had slipped their hands. Hence, they pursued these immigrants, but when their men reached the coast, the ship had already departed and for this reason, they returned disappointed. Upon reaching Abyssinia, the Muslims found a life of great peace and protection from the cruelties of the Quraish after much difficulty and prayers.

“However, as some historians have mentioned, it had not been long since the immigrants had migrated to Abyssinia, when a wandering rumour reached them that all of the Quraish had accepted Islam and Mecca was now a place of complete peace and security. The result of this news was that most immigrants returned immediately and when they reached near Mecca, they found that this news was false.

“Now they were confronted with great difficulty. Ultimately, some returned, while others secretly or under the protection of an influential and powerful individual, entered Mecca. This incident occurred in Shawwal 5 Nabawi. In other words, the duration between the commencement of migration and the return of the immigrants was only two and a half to three months …

Friday 19 February 2021 | AL HAKAM

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“In actuality, although this was a completely false and unsubstantiated rumour, which was probably spread in order to lure the immigrants to Abyssinia back and to put them in difficulty, as a matter of fact, on closer investigation, this rumour and the tale of the immigrants’ return, in itself, seems to be baseless.

“Nonetheless, if it is taken as true, the incident mentioned in various ahadith could be hidden beneath the surface.”

In light of those narrations which state that Hazrat Uthmanra stayed in Abyssinia for a few years, this aforementioned incident would prove to be false. But if we accept the earlier incident to be correct, then that means they returned after three or four months. Nonetheless, according to the research of Hazrat Mirza Bashir Ahmad Sahibra, this entire incident is false.

He further writes: “… if it is taken as true, the incident mentioned in various ahadith could be hidden beneath the surface. As mentioned in Bukhari, once the Holy Prophetsa recited verses of Surah al-Najm in the courtyard of the Ka‘bah. At that time, many a chieftain of the disbelievers were also present along with the Muslims. When the Holy Prophetsa completed the chapter, he fell into prostration and with him all the Muslims and disbelievers fell into prostration as well.

“The reason behind the prostration of the disbelievers has not been mentioned in ahadith, but it seems that apparently the Holy Prophetsa recited the verses of God in such a manner as touched the cords of the heart. Those verses particularly illustrated the unity of God, His Power and Majesty

in an extremely eloquent and perspicuous manner and His favours were reminded of. Then, the Quraish were warned in a very majestic and awe-inspiring manner, that in case they did not refrain from their evil doings, they would meet the same end as past nations because they rejected the Messengers of God. Then, at the conclusion of these verses it was ordered that come and prostrate before Allah.

“After the recitation of these verses, the Holy Prophetsa and all the Muslims fell into prostration at once and as a result, these words and this sight had such a miraculous effect on the Quraish that they also fell into prostration involuntarily.

“This should not be surprising, for under such circumstances, as have been mentioned above, the human heart, at times, falls in awe and powerlessly commits such a deed as is against its actual principles and religion.” It is not necessary that one acts in this way only after professing belief; at times, one can do this involuntarily.

“Therefore, at times, we have witnessed that during a severe and sudden affliction, even an atheist cries out, ‘O God! O God!’ or ‘O Ram Ram!’” I have also asked some atheists and they agreed that this is in fact absolutely true. Despite the fact that they do not believe in God, when they are faced with danger, sometimes they utter the word God involuntarily.

“The Quraish were not even atheists and they actually believed in the being of God. Hence, after the recitation of this majestic word, full of awe, the community of Muslims, all at once, fell into prostration; it had such a miraculous effect that the Quraish powerlessly fell into prostration as well.

“However, such an influence is usually temporary and man quickly returns to his original state. As such, the same was the case here, for when the Quraish rose from prostration, they remained the very same idolaters they were before.” It was not the case that they became monotheists after this.

“In any case, this occurrence is such as is substantiated by authentic ahadith. Hence, if the news of the return of the immigrants to Abyssinia is in fact true, it seems that the Quraish”, who were ever-longing to have the immigrants of Abyssinia return, “probably utilised this action to spread the rumour that the Quraish of Mecca had become Muslim and that Mecca was now completely safe for Muslims.

“When this rumour reached the immigrants of Abyssinia, they were naturally delighted to hear it and in the fervour of their delight, they quickly returned. When they were near Mecca, they were enlightened of the actual matter at hand, upon which some secretly, and others under the protection of a powerful and influential chieftain of the Quraish, entered Mecca, while others set back again.

Therefore, if there was any truth in the rumour that the Quraish became Muslim, it was merely confined to the incident of the prostration upon the recitation of chapter al-Najm. Allah knows best.

