Al Hakam - 17 November 2023

Dafatir: Batches of Tahrik-e-Jadid

The Promised Messiah’s Ilm al-Kalam and method of argumentation Part III

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My fond recollections of Hazrat Khalifatul Masih IV Part III

ER Reynolds, Seventh-Day Adventists missionary meets Hazrat Khalifatul Masih III

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 17 November 2023 | Issue CCXCVI Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Speak the truth and courageously oppose oppression wherever it exists Belgium waqifeen-e-nau meet Huzoor

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

A believer is not stung twice

ٰ َ​ََُْ َ ْ َ َ ّ ُ ‫ﻋﻦ أ�ِ� ﻫﺮﻳﺮة رﺿﻰ ا��� ﻋﻨﻪ ﻋ ِﻦ‬ َ ّ ٰ َّ َّ ُ َّ َ َّ ‫اﻟﻨ ِ� ِّ� َﺻﻠﻰ ا�� ُ� َ�ﻠ ْﻴ ِﻪ َو َﺳﻠﻢ أﻧﻪ‬ َ َ ْ ْ ُ َْ َ ‫ �� ﻳُﻠﺪغ اﻟ ُﻤﺆ ِﻣ ُﻦ ِﻣ ْﻦ ُﺟ ْﺤ ٍﺮ‬:‫ﻗﺎل‬ َْ َ​َ .�ِ �‫اﺣ ٍﺪ� ّ�ﺗ‬ ِ ‫َو‬ It is narrated by Hazrat Abu Hurairara that the Holy Prophetsa said: “A believer is not stung twice [by something] out of one and the same hole.” (Sahih al-Bukhari, Kitab al-adab, Bab la yuldaghu l-mu’minu min juhrin marratayn)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The rich and the poor

On Sunday, 12 November 2023, a group of waqifeen-e-nau from Belgium had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa in a

virtual mulaqat. At the outset of the mulaqat, Huzooraa conveyed his salaam and called upon Zeeshan Ahmad to recite a portion from the Holy Quran. This was followed

by its Urdu translation, presented by Ataul Musawir. Next, Saboor Ahmed presented a hadith of the Holy Prophet Muhammadsa.

Continued on next page >>

“Remember, rights are of two kinds; the rights of Allah and the rights of fellow human beings. The affluent often face difficulty fulfilling Allah’s rights due to their pride and selfadmiration. For instance, they find it distasteful to stand next to a poor person during prayer. They cannot bear to have them sit close by, and thus they fall short of fulfilling Allah’s rights.

Mosques are essentially sanctuaries for the impoverished, yet the wealthy consider it beneath their dignity to attend them. Similarly, when it comes to the rights of human beings, they are unable to engage in certain acts of service. A poor person is always ready to serve in various capacities; they are willing to massage feet, fetch water, Continued on next page >>

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<< Continued from previous page

wash clothes, and even handle filth if needed, without any reluctance.

In contrast, the affluent view these tasks as demeaning and disgraceful, thus depriving themselves of these opportunities for virtue. Hence, wealth can often be a barrier to performing numerous good deeds.

This is the reason a hadith states that the impoverished will enter Paradise five hundred years before the wealthy.” (Al Hakam, 17 July 1903; Malfuzat, Vol. 3, p. 368)

<< Continued from previous page

Mabroor Ahmad was then called to recite a poem composed by Hazrat Ahmadas, the Promised Messiah and Mahdi, following which Haider Ahmad and Mahid Ahmad Gondhal presented an extract from the writings of the Promised Messiahas.

Huzooraa then enquired about the mosque in which they were seated, to which he was informed that they were at Baitul Mujeeb Mosque, Brussels.

Following this, the waqifeen-e-nau had the chance to ask some questions and seek guidance from Hazrat Khalifatul Masihaa.

The first question presented to Huzooraa was: In which field of research should waqifeen-e-nau engage? Huzooraa responded that they should explore various research domains, including science, history, and archives, and should also delve into research about the ark of Prophet Noahas and medicine. Huzooraa emphasised that waqifeen-e-nau should “participate in all research fields and excel in them.”

Upon being asked at what age one should enter the system of Wassiyat, Huzooraa responded that individuals may do so at the age of 15 and renew it at the age of 17-18 as and when they mature. Huzooraa emphasised that 15 is an age at which one can comprehend, especially as the youngster is entering Majlis Khuddam-ul-Ahmadiyya.

It is recommended to read the book The Will, understand its contents, and grasp what the Promised Messiahas expects from his followers and why he initiated this system. Huzooraa concluded by stating, “When one understands this, they should enter the system of Wassiyat.”

Huzooraa was then asked how one can increase their love and loyalty for the Holy Prophetsa.

Huzooraa said, “Recite the durood sharif and understand its meaning.” If one recites the durood sharif with the intention of understanding its meaning, then this will be a means of increasing one’s love and loyalty to the Holy Prophetsa. Huzooraa added that the Promised Messiahas once said that one night, he recited the durood sharif continuously with such fervour that he saw, in a vision, that angels said, “‘This is the man who loves the Messengersa of Allah.’”

[Tadhkirah, p. 55] Muneef Ahmad, 8, asked how he can befriend Allah. Huzooraa replied that Allah

the Almighty has stated that he who desires to be His friend must obey Him. Alluding to his age, Huzooraa said that the Holy Prophetsa instructed that when a child reaches the age of seven, they should begin offering salat and that at the age of ten, salat becomes compulsory. [Sunan Abi Dawud, Kitab as-salat, Bab mata yu’maru l-ghulamu bi s-salah] Huzooraa then said that one should begin inculcating this habit of prayer so that Allah may show His love and befriend them.

Khwaja Zeeshan Tariq asked Huzooraa how he manages to read so many letters despite his busy schedule. While explaining this, Huzooraa said to him that he directly addresses certain letters, while others are summarised for him. Additionally, there are letters that Huzooraa reads personally.

A 19-year-old student of economics sought Huzoor’saa guidance on which field he should pursue. Huzooraa advised him to continue and excel in economics, suggesting that he should aim for a PhD in the subject. Huzooraa further recommended studying Hazrat Musleh-e-Maud’sra book, The Economic System of Islam, and delving into the teachings of the Holy Quran in this respect. Additionally, Huzooraa emphasised that in a world dominated by interest-based systems, the student should explore how, by establishing an Islamic system, one can liberate society from such practices.

Another waqif-e-nau stated that Allah the Almighty declared in the Holy Quran that His righteous servants shall inherit the land. [Surah al-Anbiya, Ch.21: V.106] He asked if those righteous servants would be from the Ahmadiyya Jamaat. Huzooraa answered that if members of the Jamaat remain righteous, then they shall be the righteous servants. Huzooraa explained that righteous servants are those who follow His command completely.

Huzooraa added that in this era, Allah sent the Promised Messiahas as the most ardent servant of the Holy Prophetsa. He was sent to revive the true Islam that people had either forgotten or embellished with innovations and to establish a Jamaat. Thus, the Promised Messiahas was sent to establish a Community. Now, Huzooraa said, it is the Jamaat’s obligation to be included among those who are His righteous servants.

Huzooraa, upon being asked if a nonAhmadi relative or friend passes away, can one pray for them, answered, “Yes, if they are Muslim, believe in the Oneness of God, have faith in God, and believe in His

Messengersa, then one can pray for their forgiveness.” Huzooraa added that if, due to any misunderstanding, they did not accept the Promised Messiahas, then one can still pray for their forgiveness. If a non-Ahmadi passes away, is a Muslim, and no other Muslim resides in the area, and there is no one to pray his funeral prayer, then one can even lead his funeral prayer.

Next, a waqif-e-nau said that Hazrat Musleh-e-Maudra mentioned that intelligence is a name for concentration.

He asked Huzooraa how one can establish concentration to increase their intelligence.

Huzooraa answered that intelligence increases by focusing on something. When one reads an article with full concentration and reflects on it, then one’s mind begins to open, and intelligence increases. “Thus, inculcate the habit of pondering.”

Alluding to today’s critical state of the world, a waqif-e-nau asked how one can prepare themselves for the future. Huzooraa replied that one should pray that Allah safeguards them and that it does not escalate into a global war. Huzooraa said that if it does escalate, then one should pray to Allah that their faith remains strong and that their faith does not give way to fear.

A waqif-e-nau boy mentioned that Hazrat Musleh-e-Maudra stated that one can only excel in righteousness if they are serious; those who are not serious cannot be of benefit in religious or worldly matters.

He then asked Huzooraa how one could act upon this advice. Huzooraa gave the example that when one is studying, one must concentrate and focus on the topic, whether it be geography, maths, English, another language, or history. One must take their studies seriously; only then can one truly understand the topic. “Similar principles apply to other tasks,” Huzooraa added. He emphasised that all work should be considered important. “Whatever you do, do it carefully, think about it, and give it importance,” Huzooraa added, stating that only then can one excel in the task at hand.

Upon being asked how Allah would treat someone who sincerely believes in their heart that Ahmadiyyat is the truth but does not publicly declare their allegiance due to fearful circumstances, Huzooraa explained that if the circumstances are genuinely fearful and the individual accepts Ahmadiyyat from the heart and refrains from using abusive language against the Promised Messiahas, then they are

considered an Ahmadi from the heart.

Huzooraa mentioned an incident from the time of the Holy Prophetsa when a Companion, after being beaten and tortured, said something about the Holy Prophetsa under duress. Later, he came to the Holy Prophetsa weeping, confessing his mistake and affirming his true faith. The Holy Prophetsa simply asked if he was a true Muslim at heart and, upon receiving an answer in the affirmative, assured him of Allah’s forgiveness. [Kitab al-Tabaqat al-Kabir, Vol. 3, Translated by Bewley, A. (2013), pp. 189-190] Hence, Huzooraa stated that if someone has embraced Islam Ahmadiyyat sincerely in their heart but cannot openly express it due to their circumstances, Allah, being Merciful and Compassionate, may forgive them if He wills. However, Huzooraa emphasised that the continuous use of abusive language against the Promised Messiahas is not acceptable.

Upon being asked about the concept of the evil eye and whether there is any reality in it, and about those who conceal good news to prevent the evil eye, Huzooraa said that there is no reality in the evil eye.

However, some do harbour envy, and due to their envy, they may unintentionally bring harm to someone. Huzooraa advised that one should pray to be protected from the harmful intentions of those who envy, as Allah has emphasised the importance of prayer in the last two chapters of the Holy Quran.

Huzooraa was asked how one can help the people of Palestine while also praying.

In response, Huzooraa said that first and foremost, one should pray, as there is immense power in prayer. Huzooraa added that one can also contribute to charity and added that Humanity First is assisting in humanitarian efforts, and donations can be made there too.

