Al Hakam - 10 November 2023

Answers to Everyday Issues Part: 63

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Twenty pearls of wisdom from Hazrat Musleh-e-Maud’s: ‘Guidance for Missionaries’

From The Archives: Ahmadiyya advocacy for Palestinian rights

Jews and Arabs united at Haifa Ahmadiyya Mosque

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THE WEEKLY

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www.alhakam.org AL HAKAM | Friday 10 November 2023 | Issue CCXCV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Muslim nations are failing to unite Ahmadis from Albania meet Hazrat Khalifatul Masih V

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

Status of Hazrat Abu Bakrra

َّ َ ُ َّ َ َ َ َ َ ُ َ ْ َ ‫ ﻗﺎل � ِ�ض اﻟﻨ ِ� ّ� ﺻﻠﻰ‬،‫ﻋﻦ أ�ِ� ﻣﻮﺳﻰ‬ َ ّٰ َ َ َ ُ ُ َ َّ ْ َ َّ ‫ا�� ُ� َ�ﻠ ْﻴ ِﻪ َو َﺳﻠﻢ ﻓﺎﺷ َﺘﺪ � َ�ﺿﻪ ﻓﻘﺎل‬ َّ ‫« ُ� ُ�وا َأ َﺑﺎ َﺑ ْﻜﺮ َﻓ ْﻠ ُﻴ َﺼ ّﻞ ﺑ‬ .«‫ﺎس‬ ‫ﺎﻟﻨ‬ ِ ِ ِ ٍ َ ٌ َ ٌ ُ َ ُ َّ ُ َ َ ْ َ َ ‫ ِإذا‬،‫ﻗﺎﻟﺖ �ﺎ�ِﺸﺔ ِإﻧﻪ رﺟﻞ ر ِﻗﻴﻖ‬ َ َ َ َ​َ َ َ َ�ّ ِ �‫ﻚ ﻟ َ ْﻢ � َ ْﺴ َﺘ ِﻄ ْﻊ أ ْن ﻳ ُ َﺼ‬ ‫ﻗﺎم ﻣﻘﺎﻣ‬ َ ْ َ ْ َّ ّ ُ َ َ ‫ ﻗﺎل «� ُ�وا أ َﺑﺎ َﺑﻜ ٍﺮ ﻓﻠ ُﻴ َﺼ ِﻞ‬.‫ﺎس‬ ‫ﺎﻟﻨ‬ ِ‫ﺑ‬ ِ ْ َ َ​َ ُ َ َ َ ْ َ َ َ َّ ‫ﺎس«ﻓﻌﺎدتﻓﻘﺎل«� ِ�يأﺑﺎﺑﻜ ٍﺮ‬ ِ ‫ﺑِﺎﻟﻨ‬ َّ ّ َ ُ ْ َ َ َ ُ َّ َ ‫ﺎﻟﻨ‬ ‫ﻓﻠﻴﺼﻞ ﺑ‬ ‫اﺣ ُﺐ‬ ِ ‫ ﻓ ِﺈﻧﻜ ّﻦ ﺻ َﻮ‬،‫ﺎس‬ َّ َ َ ُ ُ َ ُ ِ َ َ َ ِ ِ َ ُ ُ ّ ‫ ﻓﺄﺗﺎه‬.«‫ﻳﻮﺳﻒ‬ ‫ا��ﺳﻮل ﻓﺼﻠﻰ‬ َّ َّ ّ ٰ َّ �ُ ��‫اﻟﻨ ِ� ِّ� َﺻﻠﻰ ا‬ ‫ﺎس �ِ� َﺣ َﻴﺎ ِة‬ ‫ﺎﻟﻨ‬ ِ‫ﺑ‬ ِ َّ َ َ َ َ .‫�ﻠ ْﻴ ِﻪوﺳﻠﻢ‬ Hazrat Abu Musara reported, “When the Prophetsa was taken ill and his condition grew severe, he enjoined, ‘Instruct Abu Bakr to lead the prayers.’

Hazrat Aishara remarked, ‘He is a man of tender heart, and should he stand in your stead, he would be unable to lead the congregation.’ The Prophetsa insisted, ‘Instruct Abu Bakr to lead the prayer.’ She repeated her concern, but he affirmed, ‘Bid Abu Bakr to conduct the prayers. Verily, you are akin to the companions of Joseph.’ Consequently, the messenger conveyed the command to Abu Bakrra who then led the congregation in prayer during the Prophet’ssa lifetime.” (Sahih al-Bukhari, Kitab al-azan, Bab Bab Ahlu l-‘ilmi wa l-fadli

On Sunday, 5 November 2023, Ahmadis from Albania had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad,

Khalifatul Masih V in a virtual mulaqat.

At the outset of the mulaqat, Huzooraa conveyed his salaam and called upon aa

Bekim Bici Sahib to recite a portion from the Holy Quran. This was followed by its Continued on next page >>

ahaqqu bi l-imamah, Hadith 678)

Friday 10 November 2023 | AL HAKAM

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Hazrat Mirza Ghulam Ahmadas, In His Own Words

Kind treatment to all “Remember that there are two commandments of God Almighty.

First, associate no partner with Him, neither in His being and attributes nor in His worship. Second, be compassionate to mankind.

Benevolence does not imply that it should only be for your brothers and relatives; rather it should be for anyone, any human, and any of God’s creation. Do not consider whether someone is a Hindu or a Christian.

I tell you truthfully that Allah the Almighty has taken the responsibility of ensuring justice to you; He does not want you to take it upon yourselves.

The more congeniality you adopt and the more humble and serving you are, the more Allah the Almighty will be pleased with you. Leave your enemies to God Almighty. The Day of Judgement is near. You should not be confounded by the hardships afflicted upon you by the opponents.

I perceive that you will have to suffer a lot more at their hands because they who fall short of decency become ferocious, as if a dam is broken and a flood bursts out. A pious person needs to control his tongue.” (Al Hakam, 24 January 1907; Malfuzat [1988], Vol. 5, pp. 130-131)

Photo courtesy of Suhaib Ahmad

<< Continued from previous page

Albanian translation, presented by Sali Beja Sahib. Next, Saboor Ahmed Ghori, 12, presented a poem.

As the Ahmadis from Albania were

seated in the mosque, Baitul Awwal, Huzooraa inquired about the construction date. In response, Huzooraa was informed that it was inaugurated in 2003. Huzooraa said, “It’s a spacious mosque, but there are few people. Make an effort to fill it with more people.”

Next, a video was presented to Huzooraa, showcasing various footage of the Jamaat in Albania, including scenes of the mosque, Baitul Awwal – which was named by Hazrat Khalifatul Masih IVrh – Darul Falah mission house, lecture hall, library, kitchen, guest rooms, and various other aspects.

Following this, members of the Jamaat in Albania had the chance to ask some questions and seek guidance from Hazrat Khalifatul Masihaa.

Sali Beja Sahib said to Huzooraa that many of the questions originating from Muslims on the Albania Jamaat website and during various meetings pertain to concerns about black magic. Some individuals, he said, firmly believe that someone has cast a spell on them and seek assistance in having it removed. How should we address such enquiries?

Huzooraa remarked that these matters are mere superstitious thinking. It is inherent in human psychology that continuous contemplation of a certain matter can lead one to believe in it.

Huzooraa went on to question why black magic seems to affect Muslims but not Ahmadi Muslims, despite attempts made by many. If their faith is strong, believing that Allah has control over all matters, it should have no impact on them.

To counter such superstitious thinking, one must seek God’s forgiveness, recite �ٰ � istighfar, and also recite ‫َّلا�حۡوٌل�َوَّلا�َقۡوًۃ�ِإَّلا�ۡبالّٰلِہ‬.

Huzooraa also emphasised the importance of reciting the last three chapters of the Holy Quran regularly to safeguard oneself. He mentioned that many individuals have turned black magic into a profitable business and added that Hazrat Khalifatul Masih Ira has extensively elaborated on this. In reality, such practices cannot harm individuals who have unwavering faith in Allah. Huzooraa further

added that anyone with a strong faith in Allah the Almighty can be seen as immune to the effects of black magic.

Sometimes these ideas are implanted in people’s minds when they are young, and they can have a lasting psychological impact, causing the notions to persist even as they grow older. “This is why we do not believe in such things,” Huzooraa concluded.

Xhaferr Kuci Sahib said that sometimes, after hearing bad news or challenging situations, one can feel overwhelmed, even when they have nothing to do with it.

Huzooraa advised that one should pray to Allah, asking Him to strengthen their faith and protect them from all evil. Recite �ٰ � ‫َّلا�حۡوٌل�َوَّلا�َقۡوًۃ�ِإَّلا�ۡبالّٰلِہ‬ and pray during prostrations, asking Allah to alleviate their panic and worries.

Huzooraa also recommended frequent recitation of Durood Sharif and istighfar, as it can help in resolving such issues.

Huzooraa added that in life, there are ups and downs; people hear both good and bad news. When one receives good news, they should express gratitude to Allah, and if they receive bad news, they should pray and give sadaqah. “It is also extremely important to give sadaqah,” Huzooraa emphasised. When people give sadaqat, Allah alleviates their hardships and worries. Huzooraa stressed that individuals should both pray and give sadaqah.

Mariglen Beja Sahib said that the Promised Messiahas stated that he did not come for political power. He added that, with the blessings of the Khilafat, a spiritual unity has been established in the Jamaat. Meanwhile, other Muslims are waiting for a Mahdi to bring them political unity. He asked whether Muslims will attain both spiritual and political power simultaneously in the future or if these two are distinct issues.

Huzooraa explained that the reason for the advent of the Messiah was to bring about a spiritual revival, and such a revival would also have an impact on worldly governments and leaders. This is why the Promised Messiahas received the revelation to unite all Muslims under one religion.

Huzooraa elaborated that when this unity is achieved, a spiritual reawakening will occur, and as a result, governments of other countries will establish good relations.

Huzooraa also noted that the Holy Quran mentions, “If two parties of believers fight [against each other], make peace between them” (49:10), and emphasises making peace among brothers.

Huzooraa pointed out that even though this guidance is directed at believers, it can be applied worldwide. He added that this principle implies that Allah told of a time when there will be various governments, and if any government engages in political transgressions, all should collaborate to put an end to these transgressions.

Huzooraa explained that this also indicates the continuous existence of distinct worldly governments, but there shall be one spiritual leader, the Promised Messiah and Mahdi, as foretold by the Holy Prophetsa. This is our belief, and this spiritual system, under Khilafat, shall continue until the Day of Resurrection.

Regarding those Muslims who anticipate the arrival of the Mahdi, Huzooraa pointed out that some expect a bloodthirsty Mahdi who uses force to achieve his goals. Huzooraa then rhetorically asked, what could be accomplished through the use of the sword?

Referring to the ongoing tensions in the Holy Land, Huzooraa mentioned that Muslims have not been able to unite and assist the Palestinians. They are awaiting the arrival of the Mahdi to provide assistance. However, Huzooraa clarified that the Mahdi, as prophesied by the Holy Prophetsa, is destined to come to establish peace.

Next, Bujar Ramaj Sahib said that he did not have a question but would like to request prayers for the growth and development of the Albanian Jamaat in their service to the Holy Prophetsa. He also prays for the inclusion of sincere and intellectual individuals as much as possible.

Huzooraa addressed the gentleman and said that it was also his duty to display profound empathy for his brothers, pray for them, and preach to them. Huzooraa added,

AL HAKAM | Friday 10 November 2023 “Insha-Allah, we firmly believe that a time will come when these individuals will have no choice but to accept the Promised Messiah.”

Considering the spread of Islam Ahmadiyyat, Huzooraa emphasised that one should strive, pray, and instil this spirit in the upcoming generations so that they, too, will work towards its propagation.

Agime Beja Sahiba said to Huzooraa that it is mentioned in the Hadith that Surah al-Kahf should be recited on Fridays. She said that she read this surah every Friday, although she did not know why. She asked Huzooraa to explain the importance of reading Surah al-Kahf on Fridays.

Huzooraa mentioned that the Holy Prophetsa also emphasised reading the first and last 10 verses of this chapter daily. In these verses, we find teachings about the establishment of monotheism, the rejection of the trinity, and the belief in the oneness of Allah. Huzooraa explained that the Surah speaks of the oneness of God, directing their focus solely towards Allah while refraining from worldly attractions. Furthermore, Huzooraa pointed out that on Fridays, it is recommended to recite Surah al-Jumuah, which is especially relevant in the current times. In this Surah, there is a prophecy regarding the Promised Messiahas, and it also underscores the significance of Friday.

Considering the context of Surah al-Kahf, it becomes evident why we are encouraged to recite it frequently, Huzooraa concluded.

Saboor Ahmed Ghori, 12, asked why it was said that Ahmadis should not pray behind a non-Ahmadi Muslim imam.

Huzooraa explained that during the time of the Promised Messiahas, some people used to pray behind non-Ahmadis.

However, when the Promised Messiahas learned that certain clerics declared it a sin to pray behind Ahmadis and they, the clerics, had then prohibited it, the Promised Messiahas advised that since they had declared this, Ahmadis should also refrain from praying behind them. Huzooraa added that the Promised Messiahas emphasised that Ahmadis had more reason to abstain from offering their prayers behind these clerics and imams because Ahmadis had accepted the very Messiah foretold by the Holy Prophetsa and the Imam raised

by God, fulfilling the Holy Prophet’ssa prophecy, while they had rejected the Imam sent by Allah.

Genci Ramaj Sahib mentioned that in the Albanian Jamaat, Jalsa Salana is held in their current mosque, with separate areas for men’s meetings and Lajna seating in the mission house hall. He inquired if it was possible to lay a carpet in the mosque area, allow shoes in the assembly hall, and have individuals remove their shoes before reaching the prayer area.

Huzooraa explained that this entire area is considered a mosque, even if carpet rows are set up for prayer; the entire hall maintains its sanctity. Huzooraa emphasised that under exceptional circumstances, one can lay a covering on the floor for certain functions, though this is only permitted to a limited extent. However, it is crucial to make every effort to respect the sanctity of this space, as it is still a part of the mosque.

Huzooraa added that at such functions, guests can cover their shoes with disposable overshoe covers and sit on chairs if they are attending the Jalsa. However, Ahmadi

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Muslims should always remove their shoes and maintain the sanctity of the mosque.

Huzooraa further mentioned that even in such cases, it is preferable to have a sheet or temporary covering laid out, and the mosque’s floor should be kept clean.

Huzooraa then asked if this arrangement was being made for Ahmadis or for guests who visit the mosque for events. In response, the questioner confirmed that it was for guests.

Huzooraa explained that, in such cases, a sheet should be spread on the floor or disposable overshoe covers can be used to cover shoes. Huzooraa mentioned that, under certain exceptional circumstances, this can be done. He recalled that during the inauguration of the Berlin Mosque, a function took place, and a covering was laid on the floor from wall to wall. However, Huzooraa emphasised that this should not become a regular practice.

Sinan Breshanaj Sahib said that this year he had intended to attend Jalsa Germany to meet Huzooraa but could not make it due to some constraints. He wanted to express that Huzooraa is the most revered person in the world for him, and he holds great respect for him. He further yearned to embrace Huzooraa.

Huzooraa said, “May Allah fulfil your desire,” and added, “May Allah create the means for our meeting face to face.”

Markelian Shparthi Sahib asked what efforts should be made to involve the new members, especially the youth, in the Jamaat.

Huzooraa mentioned that in this age, people’s focus is often not on spirituality or Allah. Therefore, we should strive to bring people closer and foster a personal connection with Allah. To achieve this, those who embraced Ahmadiyyat 10-15 years ago should share their experiences and instances of answered prayers with the youth. They should also narrate historical events related to Islam Ahmadiyyat, as well as various incidents as narrated by Huzooraa, in order to strengthen the faith of the youth. When this occurs, it will naturally draw them to the mosque.

In addition to this, organising indoor games and interactive programmes can help address questions that arise in the minds of youth. Huzooraa added that individuals should cultivate high moral values within themselves, which will attract others when they observe these morals.

Eliona ÇelaIs Sahiba asked if it was permissible to participate in a peaceful protest when children, women, and innocent people are being killed in Palestine, Ukraine, or even Israel.

Huzooraa responded, “Yes, you can certainly participate.” However, Huzooraa cautioned that sometimes those who organise such protests may include fanatics who turn peaceful protests into forceful ones. Huzooraa explained that if the protest is peaceful, then one may participate.

Nevertheless, Huzooraa emphasised that Ahmadis should also write letters to ambassadors and politicians advocating for Palestinians and oppressed individuals, expressing their desire for global peace.

This, Huzooraa noted, is also a form of silent protest.

Huzooraa then conveyed his salaam and the meeting came to a successful end.

(Report prepared by Al Hakam)

Du‘a at Baagh-e-Ahmad site, acquired

by Majlis Khuddam-ul-Ahmadiyya USA Syed Raza Ahmad Motamid Majlis Khuddam-ul-Ahmadiyya USA

Majlis Khuddam-ul-Ahmadiyya USA recently purchased an 80-acre piece of land in Southern New Jersey. Hazrat Khalifatul Masih Vaa has graciously named it “Baagh-eAhmad” – Garden of Ahmad. The purpose of acquiring this land is to hold national and regional events, including the ijtemas, in the future. The land consists of wooded areas as well as cleared land, which is largely flat and suitable for growing crops. Baagh-e-Ahmad is located close to urban areas and is within driving distance of several international airports.

On 15 October 2023, Dr Sahibzada Mirza Maghfoor Ahmad, Amir Jamaat-eAhmadiyya USA, visited Baagh-e-Ahmad for an event organised by Majlis Khuddamul-Ahmadiyya. Amir Sahib did an extensive tour of the land and gave valuable

suggestions for its future usage. This was followed by a brief event that started with the recitation from the Holy Quran. Muavin Sadr Majlis Khuddam-ul-Ahmadiyya USA gave the welcome speech, followed by remarks from Amir Sahib, who emphasised that we should always remember that it is due to the sheer blessing of Allah that Majlis Khuddam-ul-Ahmadiyya was able to obtain this land. The outgoing Sadr Majlis Khuddam-ul-Ahmadiyya USA, Dr Madeel Abdullah Sahib, thanked Amir Sahib and the participants for accepting the invitation and coming from far distances. The event concluded with a silent prayer led by Amir Sahib.

The event was followed by tree planting and a BBQ lunch cooked onsite by a team of khuddam from the East Region. Over 280 people attended the event, including members of the national amila of Jamaat USA, nearby jamaats’ presidents, and missionaries.

Photo courtesy of AMJ USA

Islamic Heritage Month exhibition held in Bradford West Hira Aftab Secretary Ishaat, Lajna Imaillah Bradford West, Canada

On 25 October 2023, an exhibition was set up at the Bradford West Gwillimbury Library on the topic of Islamic Heritage Month by Lajna Imaillah Bradford West, Bradford East and Hadeeqa Ahmad.

This exhibition not only included the display of a wide range of books but also showcased Islamic history, facts, its culture and the role played by Muslims in the past and present developments of the world.

The main display of the event was the Holy Quran exhibition, where copies of the Holy Quran with translations in more than 75 languages were displayed. Apart from this, photographs of the Promised Messiahas and his Khulafa were also displayed.

This exhibition also highlighted the rights Islam has given to women and what

they have achieved in society after gaining their identity. The Muslim scarves for women were on display as well, and they were available for anyone who wanted to try them out and take them for free.

The most fascinating corner of the exhibition was the calligraphic art. There were many beautiful paintings and drawings on display. The visitors were offered the opportunity to experience writing their names using calligraphic techniques. The free book and pamphlet stall and The Review of Religions stall displaying literature and periodicals were other points of interest.

There was a multimedia presentation that focused on Islamic heritage. Numerous invitations were sent out to friends, neighbours, schools, co-workers and offices.

Thus, we had almost 30 non-Ahmadi guests visiting our exhibition. The Mayor of Bradford West Gwillimbury, Mr James Leduc, also attended the exhibition.

Friday 10 November 2023 | AL HAKAM

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Answers to Everyday Issues

Part 63

Second Coming, Eid al-Adha, halal meat Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.

Second Coming: Authenticity of two ahadith

Kristijan Nikodinovski| Unsplash

A missionary from the UK sent two narrations from Sunan at-Tirmidhi to Hazrat Amirul Momineen, Khalifatul Masih Vaa, enquiring whether these ahadith are correct and whether we can use them in our arguments. Huzoor-e-Anwaraa, in his letter dated 18 August 2022, provided the following guidance in response to this question: “These narrations from Sunan atTirmidhi are reported under ‘Kitab at-Tafsir, Bab wa min surati Muhammadsa’. Their content is as follows: The Holy Prophet Muhammadsa recited the following verse:

َ� َ ُ َ َ ُ ُ َُ ُ َْ َ ‫َ​َو ِ​ِإ ْۡن�َت َ​َتۡوَلۡوْا�َیَ ِْس َ​َت ْۡب ِۡد ٌْل�َقۡوْ ًِما�ﻏْی َِرک َْم�ُث �َم�َّلَا�َیَ​َكۡوَنۡوا�َأ ِْمَّثالَ​َك َْم‬

“‘And if you turn your backs, He will bring in your stead a people other than you, then they will not be like you.’ (Surah Muhammad, Ch. 47, V. 39) “Upon this, the Companions enquired, ‘Who will be these people?’ The Holy Prophetsa, tapping on the shoulder of Hazrat Salman al-Farisira, stated, ‘This man and his people, this man and his people.’ In another narration, it is mentioned that Hazrat Salman al-Farisira was sitting beside the Holy Prophetsa when the Companions asked. The Holy Prophetsa tapped on his thigh and declared, ‘This man and his companions,’ and he further swore by the One in Whose hand his life was, that if faith were to ascend to the Pleiades, men from Persia would surely retrieve it.

“A similar narration is also found in Sahih al-Bukhari, which pertains to the revelation of the following verse from Surah al-Jumu‘ah, upon which the Companionsra asked who the fortunate people would be among whom the Holy Prophetsa would be raised again:

َ ُ ۡ َ ۡ ‫َ​َو ٰ�اَخ ِرَیۡ َۡن� ِ​ِمن ُ​ُھ َۡم�ل َ �َما�َیَِل َ​َحِقۡوۡا ِ�ۡب ُِھ َۡم‬

“‘And will raise among others from among them who have not yet joined them.’

(Surah Al-Jumu‘ah) “To this, the Holy Prophetsa placed his hand on Hazrat Salman al-Farisira and said, if faith were to go up to the Pleiades, some men or a man from these people of Persian descent would surely find it.

“Essentially, both sets of narrations prophesy the same era and the same event.

The narrations in Sunan at-Tirmidhi also warn the Muslim ummah that if they neglect Islamic teachings and disregard the commandments of Allah the Exalted and His Messengersa, becoming embroiled in various worldly evils, Allah will lift the blessing of faith from such a nation. Then, righteous and virtuous men from among the Persians will re-establish this faith in the world. The narration in Sahih al-Bukhari gives the glad tidings that when the world becomes corrupt as a consequence, resulting in the deprivation of the blessing of faith (which always leads to the commissioning of prophets and other chosen ones by Allah), Allah will, for the reformation of the world during this period of corruption on earth, raise righteous and virtuous men from among the Persians who will be like the reflection of the Holy Prophetsa, and their coming will be like the advent of the Holy Prophetsa. They will retrieve the faith from the Pleiades and re-establish it in the world.

“Thus, the narrations from both books are correct and support each other, giving glad tidings about the same era. We utilise the narration from Sahih al-Bukhari more in our theology because this book is deemed more authentic and is considered by the majority of Muslims to hold the highest authority after the Book of Allah.”

Slaughtering methods and halal meat A student from Jamia Ahmadiyya Canada wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating that nowadays in the UK, chickens are more commonly killed by asphyxiation using gas rather than being slaughtered. Or, instead of their necks being cut, they are stunned, and when they are put into boiling water to remove their feathers, they die and their blood does not flow. Is it permissible to eat the meat of animals slaughtered in this manner?

Similarly, in many abattoirs in Western countries, animals are slaughtered in front

of other animals, with knives also being present in front of these animals, and when they are hung on hangers, their bones break.

Then, in these Western countries, many atheists or people of such religions who are not People of the Book slaughter animals, whereas Islam has declared only the food of the People of the Book to be permissible.

In that case, would it not be better for us to buy meat from small halal shops rather than from large abattoirs? Huzoor-e-Anwaraa, in his letter dated 22 August 2022, provided the following answer to this question: “An animal that is killed by asphyxiation through gas, or one that is killed by being immersed in boiling water without being slaughtered, is not permissible [halal] to eat according to Islamic teachings. Indeed, Allah the Exalted explicitly states in the Holy Quran:

ۡ ۡ َ َ� ُ َ ۡ ُ َ ۡ ُ َۡ َ ُۤ ِ‫� ٰ � ِر َِمۡت� َِعِل ۡ​ۡیَك َُم� ال َ​َم ۡ​ۡیَتِۃ� َ​َوالۡد َُم� َ​َول َۡح َ َُم� ال ِ​ِخَنِزَِیُّۡرَِ� َ​َو َِما� ا ُِھ �ُل� ۤل ِﻐْیِر‬ َ​َ ُ � ُ � ۡ َُ ُ ۡ َُ َ ۡ ۡ ‫الّٰل ِ​ِہ ِ�ۡب ِٖہ َ�َوال َُمنِخ ِنِقِۃ َ�َوال َ​َمۡوَۡقۡوَۡذًۃ َ�َوال َُمَت َ َِر �ُِّدَیَِۃ َ�َوالن َِط ۡ​ۡی َ​َحِۃ َ�َو َِما�اَک َُل‬ َ � ُ َ � َ� ‫الِس ُۡبع� ِاَّلا َ�ِما�َذَک ۡ​ۡی َُت َۡم‬

“‘Forbidden to you is [the flesh of an animal] which dies of itself, and blood and the flesh of swine; and that on which is invoked the name of one other than Allah; and that which has been strangled; and that beaten to death; and that killed by a fall; and that which has been gored to death; and that of which a wild animal has eaten, except that which you have properly slaughtered.’