“In any case, if the immigrants of Abyssinia did in fact return, the majority

of them set back again. Moreover, since the Quraish continued to progress in their infliction of suffering and their tyrannies were increasing day by day, other Muslims, upon the instruction of the Holy Prophetsa, began secret preparations to migrate as well. They began to leave gradually whenever they could find an opportunity to do so.

“This chain of migration was such that ultimately, the number of immigrants to Abyssinia reached 101, 18 of whom were women. Very few Muslims were left in Mecca with the Holy Prophetsa. Some historians have termed this migration ‘The Second Migration to Abyssinia.’”

Then, mentioning his own analysis of the incident, Hazrat Mirza Bashir Ahmad Sahibra states: “However, there is another fact which makes the entire tale of this rumour and the return of the immigrants altogether incredulous. The beginning date of the migration to Abyssinia is mentioned as Rajab 5 Nabawi and the date of ‘the prostration’ has been mentioned as Ramadan 5 Nabawi and historical accounts state that as a result of this rumour, the return of the immigrants to Abyssinia occurred in Shawwal 5 Nabawi. Therefore, the gap in time-periods between the first migration and the return of the immigrants is merely two to three months.

“If the time period is calculated from the date of ‘the prostration’, the time is only one month. Now, in accordance with the circumstances of that era, it is categorically impossible for three trips to have been undertaken between Mecca and Abyssinia in such a small time period. In other words, first the Muslims travelled from Mecca to Abyssinia, after which an individual from Mecca brought news to Abyssinia regarding the Quraish’s acceptance of Islam. Then the Muslims once again set off from Abyssinia and reached Mecca. The completion of these three trips”, excluding the additional time that is consumed in various affairs, preparation for example, “were absolutely impossible in such a short time frame.

“Furthermore, it is unpragmatic that two trips could have been completed between the time of ‘the prostration’ and the time of the alleged return of the immigrants to Abyssinia. At that time, in order to travel from Mecca to Abyssinia, one was required to first go south, then, from there, cross the Red Sea and reach the coast of Africa by ship”, which was not always present. “Then from the coast, further on to Aksum, the capital of Abyssinia, which was situated at quite a distance from the coast. And as per the slow mode of travel in that era, a trip of this magnitude could not have been performed in less than one and a half to two months.

“From this vantage point, the entire incident in itself turns out to be fabricated and baseless. If, hypothetically, there was some underlying truth, then it is no more than that which has been mentioned above.

Allah knows best.” (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 146-152) Nevertheless, whatever the reasons were, Hazrat Uthmanra returned from Abyssinia after some time. The mention of

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Friday 19 February 2021 | AL HAKAM his migration to Medina and the forming of his bond of brotherhood is such that Muhammad bin Ja‘far bin Zubair relates that when Hazrat Uthmanra migrated from Mecca to Medina, he lived in the house of Hazrat Ausra bin Thabit, brother of Hazrat Hassanra bin Thabit from among the Banu Najjar tribe. Musa bin Muhammad relates from his father that the Holy Prophetsa established the bond of brotherhood between Hazrat Uthmanra and Hazrat Abdur Rahmanra bin Auf. According to another narration, the bond of brotherhood was established between Hazrat Shaddadra bin Aus’s father, Hazrat Ausra bin Thabit and Hazrat Uthmanra. It is also stated that the bond of brotherhood was established between Hazrat Abu Ubadah Saadra bin Uthman Zuraqi and Hazrat Uthmanra. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthmanra bin Affan [Beirut, Lebanon: Dar Ihya alTurath al-‘Arabi, 1996], p. 31) According to one narration, the Holy Prophetsa established a bond of brotherhood between himself and Hazrat Uthmanra. There is a narration of Ibn Labibah in Al-Tabaqaat al-Kubra, which states that in his final days, when the enemy besieged Hazrat Uthmanra (i.e. when the enemy besieged him and imposed all kinds of restrictions on him), he peered from the window of a room above and enquired from the people if Talha was among them.

They replied in the affirmative.

Hazrat Uthmanra enquired from Hazrat Talha, “I ask you whilst bearing witness to Allah, do you recall when the Holy Prophetsa was establishing bonds of brotherhood between the Muhajireen and Ansar; he established his bond of brotherhood with me?” In other words, the Holy Prophetsa established a bond of brotherhood between him and Hazrat Uthmanra.