A young boy asked Huzooraa why Muslims wear white clothing during Hajj and Umrah. In reply, Huzooraa explained that white clothes are worn as a sign of cleanliness. Hajj and Umrah are forms of worship where man is extremely close to God. Huzooraa added that this is how the Holy Prophetsa has taught us Muslims.

A young Waqf-e-Nau asked Huzooraa what he should do from now to become an exemplary khadim. Huzooraa asked how old he was, to which he replied that he was eight. Huzooraa said that he should start

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offering salat and continue to do so as he grows older. Huzooraa added that he should avoid wasting his time on futile things and promise that even as he gets older, he will continue to engage in good deeds and increase his religious knowledge.

Upon being asked why Allah made various other religions, Huzooraa said that Allah introduced religion to man through Prophet Adamas. During those early years, as there were no means of transport and the world was not yet a global village as it is today, Allah raised various prophets in their respective villages and places to teach them about religion and the Oneness of God. Huzooraa added that, according to hadith, 124,000 prophets were sent, and Allah has even mentioned some of them in the Holy Quran. Huzooraa added that the prophets were also told that a time would come when a grand prophet would come and unite all religions. Then, when mankind’s mind had matured to understand the final shariah, Allah sent the Holy Prophet Muhammadsa as a Messenger to the entire world.

Next, upon being asked about Satan being made of fire and his ultimate punishment, Huzooraa said that Satan is not a physical being; however, Satan is within each person. The Holy Prophetsa said that Satan flows through the human being like the flowing of blood and added that his Satan had become a Muslim. [Sahih Muslim, Hadith 2174, 2814] Thus, Huzooraa said that one should continue to pray to rid oneself of the influence of Satan. Huzooraa went on to state that the Holy Quran mentions that Satan asked for respite until the Day of Reckoning and challenged that people would follow him, and he would surely lead them all astray. Upon this, God said that He would cast Satan and all his followers into hell.

Huzooraa added that the burning is of two types: one is of hellfire, and the other is of the regret of the heart.

Harris Ahmad, 8, asked Huzooraa if he could lead the congregational prayer at home. Huzooraa replied that if the mosque was far and his parents could not go to the mosque for some reason, then he could do so. However, Huzooraa added, that if the mosque was near and his parents offered salat at the mosque, then he should also try to offer salat at the mosque.

Rana Safeer Ali asked if a waqif-e-nau could become a politician. Huzooraa replied in the affirmative and added that he should be an honest politician and not lie. Today’s politicians are not courageous; they are unable to speak against what is happening to the Palestinians as they adhere to the policies set by their parties, influenced by their funding sources. One should raise their voice against oppression wherever it occurs; if Israelis are being oppressed, then speak up for them, and if Palestinians are being oppressed, then speak up for them.

One should speak the truth.

In the end, Huzooraa addressed Muneer Ahmad Anjum, Secretary Waqf-e-Nau, saying, “May Allah enable you to provide good tarbiyat for the [members of] WaqfeNau, and may they steadfastly carry out their waqf and Allah grant them the opportunity to excel in religious knowledge.”

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

Dafatir: Batches of Tahrik-e-Jadid

(Prepared by Al Hakam)

A brief introduction as Huzoor launches Daftar VI of Tahrik-e-Jadid Tahrik-e-Jadid”, Al Hakam, 30 October 2020, Issue 137, pp. 6-7.

M Adam Ahmad Al Hakam

In 1934, due to the ever-increasing antiAhmadiyya agitation from Majlis-e-Ahrar, the promised son of Prophet Ahmadas, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih IIra established the scheme of Tahrik-e-Jadid to further the cause of Islam and spread the message of Ahmadiyyat throughout the world.

Hazrat Musleh-e-Maudra initially instructed members of the Jamaat to give at least 27,500 rupees in three years (Khutbate-Mahmud, Vol. 15, p. 436). The devoted followers of the Promised Messiah, peace be upon him, presented 33,000 rupees in a couple of months and made promises of more than 100,000 rupees in the very first year of Tahrik-e-Jadid. (Al Fazl, 24 January 1935) For more details, see “Tahrik-e-Jadid: The magnum opus of Hazrat Musleh-eMaud”, Al Hakam, Issues 137, 138 and 139.

At first, Tahrik-e-Jadid was a temporary scheme. However, Hazrat Khalifatul Masih IIra extended it to 10 years after the first 3-year plan. Thereafter, realising its significance for the spread of Islam, Hazrat Musleh-e-Maudra initially expanded it over 19 years and then eventually made it a permanent scheme.

Regarding the preservation of all the names who contributed to Tahrik-e-Jadid in the first 19 years, on 23 January 1953, Hazrat Musleh-e-Maudra said: “[…] As is my intention, on the completion of 19 years, those [members of the Jamaat] who have participated in this scheme (though this monetary sacrifice will continue forever, those who have participated in this scheme up until now), their names should be preserved. I intend to publish a magazine at the end of the year [1953] and record the names of all those who have contributed to the spread of Islam for the last 19 years. Moreover, the amounts they presented for the propagation of Islam under this scheme should also be mentioned in it. In this way, different methods will be utilised at different times in the future, and the names of these people will be preserved as a memorial so that those who come later will be inspired to follow in their footsteps.

Consequently, we will be able to present their [good] examples to future generations.”

(Khutbat-e-Mahmud, Vol. 34, p. 25) Later on, Hazrat Musleh-e-Maudra gave the instructions to form different Dafatir [batches] of Tahrik-e-Jadid based on 19year terms.

Daftar II Under divine guidance, Tahrik-e-Jadid was made a permanent scheme. On 27 November 1953, Hazrat Musleh-e-Maudra said: “Now that 19 years are coming to an end, I have decided that Tahrik-e-Jadid will continue up to your last breaths, so that God Almighty’s Grace and Mercy may not only be limited to these 19 years, but in fact span over the rest of your life. One who is continuously blessed with Divine favours and rewards in this life also receive their fair share of rewards in the next.” (Khutbat-eMahmud, Vol. 34, pp. 333-34) Regarding the structure and arrangement of Tahrik-e-Jadid’s Dafatir [batches], Hazrat Khalifatul Masih IIra stated: “I have decided that Tahrik-e-Jadid should be organised in such a manner that each Daftar should be divided into separate terms, i.e., first period, second period, [and so on], the duration of each term being 19 years. […]

“As put forth by myself, I do not want to change this period because of the wisdom that lies in the figure of 19 years.” (Ibid., p.

334) However, the second Daftar of Tahrik-eJadid could not be closed within the 19-year period due to the long illness of the Hazrat Musleh-e-Maudra. Consequently, Daftar II lasted for 21 years, i.e., 1944-65. (Friday Sermon, 5 November 2004)

Daftar III In 1966, Hazrat Mirza Nasir Ahmad, Khalifatul IIIrh started the third Daftar of Tahrik-e-Jadid for the new members of this scheme. Hazrat Khalifatul IIIrh said: “As it [Daftar III] should have been initiated in the era of Hazrat Musleh-eMaudra, I start it from 1 November 1965, so that this Daftar will be attributed to the second Khilafat. (Hazrat Musleh-e-Maudra passed away on 9 November 1965.) However, since I am making the announcement, I will get its blessings as well.” (Ibid.)

Daftar III came to an end in 1985.

Daftar IV After a period of 19 years from 1966, the fourth Daftar of Tahrik-e-Jadid started in 1985 during the era of the fourth Khalifa, Hazrat Mirza Tahir Ahmadrh. Hazrat Khalifatul Masih IVrh initiated Daftar IV and expressed that the sacrifices presented for Tahrik-e-Jadid by the contributors of Daftar I should be kept alive till the end of times. He encouraged their children to take this responsibility. Daftar IV concluded after 19 years, i.e., starting in 1985 and closing in 2004.

Daftar V Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa initiated the fifth Daftar of Tahrike-Jadid in 2004. Hazrat Amirul Momineenaa said: “The principle laid down by Hazrat Musleh-e-Maudra was that Tahrik-e-Jadid would be divided into 19-year terms.

In keeping with this rule, Daftar IV has completed its period of 19 years, and Daftar V begins today, [i.e., 5 November 2004].

From now on, all the new mujahideen [contributing members] who join the financial sacrifices of Tahrik-e-Jadid will become part of Daftar V, Insha-Allah.”

(Ibid.)

After beginning its term of 19 years in 2004, Daftar V of Tahrik-e-Jadid concluded in 2023.

Daftar VI On 3 November 2023, Hazrat Khalifatul Masih Vaa started the sixth Daftar of Tahrike-Jadid.

Presenting the historical background of the Tahrik-e-Jadid scheme and mentioning its objectives, Huzooraa advised members of the Jamaat that they should not only offer such sacrifices themselves but should also encourage their progenies to continue their legacy. Hazrat Khalifatul Masih Vaa then initiated Daftar VI, i.e., the next 19-year term of Tahrik-e-Jadid, and also announced the commencement of its 90th year. (Friday Sermon, 3 November 2023)

Daftar I As mentioned earlier, Tahrik-e-Jadid was initially extended to 10 years, so the first Daftar [batch] of Tahrik-e-Jadid spanned over 10 years, i.e., 1934-1944. It included the first 5 thousand mujahideen [contributors to the scheme of Tahrik-e-Jadid for the propagation of Islam Ahmadiyyat].

For more details, see “5,000 soldiers of

iftikharalam | Pixabay

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This Week in History A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 17 November 17 November 1884: The Promised Messiahas was in Delhi and his nikah was announced on this day with Hazrat Syeda Nusrat Jehan Begumra, daughter of Hazrat Mir Nasir Nawabra. It was Monday, 27 Muharram, 1302 Hijri. The nikah was announced by the famous cleric of the city, Syed Nazeer Husain Dehlawi. (Tarikh-eAhmadiyyat, Vol. 1, pp. 242244) 17 November 1935: On this day, Hazrat Musleh-eMaudra graciously spent some time with students of Jamia Ahmadiyya and Madrasa Ahmadiyya and spoke to them about the highest standards expected of them. (Tarikhe-Ahmadiyyat, Vol. 7, pp.

270-273) 17 November 1972: On this day, the 15th annual ijtema of Lajna Imaillah Markaziyyah was held. Also, the 50-year anniversary of Lajna Imaillah was celebrated. A special magazine was published on this occasion. Hazrat Khalifatul Masih IIIrh also addressed the gathering.

(Tarikh-e-Ahmadiyyat, Vol. 28, p. 131)

17 November 1998: On this day, the Provincial Assembly of Punjab in Pakistan unilaterally adopted a resolution to change the name of the town of Rabwah, established in 1948 following the creation of Pakistan. Hazrat Khalifatul Masih IVrh commented on this in his Friday Sermon on 27 November. (Al-Fazl International, London, 15 January 1999, pp. 5-8) 17 November 2015: On this day, Hazrat Khalifatul Masih Vaa visited the Meiji Jingu Memorial in Tokyo, Japan. The vice-priest of the Meiji Shrine, Mr Shigehiro Miyazaki, officially welcomed Huzooraa and described his presence as a “great honour”.