(Surah al-Ma’idah, Ch.5: V.4) “As for the matter of stunning animals, they are subjected to half-stun to spare them from some degree of suffering, after which they are also slaughtered, allowing their blood to flow out. This is because, even when half-stunned, both their heart and brain are still functioning. However, if these animals are killed by having their necks cut from the upper side using a jolt-like method instead of being slaughtered from below the neck, then, according to Islamic teachings, it is also not permissible to eat them.

Nevertheless, in Western countries, animals are predominantly slaughtered from the lower part of the neck.

“As for the concern that these animals are slaughtered in the presence of other animals, or that knives are visible to them, or that sometimes their bones break when they are hung on hangers after being slaughtered, or that they are slaughtered by atheists or followers of religions not among the People of the Book who do not invoke the name of Allah at the time of slaughter, none of

these factors affect the permissibility of the meat, provided the animals are slaughtered according to health and safety standards that ensure the well-being of humans, from the lower part of the neck, and that no name other than Allah’s is invoked upon them. If the basmalah is recited before eating such meat, its consumption is permissible.

“Therefore, one should not unnecessarily create difficulties for oneself by being excessively scrupulous and falling into baseless doubts. It is also mentioned in a hadith as narrated by Hazrat Aishara that:

َ� َ َ ُ ْ َ ً ْ َ َ� �ٰ َ ُ َ َ ُ َ ً ْ َ َ� َ َ ‫الِل َْح َِم�َّلَا�َن ْۡدَرُِّی‬ ‫َأۡن�َقۡوِما�َقالۡوا�َیا�َرُسۡوٌل�الّٰل ِ​ِہ� ِإۡن�َقۡوِما�َیﺄَتۡوَننا�ۡب‬ َ �ٰ َ� ِ �ٰ ُ ُ َ َ َ َ ِ َ ْ َ ْ َ َ �ٰ َ ْ ُ َ َ َ ‫َأَذ�رَوا�اُسَم�الّٰل ِ​ِہ�ِعِلۡی ِ​ِہ�َأَم�َّلا�َّفِقاٌل�َرُس‬ ‫ۡوٌل�الّٰل ِ​ِہ َ�صِلى�الّٰل ُِہ َ�ِعِل ْۡی ِ​ِہ‬ ُ‫َ​َو َُس �َِل َ​َم َ�ُس �َُمۡوا�ال ٰ�ّٰل َِہ َ�ِع َِل ْۡیِہ َ�َوَک ُ ُِلۡوۤٗہ‬ ِ

“‘A group of people said to Allah’s Messengersa, ‘Some people bring us meat and we do not know whether they mention Allah’s name over it or not (while slaughtering the animal).’ He said, ‘Mention Allah’s name (i.e., recite the basmalah) on (the meat) and eat it.’’ (Sahih al-Bukhari, Kitab al-buyu‘, Bab man lam yara l-wasawis wa nahwahu min ash-shubuhat) “Likewise, the Promised Messiahas was asked whether it was permissible to eat food prepared by Hindus. He stated: “‘The sharia has made it permissible. The sharia does not insist on such restrictions; rather, it places emphasis on: �ٰ َ ۡ َ َ َ ۡ َ ۡ َ ‫ۡن�زک َُھا‬ � ‫َق �ۡد�اَّفِل �ُح�ِم‬ “‘[He indeed (truly) prospers who purifies it. (Surah al-Shams, Ch.91: V.10)].

The Holy Prophetsa would eat items prepared

by Armenians and, in any case, one cannot do without it.’ (Al Hakam, no. 19, vol. 8, 10 June 1904, p. 3) “Thus, a person should strive to conduct their affairs and worldly matters with piety, without succumbing to whims and doubts.

And where there is a possibility of engaging in a prohibited act or the prohibition of something is clear, one must avoid it in every instance. In this regard, another hadith of the Holy Prophetsa, reported by Hazrat Aishasa, provides us with the best guidance:

َ ْ َ� َ� � ُ ْ َ� َ �ٰ َ� ‫َِما� َخ ِْی َِر� الن ِب �یُ� َصِلى� ْالّٰل ُِہ� َِعِل ْۡی ِ​ِہ� َ​َو َُسِل َ​َم� ۡبَْی َ​َّن� َأ ِْمُّرَ​َیْ ِۡن� ِإَِّلا� اَخ َ​َت َاَر‬ ْ َْ َ َ ُ ْ ْ َ َ َ َ ْ َ َ َْ َ َ ُ َ َ َْ ‫اۡن�َأَب َْع َۡد ُ​ُھ َ​َما� ِ​ِمن ُِہ‬ ‫َأَیِسرُھَما�ِما�لَم�َیﺄُثَم�َّف ِ​ِإَذا�َکاۡن�اَّل ِ�ُثَم�َک‬

“‘Whenever the Holy Prophetsa had to choose between two options, he always chose the easier one as long as it was not sinful. If it involved sin, he would be the most avoidant of the two.’ (Sahih al-Bukhari, Kitab al-hudud, Bab iqamati l-hududi wal-

AL HAKAM | Friday 10 November 2023 intiqami li-hurumatillah) “[The editor of Al Badr (1904) reports:] “‘In a similar vein, it has been mentioned regarding the Promised Messiahas that once, when the marvellous inventions of America and Europe were being discussed, the conversation also turned to the matter of canned milk and broth, etc., which arrive from abroad and are considered to be very fine and pure. One of its noted qualities was that it was untouched by human hands. Even the milk is extracted by machines. Upon this, the Promised Messiahas remarked: “‘‘Since Christians have now become such a people who pay no heed to the limits of religion and its decrees of lawful and unlawful, and since the consumption of pork is prevalent among them, and they do not invoke the name of God when slaughtering animals – rather, it has been heard that they sever the heads of the animals in a jolt-like manner – doubts may arise that biscuits and milk, etc., produced in their factories might be mixed with pig fat and pig milk.

Therefore, in our opinion, consuming such biscuits, milk, and broth, etc., from abroad is entirely against piety and not permissible.

When pig rearing and consumption are so commonplace among these people in the West, how can we believe that there would not be some element of it in other edible items that they prepare and send abroad?’ “‘Subsequently, Abu Saeed Sahib, also known as Arab Sahib, a rice merchant from Rangoon, presented an incident to the Promised Messiahas, saying that there was a biscuit and bread factory in Rangoon that was owned by the British. A Muslim trader bought it for nearly one and a half lakh rupees. When he examined the account books, he discovered that lard had also been purchased for use in the factory. On inquiry, the factory workers revealed that they used it in biscuits, etc., for flavour, and that such fat is added in these products in England and America as well. “‘This incident can inform the readers about the extent of piety and discernment the Promised Messiahas exercised in such matters. However, since there were among us those who frequently had to travel and some brethren are still in remote regions like Africa, etc., where they might require such milk and biscuits, etc., the matter was reconsidered, keeping them in mind.

Additionally, it was pointed out that Hindus also maintain their items very dirtily, and their cooking pots are often licked by dogs. “‘Upon this, the Promised Messiahas stated: “‘‘In our view, the food of the Christians, which does not raise doubts and which the Holy Quran has not declared forbidden, is lawful. Otherwise, it would mean that we abstain from certain foods at home, deeming them forbidden, but consume them from the hands of Christians when outside. And it is not just about Christians; if a Muslim is

photosforyou| Pixabay

5

also of doubtful status, we cannot consume his food. For instance, if a Muslim is insane and unaware of the distinctions between lawful and unlawful, then what reliability can his prepared food have? That is why we do not allow the consumption of biscuits from England in our homes, but instead, we order them from a Hindu company in India. “‘‘With regards to Hindus, our situation is one of necessity [iztirar], for they are extensively integrated within our society, and their shops are ubiquitous. If Muslim shops are available and one can obtain everything from them, then certainly one should not buy edible items from the Hindus.’’ (Al-Badr, no. 27, vol. 3, dated 16 July 1904, p. 3) “Hence, the gist of the matter is that one should neither indulge in excessive suspicion to avoid permissible things without reason nor adopt a reckless attitude and strive to use everything regardless of its lawful or unlawful status. Rather, one should endeavour to lead a life in accordance with Islamic teachings, investigating affairs to a reasonable and cautious degree.”

Eid al-Adha sacrifices and related practices Someone from Canada wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, asking whether it is necessary for the person performing the sacrifice on Eid al-Adha to refrain from cutting their hair and clipping nails from the sighting of the moon of Dhul Hijjah until the sacrifice is made. And does this directive apply to those living abroad who, instead of performing the sacrifice themselves, give money to the Jamaat or a relative to carry it out on their behalf?

Huzoor-e-Anwaraa, in his letter dated 22 August 2022, provided the following guidance on this issue: “It is narrated in the Hadith that one who intends to offer a sacrifice should not cut their hair or clip nails from the sighting of the moon of Dhul Hijjah until the sacrifice is made. According to the narration of Hazrat Umm Salamahra, the Holy Prophetsa said, ‘Anyone who desires to sacrifice [on Eid al-Adha] should not get his hair cut or nails clipped after observing the new moon of Dhul-Hijjah until [the sacrificial animal] has been sacrificed.’ (Sahih Muslim, Kitab al-adahi, Bab man dakhala ‘alayhi ‘ashr dhu l-hijjah) “Moreover, it is reported from Hazrat Aishara that when Allah’s Messenger sent the sacrificial animal from Medina, I used to weave garlands for his sacrificial animals, and then he would not avoid those things that a person in the state of ihram avoids.

(Sahih al-Bukhari, Kitab al-hajj, Bab fatli alqala’id li l-budni wa l-baqar) “Based on these two types of Hadith, Islamic jurists [fuqaha] have different opinions on this issue. Some jurists consider it forbidden [haram] for someone who is sacrificing to cut their hair or clip their nails. According to the Shafi‘i school of thought, doing so is disliked [makruh] but not haram. One narration from Imam Malik considers it makruh, and another says it is not makruh, while according to Imam Abu Hanifa, it is not makruh at all. (Sharh anNawawi ‘ala Muslim, Kitab al-adahi, Bab man dakhala ‘alayhi ‘ashr dhu l-hijjah) Hazrat Musleh-e-Maudra states: “‘Those who intend to perform the

sacrifice should not shave from the first of Dhul Hijjah until they have made the sacrifice. Our Community should pay special attention to this matter because the practice of this sunnah has become neglected among the general populace.’ (Al Fazl, Qadian Dar al-Aman, No. 24, Vol. 5, 22 September 1917, p. 4) “In summary, it is preferred [mustahabb] and desirable for one who intends to sacrifice not to cut their hair or clip their nails; however, it is not obligatory or essential. Therefore, if a person intending to offer a sacrifice cuts their hair or clips their nails, it does not affect the validity of their sacrifice. The same ruling applies whether

mohammad samir| Unsplash

one performs the sacrifice themselves or has it performed by someone else.”

(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London. Translated by Al Hakam.)

Jamaat-e-Ahmadiyya Malta participates in National Book Festival 2023 Laiq Ahmed Atif President Jamaat-e-Ahmadiyya Malta

The National Book Festival is held every year in Malta. This year, the book festival was held between 18 and 22 October 2023, at MFCC, Malta’s largest international conference and exhibition venue. A large number of exhibitors participated in the book festival, which was visited by thousands of people.

Jamaat-e-Ahmadiyya Malta once again was able to participate in this annual national event.

During the Book Festival, we managed to approach many people by starting discussions and giving them books; we also informed them to visit our website for more books and information about the Ahmadiyya Muslim Jamaat. The Holy Quran with English translation was of great interest to our visitors, and many copies of the Holy Quran were given out to those interested in reading it. They were also briefed on how to benefit better and that they may contact the Jamaat to ask questions that arise in their mind during the reading of the Holy Quran or if they do not understand something.

The latest editions of The Review

of Religions and the monthly Maltese magazine ID-DAWL were also displayed for our visitors. Besides these, a good number of books in Maltese, including World Crisis and the Pathway to Peace, Recognising God: The Key to Unlocking Peace, and True Freedom for Women: True Emancipation through the Everlasting Teachings of Islam, were distributed among interested visitors.

We had healthy conversations with our respected visitors and also received some heart-touching comments from them. One visitor said that when he looked at the Holy Quran and started reading, “the Holy Quran really touched my heart.” Another visitor said, “I have been looking for the Holy Quran for a long time and have always had a wish to get a copy of the Holy Quran, which is being fulfilled today.” A Muslim visitor said, “I am very impressed by your efforts.

If Muslims truly practise Islam and adopt Islamic lifestyles when they live in European countries, then the whole of Europe will become Muslim.”

14 members of the Jamaat and a nonAhmadi Muslim student volunteered during the book festival, and they worked hard to make this event successful.

Mayor of Kingston launches Ahmadiyya Poppy Appeal Campaign Mansoor Ahmad UK

The mayor of the Royal Borough of Kingston Upon Thames, Councillor Diane White, launched the 2023 Poppy Appeal Campaign of Majlis Ansarullah Masroor Region, UK. The ceremony was held at the mayor’s parlour in Kingston on 25 October 2023.

A seven-member delegation of Majlis Ansarullah Masroor Region called on the mayor at her office to get the Poppy Appeal Campaign 2023 inaugurated by the mayor. After the photo session, the mayor was briefed about the humanitarian efforts of Majlis Ansarullah UK. The mayor was also presented with a packet of gifts,

which included a copy of the Holy Quran’s English translation. The mayor expressed high appreciation for the various activities accomplished by Jamaat-e-Ahmadiyya.

Photo courtesy of AMJ UK

Friday 10 November 2023 | AL HAKAM

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This Week in History

10 - 16 November

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 10 - 11 November 10 November 1905: On this day, the Promised Messiahas started his journey towards Qadian from Batala at 8am and reached his destination at around 12pm. After this more than two-week-long trip, Huzooras came back. During the course of this journey, Huzooras visited and delivered public lectures in Delhi, Ludhiana and Amritsar. After this tour, Huzooras did not travel to Delhi any more. (Tarikh-e-Ahmadiyyat, Vol. 2, pp. 422-431) 11 November 1949: On this day, Hazrat Musleh-e-Maudra visited Sargodha, a city located to the northwest of Rabwah and at a distance of around 50 kilometres, upon the invitation of Malik Sahib Khan Noon, retired deputy commissioner. After delivering the Friday Sermon and leading the Jumuah prayer, Huzoorra proceeded towards the Company Bagh to address a large crowd gathered to listen to him.

Huzoor’sra two-hour talk was listened to carefully. (Tarikh-eAhmadiyyat, Vol. 12, p. 41) 11 November 1984: On this day, Hazrat Khalifatul Masih IVrh drew the attention of the members of the Community to memorising the Holy Quran. (Silsila Ahmadiyya, Vol. 4, p.

832) 11 November 2005: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Nasir Mosque in Hartlepool, UK and delivered his Friday Sermon in this mosque.

(Al Fazl International, London, 6 January 2006) 11 November 2016: On this day, Hazrat Khalifatul Masih Vaa delivered the keynote address at the Calgary Peace Symposium, hosted by Jamaat-e-Ahmadiyya Canada. More than 800 people, including over 650 dignitaries and guests, attended the event, including Canada’s former Prime Minister, the Right Honourable Stephen Harper, the Mayor of Calgary, and the Provincial Minister of Human Services. Before the event, Huzooraa held a meeting with Rt. Hon. Stephen Harper.

Following the conclusion of the event, Huzooraa was also welcomed by a delegation from the First Nations community. The indigenous elders gave Huzooraa a traditional welcome according to their customs and thereafter had

a private audience with him. (“Storm clouds forewarning of a Third World War are getting heavier by the day” www. pressahmadiyya.com)

12 November 12 November 1899: A small but prestigious gathering was arranged in Qadian on

mosque by the Jamaat. (Tarikh-eAhmadiyyat, Vol. 7, p. 333)

12 November 1982: On this day, Hazrat Khalifatul Masih IVrh encouraged the members of the Community to put an end to any mutual disputes. (Silsila Ahmadiya, Vol. 4, p. 819) 12 November 2013: On this day, Hazrat Khalifatul Masih Vaa returned safely to the Fazl Mosque, London, after a historic tour of four

Hazrat Khalifatul Masih Vaa during his visit to Japan

this day in connection with the departure of a research delegation. A proposed party of learned companions was to travel to the Middle East to collect newly found evidence and properly record and fortify the already available facts regarding the historic escape journey of Jesusas from his hometown towards Kashmir.

This assembly was named “The Farewell Jalsa”. Due to certain compelling circumstances, the dispatch of this delegation was postponed. An address was delivered by the Promised Messiahas on this occasion.

(Malfuzat [English], Vol. 2, p.

50)

12 November 1936: On this day, the High Court gave its verdict in favour of Ahmadis regarding a dispute over a mosque located in Koocha Chabuk Sawaran in Lahore. The case had been pending in court for the last three to four years (since 1932). In the High Court, a lawyer, Sheikh Bashir Ahmad Sahib, presented very strong arguments in his discussion, and the decision was made in favour of the Jamaat. Hazrat Syed Dilawar Shah Bukharira was appointed the imam of this

countries lasting more than seven weeks. Huzooraa flew directly from Tokyo back to London, having visited Singapore, Australia, New Zealand and Japan. (“Head of Ahmadiyya Muslim Community Returns to UK” www.pressahmadiyya.com)

13 - 14 November 13 November 1948: On this day, France witnessed a unique gathering convened in a public hall, which was presided over by a professor of Paris University. Ahmadi missionary, Malik Ata-ur-Rahman Sahib spoke at this event and introduced the message of the Jamaat.

1,000 published invitations were sent on this special occasion. Posters were printed, and the meeting was also announced on radio and in the press. (Tarikh-e-Ahmadiyyat, Vol. 11, p. 20)

14 November 1912: On this day, Hazrat Khalifatul Masih Ira issued an appeal to Ahmadis, urging them to allocate a portion of their charitable contributions to the fund created in support of the soldiers injured in the Italo-Turkish War. (Tarikh-eAhmadiyyat, Vol. 3, p. 127)

15 - 16 November 15 November 1901: On this day, Hazrat Nawab Muhammad Ali Khanra reached Qadian with a phonograph.

It was the latest technology available at the time to record sound. The Promised Messiahas spared his time after the Asr prayer to examine this device. Hazrat Maulvi Abdul Karim Sialkotira recorded two cylinders in his melodious voice. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 193) 15 November 1939: Ahmedabad Kathiawar consisted of a small Ahmadi jamaat. A member of this group was given two choices by non-Ahmadis: either to be part of a religious debate or to repent of being an Ahmadi. Upon receiving the news of this dire situation, the Markaz in Qadian appointed Qureshi Muhammad Nazir Sahib Fazil to travel to this place. He arrived there on 12 November and on this date (15 November), he was brutally stabbed with a dagger in his abdomen in front of a crowd, even before the proceedings of the debate.

(Tarikh-e-Ahmadiyyat, Vol. 7, p. 568) 16 November 1942: Hazrat Maulvi Muhammaduddinra was sent to Africa to perform tabligh and propagate the message of Islam Ahmadiyyat. Under Hazrat Musleh-e-Maud’sra direction, upon arrival, he was to take charge from Hakim Fazlur Rahman Sahib, the missionary in Nigeria.

On this day, he departed Qadian for this distant land.

It is known that he boarded a ship from Mumbai, but this ship was unfortunately destroyed, most likely by a torpedo. The entire crew and all those on board drowned, earning this devout missionary the status of a martyr in a unique manner while travelling to perform his duties. (Tarikhe-Ahmadiyyat, Vol. 8, p. 358)

AL HAKAM | Friday 10 November 2023

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Jews and Arabs united at Haifa Ahmadiyya Mosque ‘We are not adversaries; we are allies.

Together, we achieve success.’

Imaduddin Al-Misri Kababir, Haifa

Social media posts are being shared of the gatherings of Jews and Arabs hosted by the Ahmadiyya Muslim Community in Haifa.

People from across the world have expressed that the sight of Jews and Arabs coming together in a period of extreme tensions and fear has been a ray of hope and delight amid tensions and fear.

In reality, our Community in Haifa has recently hosted three separate gatherings of Jews and Arabs that have created a beautiful sense of harmony.

To get a taste of how the guests felt, here is what two Jewish guests said: “In my view, this gathering serves as a significant testament that demonstrates to the Islamic community, the Jewish community, and the global community at large that we can engage in meaningful dialogue that brings us together. We are not adversaries; we are allies. Together, we achieve success.”

The second guest expressed: “This event brought a smile to my face when I was in a difficult emotional state and lacked the will to even smile. After hearing the address of the Amir of the community [in the Holy Land], I feel a profound sense of relief. It was my first time meeting him, and I must say he is an exceptional individual.”

The venue of inter-faith Arab-Jew meetings has been the Ahmadiyya Mahmud Mosque in Haifa, along with the new Masroor Centre complex.

The first meeting brought religious leaders together and was a collaboration between the Ahmadiyya Muslim Community and the Haifa Laboratory for Religious Studies, taking place on 30 October 2023. Representatives from various faiths, including Jewish Rabbis, Christian Pastors, Muslim Imams, Druze Imams, and even a Buddhist Monk, came together. They unanimously agreed on the importance of coexistence as a shared value to work towards.

The following day, we held another interfaith event in which we reached out to all Jewish and Muslim neighbours through text messages and social media promotions: 5,000 advertisements were printed and distributed within a few days, reaching people in the surrounding areas.

Photo courtesy of AMJ Kababir

600 local Jews and Arabs came together in this event – a number that exceeded expectations, given the prevailing conditions in the country. These numbers were unprecedented, as even in our recent Jalsa Salana (annual gathering), we only saw 450 attendees. With the large numbers of Arabs and Jews, our main hall rapidly reached its capacity, necessitating the use of all the additional spaces we had in our mosque complex.

Amir of the Holy Land, Muhammad Sharif Odeh, emphasised Islam’s condemnation of attacks on innocent people and highlighted the true teachings of Islam, which promote “Love for All, Hatred for None.” He urged Jewish guests not to justify unjust retaliation in the name of revenge.

He said: “It is haram [unlawful] to kill civilians and innocent people – this is not the right way; there are other solutions without

weapons.

“Muslims and Jews have lived together for more than 1300 years, and Jews were given their rights under Muslim rule. They gained an identity, status and position that they never got anywhere else. It was under Muslim rule that they had these rights, and they were respected. So, we lived together in coexistence for more than 1300 years.

“Muslims and Jews should know that not speaking up in the face of oppression destroys the human feelings in our hearts and stops us from feeling empathy towards the pain and suffering of each other.”

Overall, the attendees expressed their relief and newfound hope, sharing how the event eased their fears in these challenging times. This bold and courageous initiative was a testament to the community’s commitment to promoting peace and unity in the face of adversity.

Additionally, the Mahmud mosque played a pivotal role in supporting the

“Standing Together” organisation (@ omdimbeyachad) which had initially faced rejection while seeking a venue in Haifa to hold an event with Jews and Arabs. Our Mahmud Mosque provided the space they needed and welcomed Arabs and Jews alike, united in their desire for peace and coexistence. This event also saw all our spaces filled to the brim.

Both organisers and guests commended the mosque’s role in hosting the event, underscoring that it reflected Islamic teachings that led to these gatherings.

This act of unity and inclusivity serves as a beacon of hope in a region marred by discord and conflict, embodying the message of “Love for All, Hatred for None.”

The Ahmadiyya Muslim Community in the Holy Land has a long history of efforts towards peace and reconciliation amongst Jews and Arabs, and we will continue in this essential endeavour, insha-Allah.

Friday 10 November 2023 | AL HAKAM

8

From The

Palestine Files

Archives

Ahmadiyya advocacy for Palestinian rights

A historical examination of Arab-Jewish tensions in 1939 Ata-ul-Haye Nasir and Tahmeed Ahmad Ahmadiyya Archive & Research Centre

Following in the footsteps of the Promised Messiahas, the Khulafa of Ahmadiyyat have always urged Muslims to unite for the defence of Muslim countries, people, and Islam as a whole. The same was the case on the issue of Palestine, as the history of Ahmadiyyat testifies to the fact that Khulafae-Ahmadiyyat have continuously raised their voice for the rights of the oppressed Muslims of Palestine. In accordance with the guidance from Khalifa of the time, the Ahmadi missionaries serving all over the world have raised their voice for Palestinian Muslims and the rights of oppressed nations everywhere.

Readers can find various articles in Al Hakam that shed light on Jamaat-eAhmadiyya’s services for the Muslim world in general and Palestinian Muslims in particular. This article will only focus on the Ahmadiyya Jamaat’s support for the Arab world amidst the delicate situation in Palestine in 1938-39.

Before delving into this, it is important to mention what led to such turbulent circumstances. So, let us go back to 1917.

Balfour Declaration

1917 – from the then British Foreign Secretary Arthur James Balfour to a leader of the Anglo-Jewish community, Lionel Walter Rothschild. This statement was published in the press on 9 November 1917.