Hazrat Talhara replied, “By Allah, it is indeed true.” Upon this, the enemy, who had surrounded the house of Hazrat Uthmanra, questioned Hazrat Talhara as to why he had said that. With great courage, Hazrat Talhara replied, “Hazrat Uthmanra called Allah as His witness when he asked me. And the matter which he enquired of me was one that had taken place before my very eyes; how could I have then not testified to it?” (Ibn Saad, Al-Tabaqat alKubra, Vol. 3, Dhikr ma Qila li Uthman fi al-Khud‘a [Beirut, Lebanon: Dar Ihya alTurath al-‘Arabi, 1996], p. 38) He could not utter a lie and told them that they could oppose him however they wished.

In regard to Hazrat Ruqayyah’sra demise and the marriage to Hazrat Umm Kulthumra it is mentioned by Abdullah bin Muknif bin Haritha Ansari that when the Holy Prophetsa departed for the Battle for Badr, he left Hazrat Uthmanra with Hazrat Ruqayyahra. Hazrat Ruqayyahra was unwell at the time and passed away on the same day that Hazrat Zaidra bin Haritha brought the good news to Medina regarding the victory which Allah the Almighty had granted to the Holy Prophetsa at Badr. The Holy Prophetsa granted Hazrat Uthmanra a share from the spoils of battle and his share was equal in measure to those who

had participated in the Battle of Badr.

After the demise of Hazrat Ruqayyahra, the Holy Prophetsa gave his daughter, Hazrat Umm Kulthumra, in marriage to Hazrat Uthmanra. (Ibn Saad, Al-Tabaqat alKubra, Vol. 3, Uthmanra bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-‘Arabi, 1996], p. 32) Hazrat Abu Hurairahra relates that the Holy Prophetsa met Hazrat Uthmanra at the entrance of the mosque and said, “Uthman, this is Gabriel and he has informed me that Allah the Almighty has settled your marriage with Umm Kulthum with the same mehr [dowry] as Ruqayyah’s and for you to afford her with the same kind treatment [as shown to Ruqayyah].”

(Sunan Ibn Majah, Iftitah al-Kitab, Fasl Uthmanra, Hadith 110) In other words, Allah the Almighty revealed to the Holy Prophetsa that his second daughter, Umm Kulthumra should be married to Hazrat Uthmanra.

Hazrat Aishara relates that when the Holy Prophetsa settled the marriage of Umm Kulthumra with Hazrat Uthmanra, he said to Hazrat Umm Aimanra, “Prepare my daughter, Umm Kulthum, and take her to Uthman and beat the drum before her [as you go along].” Thus, she did exactly that.

After three days, the Holy Prophetsa went to visit Hazrat Umm Kulthumra and stated, “My beloved daughter, what do you think of your husband?” Umm Kulthumra replied, “He is the most excellent husband.” (Ali Muhammad al-Salabi, Sirat Amir al-Momineen Uthmanra bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 41) Hazrat Umm Kulthumra and Hazrat Uthman’sra companionship remained until 9 AH, after which she became unwell and passed away. The Holy Prophetsa led her funeral prayer and then sat beside her grave. Hazrat Anasra relates that he saw the Holy Prophetsa seated beside the grave of Hazrat Umm Kulthumra whilst tears were flowing from his eyes. (Ali Muhammad alSalabi, Sirat Amir al-Momineen Uthmanra bin Affan Shakhsiyyatuh wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah, 2006] p. 42) This incident has been recorded in Bukhari as follows: “Hilal narrated from Hazrat Anas bin Malikra, who stated, ‘We were present at the funeral of the Holy Prophet’ssa daughter. The Holy Prophetsa was sat beside the grave and I saw that tears were flowing from his eyes.’” (Sahih al-Bukhari, Kitab al-Jana‘iz, Bab man Yadkhulu Qabr al-Mar‘ah, Hadith 1342, Urdu Tarjumah Sahih al-Bukhari Vol. 2, p. 663, Nazarat Isha‘at) According to another narration, upon the demise of Hazrat Umm Kulthumra, the Holy Prophetsa stated, “If I had a third daughter, I would have also married her to Uthman.” (Ibn Saad, Al-Tabaqat alKubra, Vol. 3, Uthmanra bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al-‘Arabi, 1996], p. 32) Hazrat Ibn Abbasra narrates that the Holy Prophetsa was passing by a place and noticed Hazrat Uthmanra sat there and was crying out of sorrow upon the demise of Hazrat Umm Kulthumra. The narrator of

the tradition states that at the time, both of his companions, i.e. Hazrat Abu Bakrra and Hazrat Umarra, were with the Holy Prophetsa. The Holy Prophetsa asked, “O Uthman, why are you crying?” Hazrat Uthmanra submitted, “O Messengersa of Allah, the reason I am crying is because my relationship with you as a son-in-law has now ended” as both daughters had passed away.