Later, Dr Mike Sata, PhD, a close friend of the Jamaat, hosted a special dinner in Huzoor’saa honour at the Meiji Kinenkan (also known as Constitution Memorial Hall). (“World Head of Ahmadiyya Muslim Community visits Meiji Memorial in Tokyo”, www. pressahmadiyya.com)

18 - 19 November 18 November 1910: On this day, Hazrat Khalifatul Masih Ira assigned young Hazrat Sahibzada Mirza Bashiruddin Mahmud Ahmadra to lead congregational prayers in the central mosque during his absence for treatment, as he had been injured in an accident while travelling.

(Tarikh-e-Ahmadiyyat, Vol. 3, p. 329) 18 November 1924: On this day, Hazrat Musleh-eMaudra touched the shores of Mumbai during his journey back to India after his successful tour of Europe. 200 representatives of the Jamaat from different parts of India welcomed Huzoorra. (Tarikh-eAhmadiyyat, Vol. 4, p. 461) 19 November 1937: 48 years had passed since the establishment of Jamaate-Ahmadiyya, and 29 years since the demise of the Promised Messiahas. During this period, a large number of the Companions of Hazrat Ahmadas also passed away.

On this day, Hazrat Musleh-e-

Maudra called the attention of Jamaat members to record narrations and memories of the Companions of the Promised Messiahas. (Al Fazl, 26 November 1937, pp. 1-9)

20 November 20 November 1924: While returning from his Europe tour and making his way back to Qadian, on this day, Hazrat Musleh-eMaudra departed Mumbai for Agra via train, boarding BB&CI (Bombay, Baroda and Central India Railway). (Tarikh-eAhmadiyyat, Vol. 4, p. 462) 20 November 2015: On this day, Hazrat Khalifatul Masih Vaa inaugurated the Baitul Ahad Mosque in Nagoya, Japan. It is the country’s first Ahmadi mosque and can accommodate up to 800 worshippers. On the next day, Huzooraa delivered the keynote address at a special reception held to mark the inauguration. Over 100 non-Muslim dignitaries and guests attended the evening reception. (“‘Spread Islam through love, not by force or compulsion’ – Head of Ahmadiyya Muslim Community”, www. pressahmadiyya.com)

21 November 21 November 1924: While returning from his tour of Europe, on this day, Hazrat Musleh-e-Maudra reached Agra Fort Railway Station at 8 o’clock in the morning and was received by a hundred local representatives and dozens of other nonAhmadi friends. (Tarikh-eAhmadiyyat, Vol. 4, p. 462)

Hazrat Khalifatul Masih Vaa inaugurated the Baitul Ahad Mosque in Nagoya, Japan

21 November 1982: On this day, a reception organised in Rabwah by Lajna Imaillah was addressed by Hazrat Khalifatul Masih IVrh. In his address, Huzoorrh launched a

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Opinion Are we still human?

Zainubia Ahmad UK

scheme [tahrik] and encouraged Ahmadis to perform waqf-e-arzi in Spain. (Silsila Ahmadiyya, Vol. 4, p. 819)

22 - 23 November 22 November 1931: On this day, Hazrat Musleh-eMaudra was in Delhi to attend an important session of the Kashmir Committee. (Tarikh-eAhmadiyyat, Vol. 4, p. 462) 23 November 1924: On this day, while travelling back to Qadian from England, Hazrat Musleh-e-Maudra reached Batala at night by train. During this journey, at almost all railway stations, local members of the Jamaat would gather to see a glimpse of their beloved Imam.

Where possible, some receptions were also held, for example, in Ludhiana and Amritsar. (Tarikhe-Ahmadiyyat, Vol. 4, p. 463) 23 November 2013: On this day, Hazrat Khalifatul Masih Vaa delivered the keynote address at an event held by the Pan-African Ahmadiyya Muslim Association to celebrate the 50th anniversary of the independence of Algeria, Burundi, Malawi, Rwanda, and Uganda. (“World Muslim Leader Calls for Self-determination and Freedom of All Nations”, www. pressahmadiyya.com) 23 November 2015: On this day, Hazrat Khalifatul Masih Vaa delivered the keynote address at a special reception held in his honour at the Hilton Hotel on the island of Odaiba, Tokyo. More than 60 guests attended the reception, during which Huzooraa reflected on the consequences of the atomic bombings of Hiroshima and Nagasaki in 1945, and described them as “attacks that shamed humanity”. (“Head of Ahmadiyya Muslim Community delivers a historic address in Tokyo, Japan”, www. pressahmadiyya.com)

Human beings stand apart from the animal kingdom, not merely due to our superior mental capacity, power of articulate speech, and abstract reasoning, but also because of the quintessence of our humanity. The qualities of being humane, compassionate, tolerant, sympathetic, kind, considerate, understanding, merciful, kind-hearted, generous and loving towards fellow human beings are the qualities that differentiate us as human beings. Yet, today, I feel despair and shame as I observe the state of much of humanity, wherein people are forsaking their God-given faculties and are engulfed instead by the base instincts of animals.

As we cast our gaze upon the conflicts and wars that are spreading at alarming speed, we must ask ourselves: Where has our humanity gone? Why do some lives take precedence over others?

Unquestionably, we find ourselves navigating through a fragile world where the value placed on human lives seems to be diminishing day by day. Perhaps there are lots of factors contributing to this, but the chief among them is greed and lust for power and wealth. The human race has always been driven by motivation to achieve, attain and hoard more. But while we are achieving, progressing or evolving, we are simultaneously losing our humanity, which is the core element of being human.

Here the main question to ponder over is, ‘What is the use of progression when the result is an ever-rising tide of destruction of other nations or peoples?’ Injustice, cruelty, and selfishness have led us to the point where one human is killing another without remorse. And remorse is a fundamental virtue of humanity that distinguishes us from animals. Indeed, even animals have a degree of mercy and love for other living species, whether it comes as part of their nature or from whatever intellect they are gifted with according to their species. But here, we humans in this so-called modern world seem to be living by the law of the jungle, where there is no limit to how low we can stoop to achieve our goals and pursue our vested interests.

Killing one being, whether they are Jews, Christians, Muslims, atheists, people of different races, or simply belonging to any other nation, is akin to committing a crime against humanity – our humanity. The current unfolding catastrophe in the Holy Land has sparked deep concerns and sorrow in the whole wide world. It was painful to see when Israeli civilians were attacked by Hamas and many innocent lives were lost and hostages taken. And it is painful to see the suffering of more than two million Palestinians, with over 8,000 thousand dead up until now, mostly children, women and the elderly. Just watching the suffering of the helpless occupants of Gaza and listening to the screams of women and children

naturally drowns any person in a well of deep sorrow.

Honestly, it is not even possible to watch such scenes for more than a few minutes.

Yet, much of the Western world is silent in the face of such a catastrophic situation.

Those who have the power to end this war and human suffering will not make efforts to stop it. Are Israeli lives of greater value than Palestinians? Are Palestinians less human than Israelis? No, each and every person, whether Israeli or Palestinian, is a human and both have the right to live in peace and security. Blinded by a bitter thirst for revenge, one cannot just go on killing innocent people in the name of defence.

One cannot forget how the Palestinians have been controlled, oppressed and caged in a small strip for many decades, which is inhumane in itself. And as if it were not enough misery, they are being bombarded and killed ruthlessly.

In the name of peace, wars are being fought, and in the name of love, hatred is induced in hearts. Survival of the human race cannot be achieved through warfare or hatred but lies in peace, harmony, justice and love for fellow human beings, regardless of the creed or nation they belong to.

Sometimes I ask myself what we are leaving behind for our future generations. The legacy of wars or hateful, appalling crimes against humanity. Fearful as it is to say, I ask the world: Are we still humans?

‘I will never forget this moment’ Waqf-e-Nau boys from Belgium meet Huzoor in a virtual mulaqat Mohammad Arsalan Belgium Correspondent

On 11 November 2023, members of Waqf-e-Nau from Belgium had a virtual mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa. Some feedback and impressions from the participants are as follows: Ayaan Ahmad remarked, “It was my first time attending a virtual mulaqat and I learned a lot.”

Atim Nameer Janjua shared, “Huzooraa mentioned doing research in history, and it inspired me to become an archaeologist.”

Atta Ul Mussawir expressed, “I learned a lot from this meeting.”

Mohib Atta-Ul-Qadir said, “My

question was regarding Palestine and who the pious people are who will settle there.

Huzooraa gave me a very good answer.”

Taha Ahmad reflected, “Huzooraa guided us to pay special attention to prayers and the commands of Allah.

Hearing this from Huzooraa gave me the motivation to focus more on the relationship with Allah.”

Mohid Ahmad Gondal expressed, “I learned a lot from this meeting, and I will never forget this moment.”

Zeeshan Arif said, “First of all, I was excited for the mulaqat. Secondly, the thing I learned was that whatever we do, we should become an example for the world. We should do a lot of research and become a source of pride for the Jamaat.”

Mohammad Jazeb Khan mentioned, “I was worried every day about what we

should do when a world war breaks out.

By listening to the beautiful guidance from Huzooraa, I felt at ease, and my worries were gone.”

Haris Ahmad recounted, “I am 8 years old, and I asked Huzooraa if I could lead congregational prayer at home, to which Huzooraa replied that one can do it in case of an emergency but should give priority to praying at the mosque. Without any valid or emergency reason, one should not offer congregational prayer at home but in the mosque.”

Zeeshan Ahmad said, “I did not know the exact age to sign up for Wasiyyat but now, thanks to the answer from Huzooraa, I know when we have to do it. When we are mature enough, we should do it.”

Friday 17 November 2023 | AL HAKAM

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

The Promised Messiah’sas ‘rules of engagement’ and guidance regarding religious dialogue Thus far, we have merely seen a small glimpse of the Promised Messiah’sas masterful art of dialogue in light of his writings. As mentioned in the earlier parts, whatever we can derive from the Promised Messiah’sas conclusive arguments is limited to our own understanding and analysis. Furthermore, we are also limited by the fact that numerous unidentifiable elements of dialogue are not explicitly stated while one is engaged in dialogue. Through experience in dialogue, one understands how to avoid certain things that bar the dialogue from proceeding to a conclusion or how to skillfully formulate one’s arguments to conclude the dialogue more efficiently. This is something that is learned over time and does not necessarily manifest itself during the dialogue.