This pledge is generally viewed as one of the main catalysts of the Nakba, the mass displacement and dispossession of Palestinians during the 1948 Arab-Israeli war. The statement “was included in the terms of the British Mandate for Palestine after the dissolution of the Ottoman Empire.”

Upon the outset of “the mandate, the British began to facilitate the immigration of European Jews to Palestine. Between 1922 and 1935, the Jewish population rose from nine per cent to nearly 27 per cent of the total population.” In essence, “the Balfour Declaration promised Jews a land where the natives made up more than 90 per cent of the population.” (“More than a century on: The Balfour Declaration explained”, www. aljazeera.com, 2 November 2018)

Issues faced by the local Arabs By the end of the first decade of the British Mandate, 120,000 Jews had migrated to Palestine; by the end of the second, another 300,000. The price of land had soared to the point where it was no longer possible for the local common Arabs to maintain even smaller pieces of land, let alone purchase them anymore. The Jewish settlers, arriving and thriving under British patronage, set out on a spree of purchasing land. In a very short amount of time, Tel Aviv and its surrounding areas were flying high in their newfound technological and agricultural boom. It was quite natural for the local Arab Muslims to see this as a foreign encroachment into their lands. (“Borders of the Holy Land: A brief study in theology and geopolitics”, www. alhakam.org)

Palestine’s volatile condition in 1939

In November 1917, a public statement was issued by the British Government during World War I, known as the Balfour Declaration. In this statement, they announced their support for “the establishment in Palestine of a national home for the Jewish people.” This statement was contained in a letter – dated 2 November

During the latter part of the 1930s, on the one hand, Europe was on the brink of a disastrous war, and on the other, Palestine was going through a very volatile situation.

Narrating about the situation in Palestine, Michael J Cohen from the BarIlan University of Israel stated: “The [British] Foreign Office and the Chiefs of Staff had since 1937 been stressing the need to settle the Palestine question in a manner ‘satisfactory’ to the Arab States. The year 1938 proved to be one of crisis, both in Europe and in Palestine. Events reached

South Western Star, 17 March 1939

their climax almost simultaneously in both areas. At the same time as Britain was taking emergency measures in view of the Munich crisis, the government awaited with trepidation the Report of the Woodhead Commission, sent to Palestine the previous March, in order to work out the technical details for a partition of Palestine. [...] From the beginning of 1938, British strategical thinking on the Eastern Mediterranean had two main aims. The first was the provision of a Middle Eastern Reserve force, which, while acting as a police force in Palestine if necessary, would have as its main task the defence of the Suez Canal. Second, apart from the priority given to the settlement of the Palestine problem politically, the Middle Eastern (Official) Sub-Committee of the Committee of Imperial Defence

was charged in March 1938 with devising measures to influence the Minor Powers and Arab States in the Near East. [...] In January 1939, the Middle Eastern Sub-Committee submitted its final, detailed report back to its parent body. The report was prefaced by another reminder of the effect which British policy in Palestine was having in the Arab countries: “‘We feel it is necessary to point out at the outset, as an essential part of our report, the strong feeling which exists in all Arab States in connection with British policy in Palestine. It is evident that by far the most important measure which could be taken to influence the Arab States in favour of the United Kingdom would be our Palestine policy. We assume that, immediately on the outbreak of war, the necessary measures

AL HAKAM | Friday 10 November 2023 would at once be taken... in order to bring about a complete appeasement of Arab opinion in Palestine and in neighbouring countries... if we fail thus to retain Arab goodwill at the outset of a war, no other measures which we can recommend will serve to influence the Arab States in favour of this country…’” (Cohen, Michael J. “Appeasement in the Middle East: The British White Paper on Palestine, May 1939”, The Historical Journal, 16, no. 3 (1973): 571–96, www.jstor.org/stable/2638205)

Plan for a conference in London on the Palestine issue In light of the above-mentioned situation in Palestine, the British government organised a conference of the Arab countries in relation to the issue of Palestine in February and March 1939. The aim was to discuss the situation in Palestine and find solutions for its peace.

On 24 November 1938, the then British Secretary of State for the Colonies, Mr Malcolm MacDonald, spoke at the British Parliament about the worrying situation in Palestine and said: “I hope that I may appeal to Hon. Members this afternoon, when we are about to enter into discussions with representatives of the Arabs and the Jews in London, to conduct this debate with such a wise judgement that no word which is spoken here shall prejudice the chance of these discussions bearing, at last, the fruit of an Arab-Jewish agreement. During the last few months, a constructive political effort to ease the situation in Palestine has not been possible. It was unfortunate, but it was inevitable. We had to await the presentation of the Woodhead Commission’s Report, and so our attention has been concentrated on the mere physical effort to restore law and

South Western Star, 3 February 1939

9

order in that country.” (Hansard, HC Deb, 24 November 1938, Vol. 341, c. 1987, https:// hansard.parliament.uk)

Eid-ul-Adha at the Fazl Mosque, 1939 On 31 January 1939, Eid-ul-Adha was celebrated at the Fazl Mosque in London.

On this occasion, a reception was held at the Fazl Mosque which was attended by various dignitaries. The then Imam of the Fazl Mosque, Hazrat Maulana Jalal-udDin Shamsra expressed his concerns over the deteriorating situation in Palestine and called the British Government’s attention towards making efforts for peace in Palestine. He also praised the efforts of the British Prime Minister towards the peace of Europe. He mentioned a telegram from Hazrat Musleh-e-Maudra as well, which was sent to the British Prime Minister, appreciating his peace efforts amidst the conflict between major powers of Europe.

Reporting on this event, the South Western Star wrote: “Muslim Festival “A Meeting at Southfields Mosque “Praise for Prime Minister “The Imam of the London Mosque, Southfields, Maulvi J. D. Shams, praised the Prime Minister for preserving peace, and gave his views on the Palestine question, at a meeting at the mosque on Tuesday afternoon. Lieut.-Col. Sir Francis Younghusband, K.C.S.I., K.C.I.E., was in the chair. The occasion was the festival of ‘ld-ulAzha, or ‘Festival of Sacrifices.’ “‘This occasion should not pass without tendering our gratitude to the Prime Minister, Mr. Chamberlain,’ said the Imam.

‘Since the last occasion of this festival, a grave crisis nearly brought Europe to the brink of the horrors of war. Mr. Chamberlain’s sincere efforts in preserving the peace, which is the aim of us all, deserve our heartiest thanks.

The Head of the Ahmadiyya Community sent a telegram to the Prime Minister congratulating him on his courageous efforts for peace, and expressing the hope that he will make similar efforts for peace in Palestine and India.’

“An Alarming Thought “‘To the Arabs of Palestine, the thought of being outnumbered and swamped by the Jews is very alarming. They will never tolerate it. Let the delegates who have come to London, and the Government, view the whole question in the true spirit of sincerity and impartiality. Let them evolve a solution, which, if not found now, will be difficult to achieve at a later date.’

“Among the large number of people present, including Muslims, Christians, Hindus, and men and women from many nations, were Sir Telford Waugh, Sir Findlater Stewart, Major-General J. H. Beith, Sir Arthur Wauchope (former High Commissioner for Palestine), Countess Carlisle, the Rev. S. Hopkinson, the Rev. Mr. Stevenson, Dr. and Hatherby, and Capt.

Ataullah, I.M.S. Members of the delegation from Saudi Arabia had accepted invitations to be present, but could not attend because arrangements were being made for the talks on Palestine.

“The Imam then explained to the guests the meaning of the festival of ld-ul-Azha.

Abraham[as], he said, showed the world a supreme example of sacrifice and love for God when God commanded him to sacrifice

his son, Ismail[as].

“The Morning Prayers “To the Muslims, the most important part of the day was the morning, when prayers in the mosque were led by Maulvi Shams. Many congregated in the mosque, all with covered heads and without outdoor shoes. ‘Allah-o-Akbar’ (God is greatest) intoned the Imam. ‘Allah-o-Akbar’ the congregation responded in chorus.” (South Western Star, 3 February 1939, p. 5) The appreciation of the British Prime Minister, Arthur Neville Chamberlain (1869-1940), by Hazrat Musleh-e-Maudra was due to his efforts to bring Britain and Germany to an agreement to avoid any war in the future. This agreement is commonly known as the Munich Agreement of 1938.

When this agreement took place, the Belfast News-Letter reported: “Munich, Friday.—Before leaving Munich today Mr. Chamberlain had a private conversation with Herr Hitler.

Afterwards, he announced that he and the Fuehrer had signed a declaration which stated: ‘We regard the agreement signed last night and the Anglo-German naval agreement as symbolic of the desire of our two peoples never to go to war with one another again.’ “[This is the document which the Premier read to the crowd that greeted him at Heston airport:—See page 7]

“Mr. Chamberlain received journalists at his hotel, and said: ‘I always had a mind that if we could find a peaceful solution of this problem of Czecho-Slovakia we should open the way to the general appeasement of Europe.’” (Belfast News-Letter, 1 October 1938, p. 9)

Opening of the Palestine Conference in London On 7 February 1939, the Conference on the Palestine issue began in London.

The Birmingham Mail reported under the heading “Palestine Talks”: “Hitch Over Arab Representation “Hope of Settlement “Premier Welcomes the Delegates “The conference called by the British Government with a view to arriving at a settlement of the Palestine problem was opened at St. James’s Palace this morning by the Prime Minister.

“A hitch has occurred in connection with the talks. Differences have arisen between the Arab National Defence Party and the main Palestinian delegation, who are supporters of the Mufti and have the backing of the representatives of the neighbouring States. The whole of the Mufti Arabs declined to attend the opening Continued on next page >>

Opening of the Palestine Conference, London | The Birmingham Mail, 7 February 1939

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ceremony if the Defence party members were present, and in consequence, the latter absented themselves.

“It is understood that a settlement may be arrived at in the near future.

“An official statement issued by the Government stated that efforts had been made to arrange with the different parties of Palestine Arabs for them all to be represented on one delegation.” (The Birmingham Mail, 7 February 1939, p. 6)

Reception at the Fazl Mosque On 11 March 1939, Hazrat Maulana Jalalud-Din Shamsra invited the Viceroy of Mecca and representatives of Palestine, Iraq and Yemen — who were in London for the Palestine Conference — to a reception at the Fazl Mosque in which 200 guests participated in total, including various dignitaries.

Special message from Hazrat Musleh-e-Maudra Hazrat Musleh-e-Maudra, Mirza Bashirud-Din Mahmud Ahmadra, sent a special message to the Arab delegates through a telegram. The message was read out in both English and Arabic by Hazrat Maulana Jalalud-Din Shamsra.

In his message, Huzoorra said: “Welcome His Royal Highness the Amir Faisal and the Palestine Conference delegates, on my behalf, and tell them that the Community is completely with them, and prays that God may give them success and may help all Arab States on the path of prosperity and give them the leadership of the Muslim world—the leadership which they possessed in the early centuries of Islam.” (“The Ahmadiyya Khilafat’s call for Muslim unity: The solution to Israel-Palestine issue”, Al Hakam, 21 May 2021, Issue 166, pp. 21-23)

Proceedings of the reception Many newspapers covered this event, such as the Sunday Express, South Western Star, Wimbledon Borough New, and Wandsworth Borough News.

The South Western Star published a lengthy article, along with a group photo, with the following caption: “H.R.H. Prince Faisal (standing slightly in the foreground), with some of the Arab delegates and other friends. Just behind the Prince, on his right, stands the Saudi Arabian Minister (Sheikh Haji Hafiz Wahba). The Imam of the mosque (Maulana J. D. Shams) is second from the right, and, looking forward between him and the Prince is Sheikh Ibrahim Sullaiman (secretary of the Sawadia Arabia Legation). Photo: R. W. Smith, 162 Elsenham-street, Southfields.”

The article stated: “Arabian Prince at Southfields Mosque “Hopes for Peace in Palestine “His Royal Highness the Amir Faisal, Viceroy of Mecca, and several of the Arabian delegates to the Palestine conference, one being his Excellency Taufiq-us-Sowadi, Foreign Minister of Iraq, were guests at the London Mosque, Southfields, on Saturday afternoon. The distinguished visitors were received in a large marquee in the grounds of the mosque, where a large number of other guests were gathered.

“Two English Muslims, Bilal Nuttal and Abdur Rahman Hardy, recited verses in Arabic from the Holy Quran.

“The Imam of the mosque, Maulana J. D Shams, H.A.. speaking first in Arabic and then in English, read the following message cabled from the head of the Ahmadiyya Community in Qadian, India: ‘Welcome his Royal Highness the Amir Faisal and the Palestine Conference delegates, on my behalf, and tell them that the Community is completely with them, and prays that God may give them success and may help all Arab States on the path of prosperity and give them the leadership of the Muslim world—the leadership which they possessed in the early centuries of Islam.’

“Viceroy of Mecca “Maulana Shams then referred to the great honour and esteem in which the leaders of the Arab countries were held throughout the Muslim world. His Royal Highness, he said, was the Viceroy of Mecca, the city which contained the Kaabah, and which was destined to be a place of pilgrimage to the end of time. A prophecy in the Holy

Quran said that the Kaabah could never be conquered by people who did not believe in its sanctity. H.M. the King of Saudi Arabia had already introduced many reforms in his territory, including religious tolerance.

His Excellency Taufiq-us-Sowad was well known to them for his statesmanship. He came from Baghdad, the city which for centuries kept burning aloft the torch of Islamic culture and civilisation. The Imam recalled the glories of the Abbasid Empire and the greatness of the Muslim divines of those days. He hoped that Iraq would regain the glory and the prestige history once gave to her. The Imam welcomed warmly the delegates from Yemen, the first country to accept Islam after the Hijaz.

“The Future of Palestine “Welcoming the delegates from Palestine, the Imam added, ‘It is for the future of Palestine that all our other distinguished guests have travelled to this country from their distant homes. I assure you that the Muslims of the entire world are whole-heartedly and solidly with you in the sincere desire for a solution of the Palestine problem, and by a solution I mean an issue which is completely satisfactory to you. Your demands are eminently just and proper, and we have no doubt that British statesmanship, in the interest of justice, humanity, and peace, will find ways and means to satisfy your demands, and will thus earn the lasting friendship of the entire Muslim world.’

“The Saudi Arabian minister (Sheikh Haji Hafiz Wahba), speaking in Arabic, thanked the Imam on behalf of his Royal Highness and the delegates.

“Like a Brick Wall “His speech was translated into English

by Ibrahim Moujy. He said the Muslims of the world were like a brick wall, of which every brick was important, and played its part in the support of the whole. The cooperation of all Muslims would help towards the achievement of a solution to the Palestine problem satisfactory to the people of Palestine and to the Muslim world. ‘We hope that the solution which is near at hand will be achieved in a way which will please us all,’ he concluded.

“Two little English Muslims, Ann Bradshaw, aged five, and Jannet Hardy, aged

two, were then brought before Prince Faisal.

Ann recited the Islamic Kalema and Jannet, the first child born in England of EnglishMuslim parents ‘salaamed’ the prince.

“The guests were then entertained to tea.

As the prince was leaving he was surrounded by autograph hunters.

“Gracie Fields’ Parents Present “Among those present were the parents of Miss Gracie Fields, Mr. and Mrs. Stansfield, of Rochdale. The Yemen delegates were El Qazi Mohammad Eshemi, El Qazi Ali Umri, Dr. Farid Bey Rzai, and Ali Bin Mohammad Aluquali, and those from Palestine Jamal Efendi Husseini and Auni Bey Abdul-Hadi.

“Other notables included Fuad Bey Hamza (Under Secretary for Foreign Affairs, Hijaz), Sheikh Ibrahim Sullaiman (secretary of the Sawadia Arabia legation), Abdullah Bey (secretary to the Iraqian Foreign Minister), Dr. George Antonius, Amin Uttamimi, Dr. Ul Frederick, Jacob Ul Gosn, Dr. Hussain Khalidi, and the following ambassadors: Sheikh Haji Hafiz Wahba (Saudi Arabia), Sayyid Raouf Chaddirji (Iraq), Mon Vitti Tillea [sic., Viorel Virgil Tilea] (Roumania), Mon Lec Kurti (Albania), Senor Guido Crolla (Italy), Senor Tomas a le Breton (Argentine), Dr. Egbert Geyer (Germany), and Mon Bjorn Gustof Prytz (Sweden). Three Putney notables, Sir Feroze Khan Noon (High Commissioner for India) and Sardar Bahadur and Sardarni Sahiba Mohan Singh, were among other guests, who included Mrs. Van der Kist, Prof. N. A. Butt, Prof. and Mme. Ishaque of Calcutta University, Baron Robert Bermont de Lynden, Sir Edward Maclaghan, Sir Robert Vansittart (chief legal adviser to the Foreign Secretary) and Lady Vansittart, Sir Louis and Lady Dane, Sir Don and Lady Ross, Lady Cox, Sir Richard and Lady Winstead, Sir Alfred and Lady Chatterton, Sir Elgan Boh Carter, Lieut.-Col. Sir Godfrey and Lady Dalrymple, Count de Salis, Lady Blomfield, Col. M. W. Douglas, Col. G. G. W. Carrie and Mrs. Carrie, Lieut.-Col. and Mrs. Melvin, Brigadier-General A. Burt, Col. and Mrs Heneage, Major and Mrs. G. Lee, Capt. and Mrs. F. C. Sadeson, Capt. and Mrs Reid, Captain Attauallah, Mr. Cailey, M.O.H., and Mrs. Cailey, Mr. W. Booth (vice-president of the Putney Litt. Society). Dr. and Mrs. Pollock, Miss Whitehouse (secretary of the Putney Litt. Society) and Mrs. Whitehouse, and Mr. Raymond King.

“On Monday the Imam was entertained by the Arab delegates at the Dorchester Hotel.” (South Western Star, 17 March 1939, p. 10)

Palestine Conference fails

The Birmingham Mail, 7 February 1939

Some of the dignitaries who attended the reception at Fazl Mosque in 1939: (Left to right clockwise) Dr. George Antonius, Auni Bey Abdul-Hadi, Sir Louis Dane, Sir Feroz Khan Noon, Björn G Prytz, Senor Tomas a le Breton, and Sir Edward Maclaghan | Wiki Commons

As far as the result of the Palestine Conference is concerned, it ultimately failed to bring out any peaceful and unanimous solution to the conflict. The Daily News Chronicle reported under the heading “Jews and Arabs reject Britain’s Final Plan”: “The Palestine Conferences – the Government’s last effort to find an agreed settlement to the troubles of the Holy Land – are on the eve of breakdown.

“Both Jews and Arabs yesterday decided to reject the British proposals.

“The Jewish Conference Committee unanimously decided that the new plan offered no basis for agreement or further discussion, and many of the delegates are returning home.” (Daily News Chronicle, 17 March 1939, p. 1)

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The Promised Messiah’s Ilm al-Kalam and method of argumentation - Part II Aizaz Khan Missionary, Canada

Examples of argumentation and reasoning from writings of the Promised Messiahas When we study the writings of the Promised Messiahas, we discover a beautiful and harmonious method of argumentation. It is obvious that the argumentation of the Promised Messiahas is not derived from worldly philosophers; rather, we find a pure and pristine philosophy and reasoning that truly reflects the Word and the Way of God. The truth is that whatever we learn from the spiritual treasures of the Promised Messiahas regarding his method of religious dialogue is only what we ourselves, with our limited knowledge and understanding, can infer and derive from his collective writings and the arguments that he made. As such, a few discernible examples of argumentation methods are presented below:

1. Inductive reasoning (‫)دلیلارقتسایئ‬ Explanation: We know that man eats with his mouth, sees with his eyes, and hears with his ears. If some Holy Scripture were to claim that, in some bygone era, man would eat with his eyes, speak through his ears, and see through his nose, we would of course demand proof for such a claim, if not reject it outright. This is because inductive reasoning tells us that it is impossible to eat with the eyes, speak through the ears, and see through the nose.

Inductive reasoning is a tool that allows one to derive arguments from the laws of nature and the sunnah of Allah the Almighty, i.e., His ways and practice. There can be no clash or incongruity between the word of God (‫ )قول‬and the act of God (‫)فعل‬. The Promised Messiahas states regarding the potency and need of inductive reasoning in religious dialogue: “Of all the forms of reasoning, inductive reasoning occupies the lofty station that if its conclusive and decisive status were to be disregarded or ignored, the entire spiritual and worldly design would collapse.” (The Holy War, p. 13) The Promised Messiah further states, “It is self-evident that if proofs by inductive reasoning are rejected without presenting an opposing precedent, then all knowledge and science would be rendered worthless, and all research would come to a halt.” (Ibid., p. 29) Example In the Holy War (Jang-e-Muqaddas) debate between Christianity and Islam, the Promised Messiahas presented the following verse of the Holy Quran to disprove the divinity of Jesusas (and also the belief that he is still alive in the Heavens):

� ‫َ​َما اۡل ۡ َ​َم ِ​ِس ۡ​ۡی ُ​ُح ۡاۡب ُ​ُن َ َم ۡ​ۡرَیَ َ​َم ِ ِاَّل�َا َ​َر ُ​ُسۡوۡ ٌ​ٌل� َ​َق ۡ​ۡد َ​َخ َ​َل ۡ​ۡت ِ​ِم ۡ​ۡن َ​َق ۡ​ۡب ِ​ِل ِ​ِہ‬ �‫الُّرُ ُ​ُس ُ​ُل‬

“The Messiah, son of Mary, was only a Messenger; surely, Messengers like unto him had indeed passed away before him” (Surah al-Mai’dah, Ch.5: V.76) The Promised Messiahas states: “Since inductive reasoning occupies the status of the highest order in establishing truth in the world, Allah, the Lord of Glory, has mentioned inductive reasoning at the very start, stating:

� ‫َ​َق ۡ​ۡد َ​َخ َ​َل ۡ​ۡت ِ​ِم ۡ​ۡن َ​َق ۡ​ۡب ِ​ِل ِ​ِہ‬ ‫الُّرُ ُ​ُس ُ​ُل‬

that the Messiah, peace be upon him, was undoubtedly a Prophet and a beloved Messenger of Allah, the Lord of Glory, but he was a human being. Open your eyes and see that always and eternally, ever since this system of conveying the Message [of Allah] and revealing the Divine Word began, only human beings have been coming into the world upon being bestowed the status of Messenger [of Allah]. Or has it ever been the case that a son of Allah, the Exalted, also came?” (The Holy War, pp. 14-15) The demand made by this argument of inductive reasoning was as follows: “Until and unless this argument is refuted, and it is proven that Sons of God were also sent down as Messengers, it cannot be established that the Messiahas was the real Son of God.” (The Holy War, p. 48) When this precedent was demanded to be shown by them, the Christian missionary, Abdullah Atham, was left stunned and could not present any proof. He replied: “We have understood the meaning of istiqra [inductive reasoning]. [...] The statement of Mirza [Ghulam Ahmadas] Sahib in this regard is correct that if there is any possibility of an exception, it is not enough to prove the possibility of an exception; it is necessary that it be proven in reality. I would submit regarding this only that the case of Christ is completely unique, for which we have presented verses from the Word of God.” (Ibid., p. 55) (Note: The absurdity of presenting Jesusas himself as evidence for the claim that he is the son of God is discussed later in point #6, “Identifying logical fallacies and inconsistencies.”)

2. The onus of proof (‫)اب ِ​ِروبثت‬ Explanation: The burden of proof is the obligation to prove one’s assertion and claims. The only question that arises here is, on whom is the burden of proof, and who is in a position to demand proof from an opposing party?

Examples i. Maulvi Muhammad Hussain Batalvi challenged the Promised Messiahas to a debate and demanded the Promised Messiahas to prove the death of Hazrat Isaas. The Promised Messiahas replied that he had clarified everything on this subject along with his claims in Fath-e-Islam, Tauzeeh-e-Maraam

Qadian | Image: Library

and Izala-e-Auham (Ruhani Khazain, Vol. 3). The Promised Messiahas further states: “As for whether Ibn-e-Maryam (Jesus) has passed away or not, it is not incumbent on me to prove this under any circumstances because I have not claimed anything that goes against the established practice (Sunnah) of God Almighty. Rather, from the time of Prophet Adamas, it has always been the practice that whoever is born, dies one day - either in youth or in advanced age. As Allah the Almighty states,

َ َ َ ْ َ َ ُ َ� ُ َ َ� َ َ ُ َ� ُ َ ‫م َّمن ُيَُرَ �ُّد ِ​ِإَلَى َأ ْ​ْرَذ ِ​ِل اْل ُ​ُع ُ​ُمِرِ ِل َِك ْ​ْيَلَا َي ْ​ْعَل َ​َم‬ ‫َو ِ​ِمنُكم َّمن ُيَتَوَّفى َو ِ​ِمنُك‬ ًْ َ ْ َْ ‫ِ​ِمن َبْع ِ​ِد ِ​ِعْل ٍ​ٍم َشْيًئا‬

“[‘And there are some of you who are caused to die [prematurely], and there are others among you who are driven to the worst part of life [with the result] that they know nothing after [having had] knowledge.’

(Surah al-Hajj, Ch.22: V.6)] “So, it is not incumbent on me to write proofs of the death of Jesusas, whereas I have already proven it [in my writings]. Rather, it is incumbent upon you to refute my arguments using verses of the Holy Quran and Ahadith.” (Maktubat, Vol. 4, pp. 17-18 [old edition]) The Promised Messiahas then presents a perfect example showing how the burden of proof was actually on Batalvi to prove that Hazrat Isaas was alive in the heavens: “Listen to this example: A person named Zaid has been missing for 200 years. Khalid and Waleed are at odds as to whether he is dead or alive. Khalid receives news that Zaid died but Waleed denies that news. Now you tell me – on whom lies the burden of proof?