The Holy Prophetsa stated, “Do not cry.

I swear by Him in Whose hands is my life that even if I had a 100 daughters, I would marry all of them to you, one after the other until not a single one of them would remain.” (Kanz al-Ummal, Vol. 13, p. 21, Bab Fadha‘il al-Sahabah, Fadha‘il DhunNurain Uthmanra bin Affan, Hadith 36201, Dar al-Kutub al-Ilmiyyah, Beirut, 2004) In any case, this was an expression of their mutual love. Hazrat Uthmanra was worried but the Holy Prophetsa granted him assurance that this relationship of theirs would continue and remain established.

The remaining accounts will be narrated in future, insha-Allah. As I have been drawing attention in the previous Friday Sermons towards prayers, continue to pray for the Ahmadis in Pakistan.

The opponents, in their estimation, are continuing in their attempts to tighten their grip on the Ahmadis. However, they fail to realise that there is a Higher Being, God Almighty, Whose divine decree is manifesting and in fact, the net around them is continuously getting smaller, from which there is no escape. May Allah the Almighty grant them sense and may they see reason and act with justice and refrain from committing injustices and cruelties.

Pray also for the Ahmadis in Algeria; may they remain steadfast upon their faith.

Similarly, Ahmadis are facing opposition in various other places as well. May Allah grant protection to every Ahmadi wherever they may be.

After the prayers, I will lead some funeral prayers in absentia and will also mention their details.

The first mention is of respected Maulana Sultan Mahmood Anwar Sahib, who previously served as nazir islah-oirshad Markaziyyah, nazir khidmat-edarweshan and nazir islah-o-irshad rishta nata.

He passed away on 11 January in Rabwah, at the age of approximately 88.

ۤ َّ ّٰ َّ ‫ِانا لِل ِہ َو ِانا ِال َ ۡی ِہ ٰر ِج ُعوۡ َن‬

[Surely to Allah we belong and to Him shall we return.]

His father’s name was Chaudhry Muhammad Deen and mother’s name was Rahmat Bibi. His father accepted Ahmadiyyat after taking the bai‘at at the hands of Hazrat Khalifatul Masih IIra in 1928.

Hazrat Maulana Sultan Mahmood Anwar Sahib was their only son. Maulana Sultan Mahmood Anwar Sahib attained his education up till middle school.

Thereafter, he did waqf [dedication of life for the service of his faith] and entered Jamia Ahmadiyya in 1946.

After the creation of Pakistan, he moved to Jamia Ahmadiyya in Ahmad Nagar and gave his maulvi fazil exam in

1952 and in April 1956 he graduated from Jamia Ahmadiyya with a Shahid degree.

His marriage took place with Mahmooda Shaukat Sahiba, daughter of Chaudhry Saaduddin Sahib and their nikah was led by Maulana Jalal-ul-Din Shams Sahib in 1960 at the occasion of the Jalsa Salana.

He has four sons and two daughters and one of his sons, Hassan Mahmood Sahib, is a life devotee and currently serving in the Tahrik-e-Jadid offices in Rabwah. Respected Maulana Sahib’s first appointment was in Gujrat and he also served in various cities in Pakistan as a missionary.

From 1974 to 1978, he served in Ghana.

I was also there [in Ghana] at the time and I observed that he served there with a very selfless spirit.

From 1982 to 1983 he served as the secretary of Majlis Karpurdaz and in 1983, he was appointed as the president of Majlis [Karpurdaz]. From 1983 to 1998, he served as nazir islah-o-irshad Markaziyyah and after that, he served as nazir khidmat-eDarweshan until 2011. From 2011 to 2017, he served as nazir rishta nata and retired in 2017 owing to his ill health.

The deceased had a great skill in tabligh [spreading the message of Islam], communicating with others and delivering speeches. He had countless discussions with people from different school of thoughts as well as religious scholars on various religious topics and he would always give very comprehensive and scholarly answers.

As I mentioned, he was a great speaker and would captivate his audience. The various missionaries who worked with him have stated that he would always guide them along in their work. Every one of them has stated that he would treat them with great kindness. He himself was regular in offering the Tahajud prayer and was devoted to worship and would advise other missionaries to also offer the Tahajud prayer and excel in worship.

He displayed an extraordinary standard of loyalty and obedience to Khilafat. He had to experience a period of trial during the era of the Fourth Khalifatrh; however, he endured that time whilst demonstrating complete obedience. In fact, someone even said to him that previously, he was serving as a nazir but now he had to work under a nazir, to which he replied – various missionaries and his own daughter as well have mentioned this – “The Khalifa of the time knows best as to where and how one’s services are needed. I have done waqf, therefore even if I am instructed to sweep the floor, then that is what I will do and follow the instructions of the Khalifa of the time.”