This is where the Malfuzat and Maktubat of the Promised Messiahas, along with other source material, give us an insight into some of the otherwise unidentifiable elements of the Promised Messiah’sas method of argumentation. In these, we find the Promised Messiah’sas ‘rules of engagement’ and specific guidelines that should be adhered to in religious dialogue. Some guidelines are listed below, in no particular order:

1. Time is required to show someone the truth “Those people who wish to take part in a religious dialogue but whose true purpose is not to search for the truth, wish to cover everything and settle the deal in one sitting.

I call this ‘mazhabi qimaar baazi’ (religious gambling). Like a gambler who wants to cleverly manipulate the situation to receive everything at once, this is what these people do, and we have experienced this and have seen that they try to conceal their true purpose and present numerous hypothetical situations. Thus, I deem it very bad that someone should partake in this religious gambling.” (Malfuzat [1984], Vol. 3, p. 114)

2. Stick to one topic when propagating “I do not deem interference or intrusion

in dialogue on a single matter to be appropriate. When interference occurs during dialogue (with other topics and questions), the entire purpose of what you are saying is lost, and no one gains any benefit.” (Ibid., p.113)

3. Enough time should be set between rounds of a written debate Hazrat Syed Sarwar Shahra and Hazrat Abdullah Kashmirira went to a town called Mudd to do tabligh and had a debate there.

Upon returning, they told the Promised Messiahas about the details of the debate.

The Promised Messiahas said that he did not like the fact that such little time was allotted to writing arguments. He stated, “In such a situation, one should never accept the challenge of a debate, for this is like killing (tantamount to killing the message that you wish to convey). When we are the ones who have a claim, then we need extra time to expound upon our claims and evidences.”

(Malfuzat [1984], Vol. 4, pp. 155-156)

4. How to reply to multiple lies and allegations “Nowadays, it is the custom of maulvis to tell 40 or 50 lies at one single time. How is it possible to reply to these in a matter of 3 to 4 minutes? Christian priests also do this; they continue to make many allegations all at the same time. If this ever happens, what should be done is that one allegation should be chosen, and after the matter has been settled on that, you should move on to the next one.

Also, rules should be set for the dialogue (to control the opposition).” (Malfuzat [1984], Vol. 4, p.156)

5. How to speak to the general public “The general public should be told things that are not too subtle or difficult to understand. Allah has made miracles a part of prophethood for the benefit of the general public. The more learned people do not require miracles because they have a greater understanding; for them, truths and verities are enough.” (Malfuzat [1984], Vol. 4, pp.

158-159)

6. Be cautious of what message the opposing party is giving to an audience

“In debates, it should always be remembered that the opposing party should not sneakily deceive the audience. Many times, it happens that these people tell the audience something about us that is in accordance with the public’s false beliefs and upon hearing those things, they become disorderly and in that situation, no matter what is said to them, they do not listen to a thing.” (Malfuzat [1984], Vol. 4, p.160)

7. The truth of eloquence “The beauty of eloquence is also that something is transmitted in such a way that it reaches the other person’s heart.

Otherwise, if something is even written with powerful words but the person to whom it is addressed cannot understand them, then it cannot be deemed ‘eloquent’. So every speaker should take this into consideration.”

(Ibid.)

8. Where talks should be held “Talks and dialogues should take place at such locations and instances where leaders are also part of the gathering, and everyone should speak in a behaved and kind manner.

This is because when the enemy knows he has become besieged and overwhelmed, he desires to stop using curse words. Everyone should speak in a manner that shows that they are in search of the truth.” (Malfuzat [1984], Vol. 4, p.167)

9. Give examples “In order to explain your case, you should always give hypothetical examples using Zaid and Bakr.” (Malfuzat [1984], Vol. 4, p.205)

10. Debate the fundamentals “Debaters have written that to debate on matters that are branches (sub-divisions) of a topic is useless and foolish. An example of these branches of a topic is like an army, whose officer is ‘the fundamentals’. When fundamentals are established, then the matter with the branches automatically becomes settled too; like when the officer is killed, the soldiers themselves agree upon compromise.” (Malfuzat [1984], Vol. 5, pp.

153-154)

11. Do not debate small and petty issues, like eating of animals “In these types of debates, one should always try to expound upon the beauties of Islam

The Promised Messiah, Hazrat Mirza Ghulam Ahmadas of Qadian

and its truth. Try to show the good acts that Islam teaches and the harm it saves one from. What benefit does it serve if we begin debating the eating of beef (with Hindus)?

He who will favour Islam as a religion would also like to eat beef. There is no need to speak about those things that have a more harmful outcome than good one.” (Malfuzat [1984], Vol. 5, p. 241)

12. Munazirah (dialogue and preaching) must precede Mubahila (prayer duel) “It is necessary to have some dialogue before a prayer duel so that (the responsibility of conveying) the argument can be completed.

It has never been heard that any prophet began a prayer duel without having first conveyed the message. (Maktubat-e-Ahmad, Vol. 5, p. 15)

13. Who speaks first in a debate?

The one on whom the burden of proof rests must speak (or write) first. In a letter to Maulvi Muhammad Hussain Batalvi (as is mentioned in point 2 in the previous section), the Promised Messiahas wrote that the onus was on him to prove that Jesusas was still alive in the heavens. At the end of the letter is a note that reads: “He on whom is the burden of proof is required to present his proofs first.” (Maktubat-e-Ahmad [old edition], Vol. 4, pp. 18-19) Similarly, whoever makes an objection should speak or write first. In a letter to Swami Dayanand, in which Swami Sahib

AL HAKAM | Friday 17 November 2023 challenged the Promised Messiahas to a debate on the topic of souls, the Promised Messiahas writes that he has a right to speak first because he was the mu‘taridh (objector) in this case, i.e., the Promised Messiahas was the one who made the objection (on the Hindu belief of transmigration of souls).

The Promised Messiahas writes that Swami Dayanand can then make a rebuttal, and the Promised Messiahas will make a final rebuttal, and the dialogue will come to an end. (Maktubat-e-Ahmad [old edition], Vol. 2, p. 70)

14. Written debate, rather than verbal debate, depending on circumstances Regarding a debate request by Maulvi Hameedullah Sahib in 1891, the Promised Messiahas stated that due to his schedule and multitude of tasks, the debate should be written rather than a verbal debate so that time is not wasted. He also stated that only one round consisting of two papers would be sufficient (i.e., Maulvi Hameedullah Sahib would provide proofs that Jesusas is alive in the heavens and the Promised Messiahas would make a singular rebuttal and conclude the debate.) (Maktubat-eAhmad [new edition], Vol. 3, p. 70)

15. The opponent should understand the ways and precepts of Prophethood (‫)منہاج نبوت‬ The Promised Messiahas states: “Examine this Movement (Jamaat-e-Ahmadiyya) according to minhaj-e-nubuwwat and then see whose side the truth is on. Nothing will come of imaginary and self-concocted principles and estimations; nor do I assert my claims based upon imaginary things.

If I present my claim to be assessed according to minhaj-e-nubuwwat, then why should it not be examined according to this very principle?” (Malfuzat [1984], Vol. 4, p. 34) During religious dialogue, the Promised Messiahas advises: “You should also ascertain whether or not the opponent is cognizant of the ways and subtleties of prophethood. Maulvi Thanaullah kept repeating the prophecy of Abdullah Atham saying that it had not been fulfilled. If the ways and subtleties of prophethood had been decided upon beforehand, how would he have been able to mislead (the people)?”

(Malfuzat [1988], Vol.2, p. 476) In another instance, the Promised Messiahas stated that in a debate, one should first make the opponent accept and agree upon the ways and subtleties of Prophethood [minhaj-enubuwwat] and sign on it and thereafter proceed with the debate. (Ibid., p. 477)

16. A battle of dialogue “There is an art to making a statement reach the heart. The battle now is not of the sword; rather, it is of the tongues. So, when one strikes the sword of the tongue, it should not be graceless and in vain. You should strike it so resolutely and precisely that it should sever (whatever it strikes) into two pieces.”

(Ibid., p. 481)

17. When the prey does not come near, hunt it from afar “I have many a time intended that the opponents should sit shoulder-to-shoulder with me and write Arabic [a challenge made

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by the Promised Messiahas] but my heart gives me the edict that they will not compete because their hearts are engulfed in fear. So, now that the prey does not come near to us, we should target it from afar.” (Ibid.)

18. First, settle the issue of ‘Life or Death of Jesusas’ Hazrat Maulvi Syed Ahsan Sahib Amrohira argues that the Promised Messiahas has undeniably proven the death of Jesusas.

Opponents must respond to the evidence presented, otherwise, they must accept the death of Jesusas. After accepting that Jesusas has died, then one can debate whether he was the Promised Messiahas. (Al Haqq Mubahisa Delhi, Ruhani Khazain, Vol. 4, p.

290) A debate not only consists of defending Islam but also has an offensive aspect, which is the making of true allegations against the opposing party. The Promised Messiahas has also given us guidance regarding this.

He states:

19. Ilzami jawab is justified in dialogue To present such allegations as are accompanied with proper references that manifest the mistaken beliefs of a party is every researcher’s right; they should be conveyed in a kind and respectful manner, and it should be sought to convey them in a purely informational manner so that people should benefit from them and so that a situation of uprising and revolt should not ensue. (​​Kitab-ul-Bariyyah, Ruhani Khazain, Vol. 13, p. 16)

20. Ilzami jawab is necessary for those who waste time If one is contending with a person who is a contentious quarreler and is only wasting your time, the Promised Messiahas writes that such an opponent should be warned using an ilzami jawab (remonstrative rejoinder) and that to do so to save time is a necessary practice in debate. The Promised Messiahas states that people have different dispositions; some abandon their obstinacy when confronted with a well-researched reply, but others need to be silenced with a remonstrative rejoinder. However, the true foundation of a rebuttal is indeed investigation and research. (Surma Chashm Arya, Ruhani Khazain, Vol. 2, p. 131)

Conclusion – Times will change; our argumentation will not The God-granted Ilm al-Kalam of the Promised Messiahas is such that it stands as proof for his being the Hakam and ‘Adl (the Just Arbiter) as per the prophecy of the Holy Prophetsa. Through employing the unique principles of Ilm al-Kalam, it became evident that the duty of the Promised Messiahas as Hakam and ‘Adl was fulfilled in this manner. Upon the demise of the Promised Messiahas, Maulana AbulKalaam Azaad, a non-Ahmadi journalist, admitted in the newspaper Wakeel that: “The number of small and big religions in India at the moment that are all vying to announce their presence is truly unique, and you will not have seen this in the world at any other time or place. The claim of Mirza Sahib was that he was the Hakam and ‘Adl of all of these religions. But there is

no denying the fact that he had the unique ability to raise Islam above all these other religions. It is difficult to say whether or not, in the religious history of India, there will ever be a man like him.” (Badr, 18 June 1908; Jadeed Ilm-e-Kalam Ke Aalmi Asrat, pp. 63-64) As followers of the Hakam and Adl of the age, we have a responsibility to study his writings and continue his mission to the best of our God-granted abilities. In the history of Jamaat Ahmadiyya, opponents have always been subdued in the arena of religious dialogue due to the blessings and

purity of the Ilm al-Kalam and the method of argumentation taught to us through the Pure Messiahas. Our mission now is to strive to adopt and learn from the pure principles of argumentation taught to us, to employ the weapons of proof and reason, and to never tire in our pursuit of bringing humanity under the flag of the Holy Prophet Muhammadsa. As Hazrat Muslehe-Maudra states: “The ‘weapon’ of proof and reason is slow in its effect but produces enduring results.” (Invitation to Ahmadiyyat, p. 153)

Islamic Heritage Month events held at Catholic Secondary School in Toronto, Canada Shamaila Ahmed Toronto West

As a student at Madonna Catholic Secondary School, I embarked on a journey to celebrate Islamic Heritage Month in Canada. This endeavour was close to my heart, and I, along with a dedicated group of three Ahmadi girls, organised a series of events that aimed to educate our peers about Islam and set a remarkable example for others to promote tolerance, inclusion, and appreciation for the rich tapestry of religious practices that define our Canadian society.