Should Khalid prove that Zaid has actually died, or should Waleed prove that he has been alive for 200 years – what is the fatwa?”

(Ibid., p. 19) ii. The Secretary of the Arya Samaj Movement (Hindu) Baba Narayan Singh, demanded the Promised Messiahas to prove that souls are created by God. The Promised

Messiahas replied that according to rules and principles of debate, the Arya Samaj are in no position to demand proof as to whether the soul is created or not. Rather, the burden of proof lies on them to prove that souls are uncreated. The reason for this is that the Arya Samaj affirm that God is All-Mighty (has power over everything) and is the Controller of the Universe, so they are the ones who have to prove how God is All-Mighty and yet does not have the power to create souls.

(Maktubat, Vol. 2, pp. 75-76 [old edition])

3. Counte charge or remonstrative rejoinder (‫)ازلایموجاب‬ Explanation: An ilzami jawab is an accusation or countercharge made in turn by someone against their accuser. This term has been translated as “remonstrative rejoinder” in the English translation of Jange-Muqaddas (The Holy War). ( The Holy War, p. 122) Examples i. During the Debate, when the Christians realised that none of their arguments were successful against the Promised Messiahas, they devised a plot whereby they brought some blind, deaf and disabled people and presented them to the Promised Messiahas demanding that if he claimed to be the second coming of Jesusas, then he should cure these people just as Jesusas had. The Promised Messiahas replied that according to Islam, Jesusas did not physically heal people in the manner they demanded of him. However, if Christians believe that Jesusas physically healed people in this manner, then the Bible also states that if one possesses faith even as much as a mustard seed, then they too can cure such people (Matthew, 17:20). The Promised Messiahas said that the Christians had made things much easier for him, and that according to their own teaching, if they held even as much faith as a mustard Continued on next page >>

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seed, they should prove it by curing the very people they had brought. This answer by the Promised Messiahas rendered the Christians speechless and they quickly ushered away the ailing people they brought. (Hayat-eTayyibah, pp. 154-155) ii. A Christian levelled an accusation against the Holy Prophetsa that he was, God forbid, doubtful of his Prophethood and the revelation of the Holy Quran being from God Almighty. The following verse was presented as proof of this claim:

َ ۡ َ ُ َ َ َ َ ُ َۡ ‫َاۡل َ​َح �ُّق ِ​ِم ۡ​ۡن � َّر �ِ​ِّبَک َفَلَا َتُکۡوَۡن �َ​َّن ِ​ِم َ​َن اۡل ُ​ُم ۡ​ۡمَتِرِۡیۡ َ​َن‬

“[It is] the truth from thy Lord; be not therefore of those who doubt.” (Surah alBaqarah, Ch.2: V.148) The Promised Messiahas responded, saying that this particular verse and other similar verses are directed to the people to whom the Holy Prophetsa was sent. The term used for this indication is wahdat jinsi (meaning that an entire group or nation is referred to while using the singular pronoun in Arabic). Another instance where wahdat jinsi appears in the Holy Quran is in 17:23 to 17:25, where the verses also seemingly refer to the Holy Prophetsa and speak about showing kindness to and honouring one’s parents. It is a well-known fact that the Holy Prophetsa was an orphan; therefore, this guidance applies to the Muslim Ummah as a whole.

This example is also found in the Bible – in Exodus 34:17, God says to Mosesas: “Do not make idols.” However, this commandment, too, was for the Jews and not for Prophet Mosesas himself, as it is not possible that Prophet Mosesas, of all people in his time, would be one to make idols.

After replying to this, a counter charge is made by the Promised Messiahas that the accusation of being doubtful and weak of faith falls first upon Jesusas himself, because if he was not in doubt with regards to his claim and mission, then why did he pray for “this cup to be taken away” from him (Matthew 26:39)? And why did he cry out, “Eli, Eli, lama sabachthani” [My God, my God, why hast thou forsaken me?] (Matthew 27:46).

This expression of defeat was demonstrated

by Jesusas at a time when he was about to leave this world, which is otherwise a time in which Prophets show strength of faith and certainty in their claim and mission. It must mean that Jesusas was doubtful of his mission and was weak in his faith. Thus, in any case, this accusation falls on the Biblical Jesusas and not on the Holy Prophet Muhammadas.

(Aik Isai ke 3 Sawal aur Unke Jawabat, Ruhani Khazain, Vol. 4, pp. 445-451) iii. The Arya Samaj made an allegation about marriage and divorce in Islam that was completely fabricated. In response, the Promised Messiahas demanded them to show proof from the Holy Quran or Ahadith that they were true in their claim. Then a counter-attack was made, pointing out that the Arya Samaj conveniently forget the teachings of their own scriptures and that the reality is that according to the Vedas, it is permissible for a woman whose husband is still alive to practise Nyog (A Hindu practice that permits the wife, who has no child by her husband, to procreate a child with another man). (Arya Dharam, Ruhani Khazain, Vol. 10, pp. 50-51)

4. ‘Your answer to that is our َ ْ َ َ answer to this.’ (‫)َف َ​َما ُ​ُھَوَ َ​َجَوَاُبُْک َف ُ​ُھَوَ َ​َجَوَاُبَُن�ا‬ Explanation: The Promised Messiahas urged religious scholars to hold fast to justice and fairness during religious dialogue for the sake of peace in society. He stated that, in principle, no one should make an allegation on the Holy scriptures or texts of other religions that could be levelled against the scriptures of their own religion. (Arya Dharam, Ruhani Khazain, Vol. 10, p. 85) That is to say, one should not throw accusations at others that they themselves could be accused of, nor should one criticise a stance that they themselves could be criticised for. Since the time of the Promised Messiahas, a plethora of allegations have been levelled against him that can also be levelled against all prophets of God, including our beloved Master, the Holy Prophet Muhammadsa. This method of argumentation is one way to dispel and dismantle all such allegations.

Examples i. In Al-Haqq Mubahasa Delhi (Ruhani Khazain, Vol. 4), Maulvi Muhammad Bashir Bhopali argued that by declaring that Jesusas had died according to the Holy Quran, this suggests that all the companions of the Holy Prophet Muhammadsa and the generations of Muslims that followed up until this day are declared disbelievers (kafir); because, as it stands, anyone who denies clear verses of the Holy Quran is a disbeliever. In the review of this exchange between Maulvi Muhammad Bashir Bhopali and Hazrat Maulvi Syed Ahsan Amrohira, Hazrat Maulvi Sahibra argues that this implication is incorrect and then dismantles the argument with a simple request. He asks Maulvi Bashir whether he considers muawwizatayn (Surah al-Falaq and Surah an-Nas) to be a definitive part of the Quranic text. If he does, then he should publish this statement publicly and, according to his reasoning, all those companions who deem these two chapters to be outside of the Quranic text would be declared disbelievers because ‘anyone who denies clear verses of the Holy Quran is a disbeliever’. Therefore, whatever his response is to this, is the Promised Messiah’sas response to him (‫)فما ھو جوابکم فھوجوابنا‬. (Al Haqq Mubahasa Delhi, Ruhani Khazain, Vol. 4, pp. 290-291) To clarify this point, it must be known that companions of the Holy Prophet Muhammadsa disagreed on many issues i.e. some called Jassasah the Dajjal whereas others swore oaths that it was Ibn Sayyad; some believed the Mi’raj journey to be physical whereas others believed it to be a dream; some believed these two surahs (Muawwizatayn) to be outside the main Quranic text and others believed them to be a part of it, etc. Despite these differences in opinion, they were not regarded as disbelievers. Furthermore, it would be ignorant to assume that companions were free from error and to give precedence to their opinions over the Holy Quran and sayings of the Holy Prophet Muhammadsa.

(Izala-e-Auham, Ruhani Khazain, Vol. 3, p.

422) ii. Munshi Bubah Shah made an allegation against the Promised Messiahas pertaining to Al-Haqq Mubahasa Delhi. He alleged that the Promised Messiahas claimed that his rank was, God-forbid, greater than that of the Holy Prophet Muhammadsa. In response to this, Hazrat Maulvi Muhammad

Ahsan Sahib Amrohira writes that according to the Holy Quran, the spiritual quality of being mun’am alyhim (those bestowed with the favours of God, i.e., the Prophets, the truthful, the martyrs, and the righteous [4:70]) is a quality that is shared by all those listed, whether they are of the lowest rank of being righteous or at the highest rank of being a prophet – all are considered those on whom Allah bestowed His favours. Hazrat Maulvi Muhammad Ahsan Sahib Amrohira writes: “Now, if I consider you (Munshi Bubah Shah) to be among the righteous people (Saliheen, the last and lowest in the list), then does this put you at the same spiritual rank as the Holy Prophet Muhammadsa? ‫ – ما ھو جوابکم فھو جوابنا‬your answer (to that) is our answer (to you). (Al-Haqq Mubahasa Delhi, Ruhani Khazain, Vol. 4, p.

320).

Taking this example even further, the spiritual quality of being a mu’min (a believer), spans an entire spectrum, from the lowest rank being a mu’min fajir (a sinful or wicked believer) all the way to the other end of the spectrum that ends at Khatam an-Nabiyyin (the Seal and Greatest of the Prophets). So, if this is the case, is a sinful believer at the same spiritual rank as the Holy Prophet Muhammadsa? (Ibid.) iii. In Al-Haqq Mubahasa Delhi, we learn how masterfully the Promised Messiahas would dismantle his opponent’s arguments.

In this debate, Maulvi Muhammad Bashir Bhopali claimed that he would present five verses of the Holy Quran that definitively prove that Jesusas was alive in the heavens.

He later retracted this, saying that four of those verses were not definitive enough so he would not present them. He hopelessly relied on the remaining single verse for the entirety of the debate:

َ� َ َ​َ ۡ ۡ َ ‫َ​َو ِ​ِا ۡ​ۡن �ِ ِّم ۡ​ۡن َا ۡ​ۡہ ِ​ِل اۡل ِ​ِک ٰ​ٰت ِ​ِب ِ ِاَّلا َل َ ُ​ُی ۡ​ۡؤ ِ​ِمَن �َّن ِ ِب ٖ​ٖہ َق ۡ​ۡب َ​َل َ َمۡوۡ ِ​ِت ٖ​ٖہ� َ​َوَیَۡوۡ َ​َم اۡل ِ​ِق ٰ​ٰی َ​َم ِ​ِۃ‬ ُ َ َ ‫َیَُکۡوۡ ُ​ُن َ َعَل ۡ​ۡی ِ​ِہ ۡ​ۡم َش ِ​ِہ ۡ​ۡی ً​ًدا‬

“And there is none among the People of the Book but will believe in it before his death; and on the Day of Resurrection, he (Jesus) shall be a witness against them.”

(Surah, an-Nisa, Ch.4: V.160) He argued that ‫( ِ​ِب ٖ​ٖہ‬believe “in it”) and ‫َ​َمۡوِۡت ِٖٖہ‬ (before “his death”) in this verse referred to Jesusas and that this verse was speaking of a time in the future when Jesusas would descend and all People of the Book (Jews and Christians) would believe in him. He argued that since Jews and Christians have not believed in Jesusas who was foretold to return, this proves that Jesus is still alive in the heavens. The Promised Messiahas dismantles his arguments from various angles during the debate, i.e. through principles of Islamic jurisprudence, principles and sciences of Hadith, reason and logic, the various qira’at of the Quran, classical exegeses (commentaries), knowledge of the Farsi language, principles of debate, principles of Arabic grammar, etc. (Al Haqq Mubahasa Delhi, Ruhani Khazain, Vol. 4, pp. 233-249) Maulvi Bashir stubbornly insisted on his interpretation. The Promised Messiahas then said to him that even if we were to believe that this verse is referring to a time in the future, our argument is not affected one bit – for, in that case, we would argue that this verse simply means that in the future, a time will come upon the world when all People of the Book at that time would come to believe in the truth of Jesusas before their death. This does not necessitate nor imply that Jesusas

would return to the Earth – as is Maulvi Bashir’s view – but simply that the People of the Book would believe in him. People believe in the Holy Prophetsa despite his not returning to Earth, so why is it necessary for Jesusas to return to Earth for them to believe in him? The Promised Messiahas then challenges him, saying, “If you contest any point in this interpretation we have just presented, your point of contention will fall against your own interpretation, to the extent that you will never be able to rid yourself of these contentions!” Therefore, his point of contention on this view would be our point of contention on his, and he would thereby dismantle his own argument. (Ibid., p. 213)

5. Semantics: ‘Each is entitled to coin their own terminology’ َ َ َ ُ َ (‫)َو ِلُِک ٍ �ٍّل َا ْ​ْن � َّی ْ​ْصَط ِ​ِل َ​َح‬

Explanation: The Promised Messiahas defined and presented the true criteria and definitions of certain terms and concepts in light of the Holy Quran and true Islamic teachings, such as tawaffee, rafa’, nuzool, nubuwwat/risalat, khatam, etc. Through this powerful aspect of argumentation, the Promised Messiahas taught us that we are not obliged to accept the self-invented criteria and definitions of these concepts and terms as presented by others.

If a definition or criteria is in harmony with the Holy Quran and Islamic teachings, then it is acceptable. Otherwise, it must be argued against in order to break the foundations of an opponent’s argument.

Examples i. The Promised Messiahas explains the true definition of a prophet (‫ )نبی‬and prophethood (‫)نبوت‬: “My claim to Prophethood does not mean that—God forbid—I claim to be a Prophet as against the Holy Prophet, may peace and blessings of Allah be upon him, or that I claim to have brought a new shariah.

My prophethood means the frequent experience of divine converse and address that has been granted to me on account of my obedience to the Holy Prophet, may peace and blessings of Allah be upon him.

You people also admit the possibility of divine converse, so our difference is only over the interpretation of terms. What you regard as the divine converse, I, in obedience to God’s commandment, denote its occurrence with great frequency as prophethood. ‫‘[ و لکل ان یصطلح‬And everyone is entitled to define his terms’].” (Haqiqatul Wahi [English], p. 632) ii. For the benefit of the reader, an example of how this method of argumentation is applied to other concepts and ideas is presented here: In the book, Life and Character of the Seal of the Prophets, Hazrat Mirza Bashir Ahmadra describes the teachings of the Holy Prophetsa to prevent future slavery. In doing so, he separates the topic into two parts and assigns two of his own terms to tackle the issue effectively, i.e., ‘real slavery’ referring to the practice of taking of slaves (outside of religious wars) and ‘pseudo slavery’ meaning taking of captives following a religious war. He explains in a footnote: “As far as the words ‘real slavery’ and ‘pseudo slavery’ are concerned, it is important to mention that this is not Islamic terminology, to be specific. Rather, we have formulated these terms of our own accord in

AL HAKAM | Friday 10 November 2023 light of the Islamic doctrine and for ease of discussion. As the saying goes ‫ و لکل ان یصطلح‬i.e., ‘And Each is entitled to coin his own terminology.” (The Life and Character of the Seal of the Prophets, Vol. 2, p. 213) By coining terms in light of true Islamic teachings, questions and allegations surrounding a subject can be addressed in a most effective and simple manner. This is an effective method of establishing the foundation of an argument and can solve complex issues with relative ease.

6. Identifying logical fallacies and inconsistencies Explanation: Whereas it is important to establish well-founded arguments for one’s own perspective, it is equally important to point out the fallacies and inconsistencies hidden in an opponent’s arguments. In philosophical areas of dialogue, refuting an opponent’s philosophies using rational arguments (‫ )عقلی دلائل‬is a requirement to refuting his claims.

Examples ُْ ْ ٰ َ ْ َ​َ i. Masadir-‘alal-matlub (‫لٰی اْل َ​َمْطُلْوْ ِ​ِب‬ ‫)َمَصا ِ​ِدْر َع‬: In point #1 of this section, it was explained how the Promised Messiahas used inductive reasoning (‫ )دلیل استقرائی‬during the Holy War debate to disprove the divinity of Jesusas, stating that evidence must be shown to prove that it is the practice (sunnah) of Allah that sons of God have been sent into the world.

Otherwise, we observe that in the history of the world, only humans have been sent by God to convey His message – therefore, Jesusas is also a human.

In reply to this, the Christian Missionary Abdullah Atham admitted that he understood the argument of inductive reasoning but that no such example could be given and that “the case of Jesusas is completely unique”. The Promised Messiahas pointed out the absurdity of this argument and stated: “In the art of debating, this is known as ُْ ْ ٰ َْ َ​َ masadir-‘alal-matlub [‫لٰی اْل َ​َمْطُلْوْ ِ​ِب‬ ‫ ;]َمَصا ِ​ِدْر َع‬in other words, the very matter that is in dispute is presented as an argument in its support.”

(The Holy War [English], p. 48) Essentially, this is equivalent to making the result a premise, the claim an evidence and the problem a solution! ii. False Equivalence (‫)قیاس مع الفارق‬: The Arya Samaj (Hindu) made the argument that God could not create souls in much the same way that He could not create another god. They argued that it was not possible for the human mind to comprehend this matter.

The Promised Messiahas replied that this was a false equivalency (‫)قیاس مع الفارق‬, because two attributes (‫ )صفات‬of God can not conflict or cancel each other out. If God created another god, it would nullify His attribute of being ‘the One without any partner’ (‫)واحد لا شریک‬, whereas creating souls would not nullify this – or any other – attribute of God. Rather, it is argued that not creating souls would put into doubt the attribute of God being ‘All-Mighty’ and ‘All-Powerful’. Furthermore, the Promised Messiahas argued that for the human mind to be unable to comprehend a matter does not mean that God is unable to do it – “Absence of knowledge does not necessitate the absence of a thing.” Therefore, God did create souls but would not create another god. (Maktubat, Vol. 2, pp. 76-77 [old edition])

13

100 Mission updates

Years from Qadian, Berlin, Ago...

Bukhara and Mauritius

The Review of Religions [English], November & December 1923

Qadian Thank God, Hazrat Khalifatul Masih [IIra] is enjoying good health. Last month, in November 1923, His Holiness had to go to Lahore, the capital city of the province, and there he delivered two public lectures, the summary of one of which appears in this [November and December 1923] issue of The Review of Religions.

The second lecture was given in the Habibia Hall of the Islamia College, Lahore. Khan Bahadur Mian Fazl Husain, Minister of Education, was in the Chair.

The lecture dealt with the objection so often raised by Christian historians that while he was being badly persecuted by the Meccans and consequently he earnestly desired their conciliation, [God forbid] the Holy Prophet[sa] of Islam once admitted the authority of the idols of the Quraishites and allowed their worship along with that of Allah. The lecture lasted for about an hour and a half and was very much liked by the audience. The hall was packed to its full, and the audience included men of position and learning. A summary of this lecture will, God willing, appear in our next issue.

The Annual Jalsa [Salana Qadian 1923] of the Ahmadis is drawing near.

Preparations are being made for it, and the pindal [marquee] has been proposed to be considerably extended. The gentleman specially in charge of the arrangements about the Jalsa is Sheikh Abdur Rahman, late [student] at Al-Azhar [University], Cairo. The programme has not yet been published, but it is understood that the Khalifatul Masih will, as usual, give two lectures. The dates fixed for the Jalsa are 26 to 29 December 1923. Dr Sadiq will also address the audience.

Malkana Rajput Apostasy Movement God has crowned the efforts of our preachers in the field of apostasy with great success, and many of the affected villages that had apostatised have come back to the fold of Islam. We are still maintaining a force of about 90 workers in the affected area under the supervision of Chaudhry Fateh Muhammad Sayal, MA. Qazi Abdullah BA BT is working under him as his assistant. Both of these gentlemen were once our missionaries in London, so they are eminently suitable for the work. Most of our preachers in the Malkana Field are strictly honourary workers. The term of service for all such men is three months, after which they come back to resume their ordinary duties and new batches of

Hazrat Chaudhry Fateh Muhammad Sayalra

Hazrat Malik Ghulam Faridra

preachers are sent to occupy their place.

Hazrat Maulvi Hafiz Obaidullahra

sending some missionary to Bukhara.

Berlin

Mauritius

Brother Baba Ghulam Farid MA has sailed for Germany with his wife and little son.

He will of course relieve Maulvi Mubarak Ali BA who is now a days our missionary in Germany.

The mosque so eagerly contributed to by our sisters is being made at Berlin but on account of great and unexpected market changes in the country, further progress in the work of building seems to be difficult for the present. Baba Ghulam Farid, who is proceeding to Germany, is an old boy of the Talim-ul-Islam High School, Qadian, and the editor [of The Review of Religions (1923)] is further interested in his welfare on account of the fact that the Baba is an old pupil of his. May God help him in all his efforts in the cause of Islam and bring him and his family back safe and sound after he has successfully finished the period of his term in Germany.

We have to record in connection with our Mauritius mission, the very sad news of the death of Maulvi Hafiz Obaidullah, a former student of the Madrasa Ahmadiyya, Qadian. It was only the day before yesterday, i.e., on 4 December 1923, that His Holiness, Hazrat Khalifatul Masih [IIra], the head of the Ahmadiyya Community [1923], received a cablegram from Mauritius in which it was stated that Hafiz Obaidullah was dangerously sick and His Holiness was asked to pray for him. Today, at the time of the Friday sermon, His Holiness announced that he had received another telegram that contained the news that our dear brother had breathed his last. The deceased was quite a young man, and while still a student, he had offered to devote his life to the cause of Islam. When he took his final degree from the said Madrasa in 1915, he was ordered by our blessed Leader to forthwith proceed to Mauritius. There in Mauritius, Hafiz Obaidullah worked as an assistant of Hafiz Sufi Ghulam Muhammad BA, and the weekly reports of the mission indicate that our departed brother proved himself a very sincere and devoted servant of the cause of Islam. He had his share of trials and troubles, but not a word of complaint or dissatisfaction ever escaped his lips. His letters to His Holiness show that he was too engrossed in his missionary work to think of anything else.

Undoubtedly, our brother dies the death of a martyr, and every Ahmadi should pray for his departed soul, peace be with him.

– Editor, The Review of Religions (1923)

Bukhara Our readers must already be aware that about two years ago, our blessed Leader sent Maulvi Muhammad Amin Khan Afghan to Bukhara to ascertain the condition of the said country and to find out the best way of establishing an Ahmadiyya Islamic Mission in Bukhara. Our brother has now come back to Qadian and relates very interesting things about his journey. He met great adventures on the way and was more than ten times imprisoned by the Bolshevik authorities, who suspected him of being a spy of the British, but God always helped him, and he at last came back safe and sound. Though he was not sent as a preacher his religious zeal which is really highly commendable secured for him the conversion of a number of persons in that country. His Holiness is now thinking of

(Transcribed and edited by Al Hakam from the original, published in The Review of Religions [English], November and December 1923)

Friday 10 November 2023 | AL HAKAM

14

Twenty pearls of wisdom from Hazrat Musleh-e-Maud’s ‘Guidance for Missionaries’ reflections. It will also prove beneficial to those who succeed you.” (Ibid., pp.23-24)

Abdul Hadi Missionary, UK

7. Engage in independent thought and share your ideas

In his role as the second Khalifa and the Promised Son of the Promised Messiahas, Hazrat Musleh-e-Maud, Mirza Bashirud-Din Mahmud Ahmadra provided invaluable advice to Ahmadi muballigheen (missionaries) during his time. His profound guidance is compiled in a book titled Zarreen Hidayat Baraye Muballigheen, which translates to “Valuable Guidance for Missionaries.” Here is a summary of some of the advice he offered, advice that holds significance for everyone:

Hazrat Musleh-e-Maudra advises, “When encountered with an objection, attempt to resolve them independently before immediately seeking guidance from Qadian.

Through self-reflection, you will often discover the answer. It will grant you insight into numerous issues and the ability to respond effectively. While I can provide the answers, you will miss out on these valuable benefits. So, when objections arise, strive to address them on your own. After doing so, engage in an exchange of ideas; this will enhance another ability of yours. One who solely contemplates their own thoughts without engaging in discussions with others may find that their mind becomes dull.

However, when ideas are shared and talked over, it sharpens the mind.” (Ibid., p. 26)

1. Be straightforward in your statements Hazrat Musleh Maudra advised, “In your speeches and writings, ensure that your points are not vague but clear and straightforward, and not such that later on you hesitate to state the truth or face difficulties.” (Zarreen Hidayat Baraye Muballigheen, p. 1)

8. Strive for taqwa, i.e., righteousness

2. Humble yourself completely to God when responding Hazrat Musleh-e-Maudra emphasises: “When faced with an opponent, surrender yourself before God the Almighty and purge your heart of the idea that you will respond [to the opponent]. Instead, believe that, in that moment, you know nothing. Let go of all your knowledge, yet simultaneously have faith that God is with you, and He will personally guide you in all matters. Pray, and even for a moment, do not entertain the notion that you are at the mercy of the enemy.” (Ibid., p.5)

3. Sleep early and wake up for Tahajjud Hazrat Musleh-e-Maudra advises, “Tahajjud prayer is a powerful tool. European culture may deter you from it, as they go to bed at one o’clock and wake up at eight o’clock.

However, you should go to sleep after the Isha prayer. While this might affect some tabligh activities, it will be compensated in other ways.” (Ibid., p. 10)

4. Pray to always lead people in the right direction Hazrat Musleh-e-Maudra stresses, “It is

Matthew Fassnacht| Unsplash

crucial for a missionary to consistently pray, ‘O Allah, do not let me misguide people from the right path.’ Since the establishment of Khilafat, I have been offering this prayer.”