Subsequently, Allah the Almighty then improved his circumstances and I believe that this outstanding level of loyalty and obedience he showed was granted acceptance and he was once again appointed as a member of the Sadr Anjuman Ahmadiyya and also a nazir.

Wherever he served, for example in Karachi and various other places, he would always show complete cooperation and obedience to the local amir.

Friday 19 February 2021 | AL HAKAM

54 May Allah the Almighty grant him His forgiveness and mercy and enable his progeny to continue his good deeds.

The deceased also rendered various services in the field of academia and wrote various books. One of his books is Kalimah Tayyibah Ki Azmat Ka Qayam Ahmadi Ki Pehchan Hai. The second book he wrote was, Allah Ta’la, Hazrat Muhammad Mustafasa, Quran-e-Karim Aur Khana Ka‘bah. Other books he wrote were, Jama’at Ahmadiyya Ki Tadad Ka Masla; then, another book was, Nifaz-e-Shariat Mein Naakaami Ke Asbaab. Another book was, Tauheen-e-Risalat Ki Saza.

These were the books he had written and thus, rendered a great service in the field of academia. As I mentioned, he worked in a very diligent manner. May Allah grant him His mercy and forgiveness.

The next funeral is of Maulana Muhammad Umar Sahib, who previously served as the nazir islah-o-irshad Markaziyyah Qadian and was the son of PK Ibrahim Sahib. He passed away on 12 January at the age of 87.

ۤ َّ ّٰ َّ ‫ِانا لِل ِہ َو ِانا ِال َ ۡی ِہ ٰر ِج ُعوۡ َن‬

[Surely to Allah we belong and to Him

shall we return.]

The deceased was originally from Kerala. His father, Ibrahim Kuti Sahib, was a bitter opponent of the Jamaat. 10 years prior to the birth of the deceased, his father travelled to Bombay for trade purpose. In those days, many Ahmadis were involved in the trade industry in Bombay. He met with some Ahmadis from Malabar, Bombay and they had a discussion about Ahmadi beliefs. Then in 1924 when Hazrat Khalifatul Masih IIra went to Bombay, at that time, Ibrahim Kuti Sahib had the honour of doing bai‘at at his hand and thus, joined Ahmadiyyat.

Later he also had the opportunity of seeing [Hazrat Khalifatul Masih IIra] in Qadian as well.

Maulana Umar Sahib went to Qadian in 1954 when Madrasa Ahmadiyya was established anew after the partition. He enrolled in the Madrasa in 1955 and successfully completed the maulvi fazil from Madrasa Ahmadiyya and Punjab University in 1961, after which he taught in the Madrasa for a year.

When he was a student, upon the desire of Hazrat Bhai Abdur Rahman Sahib

Qadianira, a companion of the Promised Messiahas, the deceased visited his home every morning for about a year where he would recite the Quran aloud.

From 1962, he began his work in the field of tabligh. He carried this work out in the large cities of India and served as a very successful missionary. He would deliver speeches during conventions held for the propagation of Islam Ahmadiyyat.

He took part in the debate of Yadgir and in light of specific instructions from Hazrat Khalifatul Masih IVrh, he rendered great services during the historic debate at Coimbatore, which spanned nine consecutive days and was also attended by Maulana Dost Muhammad Shahid Sahib and Hafiz Muzaffar Sahib as the central representatives.

Once, in appreciation of his work, Hazrat Khalifatul Masih IVrh stated in a sermon, “There are some jamaats where there is only a single person who immediately shoulders the entire responsibility of translating and then disseminating it widely”, meaning, translating the sermons right away, “and by the grace of God Almighty, the standard of such jamaats are increasing, as the sermon of the Khalifa is available for them right away; thus they become informed of the matters immediately.

“There are some jamaats in South India where Urdu is not understood; thus we have a missionary there, Maulvi Muhammad Umar Sahib, to whom God Almighty has bestowed a passion for this work. As soon as he hears the words, he translates them right away and then immediately sends them to all the jamaats.”

Thus, he used to carry out this work with great dedication. He was also honoured to serve in Palestine for about a year. He also translated the Holy Quran, various books of the Promised Messiahas and treatises into Malayalam and Tamil.

In 2007, I appointed him as nazir islaho-irshad Markaziyyah, then additional nazir islah-o-irshad talim-ul-Quran and waqf-e-arzi, and then he also had the opportunity to serve as naib nazir-e-ala; he served in all of these capacities in an excellent manner.