“Introduction to Islam” booth The journey began with our “Introduction to Islam” booth on 11 October 2023, thoughtfully arranged during school lunches. We were able to host an interactive game where students and staff members were able to test their knowledge about Islam using a spinner wheel. We aimed to provide valuable insights into the Islamic faith. Our goal was to remove misunderstandings and misconceptions. It was a humbling experience to see students, teachers, and staff gather, ask questions, and engage in open, enriching dialogues.

“Introduction to Islam” booth

(open house) We were able to set up another booth on 17 October, introducing Islam as requested by the religion department head at the grade eight open house, where around 200 people came and expanded their knowledge of Islam.

Speaker Day An Ahmadi missionary, Aizaz Ahmed Khan Sahib, gave an interactive presentation on 23 October, that included the azan (Islamic call to prayer) and a live question and answer session as well. It was a unique opportunity for our fellow students to engage directly with a Muslim missionary. The presentation left a lasting impact, dispelling myths and fostering a deep appreciation for the Islamic faith. Alhamdulillah, 300 people attended the presentation.

“Women in Islam” booth On 24 October, we organised a “Women in Islam” booth, which aimed to shed light on the vital roles Muslim women play within the Islamic community and society at large.

The events at Madonna Catholic Secondary School serve as a shining example of how promoting tolerance, dialogue, and understanding can enrich the educational experience and create a welcoming and inclusive environment for all.

Photo courtesy of AMJ Canada

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Responding ‘I shall break the fast to allegations and also observe it’ as explained by Hazrat Ahmad A series looking into the allegations raised against Hazrat Ahmad’sas personality, writings, revelations, and prophecies, along with the answers he has provided Awwab Saad Hayat Al Hakam

Among other revelations, Allah the Almighty also said to the Promised Messiahas:

ُ ‫اﺻ‬ ُ ‫اُ ِْف ِ� ُ� َ​َو‬ ‫وم‬

“I shall break the fast and also observe it” (Al Hakam, 16 April 1902, p. 6) When opponents of Hazrat Ahmadas heard this revelation, they ridiculed it, questioning how God could fast.

The Promised Messiahas himself explains this revelation and writes: “It is obvious that Allah the Almighty is beyond keeping the fast and breaking it.

Therefore, these words cannot be attributed to Him in their literal sense. Hence, it is only a figure of speech. The import is that ‘Sometimes I shall send My chastisement and sometimes I shall grant a respite like a person who sometimes eats and at other times keeps fast and stays away from eating.’

Such figures of speech abound in the Scriptures of God, as there is a hadith that Allah will say, on the Day of Judgment: ‘I was sick, I was hungry, I was naked...’” (The Philosophy of Divine Revelation [Haqiqatul Wahi], p. 124) Further, in Tadhkirah, it is written:

Image: Library

“How subtle are these phrases! God seems to be saying that He would adopt two attitudes with regard to the plague. For some time, He would be quiet; that is, He would observe fast. And then, for a time, He would break the fast. This is what we have observed

for some years. In the height of summer and in the depth of winter, the plague is suppressed; that is the period of the fast; and in February, March, and October etc., it rages fiercely; that is the time of the breaking of the fast. This revelation: ‫[ إِّنْی أنا ألﺼاِعﻘﻪ‬Indeed I am the lightning] is of the same type of subtle revelation. [al-Badr, vol. 1, no. 11, January 9, 1903, p. 86]” (Tadhkirah [English], p. 607) Hazrat Ahmadas, on another occasion, while explaining the same revelation, says: “I shall divide my times so that during a certain part of the year, I will break the fast, meaning I will bring about the demise of people through the plague, and for another part of the year, I will observe the fast. This implies there will be peace, and the plague will either diminish or cease entirely.”

(Dafi’ul Bala, Ruhani Khazain, Vol. 18, pp.

228-229) In light of the style of this revelation, to clarify it, Hazrat Ahmadas presented a hadith found in Sahih Muslim: “Verily, Allah the Almighty will say on the Day of Resurrection: ‘O son of Adam, I was sick, but you did not visit Me.’ The person will say: ‘O my Lord, how could I have visited You when You are the Lord of the worlds?’ Allah will reply: ‘Did you not know that such and such servant of Mine

Jamaat-e-Ahmadiyya Argentina holds successful exhibition at Cordóba Book Fair Marwan Sarwar Gill Missionary, Argentina

From 5 to 16 October 2023, a book fair was held in Cordóba, the second-largest city in Argentina. Jamaat-e-Ahmadiyya Argentina, like every year, was able to participate in this book fair.

Two local members from Argentina and one local member from Bolivia dedicated their time as volunteers to help during the book fair.

Jamaat-e-Ahmadiyya Argentina had the opportunity to present at our stand the translation of the Holy Quran in various languages and different Islamic literature in

Spanish. During the book fair, hundreds of people were introduced to the true Islamic teachings and the advent of the Promised Messiahas. The most intriguing and appealing book on display was, for many visitors, the Holy Quran in large Arabic text, as it was their first time seeing the Quran in person.

Some read the translation, and others could not help but be amazed by the calligraphy, while others wanted to hear the recitation of the Holy Quran in Arabic.

As part of the exhibition, our missionary from Bolivia, Attaul Manan Sahib, held a presentation on “Islam: A Religion of Peace”.

Overall, the exhibition was a great success. More than 1500 people visited the

Photo courtesy of AMJ Argentina

Jamaat stall, and over 100 people left their personal contact information so that they could be invited to future events and learn more about Islam Ahmadiyyat.

was sick, and you did not visit him? Were you not aware that if you had visited him, you would have found Me with him?’ “‘O son of Adam, I asked for food from you, but you did not feed Me.’ The person will say: ‘My Lord, how could I feed You when You are the Lord of the worlds?’ Allah will say: ‘Did you not know that such and such servant of Mine asked for food from you, and you did not feed him? Were you not aware that if you had fed him, you would have found him near Me?’ “‘O son of Adam, I asked for a drink from you, but you did not provide for Me.’ The person will say: ‘My Lord, how could I provide for You when You are the Lord of the worlds?’ Allah will say: ‘Such and such servant of Mine asked you for a drink, but you did not provide for him. Had you provided for him, you would have found him near Me.’” (Sahih Muslim, Kitab al-birri wa s-sillati wa l-aadab, Hadith 2569) So, even though this hadith suggests that God can be sick, hungry, and thirsty – albeit with its own context and interpretation – why can’t He ‘fast’? Hazrat Ahmadas provided an explanation within the context and interpretation, but his opponents persist in their futile attempt to extinguish the light of Allah.

Waqf-e-Nau parents’ seminar held in Bradford, Canada Touseef Ahmad Rehan Secretary Ishaat, Jamaat-e-Ahmadiyya Bradford East, Canada

Jamaat-e-Ahmadiyya Bradford East, Canada, organised a general meeting and Waqf-e-Nau Parents’ Seminar on 22 October 2023, at the Baitul Khabeer Mosque, Bradford, Ontario.

After the Maghrib and Isha prayers, the event started with the recitation from the Holy Quran with its English and Urdu translations, followed by hadith and an address by the missionary, Qasim Ghumman Sahib, in which he advised on better ways of upbringing children. Attendees were also given an opportunity to ask questions, which were answered by him.

The event concluded with a silent prayer, followed by dinner.

A total of 38 men and 27 women attended the event. Apart from them, 18 families listened to the proceedings virtually.

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

Divine devotion: The essence of Hazrat Khalifatul Masih IV’srh character Love for God, which is the splendour of a believer’s entire life, was prominently manifested in Hazrat Khalifatul Masih IV’srh being. His life’s essence was love for God. The fact is that all those who ever saw him or were close to him are witnesses to the reality that he had an inexpressibly strong connection and a deep love for God! Each of his words and actions made this truth most evident!

Professor Gualteri meets with Huzoorrh An Ahmadi friend from Canada brought a non-Muslim, Professor Gualteri, to London for a meeting with Huzoorrh. Prior to the meeting, he brought the professor to my office and introduced him to me, explaining the reason for his visit to London. After introductions and some preliminary conversation, I thought it would be better to inform him about Huzoor’srh personality since it would be his first meeting with him, and he might not be aware of his exalted status and office. Therefore, I mentioned a few aspects of Huzoorrrh to him. Indeed, every Ahmadi’s heart is filled with love for the Khalifa, and this love emanates whenever they talk about him. I expressed similar sentiments about Huzoorrh to the guest, but I do not fully recall what I had said to him. However, he had a good impression of whatever was said to him.

Later, when he went to meet Huzoorrh, he engaged in a lengthy conversation with him. I don’t know the details of the subjects discussed in that meeting; however, I am aware that the academic prepared a beautiful summary of the meeting. The Ahmadi friend told me that when the professor emerged from his meeting with Huzoorrh, he expressed that after hearing the imam of the London Mosque, he had the impression that Ahmadis had great love for their spiritual leader. Later, after talking with their spiritual leader, he concluded that although there was no doubt that Ahmadis loved their leader deeply, the truth was that their spiritual leader’s love for them was even greater. How accurate and true an

analysis the learned man had reached!

Huzoor’srh exemplary humility: An encounter with Hazrat Maulvi Muhammad Hussainra Huzoor’srh life was a model of modesty and humbleness. The following incident exemplifies this feature.