(Ibid., p. 18)

the message, and this belief is not inherited but nurtured through personal reflection.”

(Ibid., pp. 19-20)

5. Demonstrate unwavering commitment in preaching

Hazrat Musleh-e-Maudra states that one must regularly engage in self-assessment.

“Maintain a record of your activities, noting the locations you visited, the topics you addressed, the types of individuals you engaged with, the reasons for opposition, and the aspects that resonated with people.

This record will serve as a valuable resource for your future endeavours, offering insights into the causes of opposition and essential

Hazrat Musleh-e-Maudra emphasises, “When conducting tabligh and preaching, it should be conducted with fervour. Until and unless there is genuine passion, its effectiveness is diminished. The listener should perceive your unwavering dedication, recognising that you are prepared to sacrifice your life for

6. Conduct self-assessment

Hazrat Musleh-e-Maudra shared valuable insights on how to attain taqwa, and here are three of his points: (i) Daily istikharah prayer: Hazrat Musleh-e-Maudra advised that to achieve taqwa, one of the methods is through istikharah. “Every day, turn to your Lord in prayer, seeking His guidance for your actions. Beseech Him to empower you to engage in deeds that align with His will and to guide you away from actions contrary to His will. If such prayer is not feasible daily, then make it a weekly practice.” (Ibid., p. 30) (ii) Continuous praise of God Almighty: Hazrat Musleh-e-Maudra emphasised the importance of consistently reciting phrases such as Subhanallah (Glory be to Allah), Alhamdulillah (Praise be to Allah), La ilaha illallah (There is no god but Allah), and Allahu Akbar (Allah is the Greatest). He explained, “The secret of this practice is that when you praise someone, those who are praised desire that you embrace those qualities as well.

When the Holy Prophetsa stressed the significance of ‘La ilaha illAllah,’ affirming the Oneness of God and the absence of any equal to Him, God Almighty declared the Prophetsa as a unique individual. By sincerely acknowledging ‘Allahu Akbar’ and

AL HAKAM | Friday 10 November 2023 reflecting God’s greatness in your heart, soul, and actions, God will exalt you. Engaging in tasbih will purify you, and if you praise Him, God will make you someone who is praised.” (Ibid., p.31) (iii) Improve yourself through salat: Hazrat Musleh-e-Maudra said, “The ninth way to improve oneself is through salat.

God Almighty states: ِ‫َع ِ​ِن ْاْلَفَْحْ َشَاِء‬ ّ ‫ِ​ِإ ّ​َّن ال‬ َ ‫َّص ااَلَة َ َت َ ْ​ْن َ​َه ٰ​ٰى‬ ‫( َ​َو ْاْل ُ​ُمنَك َِِر‬Surely, Prayer restrains one from indecency and manifest evil.) [Surah al‘Ankabut, Ch. 29, V.46] Salat elevates the spiritual status of a believer. Therefore, engage in salat abundantly, allowing it to lead you towards righteousness and to instil the essence of obedience within you.” (Ibid.)

9. Focus on preaching, not conversion On 5 March 1917, Hazrat Musleh-e-Maud shared valuable advice with Hazrat Mufti Muhammad Sadiqra and another person at Madrassa Ahmadiyya. Initially, addressing the Jamaat at large, Huzoorra stated, “Hazrat Khalifatul Masih Ira used to say that while people can predict outcomes related to their work, medicine is a profession where one cannot predict much. Yet, in my opinion, even in medicine, there can be some predictability. However, a muballigh (missionary) cannot predict outcomes.

There are treatments in medicine where doctors can predict specific outcomes, and those predictions align with the actual results. But a muballigh cannot say, even about the most well-intentioned person, that he will accept the truth.” (Ibid., pp. 3435) Huzoorra further said, “In this regard, Mufti Sahib’s task is so challenging that our Jamaat should offer special prayers for him.”

(Ibid., p.36) Turning to Hazrat Mufti Muhammad Sadiqra, Huzoorra said, “Now, I want to convey to Mufti Sahib that his work is not to compel people to accept the truth; rather, it is to preach the truth. This is the duty of every muballigh.

“A muballigh who believes his mission is to convert people to Islam and make them adhere to his beliefs will either utterly fail or lose his own faith. People who went to Europe with the notion of converting individuals to become Muslims rather than the intention of conveying the truth encountered difficulty. When they observed that people were not embracing real Islam and were not converting, they felt compelled to make another version of Islam to fit their perceptions. However, if they had gone with the sole purpose of preaching Islam without the expectation of converting people to Muslims, even if not a single person had accepted Islam, they would have still been deemed successful.” (Ibid., pp. 36-37) ra

10. The more crucial a task, the greater the sacrifices it demands Hazrat Musleh-e-Maudra offered this guidance, “As the work of preaching is something of great importance, it is vital for students of Madrassa-e-Ahmadiyya to put in hard work and prepare themselves for it.

Always keep in mind that the more crucial a task, the greater the sacrifices it demands.

Some students might be concerned about their livelihood and daily needs after their studies. If such concerns arise, they should promptly remove them. If they cannot overcome these thoughts, they should

15

consider discontinuing their studies so that these worries do not undermine the noble work they aim to pursue.” (Ibid., p.39)

11. Acquire mastery of language Hazrat Musleh-e-Maudra emphasised the significance of language mastery, stating, “Give particular attention to mastering the Urdu language. While learning Arabic and English is essential, make an effort to acquire proficiency in Urdu as well. Without complete mastery of a language, your ability to influence others remains limited.

Having command over a language is akin to possessing magic. When opponents found themselves unable to counter the arguments of the Promised Messiahas, they resorted to attributing his speech to magic.” (Ibid., p.45)

12. Pray to emulate Prophets, not others On 31 May 1919, during the occasion of he arrival of Hazrat Syed Zain ul Abideen Waliullah Shahra at Talim ul Islam High School, Hazrat Musleh-e-Maudra addressed the gathering. He commented, “Your superintendent suggested that I should pray for you to become like Syed Wallullah Shah Sahib. However, in my view, it is not appropriate to pray to resemble anyone other than the prophets because we are sometimes unaware of the true nature of a person we are praying to emulate.” (Ibid., p.

50)

13. Pray for knowledge to be beneficial Hazrat Musleh-e-Maudra added, “On this occasion, we are specifically encouraged to pray for the students, but I believe it is important to pray for Shah Walliullah Shah Sahib. We should implore Allah to enable him to derive benefit from the knowledge he has acquired. There is no doubt that he has acquired a substantial amount of knowledge. However, it is said, ‫العلم حجاب الاکبر‬, which means that sometimes knowledge can indeed serve as a significant barrier; hence, it is important to pray [...].” (Ibid., p.51)

14. Utilise emotions alongside logical arguments Hazrat Musleh-e-Maudra explained, “On many occasions, the power of logical arguments alone fails to evoke the desired sentiments of attraction or aversion in the audience. Sometimes, it is by kindling their emotions that people are immediately moved to accept a particular point of view. […]

You may have witnessed instances where a maulvi (cleric), sensing that he is losing the debate, implores ‘O Muslims, are you not appalled to witness the insult of the Holy Prophetsa occurring in your presence while you remain silent?’ This sparks a passionate response and vocal protest. […] Employing this method incorrectly is not permissible; however, when reason supports it and it is employed in the service of truth and sincerity, then its use becomes permissible and, at times, even necessary. Therefore, we find that the Holy Quran has employed this approach on numerous occasions. Even the Promised Messiahas employed it effectively; while presenting arguments in favour of the death of Jesusas, he would assert that the Holy Prophetsa is buried on earth while Jesusas is alive in the heavens, challenging

how a Muslim’s honour can justify this?”

(Ibid., p. 65)

Consequently, the king’s perception of the guide changed. (Ibid., p.76)

15. Be courageous

18. Learn effective administration and prepare your substitutes

Hazrat Musleh-e-Maudra recounted a story illustrating the transformative power of courage in the context of a missionary’s role. He narrates the tale of a woman in Uganda who, due to her medical services, had managed to maintain some degree of safety from the barbaric people in her area.

However, one day, these hostile individuals turned against her, brutally murdered her, and consumed her remains. Upon hearing of this incident, members of her community were undeterred; instead, many women volunteered to be sent to the same region.

Consequently, a group of missionaries was dispatched to Uganda, and their unwavering courage and determination led to the mass conversion of the Ugandan population to Christianity.

Hazrat Musleh-e-Maudra emphasises, “The courage of a missionary is profoundly impactful, as it inspires others to be brave as well. I once met someone who gleefully informed me that a missionary from the Peghamis (Lahore Ahmadiyya Movement) had been beaten up. While he shared this news with delight, I could not help but feel a sense of sadness, wondering why our own missionaries had not gone there instead.

They would have endured the beatings and would have had the opportunity to demonstrate their valour and fearlessness.”

(Ibid., p.73)

16. Show genuine sympathy for people Hazrat Musleh-e-Maudra emphasises the importance of muballigheen (missionaries) demonstrating true sympathy and concern for the people they encounter. He advises, “It is crucial for muballighin to genuinely sympathise with and care about the people they interact with. Wherever you go, your actions should convey that you are their well-wisher. When people feel this connection, religious differences become less significant because the world is shaped by various sentiments beyond religious ones.” (Ibid., pp. 74-75)

17. Expand your knowledge beyond religion Hazrat Musleh-e-Maudra stresses the significance of muballighin not limiting their knowledge to religious matters but also studying worldly knowledge. He states, “It is essential for muballighin not to be entirely ignorant of worldly knowledge, as doing so can leave a negative impression.” (Ibid., p.

75) He further shares a story from the Promised Messiahas about a king who deeply revered a spiritual guide. The king repeatedly asked his minister to meet this guide, but the minister, who was aware of the guide’s true character, would always make excuses. Finally, the king took the minister with him to visit the guide. During the visit, the spiritual guide mentioned that serving one’s religion was a noble endeavour and cited the example of Alexander the Great, claiming that because of his service for the religion of Islam, he is remembered to this day. The wise minister, recognising the guide’s ignorance of history, made a comment that exposed the guide’s ignorance.

Hazrat Musleh-e-Maudra emphasises the importance for a muballigh possessing administrative qualities. Huzoorra said that without administrative qualities, one’s sphere of influence remains limited, and one’s efforts will end with one’s own life.

“Therefore, it is imperative that a muballigh should be concerned not only with the conclusion of their work during their tenure but with its continuity beyond them.

This can only happen if they prepare their substitutes.” (Ibid., p.80)

19. Expand your knowledge continuously Hazrat Musleh-e-Maudra advised that one should never assume that their knowledge is complete. Huzoor said that such an assumption fosters arrogance and causes the heart to rust. Instead, Huzoor said, maintain the mindset of a perpetual student, continuously expanding their knowledge.

This approach keeps the heart vibrant and free from rust, much like a well-used sword remains sharp unless it is set aside and allowed to rust. (Ibid., p. 87)

20. As an educator, cultivate respect and ensure comprehension On 20 June 1921, when Hazrat Qazi Ameer Hussainra was transferred from Madrassa Ahmadiyya, the students organised a farewell gathering in his honour. Hazrat Musleh-e-Maudra also attended the event and delivered an address in which he praised several qualities of Hazrat Qazi Ameer Hussainra, based on his own experience of being taught by him.

Hazrat Musleh-e-Maudra began by saying, “I was not taught by him [Qazi Ameer Hussain] in Madrassa Ahmadiyya, but I was his student in high school. I would like to share an experience from that time that I believe can be beneficial for others.”

Huzoorra then continued, “Once, while revisiting old lessons to study, I found that I could recall the lessons taught by Qazi Sahib much more easily compared to the others. I cannot explain the reason for this phenomenon, but I can affirm that Qazi Sahib possessed a unique passion and desire to ensure that whatever he taught was deeply ingrained in the students’ memory.”

(Ibid., pp.97-98) Hazrat Musleh-e-Maudra went on to highlight another admirable trait of Hazrat Qazi Hussainra, saying, “It was widely perceived that Qazi Sahib maintained a stern approach towards teaching, yet the students had great affection for him. This showed that students understood that Qazi Sahib’s strictness was not driven by personal animosity but by his genuine concern for their well-being. Such qualities are rarely found in educators.” (Ibid.)

In conclusion, Hazrat Musleh-e-Maudra emphasised two essential qualities that a teacher should possess. First, they should interact with their students in a manner that fosters a loving and respectful relationship.

Second, they should not merely teach to complete a lesson but ensure that students truly comprehend the material.

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My fond recollections of Hazrat Khalifatul Masih IV – Part II Ataul Mujeeb Rashed Naib Amir and Missionary-in-Charge, UK

Certainly, it is not an easy task to attempt to write about the personality and the blessed life of Hazrat Khalifatul Masih IVrh. Allah the Exalted had bestowed His immense grace on Huzoorrh, blessing him with tremendous brilliance and a courteous nature. It is with some concern that one picks up their pen to write about Huzoorrh, wondering where to find fitting words that would do justice to such a personality.

Huzoor’srh is a great figure that history shall never forget. He possessed extraordinary stature and historic significance. His auspiciousness and blessed achievements shall continue to impress and enlighten the world for a long time. He came and brought incalculable blessings and grace with him.

He lived life to the fullest. The love of God was the sustenance of his soul; the love of the Holy Prophetsa was fused into his being. He was passionately committed to Islam and had deep adoration for the Holy Quran. His persona bore luminous imprints of the blessed lives of the Holy Prophetsa and the Promised Messiahas. He was a glorious commander of Islam who served Islam Ahmadiyyat, sacrificing his entire being in its service and propagation. He spent his days and nights enlightening the world with knowledge and erudition, thus being an illuminating source of guidance. He was magnanimous in his love for everyone.

Thus, spending his days and nights serving Islam and dedicating each and every particle of his being to this sacred cause, this chosen man of God, blessed with the eternal treasure of nafs-e-mutmainnah (a soul at rest), met his Maker. His affectionate memories are indeed unforgettable. It would never be possible to chronicle his services satisfactorily, and the sphere of the worthy inferences of his beneficence will continue to expand.

Although he has physically departed from this world, his eternal spiritual life endures through his great achievements.

With reference to his magnificent, historic services and their lasting global impact, his name shall live on forever. His love will continue to reside in the hearts of those who love him, and he shall be remembered indefinitely.

Huzoor’srh migration and impactful leadership Huzoorrh migrated to Britain from Pakistan in 1984, arriving in London on 30 April 1984, and met his Creator on 19 April 2003.

The period of migration was, therefore,

nineteen years. With Allah’s immense grace and blessing, I had the opportunity to serve my beloved Huzoorrh closely throughout this entire period with humble devotion.

My very soul is filled with a profound sense of gratitude for this great favour of Allah. I lack the words to adequately thank Allah; I am tongue-tied with deep gratitude, and my pen lacks the capacity to articulate what my heart feels!

He will be remembered by generations to come until the end of time. To spend one’s life under the auspices of such a personality is such a privilege that worldly honours should be sacrificed for it! It was an additional favour of Allah that I was able to see Huzoorrh very closely. I observed his courtesy, was present at his majalis-e-irfan, and had the privilege to carry out tasks in compliance with Huzoor’srh instructions.

I was always conscious of my deficiencies and lack of inclination, and many times I was acutely embarrassed by my weaknesses.

However, how charming was the master that he always encompassed it all in his discretion, his consolation, and his delight!

He was always loving and affectionate, overlooking each mistake and error and fondly appreciating each trivial endeavour and service.

Much has been written about Huzoor’srh life, services, and noble attributes, and this spiritually inspiring account will continue to stir hearts. I too wish to share with everyone what I saw, heard, and observed, for this faith-inspiring chronicle is our shared

treasure. To begin with, I shall relate some assorted incidents; these are like flowers that have been picked in no particular order.

Huzoor’srh life was indeed like a bouquet of flowers; rather, it was like a beautiful, enchanting garden that was always fragrant with his propriety and decorum.

Huzoor’srh entire life was spent in the shelter of Divine assistance. At every step, Allah provided succour and protection to Huzoorrh, guiding him through each difficult phase of his life. Perhaps the most challenging point in Huzoor’srh life was his migration from Pakistan to Britain. He embarked on the long journey from Rabwah to Karachi by road during extremely sensitive times when the enemy was actively searching, with spies stationed along the way. It was as if angels guarded him at each stage of this journey. Every danger was averted, and despite the enemy’s utmost efforts, they could not capture Huzoorrh.

Not only did they fail to catch him, but the unaware enemy couldn’t even determine when Huzoorrh left Rabwah, which route he took, how and when he reached Karachi, and then, from Karachi airport, in his usual attire and using his own passport, he miraculously navigated the entire departure procedure without hindrance or challenge.

This is how, with Allah’s help, he reached his destination safely. The enemy, with all the worldly resources at its disposal, only learned about his departure from Pakistan when he had already reached London. This journey of Huzoorrh is reminiscent of the

Holy Prophet’ssa migration to Medina. It was after learning about this extraordinary account of Divine assistance and discovering other astonishing narratives of Huzoor’srh life that a biographer, a Christian, chose to entitle the book “A Man of God.” Indeed, he was a great man of God, utterly devoted to the love of God, one who was beloved of God himself, and one who received Divine beneficence every step of the way.

Divinely orchestrated interview: Allah’s guidance in the media encounter I shall now present an example of how Allah’s help and guidance were bestowed upon Huzoorrh on every occasion. When Huzoorrh first migrated to London, he did not have a regular private secretary. Allah granted this privilege to me, and for about one month, I was able to take instructions from Huzoorrh and implement them or have others implement them. About two days after Huzoor’srh arrival, a representative of the Urdu section of BBC World Service called and asked to interview Huzoorrh.

I enquired about the duration of the interview, and he replied that their popular programme Sairbeen was 12 minutes long, and they could allocate three to four minutes of this time for Huzoor’srh interview.

I told him that this time length was highly inadequate, but he insisted on this duration. When I presented his request to Huzoorrh, his first question was about the duration of the interview. As soon as I told him, Huzoorrh instructed me to decline the offer and apologise. When the phone call

AL HAKAM | Friday 10 November 2023 came the next day, I made a suitable apology, to which he remained silent. I then added that although I had conveyed Huzoor’srh message to him, my personal opinion was that if they wished to interview Huzoorrh, they should, at the very least, allocate the full twelve minutes to Huzoorrh so that he could answer their questions in some detail.

I did add that this was my personal view, and perhaps they could consider it.

In response, he reiterated that it was not possible for them to allocate more time. The next day, he called again and mentioned that, after further intensive consideration, they had decided that if Huzoorrh agreed to the interview, they would dedicate the complete twelve minutes, which is the entire duration of the programme Sairbeen, to him.

I informed him that I would convey this message to Huzoorrh. When I relayed the message to Huzoorrh, he smiled with delight and expressed that he had thought it would be appropriate if they could provide this much time. An appointment was scheduled for him to visit the London Mosque the next day, and he arrived punctually.

The meeting took place in the library, which was adjacent to Huzoor’srh residence. Huzoorrh welcomed him with great cordiality, mentioning that he felt as though he knew the journalist in an unseen way since he had often heard his voice on the radio but was seeing him in person that day. After having tea, the reporter felt that although he had brought recording equipment, the library was not completely silent. So, he suggested that if Huzoorrh approved, he could visit the BBC studios, which would ensure better recording quality. Huzoorrh agreed without hesitation.

Before departing, the reporter mentioned that he would like to share the questions he had in mind for the interview. Huzoorrh replied that he could do so if he wished and asked me to take note of the questions. In Huzoor’srh presence, the questions were provided, and I quickly recorded them. The interview was scheduled for the next day in the afternoon.

On the following day, I presented the neatly written questions to Huzoorrh, who briefly glanced at the paper and returned it to me. In the afternoon, as planned, Huzoorrh went to the BBC studios with a few khuddam. Among the BBC representatives were some Urdu-speaking Englishmen who greeted Huzoorrh. One of them introduced himself as the person in charge of the BBC Overseas Service and expressed a request: although Huzoorrh had come to give an Urdu interview, he asked if Huzoorrh would also be willing to provide an interview in English. Huzoorrh accepted this request and expressed his preference to conduct the English interview first. This interview was conducted off the cuff and lasted approximately 20 minutes. ​​Afterwards, Huzoorrh came to the Urdu Section and proceeded to the studios for the interview. In the studio, there was a large table with two microphones placed in the middle. Huzoorrh sat on one side, and the Urdu service interviewer sat on the other. A glass partition in the studio allowed us to sit behind it and observe the proceedings while listening. As the interview began, I was astonished because the first question asked was not among the questions that were given the day before and were still in my pocket. The second question was different as

17

well, and so was the third. In short, all the questions asked during the interview were different from the ones provided the day before. I was quite amazed by this situation and a little worried, although I was most grateful to Allah for Huzoor’srh precise, specific, and forceful replies.

I recall one question along the lines of: “Why, if the government of Pakistan has legally declared you as non-Muslim, don’t you simply accept this?” Huzoorrh provided a detailed and powerful response, in which he also mentioned that this was akin to someone saying to a decent person that they considered him a dog instead of a man, and since he had now called him a dog, it was incumbent on that person to consider himself a dog and start barking.

This fitting reply by Huzoorrh was received very positively in Pakistan. At the end of the interview, Huzoorrh took leave, and as he was leaving the studio, an Urdu-speaking English officer brought the interviewer’s attention to a question he had forgotten to ask. Apologising, he requested Huzoorrh to kindly return to the studio, and Huzoorrh obliged. Even this additional question was not among those provided the day before!

Before getting in the car to return home, Huzoorrh called me over and most graciously said, “Do you remember the questions he mentioned yesterday?” I replied in the affirmative and mentioned that I still had the paper in my pocket. Furthermore, I was amazed that he had not asked even one of those questions but had instead posed entirely new ones. Huzoorrh replied, “Exactly, that’s what happened. However, I am delighted that he asked me different questions. The fact is, I wanted him to ask me the very questions he did today. This has turned out very well indeed!”

I was amazed to hear this from Huzoorrh, pondering the extraordinary way in which Allah had provided His help and the interviewer had asked the exact questions that Huzoorrh had wanted him to ask. This is not the usual behaviour of press representatives; typically, they ask the pre-arranged questions, perhaps adding a question or two. This situation was exceptionally remarkable. As it was later revealed, it served to strengthen one’s faith, as behind this sudden change lay the focus of a man of God and Divine assistance.

A masterful response to an Arabic linguistic challenge Allah had bestowed upon Hazrat Khalifatul Masih IVrh extraordinary knowledge, discernment, and sagacity. He was a masterful and dynamic orator, and his speech and manner of delivery possessed a mesmerising quality. His highbrow writings and the thousands of question-and-answer sessions led by him testified to his vast erudition. Allah had endowed Huzoorrh with the skill to provide responses that would silence the objections of opponents in these assemblies. There were numerous instances of this great quality of his in the question-and-answer sessions. I shall relate one such example here.

A few years after Huzoor’srh arrival in Britain, the Ahmadiyya Muslim Society of Cambridge University invited Huzoorrh to give a lecture, which he graciously accepted.

The lecture was entitled “Jesus Christ in the Holy Quran.” On the day of the event, Huzoorrh went to Cambridge with a few

khuddam, including myself. Huzoorrh delivered a comprehensive and in-depth speech on this important subject in English, articulately detailing the Quranic statements about Jesusas. Towards the end of the speech, Huzoorrh also mentioned Jesusas escaping the crucifixion, migrating to Kashmir, and dying a natural death. He referred to verse 51 of Surah al-Mu’minun, inferring that the verse pertains to Jesusas and his mother, Maryamas, being given refuge in a safe place during a time of great danger.

After this eloquent and scholarly speech, the audience was invited to ask questions.

Among the audience, a few Arab students seemed to have an air of confidence about their proficiency in the Arabic language, and their tone suggested that, since Arabic was their language, no non-Arab could have a better knowledge of the language than they did.

This is the nuance with which a young man stood up, not to ask a question but to make an objection. He argued that in the Arabic words: ‫( ٰاَٰو َۡیٰۡنُٰہَُم َ ۤ​ۤا‬meaning that We rescued both of them) of the Quranic verse 23:51, Jesusas and Maryamas are not referred to. Instead, the reference is only made to Maryamas at the time when she was expecting Jesusas. He asserted that the verse referred to an event that took place long before the crucifixion, suggesting that the reference was about Maryamas moving from one hazardous place to another and that it was not a reference to the migration to Kashmir.

Huzoorrh dealt with this question in a most imposing and spirited manner. First, he disproved the objector by citing the historical perspective. Then, with reference to the idiom of the Arabic language, he explained that in Arabic, the term ‫ ٰاَٰو َۡیٰۡنُٰہَُم َ ۤ​ۤا‬is used for two people and not for a pregnant lady with a child. Huzoorrh stated with complete conviction and certainty that in Arabic, the plural tense is not used for a pregnant lady, and he challenged the objector by saying that Arab linguists would never use this phrase in such a context.

What a spectacle it was! There was this objector who, overconfident in his Arabic linguistic prowess, had insolently objected.

However, a non-Arab man of God, with his reasoning, completely silenced the brash objector. This was a highly inspirational demonstration of the greatness of the theological scholarship presented by the Promised Messiahas and Huzoor’srh tremendous power of reasoning.

It did not end there. As the objector stood there dumbfounded, unable to say anything in his defence, Huzoorrh adopted another method to further reinforce his point. In the audience sat an Egyptian language expert, a sincere Ahmadi named Mustapha Thabit Sahib. Directly addressing him, Huzoorrh said, “You are Egyptian and an expert in the Arabic language. Please tell us, do Arabic scholars and linguists use the plural tense for a pregnant woman?”