After graduating from Madrasa Ahmadiyya, he served the Jamaat for 53 years. He is survived by four daughters, sons-in-law, grandchildren and great grandchildren.

He had a passion for serving the Jamaat; even when he was on personal trips with his family, he would do Jamaat work then as well and would especially be occupied with various translation work.

The national president of the Jamaat in Sri Lanka writes that the golden time will always be etched into the history of Ahmadiyyat in Sri Lanka when in 1978, Maulana Sahib was first appointed as a central missionary under the blessed guidance of Hazrat Khalifatul Masih IIIrh. There was a visible rejuvenation of spiritual passion, reformation and positive change in the jamaat; thus, Maulana Sahib’s service there is deeply respected.

In 1994, he delivered an excellent speech at the large Ram Krishna Hall in Colombo on the topic of peace and unity, which was delivered before 400 people.

Among them were the national president of the Ram Krishna movement as well as the country’s Hindu Culture Minister, Hon Deueraj, who were completely raptured by Maulana’s speech and complimented it very much because in his speech, Maulana Sahib recited Mantras from the Gita, which he used to prove the truthfulness of the Holy Prophetsa. It is for this reason that his historic address is still commended to this day.

He translated four books of the Promised Messiahas into Tamil and himself wrote seven other books in Tamil on different topics. He initiated the magazine, Samadana Vazhia in the Tamil Nado District and from there, sent it to other districts for a very long time.

May Allah Almighty grant the deceased His forgiveness and mercy and elevate his station and may he enable his progeny to remain dutifully attached to the Jamaat.

The next funeral is of respected Habib Ahmad Sahib, who was a missionary of the Jamaat and was the son of Muhammad Ismail Sahib from Factory Area in Rabwah.

He passed away on 25 December [2020] in Islamabad at the age of 64 due to a heart attack.

ۤ َّ ّٰ َّ ‫ِانا لِل ِہ َو ِانا ِال َ ۡی ِہ ٰر ِج ُعوۡ َن‬

[Surely to Allah we belong and to Him shall we return.]

He graduated from Jamia in 1979, after which he was able to serve in various districts of Pakistan. From 1989 to 2003, he served in Nigeria, where he served as the amir [national president] and missionary-in-charge from September 1998 to October 2000. He served with great humility and meekness.

Aside from administrative matters, he rendered great services when it came to the moral training and education of members.

He is survived by his wife, three daughters and two sons. May Allah Almighty grant him His forgiveness and mercy and enable his children to remain firmly attached to the Jamaat.

The next funeral is of respected Badr Uz Zaman Sahib who worked in wakalate-mal UK for some time. He passed away on 3 January.

ۤ َّ ّٰ َّ ‫ِانا لِل ِہ َو ِانا ِال َ ۡی ِہ ٰر ِج ُعوۡ َن‬

[Surely to Allah we belong and to Him shall we return.]

He was very sincere and hard-working.

He was born in Amritsar in 1944 and was an Ahmadi by birth. While he was serving in the government, he also served as the district qaid [youth leader] of Quetta and then was also the nazim Ansarullah of Baluchistan.

In 1986, a case was filed against him due to being a member of the Jamaat and thus became a prisoner in the way of Allah. From 1995 to 1999, he served in wakalat-e-mal awal in Rabwah. Then he came to London where he worked in the Raqeem Press and then for 17 years, in the additional wakalat-e-mal in London.

May Allah the Almighty grant him His forgiveness and mercy.

The next funeral is of respected Mansoor Ahmad Tahseen Sahib, son of Maulvi Muhammad Ahmad Naeem Sahib, who was a missionary of the Jamaat. Mansoor Sahib was a worker in

55

Friday 19 February 2021 | AL HAKAM the ihtisab department of nazarat umure-ama, Rabwah. He had come to London and was staying with his son, but he passed away according to divine decree on 30 December at the age of 70 years.

ۤ َّ ّٰ َّ ‫ِانا لِل ِہ َو ِانا ِال َ ۡی ِہ ٰر ِج ُعوۡ َن‬

[Verily to Allah we belong and to Him shall we return.]

He had the opportunity to serve in various Jamaat offices for approximately 25 years. He was very sociable, devout and compassionate individual. He had a great bond of love with Khilafat and would encourage others to also form a bond with Khilafat. He would resolve matters with patience and tolerance. Usually, the complex matters would be assigned for him to deal with and often, both parties would come to the office in a state of rage, but they would control their anger and emotions on seeing his loving and affectionate conduct and thus, the matters would be resolved.