In 1989, the year of the Centenary Jubilee, Huzoorrh asked Hazrat Maulvi Muhammad Hussainra (also known as Sabz Pagri Waale – one with the green turban), who was one of the last living companions of the Promised Messiahas, to attend the UK Jalsa Salana. Hazrat Maulvi Sahibra was not feeling well, and embarking on a long journey was not easy for him. However, in compliance with Huzoor’srh directive, he came to London. I had the honour of receiving him at Heathrow Airport. I vividly remember that when Hazrat Maulvi Sahibra reached the London Mosque, he arrived at Huzoor’srh office, walking very slowly with some assistance, and sat down on a chair.

I informed Huzoorrh through the intercom that Maulvi Sahibra had arrived safely and was sitting in the office. Upon hearing this, Huzoorrh said, “All right,” and then hung up. I would have imagined that upon learning that Hazrat Maulvi Sahibra had arrived, Huzoorrh would instruct us to show him in immediately since Huzoorrh had been waiting for his arrival. I was very surprised when Huzoorrh did not say so and hung up the phone. I thought Huzoorrh might have been very busy at that time. As I was still contemplating these thoughts, suddenly the door of Huzoor’srh office opened, and Huzoorrh emerged. He hugged Hazrat Maulvi Sahibra with great affection and said: “It is my duty that I should present myself to you, rather than you coming to me!”

Huzoorrh sat beside Hazrat Maulvi Sahibra for a short while, enquired about his well-being, and then took him into his office with great honour and respect, engaging in a conversation with him for a very long time!

Memorable moments from the Ahmadiyya centenary celebration of 1989 The Ahmadiyya centenary was joyously commemorated in 1989. I would like to narrate a few memorable incidents from that occasion. In addition to the 23 March celebrations, some other events took place

on 24 March in Islamabad, UK. On that day, Huzoorrh stood on a small platform as different groups of atfal and nasirat, all beautifully dressed and holding flags, paraded in front of Huzoorrh. On this occasion, beautiful flower garlands were placed around Huzoorrh.

The late Muhammad Asghar Sahib, who was an elder of the East London Jamaat, had sought prior permission from Huzoorrh to put a flower garland around Huzoorrh on the occasion of the Centenary Jubilee.

He was blessed to have this honour. I had humbly proposed that to commemorate this momentous occasion, a tree might be planted in Islamabad. Huzoorrh liked the proposal, and he planted a tree with his own hands at a site between the Islamabad Mosque and the pond. That tree still stands there, verdant and strong!

Similarly, another suggestion I made was to take a group photograph of Huzoorrh on that memorable day with all the “white birds” (British Ahmadis) present in Islamabad.

Huzoorrh was kind enough to accept the proposal, and a memorable photograph

was taken in front of the Islamabad Mosque with all the indigenous British Ahmadis.

There were approximately 20 British Ahmadis, and the late Aftab Ahmad Khan Sahib and I were also included in that group photograph, alhamdulillah!

Simple elegance: An anecdote of Huzoor’srh humility Huzoor’srh personality was very simple and devoid of all formalities. A friend of mine narrated the story that once, during a journey, Huzoor’srh convoy of cars stopped to have some food on the roadside near a town.

The khuddam immediately started looking for an appropriate place for Huzoorrh to sit and eat the food comfortably. Meanwhile, Huzoorrh opened the boot of his car, found some slices of bread and some leftover rice pudding, and made rice pudding sandwiches. He told his companions that this much food was enough for him and that they should eat whatever they desired to eat at a place of their liking.

Friday 17 November 2023 | AL HAKAM

10

Coming from every distant track

ER Reynolds, Seventh-Day Adventist missionary meets Hazrat Khalifatul Masih III A series looking at the high standard of morals of the Promised Messiahas, his Khulafa and the hospitality of the Ahmadiyya Muslim Community when receiving visitors

more appropriately, to leave their apostate religions in exchange for what the Ahmadi founder believed to be the ‘true’ Islam.

“The size of this sect is as numerically insignificant among the hundreds of millions of Moslems as are Seventh-day Adventists among the hundreds of millions of Christians. But quantity is not always the sole determining factor as to what constitutes significance.

“The interest of Seventh-day Adventists in this sect ought to lie in two major areas. The first of these is theological, embracing either points of faith that have marked similarities or are prominent features of beliefs that are diametrically opposed. [...]”

Ata-ul-Haye Nasir Al Hakam

In 1967, The Ministry of USA, a periodical for the Ministerial Seventh-Day Adventists, published an article titled “Seventh-day Adventists and Ahmadiyat” by E Robert Reynolds, Academic Dean of the Pakistan Union School. In this article, he also mentioned an interview with Hazrat Hafiz Mirza Nasir Ahmad, Khalifatul Masih IIIrh. It is worth acknowledging that the article might incorporate particular perspectives pertaining to the Promised Messiah’sas claims and Ahmadiyyat, which are based on the author’s own comprehension or convictions.

Consequently, such interpretations should not be misconstrued as a comprehensive or accurate representation of the viewpoints or beliefs espoused by the Ahmadiyya Muslim Community.

Needs Entire Book

Introduction to Dr E Robert Reynolds

The Ministry, March 1967

Dr E Robert Reynolds, born in Lahore, British India, worked as a teacher, librarian, church pastor, and then the first Academic Dean for Pakistan Adventist Seminary (PAS). He also served the Pakistan Union of Seventh-Day Adventists in a number of capacities throughout Pakistan. While teaching at PAS, he completed his Master of Arts Degree in Islamic History at the Punjab University in Lahore, Pakistan.

He was the first Christian to receive any advanced degrees in Islamic Studies at an all-Muslim university. On 22 October 1966, he was tragically shot while investigating a burglary at his family’s residence on the campus of PAS. About two weeks after being hospitalised in Lahore, his faculty advisor came to his room to inform him that his thesis had been accepted, and he was then called “Doctor”. His diploma was later received via the Pakistan consulate in Washington, DC. In his memory, a fund was also established, known as “E. Robert Reynolds Jr. Student Loan Fund.” (“E. Robert Reynolds Jr. Student Loan Fund”, www.gemresources.org) At the beginning of this article, we find an editorial note as well, which states:

“Dr. E.R. Reynolds, Jr., is the academic dean of the Pakistan Union School, Chuharkana Mandi, Sheikhupura District, West Pakistan. He recently completed his studies and was granted the Doctor of Philosophy degree in Islamics, December 1966, at the Punjab University in Lahore.

However, we are all saddened to know of the tragedy that befell him when a night prowler shot him in the face. Dr. Reynolds is doing quite well under the circumstances in the Washington Sanitarium and Hospital. May we all pray that God will grant complete healing to this dedicated missionary that he and his consecrated wife and children may again return to the work they love. His degree work was completed just before his injury.”

The article In his article, Mr Reynolds wrote: “Many of the readers of this journal will find the word Ahmadiyat a new one to them […]. Spelled variously as Ahmadiyat, Ahmadiyyat, or Ahmediyyat, the term signifies the religious movement founded in the late nineteenth century by Mirza Ghulam Ahmad[as] of Qadian, in Northern India. Its world headquarters today is at Rabwah, in West Pakistan. It was intended to be a revivalist movement within Islam, not only to call Moslems back to what Mirza Ghulam Ahmad[as] considered was pristine Islam but also to challenge both Christianity and Hinduism to defend their positions, or

“This article cannot begin to treat adequately the first interest. It needs an entire book. Outside of brief encyclopedia articles, there is very little recent scholarly work on Ahmadiyat. Professor Smith of McGill University’s Institute of Islamic Studies suggests that the last scholarly work was Lucien Bouvat’s article in the Journal Asiatique in 1928 [titled “Les Ahmadiyya De Qadian”, Jul-Sep 1928, Vol. CCXIII, pp.

159-181]. Smith himself has written in the New Encyclopaedia of Islam, and touched on them from a social point of view in some of his books. Dr. Kenneth Cragg, in his book The Call of the Minaret, discusses them somewhat also. But theologically speaking, there is nothing in print that takes up their work in a systematic and detailed academic manner.

“My interest in Ahmadiyat first began because of a friendship I formed with an Ahmadi printer who was kind enough to help me translate some evangelistic advertising fifteen years ago when I first came to Pakistan. I did not know the language well, and the Pakistani worker helping me did not know English any better.

This Ahmadi was well enough versed in Christian ideas to help me with words that had the right nuance.

“Later, during graduate study at the University of the Punjab, I had occasion to broaden my academic knowledge of Ahmadiyat, and to study the life and work of the Founder in considerable detail. This has resulted further in some fine friendships and contacts with these very sincere people.

“Arising out of this study, it was my

privilege recently to spend some time in interviewing the present head of the movement, Mirza Nasir Ahmad[rh], Khalifatul-Masih III, who is the grandson of the Founder [Hazrat Mirza Ghulam Ahmad[as] of Qadian], and who was elected to his present position by the community upon the death of his father [Hazrat Mirza Bashir-udDin Mahmud Ahmadra, Khalifatul Masih II] in November of 1965.”

Embarrassing Methods “No one working in the larger centers of Moslem population can long avoid meeting the Ahmadi missionaries. Wherever a Christian evangelist begins a work of public missionary effort, one of these persistent emissaries of Ahmadiyat is sure soon to show up. His presence can be embarrassing if the evangelist is unacquainted with the methods of the Ahmadis.

“Appearing to be the spokesman for the Moslems present, the Ahmadi ‘evangelist’ will do his best to pose logical dilemmas that the tactful Christian would rather meet in private, and his attempt to sidestep the interruption in a public confrontation is turned frequently to mean an inability to answer the questions posed, and is meant to imply thereby the spiritual inferiority of Christianity. [...]

“The great advances of Islam in certain areas of earth today, as opposed to the spread of Christianity, are for the most part the work of Ahmadiyat, or stimulated by Ahmadis. It is with this aspect of Ahmadiyat that I would be principally concerned herein. On the occasion of my interview with Mirza Nasir Ahmad[rh], I went first to the Foreign Missions office where I was introduced to Mr. Naseem Saifi, who was to be my guide for the day. Mr. Saifi had just returned from twenty years of missionary service in Nigeria and other parts of West Africa.”

Billy Graham Challenged “It was Mr. Saifi who in 1960 first challenged Dr. Billy Graham to a debate in Lagos, Nigeria, during the latter’s African safari for Christ. It was also an Ahmadi missionary, Sheikh Mubarik Ahmad, who challenged the evangelist in East Africa to a prayer duel. While the Christian world’s presses and newspapers took note of the incidents, reporting how Dr. Graham had handled the two situations without becoming embroiled in controversy, the Ahmadis published widely the triumph for Islam his failure to meet them openly seemed to them to imply.

“With respect to Mr. Saifi, I would like to

AL HAKAM | Friday 17 November 2023 add that, having read the press reports of Dr. Graham’s contacts with him, I expected to meet a firebrand. Instead, I found him to be a quiet, assured gentleman. It was a pleasure to make his acquaintance.”