Mustapha Thabit Sahib stood up, and all eyes in the hall turned to him, wondering what the Egyptian scholar was going to say. Everyone believed that his testimony would strengthen Huzoor’srh forceful reasoning and prove the point. Mustapha Thabit Sahib gently replied, “Yes, Huzoorrh, Arabs do that.” This response stunned the audience, especially the Ahmadi attendees.

They were astonished that an Arab scholar

had given testimony contrary to Huzoor’srh stance. While everyone was still in a state of shock, Mustapha Thabit Sahib completed his reply after a pause, “...if they are ignorant and uninformed about Arabic.” A roar of laughter followed this reply, and the Ahmadis were greatly relieved. This most excellent and sagacious style of response certainly silenced the objector for the rest of the event.

The treasured bonds: Huzoor’srh unwavering love and affection Huzoorrh was an embodiment of love and affection. This most beautiful aspect of his blessed nature was evident at every step of his entire life. Huzoorrh maintained such a bond of great love and affection with every member of the Jamaat that each Ahmadi is a living testament to this fact. There are hundreds and thousands of those who, in a way, had the opportunity to partake in this wealth of love, yet this treasure trove of love never diminished! This great love emanated from the love of God and was therefore abiding. Even today, when this beloved person has passed away, the memories of his love and affection are alive in our hearts. The fond memory brings tears to the eyes. Love begets love. Beloved Huzoor’srh love had filled the hearts of Ahmadis with love. The tears shed for his love are indeed a testimony to his tremendous love. Through his love and affection, this noble person shall indeed live forever!

Nowadays, Ahmadis are acutely aware of profound importance of personal mulaqats with Hazrat Khalifatul Masihaa as they routinely meet Huzooraa to seek blessings and guidance. of the individual and family mulaqats in the UK heralded a period of remarkable spiritual enrichment. On the appointed day of the mulaqat, a sense of delight would begin early in the morning in the family’s home. Children would eagerly await the time of the mulaqat. Once the mulaqat was over, people would emerge elated, having gathered a deep sense of satisfaction and delight from the meeting.

The memories of this encounter would then be cherished for a long time. Those few moments of the mulaqat would encompass a lifetime’s happiness. I have witnessed this spectacle numerous times myself, with people emerging from the mulaqat room, beaming with delight, tears of adoration and happiness rolling down their faces. The photographs taken during these mulaqats now adorn Ahmadi houses. Huzoor’srh love for everyone was so great and tremendous that each person genuinely felt as if they were the favoured one. I have tried to convey this sentiment as follows: “His love is exclusively mine,” each person would imagine!

Such was his love that it dwelt in each and every heart!

This boundless sea of love certainly had no dearth of precious pearls! I shall relate one episode as an example. The Ahmadiyya Muslim Jamaat commemorated the completion of its first century with a great sense of gratitude to Allah amid an amazing spiritual ambience. The Jamaat issued various commemorative souvenirs for this occasion, including vibrant balloons with the Jubilee logo imprinted on them.

Once during those days, as Huzoorrh came out of the Fazl Mosque after the Asr prayer, he saw a little boy, around three

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years old, playfully hanging by the railings of the boundary wall, happily swinging.

When Huzoorrh passed the boy, the boy waved and said “assalamu alaikum” to him.

Huzoorrh replied to him, and as he came nearer, the little boy asked, “Huzoor, do you have a balloon?” Huzoorrh smiled, realising that this was not a question but rather a sweet request. Perhaps to see how the boy would react, Huzoorrh replied, “Yes, I do.”

The boy came down from the railing and very casually asked, “Huzoor, can I have a balloon?” Huzoorrh said that he could.

Upon this, the boy held Huzoor’srh hand and eagerly started walking with him. This was a most pleasing sight—an innocent little boy, having become the focus of his beloved master’s love and affection, walked with him to his office. Huzoorrh took the boy to his office, where he always kept a supply of chocolates in his desk drawer to give to children. Let me mention here that it was Huzoor’srh custom to give a gift of chocolates to all the children who came for mulaqat.

Often, this would consist of two packets of chocolates. However, it was not just children who received chocolates from Huzoorrh; unmarried visitors also received them. This was Huzoor’srh unique interpretation. In his eyes, anyone who was not married was considered a child. Those young people who were about to be married would be affectionately told by Huzoorrh to receive their last gift of chocolates from him!

So, as Huzoorrh took the little boy to his office, he opened his desk drawer and gave the boy a balloon, which he eagerly accepted.

Then, in his innocence, he made another request, “Huzoor, can you blow air into it?”

One can only guess how much Huzoorrh must have enjoyed this spontaneity of the child. It was the marvel of Huzoor’srh love and affection that children could express these desires to their compassionate master in such a candid manner. Huzoorrh sent for some string and most graciously filled the balloon with air, tied it to the string, and handed the other end of the string to the child. As was his custom, Huzoorrh also gave the little boy some chocolates, which the boy held in his other hand. How fortunate was this little boy to emerge from Huzoor’srh office with packets of chocolate in one hand and a balloon in the other!

Gifts of warmth and love: Huzoor’srh compassion for Bosnian refugees During the height of trouble in the Balkans, when severe brutality was taking place in Bosnia, and innocent Bosnians were forced to leave their motherland and seek refuge in other countries, a significant number of Bosnians came to Britain. Huzoorrh had urged prayers for them and had instructed that we should help the persecuted and victimised people as much as possible, purely out of a sense of human kindness and with no other motive. In compliance with this, Ahmadis worldwide provided full support and assistance to these persecuted people in their respective countries. With Allah’s grace, in Britain as well, Ahmadis were able to render great service in this regard.

The Luton Jamaat was at the forefront of this. Once, a member of this Jamaat brought a group of Bosnian friends to the Fazl Mosque. A special event was organised

on this occasion, and a dinner was arranged for these distraught, honoured guests. They were given a tour of the Fazl Mosque. The concluding part of the event was the most significant: a mulaqat with Huzoorrh. The Bosnian group was all male, and they met with Huzoorrh in his office. Turn by turn, Huzoorrh embraced them all, warmly shook their hands, and generally made them feel welcome with great love and affection.

All of them sat on chairs facing Huzoorrh.

These were early winter days, and some Bosnians were not adequately dressed for the weather. Many had visible injury marks on their arms and faces. Huzoorrh asked them about the persecution they had endured and encouraged them. He advised them never to forget their homeland, to uphold Islamic values, and to protect themselves from the ill effects of their surroundings. Huzoorrh told them that, no matter how dire their

hats, shirts, and new socks. As Huzoorrh gave all this away to the brothers, I looked on in amazement at the great good fortune of the Bosnians that they had received these new and barely used clothes in excellent condition from the blessed hands of Huzoorrh.

The faces of the Bosnian brothers were beaming with happiness at this moment, and Huzoor’srh face too had a glow of satisfaction and gratitude, as he was able to fulfil the needs of these disadvantaged brothers. The Bosnian brothers expressed their gratitude, but Huzoorrh simply did not want to hear any of it. This faith-inspiring sight that I beheld that day is imprinted on my mind forever. This gathering concluded in the most emotional manner. Huzoorrh once again embraced all of them and bid farewell to them with loving prayers.

I cannot help but mention one point

financial situation became, they should always give something in the way of Allah so that Allah may continue to bless them.

Huzoorrh counselled them in the most affectionate way, and they listened to him attentively. Huzoorrh suggested that the brothers should be given some monetary help. This was quickly arranged, and Huzoorrh handed them envelopes with cash gifts amidst his sincere prayers for them.

Then he asked them to wait, saying that he would return shortly, and he left the room to go upstairs to his residence. I imagined that Huzoorrh had perhaps gone to get some sweetmeat or some other food. However, I did wonder why Huzoorrh had not sent any khadim for the task.

While I was still wondering, the door opened, and we all saw the most incredible sight! Huzoorrh entered the office carrying bundles of clothes. There were so many clothes that Huzoorrh could barely carry them in both his arms. With great affection, Huzoorrh then distributed these clothes among all the Bosnian brothers and asked them to put them on. They all immediately donned the clothes; some exchanged the clothes amongst themselves according to their sizes. Huzoorrh looked on most affectionately and was delighted that their needs were being fulfilled.

Huzoorrh once again got up and, saying he would return shortly, went upstairs again.

After a while, when Huzoorrh returned, he was carrying a lot of clothes. Huzoorrh gave these clothes to those brothers. Apart from a few items, all these clothes were from Huzoor’srh personal wardrobe: woollen coats, sweaters, achkan (long coat), woollen

here. It is as if this is a trust that I have held, and it is essential that I honour it now by relating it. That day, Huzoorrh gave his clothes to the brothers in such abundance that I believe his winter wardrobe would have been emptied. This impression of mine is corroborated by the fact that for about two months after that day, Huzoorrh wore the same achkan every day that he had worn on that day. The memory of this incident moves me to tears even today. Rahimahullahu Ta‘ala wa jazahullahu ahsan al-jaza.

The charismatic connection: Hazrat Khalifatul Masih IV’srh global impact Allah the Exalted granted Hazrat Khalifatul Masih IVrh a charming personality. His life was replete with lofty ethics, and Allah had bestowed upon him so many qualities that whoever met with him would be enchanted by his charismatic personality. Meeting him once would draw one to his spiritually inspiring company time and again. Such was his captivating charm that people from within the Jamaat as well as from outside would be in awe of his personality.

The Ahmadis simply adored him; they were absorbed in passionate love for their beneficent master while being utterly devoted to him, and quite rightly so! For Allah had conferred on them an affectionate and prayerful master in the person of Hazrat Khalifatul Masih IVrh, who would share all their sorrow and grief, and his encompassing love had become a part of their existence.

Among the attributes that Allah had

bestowed upon this blessed person, was his sense of global communication. With His Perfect Power, Allah had invested Huzoorrh with the office of Khilafat at a time when means of communication had greatly advanced.

The Khalifa of the time is a nucleus for the entire Jamaat, and each member of the Jamaat wishes to be connected and linked to him like an extension. However, sometimes physical distances come in the way, and this connection becomes very limited and difficult. In the current era, Allah the Exalted has granted us exceptional expansion within these resources, and the Ahmadiyya Jamaat has fully benefited from these means of communication.

One way to communicate with the Khalifa of the age is through letters, and this practice has been prevalent from the beginning. During the fourth Khilafat, the Jamaat expanded extraordinarily in terms of numbers. Huzoorrh had made particular arrangements for each letter to be replied to individually in a personal and intimate style rather than in a formal way. He would try to reply to his letters in the same language in which they were written. For this, he had set up and organised a complete operational system.

Another facility that was rarely accessible beforehand was direct telephonic communication. The arrangement of mulaqats was so widespread that, in my observation, there was hardly an Ahmadi who came to see Huzoorrh and was not given the privilege of a mulaqat. Even during various other engagements, Huzoorrh would make an exception to the rule and graciously grant people the privilege of a mulaqat. Men, women, and children of the entire Jamaat abundantly partook of this beneficence.

In this era, the facility of communicating via fax also brought people from the Jamaat very close to Huzoorrh. When faced with grief or difficulty, an Ahmadi living in far-off corners of the earth would promptly request Huzoorrh for prayers via fax and would receive the blessing of Huzoor’srh prayer instantly. This facility to communicate with the Khalifa of the time is a great blessing of Allah that Ahmadis living far and wide are taking full advantage of.

Another feature of communication on a global scale was that after his migration from Pakistan to Britain, Huzoorrh toured various countries to an extent that is unparalleled in the history of Ahmadiyyat. In particular, around the centenary year of Ahmadiyyat, he toured all the major countries of the world.

Thus, those helpless and powerless people who, due to financial and other restraints, could not present themselves to Huzoorrh, were granted the privilege of a mulaqat by Huzoor’srh visits to those countries.

Fortunate indeed were those eminent Ahmadis who have since passed away and those who had sacrificed their lives for Ahmadiyyat and are now buried in far-off countries, for even they were not deprived of a mulaqat with the Khalifa of the time.

During these tours, Hazrat Khalifatul Masih IVrh graciously visited the graves of these valiant men and bestowed upon them his prayers. This occurred in Sierra Leone and in Mauritius. Enviable indeed are these esteemed individuals, for they were granted the nearness and the prayers of the Khalifa of the time even at their eternal resting places!

AL HAKAM | Friday 10 November 2023 The greatest source of communication, indeed, was MTA, through which it was as if Huzoorrh graced each Ahmadi’s living room. Day and night, through sermons, question and answer sessions, and various other programmes, the blessed sound of Huzoor’srh voice could be heard in Ahmadi homes.

Young children, too, were deeply in love with this beloved master. Seeing his blessed face on TV, they would jump with joy. The closeness to Huzoorrh that the Ahmadis were granted through MTA is an incomparable experience and a great blessing of Allah. Reflecting on all this one can say with deep conviction that, out of His special munificence, Allah granted Hazrat Khalifatul Masih extraordinary means of global communication and maintaining close contact, and thus the entire Jamaat was privileged to gain amazing closeness to Khilafat.

The qualities of love, affection, appreciation, and encouragement were prominent in Huzoorrh. Hundreds of thousands of Ahmadis worldwide received the grace of these qualities from Huzoorrh and are today overwhelmed with feelings of gratitude at the memory of these incidents.

This humble servant of Huzoorrh is also among those fortunate people who received this grace.

The divinity debate and Huzoor’srh guidance Perhaps it was in 1987 when I engaged in a debate with Christian priests on the supposed divinity of Jesus. The situation arose during a question-and-answer session with Huzoorrh when a Christian friend posed several questions to Huzoorrh. Huzoorrh provided detailed responses, and I recall that a significant portion of the assembly’s time was dedicated to addressing this specific Christian friend’s inquiries. Towards the end, the questioner adopted an argumentative tone. At this point, Huzoorrh explained that it was not the appropriate occasion for a debate and that he had answered the questions in principle. However, if the Christian friend desired further discussion, Huzoorrh, gesturing towards me, instructed him to contact me.

Later, when I discussed the matter with a friend, it evolved into a plan for a debate on the topic of the divinity of Jesus.

I had kept Huzoorrh informed as the matter developed, and the discussions were guided

by Huzoor’srh instructions. When the matter had progressed to the point where a debate was planned, Huzoorrh agreed but with certain conditions. I presented the conditions suggested by the Christian friend to Huzoorrh, and after reviewing them, Huzoorrh accepted all of them. This included the debate’s topic, the format of the speeches, the timing, the venue, and various other details. However, Huzoorrh insisted that the debate should not be presided over by a representative of the church but by a neutral dignitary. When the local mayor was approached, he readily accepted.

To keep the story concise, the debate took place in a Christian church with an audience divided equally between Ahmadis and Christians. The format included alternating speeches, followed by a session of questions and answers, and concluding with final speeches. All praise is due to Allah for His assistance, and the debate was successfully

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conducted. Before attending the debate, I had repeatedly requested Huzoorrh for prayers and upon my return, I submitted a brief report to Huzoorrh, which he expressed delight in. It seems that Huzoorrh had also received details about the debate from other members. The following day, while heading for Salat, Huzoorrh mentioned that I had not provided him with a video of the debate. I responded that I didn’t consider it worthy of being presented to Huzoorrh, to which he insisted that a copy of the video should be given to him.

I presented it to Huzoorrh on the same day.

After a few days, Huzoorrh informed me that he had watched the video and requested copies to be made and sent to all African countries.

I was deeply moved by this tremendous encouragement, appreciation, and approval.

Additionally, during an assembly a few days later, while addressing Mustapha Thabit Sahib, Huzoorrh spoke very favourably about this debate and even drew some comparisons to my late father’s celebrated debate held in Egypt, which was later published as a book titled Cairo Debate. Alhamdulillah! Following Huzoor’srh instructions, the audio-video department dispatched videos of the debate to African countries. Some missionaries later informed me that they had greatly benefited from the video and found it very useful. All of this was made possible through the blessings of Huzoor’srh graciousness and kindness.

Time management excellence: The life and work of Huzoorrh Huzoorrh was an extremely busy person.

He made full use of his time and spent every single minute doing good, virtuous work.

Allah had informed the Promised Messiah in a revelation: “You are the revered Messiah whose time shall not be wasted.”

(The Philosophy of Divine Revelation, p. 112) History bears witness that the Promised Messiahas indeed employed each moment of his life in tremendous service of faith. Based on my own observation, I can testify that, as far as being occupied and making excellent use of time is concerned, this was also the state of Huzoor’srh life. He had a specific schedule planned for each day. One could determine from this how occupied he would be on any given day.

His day would start very early with Tahajjud prayers, and the engagements carried on late into the evening, leaving very little time for rest. He had a passionate love for the service of faith, and this was his norm day and night. He had a practice of not even wasting a single moment. He once said, when he gets tired doing a particular task, his method of taking a break is to start another task. In this way, the body gets a break when the type of task is altered. Weariness is alleviated, but continuity of work continues.

He also said that with Allah’s grace, he could manage three tasks simultaneously; for example, while taking tea, he would read the paper as well as watch TV, thus making complete use of time.

Once a reporter took a detailed interview with Huzoorrh, which was based on his daily engagements. When Huzoorrh detailed his daily schedule, the reporter was astonished at its elaborate nature, which spanned from early morning until late at night, packed full of work engagements. When this interview was published in the magazine (Sunday Times, 16 August 1989), they chose to alter the title of their regular column, in which Huzoor’srh details were printed from “A day

in the life of…” to “A life in the day of Hazrat Mirza Tahir Ahmad.” With this apparently minor change of words, the newspaper made a most eloquent statement. The reality is that every single day of Huzoor’srh life was not only full of life but also enriched the lives of others.

I remember once explaining one feature of his engagements, Huzoorrh had said that he kept himself busy even during mulaqats by doing light work. For example, in the very brief time between one person leaving after mulaqat and another person coming in, he would sign letters. Another facet of Huzoor’srh active nature that I observed was that he would make full use of his time during journeys. Probably for this reason, he preferred to travel by road. Within Britain, he would always travel by road, as well as when travelling to Europe, whether it was a short journey or a long one.

In practice, as soon as the car left the Fazl Mosque, Huzoor’srh office would open in the car. He would start reading papers and magazines, as well as his post. He would give instructions regarding the letters as he read them, or he would make brief notes of replies himself. Even during the short journey between the Fazl Mosque and Islamabad, Tilford, he would keep himself busy in the car. Some members of the Jamaat would send their requests or poems recorded on audiotapes. Huzoorrh would listen to these tapes during his travels. In short, he would keep himself busy at all hours and would say that the best time is that which is spent in the service of faith and in doing something useful.

Huzoor’srh daily routine: Letters, books, and mulaqats Huzoorrh would receive hundreds of letters every day, and he would read them all. He would write notes or instructions on each letter while personally replying to many of them. There are many fortunate members all over the world who received personal, handwritten letters from Huzoorrh. His routine was that the letters he intended to respond to personally would be kept to one side, and as soon as he got a small break between two engagements, he would pen them with his blessed hand.

Apart from books, Huzoorrh would scrupulously study important articles and newspaper clippings received from all over the world and would give necessary instructions.

He would make a meticulous study of the newspapers and magazines published by the Jamaat and was always encouraging about them, as well as drawing attention to any amendments needed.

Another aspect of Huzoor’srh engagements was the series of mulaqats that would take place on a daily basis. There would be official mulaqats with those who worked in a variety of departments and organisations of the Jamaat. Then there would be mulaqats with visiting umara from various countries and other Jamaat workers. If required, these mulaqats would be extremely lengthy. There would also be mulaqats with people outside the Jamaat, and sometimes these would develop into extended question-and-answer sessions that would last for hours. Assorted journalists and media representatives would also be granted meetings with Huzoorrh.

Family mulaqats with members of the Jamaat took place on a daily basis.

Usually, these mulaqats were allocated

for the evening for the convenience of people. These mulaqats would typically be brief, but at times, they would also extend in duration. In the few minutes allocated to family mulaqats, Huzoorrh would converse with all the members of the family in one way or another and would make them so happy that when they came out after the mulaqat, their faces would be beaming with delight.

At times, there would be tears of happiness and an overwhelming sense of self-assurance about their good fortune. In addition to this, worldwide communication was maintained via fax and telephone, and instructions were given day and night. This is just a mere glimpse of the official engagements that I have presented based on my observations.

The truth of the matter is that Huzoor’srh engagements far exceeded all of this.

Huzoorrh appointments and literary marathons – A pen mightier than the sword Huzoor would lead the five daily prayers at the mosque, prepare the Friday sermons, addresses, and messages, and participate in the MTA programmes, all of which he would do on a regular basis. Huzoorrh travelled to numerous countries around the world. During these travels, his engagements remained just as eventful. Individual as well as communal mulaqats, meetings with the press, question-and-answer sessions, speeches, and other religious engagements would go on day and night.

Allah had granted Huzoorrh extraordinary strength and courage. Despite this hectic schedule, he would always have an appealing smile and an attractive glow on his face. The more I reflect on the energetic and busy life of Huzoorrh, my amazement increases as to how alert and fresh Huzoorrh always appeared despite all these engagements. I am further amazed by the fact that concurrent with these heavy engagements, Huzoorrh continued with his writings and wrote many highly commendable, voluminous, and scholarly books. At times, a busy person finds it difficult to make time even to write a brief article. It is astonishing how Huzoorrh would make time for these erudite and research tasks: Urdu translation of the Holy Quran, a complete review of an English translation of the Holy Quran, the writing of the momentous book Revelation, Rationality, Knowledge, and Truth, and a long list of various other scholarly and research books.

Those who have experience in writing can make a very good inference about how much time is spent on such distinguished scholarly writings and research work, as well as just how much hard work is needed. I believe that it is an extraordinary and miraculous accomplishment for the busiest person in the world to be able to write these books despite all his engagements. These books shall continue to be a blessing for all times, insha-Allah.

Hazrat Khalifatul Masih IV’srh personality was a beautiful amalgamation of lofty ethics and noble virtues. Allah had granted him numerous qualities. His life is an allencompassing episode that shall always remain glorious, and its faith-inspiring references shall continue to be mentioned, like a fragrance that spreads in all directions.

For the moment, I shall suffice with this brief note, and I pray that may Allah enable us to follow in the footsteps of this most blessed person and derive lessons from his virtuous example. Amin.

Friday 10 November 2023 | AL HAKAM

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Has the Imam Mahdi arrived?

M Adam Ahmad Al Hakam

In various religions of the world, the appearance of the Messiah – also known in Islam as the Mahdi – embodies the promise of rescuing humanity from injustice and turmoil and bringing in a period of righteousness and peace. For many, his arrival is considered a source of comfort and hope, particularly during difficult and contentious times.

With ever-escalating wars and increasing hostilities, one can’t help but wonder if the world can bear any more bloodshed. Given the prevailing circumstances, people of the earth are in need of a “Healer” and a “Saviour” who can alleviate suffering and ensure lasting safety.

What’s required is a uniting force that can bring justice, compassion, and peace back into this world.

Imam Mahdi in Islam In the Holy Quran, the advent of the Messiah and Mahdi has been likened to the second coming of the Holy Prophetsa, as Allah the Almighty says:

َ َ ُ ۡ َ ۡ ‫�َّو ٰ​ٰاَخ ِ​ِرۡیۡ َ​َن ِ​ِمۡن ُ​ُہ ۡ​ۡم َل َ �َّما َیَۡل َ​َحُقۡوۡ ِا ِب ِ​ِہ ۡ​ۡم‬

“And He will raise him among others of them who have not yet joined them.”

(Surah al-Jumu‘ah, Ch. 62: V.4) This verse means that Allah will raise the latter-day Messiah and Mahdi among others, besides the companions who have not yet joined them. At the time when this verse was revealed, the Companions, may Allah be pleased with them, enquired from the Holy Prophetsa about its meaning.

Prophet Muhammadsa placed his hand on the shoulder of Hazrat Salman al-Farisira and said, “When faith will ascend to the Pleiades, one person or many people of Persian descent will re-establish faith in the world.” (Sahih al-Bukhari, Kitab at-tafsir, Hadith 4897) In other words, the Holy Prophetsa announced the arrival of this man of Persian descent, who would bring back the glory of Islam and restore faith in the world during the Latter Days, just as if it were his own arrival.

Arrival of Imam Mahdi The Holy Quran, the ahadith, and the sayings of the elders of the ummah substantiate that the Holy Prophetsa prophesied regarding the arrival of the Messiah and Mahdi in his ummah at the head of the 14th century Hijri. Allah the Almighty states:

َ� َ َ ۡ َ ۡ ُ � َ ُ َ َ ‫الَّس َ​َمٓا ِ​ِء ِ ِاَلَی اۡلَۡاَ ۡ​ۡرِض ُثُ �َ​َّم َیَ ۡ​ۡعُرُ ُ​ُج ِ ِاَل َ ۡ​ۡی ِ​ِہ ِف ۡ​ۡی َیَۡوٍۡم َک‬ ‫اَن‬ ‫ُیَد ِ​ِّبُر اۡلَاۡمَر ِ​ِمَن‬ ٍ ِ ِ ۤ َ ُ َ َ ۡ َۡ ‫ِ​ِمۡق َ​َد ُاُر �ۤٗہ َاۡل َ​َف َ َسَن ٍ​ٍۃ �ِ ِّم �َّما َت ُ​ُع �ُّد ۡ​ۡو َ​َن‬

“He will establish His command from the heaven to the earth according to His plan, then it will ascend to Him during a

period, which, according to your reckoning, will extend to a thousand years.” (Surah asSajdah, Ch.32: V.6) This verse elucidates that Muslims will continue to weaken in the world for a thousand years. Then, a divinely appointed Messiah and Mahdi will appear and restore Islam in accordance with the prophecies of the Prophet Muhammadas.