He had such a passion to serve the Jamaat that his wife writes that on the morning of his daughter, Dr Fariha Mansoor’s walima, he got ready early in the morning and went to the office. His wife said, “Today is the day of the wedding; you ought to at least have taken a day off work today.” He replied by saying, “The wedding ceremony is at 2pm; why should one waste time? At present, I am going to the office and will return in time for the ceremony.”

He had great respect and honour for his seniors; if he held a different opinion to them, he would always present his viewpoint whilst maintaining respect and decorum. He is survived by his wife, Rakhshanda Sahiba, two sons and two daughters. May Allah bestow His forgiveness and mercy upon him.

I knew him from childhood and he studied in the same class as me. I always saw that he was very honourable and would always be smiling and had a very jovial nature. He would never become angry, nor would he quarrel with anyone and these qualities remained with him until the very end, owing to which he was able to play an important role in reconciling matters.

The next funeral is of Dr Ubaidi Ibrahim Mowanga Sahib of Tanzania, who passed away on 9 December [2020] at the age of 73.

ۤ َّ ّٰ َّ ‫ِانا لِل ِہ َو ِانا ِال َ ۡی ِہ ٰر ِج ُعوۡ َن‬

[Verily to Allah we belong and to Him shall we return] He studied medicine from Makerere University of Uganda and by the grace of Allah, he had the honour of being the first local Ahmadi doctor of East Africa.

Doctor Sahib had the opportunity to perform bai‘at in his youth. During his school days, he would attend all the religious gatherings. Baseless allegations levelled against the Jamaat by so-called Islamic scholars motivated him to learn about the Jamaat.

In those days he met Sheikh Abu Talib Sandhi Sahib – a missionary of the Jamaat and also his relative – and discussed the allegations with him. Sheikh Sahib not only gave detailed responses to the false allegations, but he also showed him the Swahili translation of the Holy Quran and other books published by the Ahmadiyya

Jamaat. After studying these books, Doctor Sahib performed the bai‘at.

By the grace of Allah, he fulfilled his pledge until his last breath. He was always occupied in propagating the message of Islam Ahmadiyyat to every member of society. He had a passion for propagating the message, as a result of which he was well known among Ahmadis as well as non-Ahmadis. Often he would carry Jamaat literature with him in his bag and would sell it in the market. People would ask him why, being a doctor, he sold books in the market; to this he would reply in a cheerful manner saying, “When I am in the hospital, I treat the physical body, whereas at present, I am treating the soul. Neither things can be separated from one another, nor should one of them be overlooked.”

He had great love and reverence for Khilafat. He raised his children according to Islamic values, paying particular attention to their moral upbringing and education. He would offer the prayers in congregation at home along with his children. He had made a library at home which included books on other topics as well as books of the Jamaat. He would pray for his children to remain firm upon Ahmadiyyat, the true Islam and would also request others to pray for them also. He always remained firmly attached with the Jamaat and his children are also attached to the Jamaat. Like their father, they too have a virtuous disposition. May Allah the Almighty always keep them attached to the Jamaat and may they fulfil the prayers and virtuous desires of their father. May Allah bestow His forgiveness and mercy upon Doctor Sahib and elevate his status.

The next mention is of Sughra Begum Sahiba, who was the wife of Din Muhammad Sahib Nangali, Dervish of Qadian. She passed away on 6 January at the age of 85.

ۤ َّ ّٰ َّ ‫ِانا لِل ِہ َو ِانا ِال َ ۡی ِہ ٰر ِج ُعوۡ َن‬

[Verily to Allah we belong and to Him shall we return.]

She was the daughter of Hazrat Hakim Muhammad Ramazan Sahibra, a companion of the Promised Messiahas.

She was regular in observing the prayers and fasts and would offer the tahajjud [pre-dawn voluntary] prayers regularly.

She was very hospitable, patient, grateful, hardworking, compassionate and possessed many other qualities. She had a deep bond of love for Khilafat.

For many years, she had the opportunity to serve as the secretary khidmat-e-khalq for Lajna Imaillah. The deceased was a musia [part of the institution of AlWasiyyat] and leaves behind two sons and two daughters. One of her sons, Bashir-udDin Sahib, had the opportunity to serve the Jamaat for 40 years. Her other son, Munir-ud-Din Sahib is currently serving in nizamat-e-ta‘mirat in Qadian.

May Allah the Almighty bestow His forgiveness and mercy upon the deceased and may Allah enable her children to continue on her virtuous deeds.

The next mention is of respected Chaudhry Karamatullah Sahib, who passed away on 26 December at the age of 95 years.

ۤ َّ ّٰ َّ ‫ِانا لِل ِہ َو ِانا ِال َ ۡی ِہ ٰر ِج ُعوۡ َن‬

[Verily to Allah we belong and to Him shall we return].