Educational and Publishing System “[...] They have their own educational system and give a good education. Many of their members are widely respected for their learning and abilities. Perhaps the most outstanding example of this is Chaudry Sir Zafrulla Khan[ra], currently on the bench of the World Court. Having been a past president of the United Nations General Assembly, he is an Ahmadi of international repute, and is also the author of a number of religious works designed to share his faith.

“The Ahmadi publishing houses turn out literature for their cause in more volume than those of most religious organizations of the present time. Their philanthropy and care for the widow and orphan should also be noted. While they have not approached a Seventh-day Adventist level of medical missions, many an Ahmadi physician is a medical missionary on his own.

“When I was ushered into the parlor of the Khalifa’s home for my appointment, I was

Journal Asiatique, July-September 1928

11

met most courteously by the distinguished leader. A kind, quiet-spoken gentleman in his late fifties, the Mirza Sahib[rh] is a graduate of Oxford University, and a former college principal. We talked of their organizational structure, which has many parallels to that of Seventh-day Adventists. We also discussed the future of their mission program. Their greatest successes are in West Africa, with East Africa and Indonesia following.

“Mirza Nasir Ahmad[rh] stated that the progress of Ahmadiyat today is as rapid in Tanzania as in West Africa. The size of the group, however, has not yet reached that of West Africa, where the largest group is in Ghana. The converts in Ghana come largely from paganism. In Sierra Leone, however, Mirza Nasir Ahmad[rh] told me, they are converting to Ahmadiyat more members from the Christian community than from other groups. In Nigeria, on the other hand, the growth of Ahmadiyat is largely taking place within the Moslem community, he reported. [...] In Indonesia, it is largely from among the Moslems that they are recording their greatest successes. [...]

“From a theological viewpoint, the Ahmadis have some parallels of interest to Seventh-day Adventists. The only one I can touch on here is their belief in a continuing revelation from God. This provides a source of contact that immediately catches their interest and attention.

“Orthoprax Moslems — that is, those who hold conservatively to the practices of the Moslem faith, as orthodoxy signifies conservative theology — believe that Mohammed[sa] was the last of the prophets, and that all that previous prophets had given is succinctly wrapped up in the Koran.

For them, therefore, there is no further need for any of the earlier revelations today. The apostate interpretations of the Bible, together with the purported physical corruptions of the Biblical text, make those earlier messages from God invalid today.

“While Ahmadis believe likewise about the Bible, and use many of the skeptical arguments of the nineteenth century in support of their position, as well as finding anything in current literature, they do not believe that Mohammed[sa] was the last of the prophets in the same way that others do. [...] Because of this, most Moslems put the Ahmadis outside the pale of Islam, even though the group claims it is the only true

advocate of a genuine Islam.”

Gift of Prophecy “For the Ahmadis, Mohammed[sa] is the criterion of truth, and all future prophets must acknowledge his message as truth in the way that he taught it, and not in the way it has come to be corrupted by the Moslems.

In order to restore it to its rightful place, God has been pleased, they say, to speak in modern times to and through Mirza Ghulam Ahmad[as]. [...] Therefore it has been necessary for a renewal of revelation to be given in this century. [...]

“If the Ahmadis are approached in a gentle manner, in the modern spirit of dialog rather than in the harsher forms of debate, they will listen, at least for a time. I do not mean they will be converted. I do not know of any Ahmadi in India or Pakistan that has become a Seventh-Day Adventist.

But I am sure that God has a message for these earnest people, as well as for others.

They have some very high and noble ideals. [...]

“In closing my interview with Mirza Nasir Ahmad[rh], I asked the Khalifa of the Community a question which is closely linked with special revelation, and more particularly with that of Mirza Ghulam Ahmad[as]. It had to do with spiritistic phenomena.

“The Ahmadis are strong believers in the doctrine of natural immortality, a doctrine that should concern every Seventh-Day Adventist. I knew that Mirza Ghulam Ahmad[as] claimed to have talked with various departed dead, including Guru Nanak Sahib[rh] (the fifteenth-century founder of the Sikh religion of Northern India) and Jesus[as] Christ!”

Jesus[as] Buried in Kashmir!

“According to all Ahmadis, Jesus[as] Christ is dead, buried in Kashmir. They will show you ‘his’ tomb there to prove it. I have seen it. Unlike all other Moslems, they hold that Jesus[as] was put on the cross, but did not die then. Taken down alive, he made his escape from Palestine, and lived to die a natural death at a ripe old age of 120 years in Kashmir. [...] Other Moslems believe that Jesus[as] is alive in heaven. But not the Ahmadis.

“Accordingly, the promises in both

Religion, Faith, History, Society ...

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Journal Asiatique, July-September 1928

the Bible and the Koran [sic., Quran] regarding the return of the Messiah would be impossible of literal fulfillment. Mirza Ghulam Ahmad[as] claimed, on the ground of his special revelations, to be the Messiah of Islam, and the fulfillment of those prophecies. He never claimed, as some of his enemies have tried to make out, that he was the reincarnation of Jesus[as]. But he did claim to be the Messiah in unequivocal language. It was here that he first parted serious company with his Moslem peers. To me, the tragedy of Ahmadiyat is that their faith rests upon the death of two Messiahs, the second one having been the fulfillment of previous prophecies, leaving no more Messiahs to come! [...]

“As such, there are many genuine elements of truth to be found in Ahmadiyat.

These will appeal to the human heart in search after God. [....] Because of these factors, it seems to me that the SeventhDay Adventist who attempts to debate with the Ahmadis is in danger of repeating for himself the experience of Moses Hull in the early days of the Advent Movement.

Adventists must, therefore, approach them with caution, and in humble dependence upon God for power personally to persuade them of the verities of the message God has vouchsafed to the church for the world at this time.” (The Ministry, March and April 1967)

Friday 17 November 2023 | AL HAKAM

12

100 Tabligh in Washington

Years Ago...

and Philadelphia Al Fazl, 9 October & 9 November 1923

Hazrat Mufti Muhammad Sadiqra (1872-1957)

Washington It [Washington] is the capital city of America, just as Delhi is the capital of India.

It is a very pleasant city with a lot of trees and wide roads. It also has open fields and gardens. Moreover, there are white stone buildings in it. It looks like an extended orchard. The hygiene management in this city is of very high quality.

The literature [of Ahmadiyya Jamaat] was distributed in this city, and tabligh [preaching] was carried out to various people. Due to summer vacation, the lecture could not be arranged. However, a request has been made for a lecture at the most prestigious [literary] club in the city, which will hopefully be arranged in October [1923]. Maulvi Muhammad Din Sahib will go there for the lecture.

The name of this club is “City Club”. The President of America is also a member of it and visits every now and then.

The editors of two famous [newspapers] came to meet me. I acquainted them with the teachings of Islam Ahmadiyyat. They published this description of Islam in very interesting words, along with my picture, in their daily newspapers. Those articles will be published in the magazine Moslem Sunrise. It is being published under the supervision of Maulvi Muhammad Din Sahib in Chicago.

going somewhere for tabligh and I had in my hand some limited issues of Moslem Sunrise No. 3 that were printed as samples.

I was going to distribute them. I presented one of these prints to him. On the very first page, there was a picture of the Promised Messiah, peace be upon him, and under it was written “The Prophet Ahmad[as]”.

Then I explained to him that Islam and Ahmadiyyat are not separate from each other. Surely, I do not teach any separate creed or prayer to new converts. I teach the same creed, the same prayer, the same fasting, the same Quran and the same Hadith that are taught in Islam. And faith in the Promised Messiahas is also included in this.

– Muhammad Sadiq. 24 August 1923.

This week, four individuals converted to Islam and embraced Ahmadiyyat. One of them has been a priest himself for thirtyfive years and is also highly educated.

Al Fazl, 9 November 1923

(Translated by Al Hakam from the original Urdu, published in the 9 October and 9 November 1923 issues of Al Fazl)

Maulvi Muhammad Dinra (1881-1983)

Sincere new convert Sister Saeeda is a sincere new convert. Every now and then, she preaches and considers it her duty. She is so strong-willed that if she gets a single day off after doing work day and night, she goes out to preach.

Last Sunday evening, she lectured for 2 hours straight. Many people are visiting the Ahmadiyya Mosque and exchanging views after being inspired by her lectures.

A lot of them have converted to Islam, and many people want more acquaintances and information. […]

Philadelphia It [Philadelphia] is the second-tier city in the country. It’s been almost three years since I first landed here and was detained on the shores for six weeks. The dreams and hopes of those days are being fulfilled now.

During my first visit, various newspapers published articles about me, and now the editors of four daily newspapers came to visit. They have published detailed articles with my picture, stating that within 3 years, God has granted me 700 new converts in this country, that mosques and mission houses have been established, and that a magazine [Moslem Sunrise] is also being published. Alhamdulillah [All praise belongs to Allah].

Three lectures were held in Philadelphia.

A lady converted to Islam and was named Safia, alhamdulillah.

New York By a mere coincidence, a Muslim leather trader from Amritsar met me in New York.

He asked me if I particularly convey the message of “Ahmadiyyat” in this country or not. At that time, by chance, I was

Steve Richey | Unsplash

Dai‘een crash course camp held in Detroit, USA Muhammad Ahmad Secretary Tabligh, Jamaat-e-Ahmadiyya Detroit

Jamaat-e-Ahmadiyya Detroit, USA, held a dai‘een training camp on 28 October 2023.

It was a crash course on Christianity with several key topics relevant to the mainstream Christian belief system with references from the teachings of the Bible.

The course has been under planning for several months. It was a day-long session that was divided into three main segments, with brief breaks in between. Each attendee was provided with a copy of the Bible (King James Version) along with hand-outs.

The course was planned for registeredonly dai‘een and interested Jamaat members.

Overall, 50 members registered for the class, which included men, women, and children ages ten and above. There was a great deal of interest expressed by many members in their registration comments, especially the topics covered in the published course outline.

The course provided learning opportunities on eight key topics from the Bible, including “God vs Jesus’ Divinity”, “Prophethood of Jesus”, “Did Jesus Die on the Cross?”, “Jesus’ Miracles”, “Jesus in India”, “Second Coming”, “Biblical Contradictions”, “Beginner’s Introduction to the Holy Bible”, and “Biblical Prophecies about Holy Prophet Muhammadsa.”

The programme started with lunch, followed by Zuhr prayers. Following the Zuhr prayers, formal proceedings started with the recitation from the Holy Quran.

The president of the local jamaat, Maqbool Tahir Sahib, provided a brief introduction and background to the event.

Faraan Rabbani Sahib, a missionary, started the programme with a silent prayer.