The first three centuries of Islam were deemed by the Holy Prophetsa to be the best centuries, and it was inevitable that the thousand years during which the faith was to rise to the Pleiades would undoubtedly begin following these three centuries. Thus, it was destined that Islam would revive after 1300 years, and this could only occur with the advent of the Mahdi and Messiah. The following hadith also testifies to the above explanation:

ُ َ ْ َ ْ ‫َاْلْآَیَاُت َبَ ْ​ْع َ​َد اْل ِ​ِماَئ َ​َتْی ِ​ِن‬

“The [major] signs [will appear] after two hundred years.” (Sunan Ibn Majah, Kitab al-Fitan, Hadith 4057) “Al-ayat” in this hadith points to major signs that will become manifest after the first millennium.

The scholars, including Shah Waliullah Muhadith Dehlvi and Maulvi Siddiq Hasan Khan, agree that “after two hundred years” means the thirteenth century.

Mullah Ali al-Qari also explained that “al” before “mi’atayn’” refers to the time of two hundred years after the first millennium. (Mirqat al-Mafatih Sharh Mishkat al-Masabih, Kitab al-Fitan, Part 10, p. 100, Hadith 5460)

Who is Imam Mahdi?

Describing the last age and disclosing the identity of the Promised Messiah and Mahdi, Prophet Muhammadsa, the last lawbearing messenger of Allah the Almighty, said:

ً ُ َ� ُ َ� َ َ ً َ ْ َ� َ ْ ُ� َ َ ً َ� َ� ُ ْ َ ُ َ ْ َ َ ‫اُس ِ ِاَّلا ُش �ًّحا‬ ‫َلا َیْزَداُد الَأْمُر ِ ِاَّلا ِشَّدًۃ َوَلا الُّدْنَیا ِ ِاَّلا ِإْدَباًرا َوَلا الَّن‬ َ� ُ� ْ َ ْ َ َ ِ َ� َ َ َ َ� ِ ُ َ َ� ُ ُ َ َ َ ْ َ ‫اِس َوَلا اْلَمْہدُّی ِ ِاَّلا ِ​ِعْیَسى‬ ِ ‫َوَلا َتُقوُم الَّساَعُۃ ِ ِاَّلا َعَلى ِ ِشَراِرِ الَّن‬ ‫ْاْب ُ​ُن َ َم ْ​ْرَیَ َ​َم‬

“The matters will get extreme [by the day]. The world will grow in moral depravity and the people will increase in greed. The Hour will come only on the worst of people and there will be no Mahdi except Jesus, son of Mary.” (Sunan Ibn Majah, Kitab alfitan, Hadith 4039) The above hadith clearly shows that the latter-day Mahdi will be none other than the Promised Messiah of the last age. The َ� ُ� ْ َ ْ َ hadith of “‫دُّی ِ​ِاَّلا ِ​ِع ْ​ْی َ​َسى ْاْب ُ​ُن َ​َم ْ​ْرَیَ َ​َم‬ ‫ ”َلا اْلَمْہ‬has been recorded by several other narrators of Hadith and is therefore considered authentic. For instance, this tradition is mentioned by Abu Abdullah Muhammad ibn Abdullah (d. 405AH) in Mustadrak alHakim, Abu Nu‘aym al-Isfahani (d. 430AH) in Hilyat al-Awliya, and Uthman bin Saeed al-Dani (d. 444AH) in Al-Sunan al-waridah fi al-fitan, etc.

In another hadith, the Holy Prophetsa said:

َ َ ْ َ ُ َُْ ً ‫ َم ْ​ْرَیَ َ​َم ِ ِا َ​َم‬ َ ‫اَش ِ​ِم ْ​ْن ُ​ُک ْ​ْم َاَ ْ​ْن � َّیَ ْ​ْل ٰ​ٰقی ِ​ِع ْ​ْی َ​َسی ْاْب َ​َن‬ ‫اًما‬ ‫ُیْوَشُک َمْن َع‬ َ ً ْ َ ً َ َ ً� ْ َ ‫َمْھ ِ​ِدًّیا َوَحَکًما َعْدلًا‬

“Whoever lives among you shall meet Jesus son of Mary as an Imam Mahdi [Reformer] and a Hakam ’Adl [Just Arbiter].” (Musnad Ahmad ibn Hanbal [Mutarjam: Maulana Muhammad Zafar Iqbal], Vol. 4, p. 564, Hadith 9312) The aforementioned hadith manifestly elaborates that the Promised Messiah is in fact the Imam Mahdi. It is thus established by the traditions of the Holy Prophetsa that the Mahdi and Messiah of the latter days will be one and the same person.

Signs of Imam Mahdi Highlighting the attributes and signs of the Promised Messiah and Imam Mahdi, Prophet Muhammadsa said:

ْ َ َ َُ َ ُ َ ْ َ َ� ‫وِشَک �َ​َّن َأ ْ​ْن یْنِزِ َ​َل ِفِ ْ​ْیُک ُ​ُم ْاْب ُ​ُن َ َم ْ​ْرَیَ َ​َم َ َحَک ً​ًما‬ ‫َ​َواَّل ِ​ِذي َنْف‬ ِ ‫سی ِبَی‬ ِ ‫دِہ َلُی‬ ِ ْ َ ْ َ َ​َ َْ ْ َ� َ ْ َ َ ً ْ َ ،‫ َ​َوَیَضَع اْل ِ​ِج ْ​ْزَیَ​َۃ‬،َ‫ َ​َوَیْق ُ​ُت َ​َل اْل ِ​ِخْنِزِْیَْر‬،‫الَّص ِ​ِل ْ​ْی َ​َب‬ ‫ َفَیْک ِ​ِسَر‬،‫َعْدلًا‬ َ ُ َ َ ُ َ� َ َ � َ ٌ َ ُ َ َ ْ َ َ � َ ُ َ ْ َ ْ َ ‫الَّس ْ​ْجدُۃ‬ ‫ َحَّتى َتُکوَن‬،‫یِفْیَض اْلَماُل َحَّتى لَاَیْقَبَلُہ َأَحٌد‬ ِ ‫َو‬ ْ ُ� َ ً ْ َ ُ َ ْ َ َ َ َ ‫اْلَوا ِ​ِحدُۃ َخْیًرا ِ​ِمَن الُّدْنَیا َوَما ِفَِیھا‬ “By Him in Whose hand is my soul, the son of Mary will soon descend among you as a Hakam ’Adl [Just Arbiter]. He will break the cross and slay the swine, and there will be no jizya [tribute], and he will distribute wealth such that no one will accept it, and one prostration will be better than the whole world and all that is in it.”

(Sahih al-Bukhari, Kitab ahadith al-Anbiya, Hadith 3448) The above hadith illustrates that Christendom will lose its glory in the age of the Messiah.

There will be no need for the Jihad of the sword in the time of the Mahdi, (hence, no jizya) and he will spread insightful pearls through his teachings and writings, so much so that no one will accept them.

He will draw their attention to the greater Jihad.

Moreover, the teachings of the Promised Messiah and Mahdi will ensure lasting peace and justice.

Here, it is necessary to mention that some people are still waiting for a Mahdi who will avenge injustices and either turn everyone into believers or else, annihilate them. It seems that in doing so, he will cause violence and destruction in a society already on the verge of collapsing with conflicts and divisions.

On the other hand, a considerable number of people believe that rather than taking revenge, the Messiah and Mahdi will establish harmony by ensuring justice and lay down rules for lasting peace. This seems to be the need of the hour and the true picture of the Mahdi in light of the teaching of the Holy Quran, which clearly states that “There is no compulsion in religion.”

(Surah al-Baqarah, Ch.2: V.257) In another hadith, the Holy Prophetsa said:

ُ ْ ُ ُ َ َ ْ ُ ْ َ َْ َ ُ ْ َ َ​َ َ ْ َُْ َ ْ َ ‫اُمُک ْ​ْم ِ​ِمْنُک ْ​ْم‬ ‫َکْیَف َأْنُتْم ِ​ِإَذا َنَزَل اْبُن َمْرَیَم ِفِْیُکْم َو ِ​ِإَم‬

“How will you fare when the son of Mary descends among you and he will be your Imam from among you?” (Sahih alBukhari, Kitab ahadith al-anbiya, Hadith 3449) A prominent sign of the Promised Messiah and Mahdi is mentioned in this hadith that he will come from the Ummah of the Holy Prophetsa and will be their Imam from among them. This also clarifies that the latter-day Messiah will be a servant and follower of the Holy Prophetsa who will come as an embodiment of Jesus, son of Mary.

Hence, the Holy Quran and the ahadith are replete with countless signs of the last age and the Mahdi. For example, solar and lunar eclipses, falling of stars and comets, abandoning of camels, appearance of antichrist and God and Magog, pandemics, earthquakes, etc.

Has the Imam Mahdi appeared?

Let us now take up the most anticipated question of whether this long-awaited Messiah and Mahdi has already arrived or whether the world will have to endure more before his coming.

The answer to this question about the arrival of the Promised Messiah and Mahdi is very simple and straightforward. Hazrat Mirza Ghulam Ahmadas has already been sent by God Almighty as the Imam Mahdi and Messiah of the age. Prophet Ahmadas, born in Qadian, located east of Damascus, is revered by many Muslims as the longawaited Messiah. His arrival marks a significant event in the history of Islam, as many prophecies of the Holy Quran and the Holy Prophetsa were fulfilled in his favour.

In the present age, the Ahmadiyya Jamaat of the Promised Messiah and Mahdias is steadily progressing under the guidance of his fifth successor, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa. Thus, it is incumbent upon every Muslim to adhere to the following instructions of the Holy Prophet Muhammadsa:

�ٰ ُ َ َ َ� َ ْ َ� َ َ ً ْ َ ْ َ َ ُ ُ َ َ ُ ُ ُ ْ َ َ َ َ ‫َف ِ​ِإَذا َرَأْیُتُموُہ َفَباِیُِعوُہ َوَلْو َحْبًو‬ ‫ َف ِ​ِإَّن ُ​ُہ َخ ِ​ِل ْ​ْیَفُۃ الّٰل ِ​ِہ‬، ‫ا َعَلى الَّثْل ِ​ِج‬ ُ� ْ َ ْ ‫اْلَمْھ ِ​ِدُّی‬

“And when you behold him, pledge allegiance to him, even if you have to crawl over the snow, for he is the Khalifa of Allah, the Mahdi.” (Sunan Ibn Majah, Kitab alFitan, Hadith 4084)

َ� � ُ ْ ْ ُ ْ َ َ َ ْ َ َ ْ َ ْ ْ ُ ْ َ َ ْ َ ْ َ َ َ ‫الَّسَل‬ ‫اَم‬ ‫َمْن َأْدَرَک ِ​ِمْنُکْم ِ​ِع َْیَسى اْبَن َمْرَیَم َفْلُی َْق ِ​ِرْئُہ ِ​ِمِّنّی‬ � َ �ٰ � ‫َ​َصَّلى الّٰل ُ​ُہ َ​َعَل ْ​ْی ِ​ِھ َ​َما َ​َو َ​َسَّل َ​َم‬

“Those of you who shall meet Jesus, the Son of Mary, shall convey my greeting of peace (salaam) to him.” (Al-Mustadrak ‘ala Sahihayn)

AL HAKAM | Friday 10 November 2023

Pioneer Missionaries

21

Early missionaries to Iran A series looking at pioneer missionaries and devotees of the Ahmadiyya Muslim Jamaat who gave precedence to faith over the world.

Awwab Saad Hayat Al Hakam

Hazrat Shahzada Abdul Majeedra On 12 July 1924, Hazrat Mirza Bashir-udDin Mahmud Ahmad, Khalifatul Masih IIra, sent Hazrat Shahzada Abdul Majeedra of Ludhiana to Iran to establish the Ahmadiyya mission there.

He arrived in the famous city of Mashhad, Iran, on 16 October 1924. After staying there for about five or six days, he travelled from Mashhad to Tehran, the capital of Iran, and established a new centre.

Hazrat Abdul Majeedra was one of the early Companionsra of the Promised Messiahas.

He travelled at his own expense with great sincerity, and despite many setbacks, he fulfilled his promise until his last breath and established a jamaat through his selfless services. He passed away in Tehran on 22 February 1928.

Upon Hazrat Shahzada Abdul Majeed’sra demise, Hazrat Musleh-e-Maudra said that he was from the royal family of Afghanistan and was of the lineage of Shah Shuja, the ruler of the Durrani Empire. He was a very pious man with firm faith in Allah.

Huzoorra went on to say that just as Constantinople was fortunate to have Hazrat Abu Ayyub Ansarira buried there, in the same way, it is a blessed occurrence for Iran that God Almighty granted such a person the honour of passing away there.

Those who saw him during his lifetime referred to him as a saint. (Friday sermon, 23 March 1928, Al Fazl, Qadian, 27 March 1928) Hazrat Shahzada Abdul Majeedra was buried in the largest cemetery in the south of Tehran. His tomb remained there until 1953. However, after that year, buildings were constructed on the site.

After Hazrat Shahzada Abdul Majeedra, the missionaries who travelled to Iran included Hazrat Mir Mahdi Hussainra , Hazrat Babu Faqir Ali Sahib, Sheikh Abdul Wahid Sahib, Maulana Sadruddin Sahib, and Maulana Abdul Khaliq Sahib. The first two elders were honorary missionaries, and the latter were missionaries of the Tahrike-Jadid who went to Iran in 1945-1955, respectively, and were engaged in preaching.

Hazrat Mir Mahdi Hussainra In the Tarikh-e-Ahmadiyyat, Volume 6, under the mention of the journey of Hazrat Mir Mahdi Hussainra to Iran and the instructions received from Hazrat Muslehe-Maudra, details and circumstances of Hazrat Mir Mahdi Hussain’sra departure to Iran as an honorary missionary have

Hazrat Shahzada Abdul Majeedra

been mentioned. He embarked on his journey to the neighbouring country of Iran on 29 October 1934. On this occasion, Hazrat Khalifatul Masih IIra instructed the following: (1) He (Hazrat Mir Mahdi Hussainra) had the privilege of being in the company of the Promised Messiahas, and as such, he was well aware that the Jamaat’s work is accomplished by the grace of God Almighty. Only His help can make one’s work successful. Therefore, one’s focus should be more on prayers than on preaching.

(2) The best form of preaching is setting a good example. When Allah the Almighty chooses to work through someone, He blesses their efforts, and people are naturally drawn to their light.

(3) When engaging in preaching, one should always keep in mind the importance of gentleness and independence. On one hand, one should fully respect the feelings of others, and their love should be evident in every word. On the other hand, there should be a fearless expression of the truth.

(4) Some people are more receptive to accepting the truth, and one should be vigilant in identifying and working with such individuals.

(5) Maintain regular communication and consultation with the Abadan community and other communities, as there is a blessing in seeking counsel and collaboration in work.

(6) Huzoorra lastly said that he should keep providing updates on his progress and condition at every stage. Huzoorra added that this serves as motivation for prayer and helps maintain peace in the hearts of those who care for you. When a

Hazrat Mir Mahdi Hussainra

friend departs, the thoughts of thousands of sincere people are with them. True believers are interconnected, and when a member is separated, it causes pain. Therefore, keeping others informed ensures that hearts remain at peace; otherwise, they may experience distress.

Huzoorra also reminded him that the Promised Messiahas has instructed to obey the government of the time. While he, Huzoorra said, was going to Iran, he must comply with the laws and regulations of the government. (Tarikh-e-Ahmadiyyat, Vol. 6, pp. 226-228) Hazrat Syed Mir Mahdi Hussain’sra son, Syed Abdul Basit Sahib, shedding light on his father’s journey, stated that his father departed for Iran in October 1934 to spread Islam. After obtaining his passport and other necessary documents, Allah provided the finances and covered other expenses.

Following the Zuhr prayer at the Mubarak Mosque in Qadian, he set out for Lahore at 3:30pm. He had to change trains in Batala and arrived at his elder brother’s, Syed Abdul Ghafur Ata Sahib, house in Lahore that night.

The following day, he continued his journey to Karachi. Upon reaching Karachi, he discovered a defect in his passport.

He wrote to his son, Syed Abdul Basit Sahib, in Qadian to send more pictures for a replacement. In the meantime, he developed eczema-like pimples on his hand, necessitating a month-long stay in Karachi for treatment. Eventually, he proceeded to Iran from Karachi. He mentioned that upon arriving at the Iranian port of Abadin, Ahmadis were there to welcome him.

During this period, his eyesight and

mobility significantly deteriorated. Upon returning to Qadian, he sought permission from Huzoorra, who advised him to seek treatment for his eyes. Subsequently, Hazrat Dr Mir Muhammad Ismailra, successfully operated on his eyes at Noor Hospital.

During this time, Hazrat Mir Muhammad Ishaqra and Hazrat Hafiz Syed Mukhtar Ahmadra provided crucial care and support.

With divine grace, his vision was restored. He then requested permission from Huzoorra to return to Iran, but Huzoorra preferred that the Companionsra of the Promised Messiahas remain in Qadian. Consequently, Huzoorra instructed him to stay in Qadian, preventing him from going to Iran once more.

It appears that he returned to Karachi on 12 May 1935, and after staying there for a day or two, he travelled to Qadian via Lahore. Therefore, his return to Qadian is confirmed to have occurred in the last week of May 1935.

He used to share very little about the circumstances of his stay in Iran with his family and friends. He would often mention that God Almighty had provided a significant opportunity for preaching.

Without hesitation, he had personal meetings with various governors and high-ranking officials, even teaching their children the Quran. Since he was a Shiite before accepting Ahmadiyyat, he had memorised many elegies, and his voice was also melodious and strong, by the grace of God. Similarly, he spoke Persian fluently, which greatly facilitated his interactions and greetings. (Tarikh-e-Ahmadiyyat, Vol. 6, pp.

226-228) A detailed biography of Syed Mir Mahdi Hussainra was published in the August 2010 issue of the monthly Tahrik-e-Jadid,. This biography reveals that Syed Mir Mahdi Hussainra was born into a Shia family in a village in the state of Patiala on 30 April 1868. He suffered from an eye disease during childhood and later contracted chickenpox, which resulted in significant damage to his vision.

From childhood, Syed Mir Sahib had eagerly awaited the arrival of Imam Mahdi.

In 1886, he learned about the Promised Messiah’sas advent through his book Surmahe-Chashm-e-Arya. In March 1893, he had the good fortune of accepting Ahmadiyyat.

He possessed a deep passion for preaching and often engaged in discussions with Pandit Lekhram.

In 1901, he settled in Qadian and continued to serve as the person in charge of the Promised Messiah’sas library and Langar Khana. He passed away on 31 August 1941, buried in Bahishti Maqbarah Qadian.

Friday 10 November 2023 | AL HAKAM

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Friday Sermon Mubarak Mosque, Islamabad, Tilford, UK

13 October 2023 Muhammadsa: The Great Exemplar After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated: Incidents in the life of the Holy Prophetsa that either took place on the occasion of the Battle of Badr or just afterwards were being narrated. Among these accounts is the marriage of the Holy Prophetsa to Hazrat Aishara, which I will mention today. After the demise of Umm al-Mu’minin [Mother of the believers] Hazrat Khadijahra, one day Khaulah bint Hakimra, who was the wife of Hazrat Usman bin Maz’unra came to the Holy Prophetsa and said: “O Messengersa of Allah! Do you not wish to marry?” The Holy Prophetsa asked: “To whom?” She replied: “If you wish, then you can marry a virgin, but if you intend to marry a widow, then that is possible as well.” The Holy Prophetsa said: “Who is the virgin?” He was told that it was Aisha bint Abi Bakrra. Upon this, the Holy Prophetsa inquired: “Who is the widow?” She replied: “Saudah bint Zam’ah. She accepts your claim and follows you.” The Holy Prophetsa said to Hazrat Khaulahra: “Go and speak to both of their families about me.”

After receiving permission from the Holy Prophetsa, Hazrat Khaulahra left and first went to the house of Hazrat Abu Bakr Siddiqra to discuss the marriage proposal of Hazrat Aishara. Hazrat Abu Bakrra was not at home, but his wife, Hazrat Umm Rumanra, was present. Hazrat Khaulahra spoke to her, and congratulating her, she said: “O Umm Rumanra! What an incredible blessing Allah the Glorious has granted you!” She inquired: “What is this blessing?” Hazrat Khaulahra said: “The Holy Prophetsa has sent me with a marriage proposal for Aisha.” Umm Rumanra replied: “Then you should wait for Abu Bakr to return.” After a short while, Hazrat Abu Bakrra returned home, and Hazrat Khaulahra mentioned to him the same thing she had mentioned to Umm Rumanra. Hazrat Abu Bakrra inquired: “Khaulah, tell us what this blessing is.” Hazrat Khaulahra said: “The Holy Prophetsa has sent me, and I have brought to you a marriage proposal for Aisha.” Hearing this, Hazrat Abu Bakrra said: “Is Aisha’s marriage to the Holy Prophetsa lawful? She is the daughter of his brother.” Hazrat Khaulahra thought about it, and upon returning, she mentioned this comment of Hazrat Abu Bakrra to the Holy Prophetsa. Upon this, the Holy Prophetsa said: “Return and tell him that I am your brother in Islam and you are mine.

I am lawfully allowed to marry your daughter, and there is no objection to this.” As such, Hazrat Khaulahra returned and mentioned this to Hazrat Abu Bakrra. Upon this, he said, “Wait!” and left the house. Hazrat Umm Rumanra said: “Mut’im bin Adiyy had sent a proposal for his son for Aisha. By Allah! Abu Bakr has never made a promise that he has broken.” Therefore, Hazrat Abu Bakrra went to Mut’im bin Adiyy, and his wife, Umm alFata, was with him as well. This woman said: “O Ibn Quhafah! If we marry our son to your daughter, it is possible that you may convert him to the religion you follow.” Hazrat Abu Bakrra said to Mut’im bin Adiyy: “Are you of the same opinion?” He asked both husband and wife.

He replied, “I say the same as she did.”

Hazrat Abu Bakrra came away from Mut’im, and Allah removed all the anxiousness from his heart in relation to this promise. When he said that their son would not become a Muslim, that marriage proposal came to an end, and his anxiousness was removed. They had made an arrangement about sending a proposal, which they were considering, but that matter was now finished. He then said to Hazrat Khaulahra, “Send a message to the Holy Prophetsa from me.” Hazrat Khaulahra then sent the message to him, and the Holy Prophetsa married Hazrat Aishara.

This incident has been recorded in Musnad Ahmad bin Hanbal. (Musnad Ahmad bin Hanbal, Vol. 8, pp. 401-410, Hadith 26288, Alim-ul-Kutub Beirut, 1998; Dairah Mararif Sirat Muhammad Rasoolullahsa, Vol. 5, pp.

442-443) Hazrat Aishara related that after their marriage, the Holy Prophetsa said, “You were shown to me in a dream twice, prior to marrying you. I saw an angel who was carrying you in a piece of silk.”

In another narration, it is mentioned that the angel said to the Holy Prophetsa, “This is your pious spouse.” The Holy Prophetsa asked him to remove the cloth. And so, he removed it, and he saw that it was Hazrat Aishara. The Holy Prophetsa stated, “I thought that if this is from Allah Almighty, then He shall surely fulfil it. Then you were shown to me again in a dream, whilst you were being carried in a piece of silk cloth. I said, ‘Remove the cloth,’ and he did so. What I saw was you there. I then said that if this is from Allah, He shall

surely fulfil it.” This narration of Hazrat Aishara is mentioned in Sahih al-Bukhari.

(Sahih al-Bukhari, Kitab-ul-T’abeer, Hadith 7011; Sahih Al-Bukhari, Kitab-ul-Tabir, Hadith 7012) In Al-Isti’ab, a book comprising the accounts of the Companions, there is a narration of Hazrat Aishara that, “Once, Hazrat Abu Bakrra asked the Holy Prophetsa, ‘O Messengersa of Allah, why do you not have the rukhsati [the formal sending off of the bride to the groom]?’ (The marriage had been settled with Hazrat Aishara but the rukhsati had not yet taken place. Hazrat Abu Bakrra therefore asked why he had not had the rukhsati yet.) The Holy Prophetsa stated, ‘It is because of the amount for the mehr [dowry].’ Hazrat Abu Bakrra gave him 12 and a half Awqiyahs, (one Awqiyah is equivalent to 40 Dirhams) and the Holy Prophetsa sent this amount to our home (i.e., the dowry).”

(Al-Sirat Al-Halabiyyah, Vol. 2, p. 167, Darul-Kutub Al-Ilmiyyah, Beirut) There is a disagreement among historians, biographers, and later narrators in relation to the age of Hazrat Aishara at the time of marriage, and people continue to raise allegations due to this. However, in principle, when Hazrat Aishara married, there was nothing out of the ordinary in terms of her age, which would have caused the people there to raise any criticism or allegation. If anything extraordinary did indeed happen, the hypocrites and opponents would have vehemently raised an allegation, yet there is no mention of this in any book. In relation to the books in which the age of Hazrat Aishara has been mentioned as much lower than the ordinary, the Hakam and Adl [Judge and Just Arbiter] the Promised Messiahas has declared them to be baseless narrations. He states that the narrations of Hazrat Aishara being nine years of age are unfounded. This is proven neither in any hadith nor in the Quran. (Arya Darham Aur Hum, Ruhani Khazain, Vol. 10, p. 64) Hazrat Mirza Bashir Ahmad Sahibra has written the following details in relation to the rukhsati of Hazrat Aishara: “After the demise of Hazrat Khadijahra, the Holy Prophetsa was tied in a bond of matrimony to Aisha Siddiqahra. This was in 10 Nabawi during the month of Shawwal. At the time (when this marriage was settled),

Hazrat Aishara was seven years of age.