He was the paternal grandson of Hazrat Chaudhry Shah Din Sahibra of Ghatalian, a companion of the Promised Messiahas, who had the opportunity to pledge allegiance when the Promised Messiahas came to Sialkot. The deceased was a very pious and loving individual; he would look after the poor and care for those in need.

He was a sincere individual who always expressed gratitude to God Almighty in every situation.

His son, Suhail sahib writes: “Hospitality was a prominent characteristic of his, which would be manifested in particular when devotees

of life or Jamaat office-bearers would visit Badin in Sindh.”

He had the opportunity to serve in the Furqan force as well. From 1983 until 2018, he worked voluntarily in the office of Al Fazl International. From the very beginning, he had offered his house to be used for Jamaat functions and even in the current house, he dedicated one part of the house to be used as a Salat centre.

His daughters and his son are also rendering their services for the Jamaat.

One of his grandsons, Farhad Ahmad, is a missionary and serving here in the UK in the Press and Media Department. May Allah the Almighty bestow His forgiveness and mercy upon the deceased and enable

Friday 19 February 2021 | AL HAKAM

56 his children and his progeny to continue on his virtuous deeds.

The next funeral is of Chaudhry Munawar Ahmad Khalid Sahib from Germany, who passed away on 20 August [2020] at the age of 85.

ۤ َّ ّٰ َّ ‫ِانا لِل ِہ َو ِانا ِال َ ۡی ِہ ٰر ِج ُعوۡ َن‬

[Verily to Allah we belong and to Him shall we return.]

The deceased had a strong bond with Nizam-e-Jamaat and would fully partake in tablighi and tarbiyati activities. During different times, he had the opportunity to serve as sadr [president] and general secretary. He also had the opportunity to serve in different departments of Majlis Ansarullah.

Furthermore, when he was in Pakistan, he had the opportunity to serve as the manager looking after the lands belonging to Tahrik-e-Jadid. He had a loyal bond with Khilafat. The deceased was a musi.

Aside from his wife, he is survived by five sons and six daughters.

The next mention is of Naseera Begum Sahiba, wife of Ahmad Sadiq Tahir Mahmood Sahib who is a retired missionary from Bangladesh. She passed away according to divine decree on the night of 27/28 November [2020].

A Champion of Islam Hazrat Khalifatul Masih V’saa personal memories and recollections of Hazrat Musleh-e-Maudra

ۤ َّ ّٰ َّ ‫ِانا لِل ِہ َو ِانا ِال َ ۡی ِہ ٰر ِج ُعوۡ َن‬

[Verily to Allah we belong and to Him shall we return.]

The deceased was the daughter of Maulvi Muhammad Sahib, former national president. The deceased was regular in observing prayers and fasts, very devout, hospitable, patient and content.

During Ramadan, she would regularly recite the Holy Quran and finish a complete reading. Aside from this, she had many other virtuous qualities. May Allah bestow His forgiveness and mercy upon her.

The next mention is of Rafiuddin Butt Sahib. He passed away on 6 December [2020] at the age of 92 years.

ۤ َّ ّٰ َّ ‫ِانا لِل ِہ َو ِانا ِال َ ۡی ِہ ٰر ِج ُعوۡ َن‬

[Verily to Allah we belong and to Him shall we return.]

He was the son of Hazrat Maulvi Khairuddin Sahibra, who was a companion of the Promised Messiahas. By the grace of Allah, he joined the institution of Al-Wasiyyat during his youth. He had the opportunity to serve the Jamaat in various capacities. He served as the local president and amir of Baddomalhi, district of Narowal and also as the local president of Wah Cantt. He had the opportunity to become a prisoner in the way of Allah.

He is survived by four daughters and one son. One of his sons-in-law is Naseem Ahmad Sahib, who is a missionary and is currently serving in Nigeria. May Allah the Almighty bestow His forgiveness and mercy upon the deceased.

May Allah elevate the status of all the deceased members and grant them a place with their loved ones. As mentioned before, I will lead their funeral prayers in absentia.

(Original Urdu transcript published in Al Fazl International on 12 February 2021, pp. 5-11.

Translated by The Review of Religions.)

That was the first time I witnessed the demise of a loved one or relative at an age where I could comprehend things. It was also the first time I kissed the forehead of a dear one who had passed away, the memory of which remains today.

— Hazrat Khalifatul Masih Vaa www.alhakam.org/a-champion-of-islam/

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad | Sub-Editorial Ataul Fatir Tahir | News: Ata-ul-Haye Nasir | © Al Hakam 2021