However, even at the time, it seems that her growth and development had matured remarkably well; otherwise, there was no reason for Khaulah bint Hakimra, who had suggested this marriage, to consider her as being a suitable match for the Holy Prophetsa.

In any case, she had not fully matured until then, and for this reason, although the Nikah had taken place, the rukhsatanah [when the bride goes to live with the groom] was yet to take place, and thus, according to local custom, she continued to reside with her parents. However, now, in the second year of Hijrah, after five years had elapsed since the announcement of her marriage, she had fully matured at the age of twelve. As such, it was Hazrat Abu Bakrra himself who approached the Holy Prophetsa and requested for the rukhsatanah to take place. Upon this, the Holy Prophetsa arranged for the dowry to be paid […] and in the month of Shawwal 2 A.H., Hazrat Aishara bid the home of her parents farewell and entered the household of the Holy Prophetsa.” (Sirat Khatam-unNabiyeen, [English], Vol. 2, pp. 237-238) This is according to the research of Hazrat Mirza Bashir Ahmad Sahibra, however, some historians have mentioned her age to be even bigger than this.

“At the time of marriage, the mother of Hazrat Aishara was residing in the suburbs of Medina in a place named Al-Sunh. The women from among the Ansar gathered there and adorned Hazrat Aishara for her rukhsatanah. Then, the Holy Prophetsa went there himself, after which Hazrat Aishara bid her home farewell and entered the household of the Holy Prophetsa” (Sirat Khatam-unNabiyeen, [English], Vol. 2, p. 246) With regards to Hazrat Aisha’sra qualities, Hazrat Mirza Bashir Ahmad Sahibra writes: “Despite her young age, the intelligence and memory of Hazrat Aishara were absolutely remarkable, and under the education and training of the Holy Prophetsa she developed astonishingly at a most extraordinary pace.

In actuality, this was the very purpose of the Holy Prophetsa in bringing her to his home at such a young age; so that he could train her from a tender age according to his wishes, and she could receive the longest possible opportunity to remain in his company; so that she could be made fit for the sensitive

AL HAKAM | Friday 10 November 2023 and magnificent work that fell upon the wife of a law-giving Prophet. As such, the Holy Prophetsa succeeded in this purpose and Hazrat Aishara rendered such service in the reformation, education and training of Muslim women, as is unparalleled in the history of the world. A very large and significant portion of the ahadith of the Holy Prophetsa is based on the narrations of Hazrat Aishara. As a matter of fact, the number of her narrations alone reach a grand total of 2,210. The level of her knowledge, wisdom and deep understanding of religion was such that the most eminent companions accepted her as an authority and would benefit from her grace. It is even related in narrations that after the Holy Prophetsa, the companions were not confronted with a single scholarly issue, for which Hazrat Aishara did not have an answer. There is a statement of ‘Urwah bin Zubairra on record that: “‘In the knowledge of the Holy Quran, in the knowledge of the law of inheritance, in the knowledge of lawful and unlawful things, in the science of jurisprudence, in poetry, in medicine, in the knowledge of the narrations of Arabia, and in the science of genealogy, I have not seen a greater scholar than Aishara.’

“In virtue and contentment, she possessed such a great status that on one occasion, she happened to receive a sum of 100,000 dirhams from somewhere, and before sunset, she had distributed the entirety of it in charity, even though she did not have anything to eat for that evening in her own home. It was due to these very praiseworthy attributes, which had begun to show their splendour even in the era of the Holy Prophetsa, that she was held especially dear by the Holy Prophetsa […] At one instance, the Holy Prophetsa said, ‘There have been many excellent models among men, but very few among the women.’

Then the Holy Prophetsa named Asiyah, the wife of Pharaoh and Mary, the daughter of ‘Imran, then he continued by saying, ‘Aishara possesses such superiority over the women, as Tharid, which is among the best foods of Arabia, possesses over other foods.’ On one occasion, some of the other noble wives of the Holy Prophetsa complained to him about Hazrat Aishara, but he remained silent.

However, when his wives persisted, the Holy Prophetsa said: “‘What shall I do with these complaints?

All that I am aware of is that I do not receive revelation from my God in the company of any other wife, but I often receive this revelation in the company of Aishara.’

“Goodness gracious! How holy was the wife who was endowed with this distinction, and how holy was the husband whose criteria for domestic love was nothing other than sanctity and purity!... It is also mentioned in the ahadith that in her last days, Saudah bint Zam‘ahra gave her own turn of company with the Holy Prophetsa to Hazrat Aishara, and in this way, Hazrat Aishara received a double opportunity to benefit from the company of the Holy Prophetsa […]. Since the Holy Prophetsa was especially concerned for the education and training of Hazrat Aishara and since she was worthy of receiving special attention due to her age and characteristics, the Holy Prophetsa accepted this proposal of Saudahra. Nevertheless, even after this, the Holy Prophetsa continued to regularly visit Hazrat Saudahra, and like his other wives, he would show affection towards her and take care of her comfort.

“There is a difference of opinion with

23

respect to the literacy of Hazrat Aishara.

However, it is established by a narration in Bukhari that she was in the possession of a written manuscript of the Holy Quran, wherefrom she personally dictated various verses to a Muslim from Iraq, which, in the least, proves that she could in fact read. It is most probable that after her rukhsatanah, she learned how to write, though various historians have stated that she was unable to write. Following the demise of the Holy Prophetsa, Hazrat Aishara lived for more or less forty-eight years, and met her Beloved Creator in 58 A.H., during the month of Ramadan. At the time she was approximately sixty-eight years of age.” (Sirat Khatam-unNabiyeen, [English Translation], Vol. 2, pp.

247-250) Another incident that took place in the lifetime of the Holy Prophetsa and immediately after the Battle of Badr is in relation to his daughter, Hazrat Zainabra. She was in Mecca and later migrated to Medina. The Holy Prophet’ssa son-in-law, Abu Al-Aas bin Rabi’ was taken as a captive by the Muslims during the Battle of Badr. His wife was in Mecca at the time and she sent her necklace as a ransom for her husband which her mother, Hazrat Khadijahra, had gifted to her on the occasion of her wedding. The individual who brought this necklace was Abu AlAas’s brother, Amr bin Rabi’. When the Holy Prophetsa saw the necklace, he became very sad and emotional. The Holy Prophetsa said to the companions, “If you deem it appropriate, set free Zainab’s husband and also return this necklace as well.” The companions submitted, “Certainly, O Messengersa of Allah.” And so, Abu Al-Aas was freed and Hazrat Zainab’sra necklace was also returned to her. However, the Holy Prophetsa set Abu Al-Aas free on the condition that as soon as he would reach Mecca, he would allow Hazrat Zainabra to migrate to Medina. (Al-Sirat Al-Halabiyyah, Vol. 2, pp. 264-265, Dar-ul-Kutub AlIlmiyyah, Beirut, 2002) Ibn Ishaq states that upon being set free when Abu Al-Aas arrived back in Mecca, the Holy Prophetsa sent Zaid bin Harithah and another Ansar companion to remain in Batne-Yajaj. Batn-e-Yajaj was situated 8 miles from Mecca. The Holy Prophetsa instructed them to remain there until Zainabra went past them, and thereafter, they should accompany her and bring her to him. And so, they immediately set off. This incident took place approximately a month after the Battle of Badr.

Upon arriving in Mecca, Abu Al-Aas gave Hazrat Zainabra permission to go to the Holy Prophetsa. Subsequently, she began to prepare her provisions for travel and Hazrat Zainabra states, “I was busy preparing the provisions for my journey when Hind bint Utbah said to me, ‘O Daughter of Muhammad[sa]! I have heard that you wish to go to your father.’ I made an excuse to divert the conversation elsewhere. However, upon hearing this, she said, ‘O bint Amm, do not act in this manner.

If you need any provisions that can benefit you in your journey or require any wealth through which you can reach your father, then I have everything you may need. Do not be hesitant to ask from me.’”

Women do not harbour such hatred and malice in their hearts as men do. Hazrat Zainabra relates, “I believe she said this out of her sincerity; however, I was fearful of her, and so I presented some excuse.”

Ibn Ishaq states that Hazrat Zainabra

made the preparations for the journey, and when she completed her preparations, Abu Al-Aas’s brother, Kinanah bin Rabi’ presented her with a mount, and he then took hold of his bow and quiver and set off with Hazrat Zainabra while it was still day and Hazrat Zainabra was seated in a palanquin. When the Quraish came to learn of this, they set out in search of her and found her in Dhi Tuwa. Dhi Tuwa is a famous valley in Mecca, about half a mile away from Masjid-e-Haram. Habbar bin Aswad Fihri went ahead first and frightened the mount with his spear. Hazrat Zainabra was expecting at the time and consequently suffered a miscarriage. Following this, her brother-in-law took out an arrow, sat down and announced that if anyone came before him, they would become a target of his arrows.

In one narration, it is mentioned that Habbar struck the mount with his spear, which resulted in Hazrat Zainabra falling on a rock. As she was expecting at the time, this caused her to miscarry. Nonetheless, upon seeing this unfold, the people returned, at which point Abu Sufyan and the leaders of the Quraish came. They said, “Young man, do not fire any arrows until you have spoken to us.”

Thus, he stopped firing arrows. Abu Sufyan said: “What you did was not right! You are taking this woman in broad daylight, whereas you are fully aware of our situation and the deeds of Muhammad[sa]. When you take Muhammad’s[sa] daughter in broad daylight in front of everyone, people will think that we have been humiliated and disgraced and that our weakness and feebleness have been exposed.” He further said, “I swear on my life, we have no need to stop her, nor do we have any strong feelings one way or another. The best course of action would be to take her back; when the circumstances change and the situation improves and people learn that we have brought her back, you can secretly take her to her father.” Upon this, Kinanah agreed.

According to Ibn Ishaq, Hazrat Zainabra stayed in Mecca for a few days. Then, when the people had stopped talking about the incident, Hazrat Zainabra was handed over to Hazrat Zaid and his comrades in the night.

They brought Hazrat Zainabra to the Holy Prophetsa in the cover of darkness.

Imam Baihaqi has narrated the incident of Hazrat Zainabra migrating from Mecca on the authority of Hazrat Aishara, saying: “The Holy Prophetsa sent Zaid bin Harithahra to Mecca with his ring in order to bring Zainabra back with him. Zaidra very cleverly gave the ring to a shepherd, who gave it to Hazrat Zainabra. Upon seeing the ring, she recognised it and asked him who had given it to him. He said that a man gave it to him who was outside of Mecca. Hence, Hazrat Zainab went outside of Mecca at night and sat behind him, who then brought her back to Medina. The Holy Prophetsa would say that of all her daughters, Zainabra had the highest standing because she suffered on account of him. (Al-Sirat An-Nabawiyyah, Ibn Kathir, Vol. 2, pp. 516-518, Dar-ul-Ma’rifah, Beirut, 1976; Al-Sirat An-Nabawiyyah, Ibn Hisham, p. 445 [footnote], Dar-ul-Ma’rifah, Beirut, 2001; Furhang-e-Sirat, p. 59 and 180, Zawar Academy Karachi) Hazrat Mirza Bashir Ahmad Sahibra has written details of this incident in The Life & Character of the Seal of the Prophetssa as follows: “In lieu of a monetary ransom, the Holy Prophetsa set the condition with Abul-‘As

that when he returned to Mecca, he would send Zainabra to Medina. In this manner, a believing soul was delivered from a house of disbelief. After some time, Abul-‘As also became a Muslim and migrated to Medina and in this manner, husband and wife were once again reunited. With regards to the migration of Hazrat Zainabra, it is narrated that when she set out from Mecca to come to Medina, a few people from the Quraish of Mecca attempted to take her back by force.

When she refused, a wretched man named Habbar bin Aswad very barbarically attacked her with a spear. The trauma and shock of the attack resulted in a miscarriage. As a matter of fact, on this occasion, she received such a deep shock that afterwards, she was never able to fully recover. Ultimately, it was in this state of weakness and illness that she suffered an untimely demise.” (Sirat Khatam-unNabiyeen, [English], Vol. 2, p. 162) This is all I will mention for now.

“At this time, I would like to make an appeal for prayers, relating to the conditions of the world today. Over the past few days, the war between Hamas and Israel has been ongoing, due to which civilians on both sides, including women, children, and the elderly, are being killed or have already been killed without distinction.

Even in times of war, Islam does not permit the killing of women, children, or anyone who is not engaged in the fighting.

This is something that the Holy Prophetsa has given strict guidance on. (Abu Daud, Kitabul-Jihad, Hadith 2614) The world is saying, and there is some truth to it, that Hamas initiated this war and is guilty of killing Israeli civilians indiscriminately. Despite the fact that the Israeli army has previously killed many innocent Palestinians in this manner, Muslims, however, must still act according to the teachings of Islam. The Israeli army is responsible for its own actions, and other methods could have been adopted to resolve this issue. If a war is warranted, then it can be fought between armies, not with women, children or the innocent.

Thus, the actions of Hamas were wrong; they have caused far greater harm than any benefit. Nonetheless, the response to all that has happened and the war should have remained limited to Hamas, and that, in reality, is what would constitute true bravery and courage.

However, now the actions being taken by the Israeli government are also very dangerous. It seems as if there is no end to this situation. The potential loss of innumerable innocent lives, including those of women and children, is unfathomable. The Israeli government claimed that they would completely raze Gaza to the ground, and for this, they have dropped many bombs. They have reduced the city to rubble.

The latest circumstances are that they have said more than a million people should leave Gaza, and some have indeed started leaving. Thankfully, as feeble as it may be, the UN has raised its voice to some degree, saying that this would be a violation of human rights and that it would be wrong, leading to many difficulties. As such, Israel should reconsider this order. Rather than firmly saying that this is wrong, [the UN] is merely making a request.

In any case, the innocent who are not engaged in the war are not at fault at all. If the world considers Israeli women, children,

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and ordinary citizens to be innocent, then the Palestinians are also just as innocent.

The teachings of the People of the Book also state that such killings are impermissible.

If the actions of the Muslims are deemed wrong, then these people should reflect on their own conduct as well.

In any case, we must pray fervently.

The Palestinian Ambassador [Head of the Palestinian Mission to the UK] gave a television interview here, perhaps to the BBC, and in response to a question, said that Hamas is a militant group, not a government, and it has no connection to the Palestinian government. At the same time, he raised the question, and rightfully so, that if true justice were to be established, then such things would not transpire. If major powers did not have double standards, then such restlessness and warfare in the world would never happen. Hence, if these double standards were eliminated, then it would bring an end to such wars.

These are the very things that I have been stating in light of Islam’s teachings for quite some time. At the moment, people agree; however, they are not prepared to act accordingly.

Now, all the major powers, or Western powers, have put justice aside and are uniting in taking harsh measures against Palestinians, and there is talk of armies being sent from all directions. Images of the victims are shown to depict the atrocities being perpetrated, and false reports are shown in the media. At times, there will be news about the condition of Israeli women and children and the dire circumstances they are facing, yet later it turns out that they were not Israelis but, in fact, Palestinians. However, the media does not take any accountability for this, and there is no sympathy expressed for them. These people simply follow the rule that “might is right”. They bow before those who have worldly wealth.

Upon analysis, it would seem that the major powers are bent on fanning the flames of war, rather than putting them out; they do not wish to end warfare. After the First World War, the major powers created the League of Nations in order to put an end to wars.

However, due to their failure to fulfil the demands of justice, and establish its authority, it proved unsuccessful. Consequently, the Second World War broke out, and it is said that more than 70 million lives were lost.

The same is happening now with the UN. It was created to establish justice in the world, support the oppressed and to try to put an end to wars. However, these are all far from becoming reality. Everyone is simply concerned with their own interests.

The average person cannot even fathom the harmful consequences of the war that will result from these injustices; however, all the major powers are well aware of the grave consequences. Yet, despite this, there is no attention given to establishing justice. No one is even prepared to pay attention to this.

In such circumstances, Muslim nations, at the very least, should come to their senses.

They should set aside their differences and establish unity. In order to better their relationships with the People of the Book, if Allah has given the commandment to the Muslims:

َُ َ​َ ٍ َ َ ‫َت َ​َعاَلَۡوۡا ِ ِاٰلٰیَک ِ​ِل َ​َم ٍ​ٍۃ َ َسَوَٓاٍۢء� َبَ ۡ​ۡیَنَنا َ​َوَبَ ۡ​ۡیَنُک ۡ​ۡم‬ “Come to a word equal between us and you,” [3:65] i.e., by uniting over the Unity of God, then Muslims who have the exact same creed should unite between themselves even more so by setting aside their differences.

The Muslims must ponder over this and establish their unity. This is the only way to eradicate disorder from the world.

They should unite and raise a resounding voice for the fulfilment of the requirements of justice and the rights of the oppressed, wherever they may be. If they unite as one, then there will also be strength in their voice.

Otherwise, these Muslim governments will be responsible for the loss of innocent Muslim lives. These powers should always remember the guidance of the Holy Prophetsa, that both the oppressors and the oppressed must be helped. (Sahih al-Bukhari, Kitab-ul-Mazalim, Hadith 2443) This important point must be understood.

May Allah the Almighty grant Muslim governments reason and understanding and enable them to unite and establish justice.

May He grant reason and understanding to the world’s powers so that rather than leading the world to destruction, they try to save the world from destruction. May their purpose not be to satisfy their egos. They should always remember that when destruction comes, even they will not be safe from it.

In any case, all we have is the weapon of prayer, which every Ahmadi should use now, more than ever before.

Some Ahmadi households in Gaza were destroyed; may Allah the Almighty keep them safe. May He keep all the innocent and oppressed safe, wherever they may be.

May Allah the Almighty grant understanding to Hamas, so they do not become responsible for the cruelties inflicted on their own people, nor should they commit injustices against anyone. If they are compelled to fight, then they must do so according to the commandments of Islam.

Enmity for another nation should not lead us away from acting justly; this is the command of Allah the Almighty.

May Allah the Almighty enable the major powers to establish justice on both sides and thereby establish peace. It should not be that they lean toward one side and thus usurp the rights of the other side. May they not commit injustices and cruelties.

May Allah the Almighty grant us the opportunity to witness peace and security in the world.

After the Friday prayers, I will also be leading two funeral prayers. One funeral is present here, while the other will be offered in absentia. This funeral, which is present here, is of Dr Bashir Ahmad Khan Sahib.

He used to reside here in the UK, in the Fazl Mosque area. He passed away a few days ago at the age of 92.

ۤ َ� �ٰ َ� ‫ٰر ِ​ِج ُ​ُعۡوۡ َ​َن‬ ٰ ‫ِاَل َ ۡ​ۡی ِ​ِہ‬ ِ ‫ِلِّٰل ِ​ِہ َ​َو ِ​ِاَّنۤا‬ ‫ِ​ِاَّنا‬

[Surely, to Allah we belong and to Him shall we return.]

He was the grandson of Hazrat Mir Ahmad Sahibra, and the son-in-law of former Amir Jamaat of the Sarhad Region, Hazrat Qazi Muhammad Yusuf Sahibra, both of whom were companions of the Promised Messiahas. He was the son of Mahmud

Khawas Khan of Peshawar. The deceased was regular in offering prayers and fasting, and was deeply devoted to Khilafat. He cared for the needy and was a sincere, pious individual. Under the Nusrat Jahan Scheme, he dedicated his life and also went to work in the Ahmadiyya hospital in Techiman, Ghana, where he had the opportunity to serve there for some time.

After returning from Ghana, he had the opportunity of setting up medical camps in villages near Islamabad [Pakistan], along with other Ahmadi doctors. During the time of Hazrat Khalifatul Masih IVrh, upon his move to the UK, he also diligently performed the duty of preparing the translation and summary of the Friday Sermons. He had great love for the Holy Quran. He regularly studied and pondered over the Holy Quran, and he also taught its translation to his children. As a child, during the time of Hazrat Musleh-e-Maudra, he had the opportunity to go and stay in Qadian for a long time. He had memorised many of the addresses of Hazrat Musleh-e-Maudra. Similarly, he also had many excerpts and poems of the Promised Messiahas committed to memory. He was a musi [part of the system of Al-Wasiyyat]. He is survived by his wife, son and six daughters.

His son-in-law, Dr Musallam Aldroubi, says, “He was regular in offering the Tahajjud prayers. He was a pure and faithful person.

He was righteous, brave and courageous, and he had extraordinary love for the Jamaat and Khilafat. I learned the precious lesson of having love for the Caliphs from him. The deceased was also very passionate about preaching. He never spared an opportunity to spread the message.”

Musallam Sahib continues, “When I was in Syria and Jordan, and he would visit me, I noticed that he became good friends with my neighbours very quickly. Also, he would establish good relations with my guards and employees and teach them about Ahmadiyyat.”

His wife, Zubaidah Sahiba, says, “During the time of Hazrat Khalifatul Masih IIIrh, he was instructed to travel to West Africa under the Nusrat Jahan Scheme. With complete obedience, he began to prepare immediately.

He made preparations so quickly that it even left me astonished. Our daughter was two months old at the time, but he said that we must make immediate preparations because this is the instruction of our Imam.

So along with our four children, we arrived in Rabwah, had an audience with Hazrat Khalifatul Masih IIIrh and received guidance.

Then, we returned to Bannu, handed in his holiday request and began praying, because during those days, there were restrictions in place by the government for doctors to travel abroad. This was also the era of Bhutto.

Nonetheless, he was granted permission and we departed. With regards to offering prayers in congregation, he would always pray for all difficulties and obstacles to be removed so he could offer prayers in congregation.

By the grace of Allah the Almighty, these prayers were heard and he was able to pray in congregation.”

His wife continues, “When Allah the Almighty enabled us to purchase a car, he also brought his friends along to the mosque and transported them back home. He was very happy to do this for them. When we

were given a home close to the Fazl Mosque, he was delighted that he could offer all five daily prayers in the mosque. He looked for every opportunity to serve his faith. He never spared an opportunity to preach. He always paid his chanda on time and also advised us to do the same.” May Allah the Almighty bestow His mercy and forgiveness and enable his children to carry on his virtues.

The other funeral prayer, which is in absentia, is that of Wasimah Begum Sahiba, wife of Dr Shafique Sehgal Sahib. Shafique Sehgal Sahib was the former Amir Jamaat of the Multan region. He served as the Naib Wakil-ul-Tasnif. She passed away at the age of 89.

ۤ َ� �ٰ َ� ‫ِ​ِاَّنا ِلِّٰل ِ​ِہ َ​َو ِ​ِاَّنۤا ِ ِاَل َ ۡ​ۡی ِ​ِہ ٰ ٰر ِ​ِج ُ​ُعۡوۡ َ​َن‬

[Surely, to Allah we belong and to Him shall we return.]

She was a musiah. She is survived by her husband and three sons.

Her husband, Dr Muhammad Shafique Sehgal Sahib, writes, “My wife was the granddaughter of Hazrat Sheikh Mushtaq Ahmad Sahibra, a companion of the Promised Messiahas. She was the daughter of the late Justice Sheikh Bashir Ahmad Sahib of Lahore. She was also the niece of Sayyidah Umm Wasim Sahiba. She had a bond of complete devotion to Khilafat and always remained loyal to it.”

Her grandson Muhyi Uddin writes, “My grandmother had a great spirit of sacrifice.

She frequently read the Ruhani Khazain.”

He further says, “Because my grandfather is a life-devotee, I once asked my grandmother if she too was a life-devotee. She responded by saying that the Caliphs have said that the wives of life-devotees are also life-devotees.”

Aishah, her daughter-in-law, who is also her niece, says, “My aunt was very friendly and loved by all. In the pledge for the Lajna, women promise to sacrifice their life, wealth, time, and children, and she was an example in fulfilling this pledge.” She further says, “After my marriage, she imparted great moral guidance to me pertaining to many matters.

She also taught me the word-by-word translation of the Holy Quran.

Then, Zakiyah, her daughter-in-law and niece, says, “My aunt helped the poor and was an exemplary woman. She loved everyone.

She never objected to anything her husband said. She was a very helpful person who was always prepared to help people.” Her sister, Naimah Jamil Sahiba says, “She was kind like my mother. I was widowed at the age of 50, but Allah the Almighty sent her to me in the form of an angel. She always helped me in everything and guided me.” She further says, “She was devout in her worship, but she also paid great consideration towards fulfilling the rights of mankind. She took on the responsibility of helping with the marriages of many girls. She never considered even a poor villager beneath herself. She always tried her utmost to financially support any of her household workers who were in need.”

May Allah the Almighty bestow His Mercy and forgiveness upon her. May He enable her children to carry on her virtues.

(Official Urdu transcript published in the Daily Al Fazl International, 3 November 2023, pp.

2-7. Translated by The Review of Religions.)

Editor-in-chief: Qaasid Muin Ahmad | Executive editors: Ataul Fatir Tahir, Aqeel Ahmed Kang | Research coordinator: Awwab Saad Hayat | Associate editors: Jalees Ahmad, Ata-ul-Haye Nasir Translations: M Adam Ahmad | Design: Tahmeed Ahmad | © Al Hakam 2023