He started the course by providing an overview of the Bible’s overall structure and the books that comprise the Old Testament and the New Testament, along with different facts about both the Old and the New Testament. A historical viewpoint regarding both the Old and New Testaments was provided with references from numerous books by Christian authors and historians.

Following the introduction, an interactive Kahoot-style quiz with interesting questions was conducted, which was very well received, generating a lot of interest and competition among the attendees.

This was followed by discussions on the topics stated above.

The course provided a wealth of information on the Christian belief system, and everyone gave very positive feedback and showed a great deal of interest.

40 members participated in the training course.

AL HAKAM | Friday 17 November 2023

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Friday Sermon Mubarak Mosque, Islamabad, Tilford, UK

20 October 2023 Muhammadsa: The Great Exemplar After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

Today, I will continue narrating the accounts from the life of the Holy Prophetsa that took place soon after the Battle of Badr.

In history, the account of Abu al-Aasra, the son-in-law of the Holy Prophetsa, accepting Islam is recorded in the following manner: In Jumadi al-Ula [fifth month of the Islamic calendar] in 6 AH, the Holy Prophetsa sent an expedition towards ‘Is under the command of Zaid bin Harithahra. ‘It is located at a distance of a four-day journey from Medina.

When the distance is mentioned in the form of days, historians say that a day’s journey consists of 12 miles. As such, this place is located at a distance of 48 miles [from Medina]. Some details of this expedition are as follows. In Jumadi al-Ula 6 AH, the Holy Prophetsa deployed an expedition of 70 Companions under the command of Zaid bin Harithahra from Medina. The purpose of this expedition was that the Holy Prophetsa was informed that a caravan belonging to the Quraish of Mecca was approaching from Syria. Hence, the Holy Prophetsa dispatched this convoy. The objective of the trade caravan was to launch an attack on the Muslims and start a war upon their arrival. Nevertheless, this expedition of the Companions stopped them and seized their belongings. They even took some prisoners.

Among these prisoners was Abu al-Aas. (Sharh al Zurqani ala al-Mawahib alLadunya, Vol. 3, pp. 124-125, Dar al-Kutub al-Ilmiyya, Beirut, 1996; Urdu Lughat, Vol. 17, p. 772, under ‘Marhala’) In The Life and Character of the Seal of Prophetssa, Hazrat Mirza Bashir Ahmadra relates this in the following manner: “Abu Al-Aas bin Ar-Rabi was also among the prisoners who were captured in the expedition to ‘Is. He was the son-inlaw of the Holy Prophetsa and a near relative of the late Hazrat Khadijahra. Prior to this, he was also captured in the Battle of Badr, but the Holy Prophetsa released him on the condition that when he reached Mecca, he would send his daughter - Hazrat Zainabra,

to Medina. Abu Al-Aas fulfilled his promise but was still personally a polytheist. When Zaid bin Harithahra captured him and brought him to Medina it was nighttime, but somehow he managed to send word to Hazrat Zainabra that, ‘I have been captured and brought here. If possible, see if you can arrange something for my release.’ So, just as the Holy Prophetsa and his companions were engaged in their morning prayer, Zainabra announced from her home in a loud voice, ‘O Ye Muslims! I have granted Abu Al-Aas protection.’ When the Holy Prophetsa had completed his salat, he turned to his companions and said, ‘Whatever Zainab has said, you have heard it. By God, I had no prior knowledge of this, but the community of believers is like a single soul. If one of them grants protection to an infidel, its honour is incumbent.’ Then the Holy Prophetsa turned to Zainabra and said, ‘We have granted protection to whom you endow protection.’ The wealth which was acquired from Abu Al-Aas during this expedition was returned to him. Then, the Holy Prophetsa entered the home of Zainabra and said to his daughter, ‘Be very hospitable to Abu Al-Aas, but do not meet him in seclusion. Under the current circumstances, it is not lawful that you meet with him.’

After a stay of a few days, Abu Al-Aas went to Mecca, but this time his return to Mecca was not for permanent residence, for he quickly settled all his affairs and set off to Medina reciting the Kalimah-e-Shahadah, and upon reaching the Holy Prophetsa he became a Muslim. The Holy Prophetsa sent Hazrat Zainabra to him without a new nikah.

In certain narrations it is also mentioned that the nikah of Hazrat Zainabra and Abu Al-Aasra was performed anew, but the first narration is more reliable and authentic.”

(The Life & Character of the Seal of Prophetssa, Vol. 3, pp. 15-16) From this, we learn the precedent that if a woman seeks separation due to the disbelief of her husband, then there is no

Photo courtesy of Suhaib Ahmad

need for another nikah once he becomes a believer. Hazrat Zainabra did not live long after her husband accepted Islam and passed away in 8 AH. Hazrat Umm Aymanra, Hazrat Saudahra, Hazrat Umm Salamara, and Hazrat Umm ‘Atiyyara washed her body in accordance with the guidance of the Holy

Prophetsa. (Siyar al-Sahabah, Vol. 6, p. 90, Dar al-Isha’at, Karachi, 2004) Hazrat Umm ‘Atiyyara relates that when the Holy Prophetsa instructed them to wash the body of his daughter, he said: “Start [washing her] from the right side of her body and those parts of the body that are

14

Friday 17 November 2023 | AL HAKAM

washed at the time of ablution.” In another narration, the details of this are as follows.

Hazrat Umm ‘Atiyyara relates that “When the daughter of the Holy Prophetsa, Zainabra, passed away, the Holy Prophetsa said to us: ‘Wash her body an odd number of times, that is three or five times and apply some camphor after the fifth wash. And inform me once you are finished washing her body.’” She narrates, “We informed the Holy Prophetsa and he gave us his izar and told us to use it as a shi’ar.” (Sahih Muslim, Kitab al-Jana’iz, Bab fi Ghusli al-Mayyit, Hadith 2173, 2176) He gave them the cloth that was wrapped around the back [izar] and shi’ar is the cloth that is placed around the body. (Lughat al-Hadith, Vol.2, p. 486, Nu’mani Kutub Khana, Lahore, 2005) Following this, the Holy Prophetsa led the funeral prayer; he then entered the grave and buried his daughter. Hazrat Zainabra left two children behind, Ali and Amamah.

According to one narration, Ali passed away in his childhood, whereas according to another narration, he reached an age of maturity. Ibn Asakir has written that he was martyred during the Battle of Yarmuk. At the conquest of Mecca, he was riding behind the Holy Prophetsa. (Siyar al-Sahabah, Vol. 6, p. 90, Dar al-Isha’at, Karachi, 2004) In relation to Hazrat Umm Amamah, it is stated that following the demise of Hazrat Fatimahra, Hazrat ‘Alira married her. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 8, p. 25, Dar al-Kutub al-Ilmiyyah, Beirut, 1990) Hazrat Abu Al-Aas’ra trade business was all in Mecca; therefore, he could not stay in Medina. And so, after accepting Islam, he took permission from the Holy Prophetsa and returned to Mecca. Due to residing in Mecca, he did not have the opportunity to take part in any military expeditions, except for one that was sent in 10 AH under the command of Hazrat Alira. Upon returning from Yemen, Hazrat Alira appointed him as the governor of Yemen. After the demise of Hazrat Zainabra, Hazrat Abu Al-Aasra did not live long and passed away in 12 AH. (Siyar al-Sahabah, Vol. 7, p. 491, Dar alIsha’at, Karachi; Usd al-Ghabah, Vol. 6, pp.

182-183, Dar al-Kutub al-Ilimiyyah, Beirut) Hazrat Mirza Bashir Ahmadra has written with reference to Hazrat Abu Al-Aasra and

6, pp. 55-56; Farhang-e-Sirat, p. 234, 239, 242, Zawar Academy, Karachi) This was considered a battle, whether a formal fight took place or not.

Details of this are mentioned in The Life and Character of the Seal of Prophets, as follows: “After Badr, Abu Sufyan had vowed that until he had sought revenge for those who had fallen at Badr, he would abstain from having relations with his wife and applying oil to his hair. As such, a few months after Badr, in the month of Dhul-Hijjah, Abu Sufyan set out from Mecca with a force of two hundred armed men from the Quraish and reached a place close to Medina via the route of Najd. Upon reaching there, he left his army at some distance from Medina and, in the veil of the darkness of night, reached the abode of Huyayy bin Akhtab, who was chief of the Jewish tribe, the Banu Nadir, and sought his aid. However, since Huyayy still somewhat remembered his treaty and agreement, he refused. (Since he had an agreement, he did not help nor gave him any protection.) Then, in the same manner, Abu Sufyan secretly went to the home of another chief of the Banu Nadir named Sallam bin Mashkam, and sought his support against the Muslims. This wretched man, however, very audaciously ignored all of his treaties and agreements and warmly welcomed Abu Sufyan as a guest for the night, and transmitted secret intelligence to him pertaining to the Muslims. Before dawn, Abu Sufyan took leave and upon reaching his army, dispatched a contingent of the Quraish to raid a valley named ‘Arid, which was located close to Medina. This was a valley where the animals belonging to the Muslims would graze, and which was situated at a distance of only three miles from Medina. It is likely that Abu Sufyan was made aware of this through Sallam bin Mashkam. When this contingent of the Quraish reached the valley of ‘Ariḍ, fortunately, at the time, the animals belonging to the Muslims were not present.

Albeit, a Muslim from among the Ansar and a companion of his were present at the time.

The Quraish apprehended both of them and ruthlessly murdered them. Then, they set ablaze the date palms in the area and set fire to the homes and small huts which were located there, before returning to the camp of Abu Sufyan. Considering this success as being sufficient fulfilment of his vow, Abu Sufyan ordered the army to return. On the other hand, when the Holy Prophetsa was informed of the attack made by Abu Sufyan, he set out with a group of Companions in his pursuit. However, since Abu Sufyan did not fancy throwing the fulfilment of his vow to doubt, he fled so frantically that the Muslim army was unable to apprehend him.

Ultimately, after an absence of a few days, the Holy Prophetsa returned to Medina. (He has also written this.) This Ghazwah is known as the Ghazwah of Sawiq because when Abu Sufyan made haste to Mecca, he fled leaving his ration behind, which primarily consisted of ‘Sawiq’ or sacks of barley, partly due to anxiety and also in order to lighten his load.” (The Life and Character of the Seal of Prophets, Vol. 2, pp. 279-280) It is stated regarding the Battle of Sawiq, that a battle with this name also occurred after the Battle of Uhud in 4 AH. Thus, Tabari has mentioned two battles with the name Sawiq: one prior to the Battle of

the fact that the Holy Prophetsa was pleased with him in the following manner: “The son-in-law of the Holy Prophetsa, Abu Al-Aas bin Rabira was a near relative of Hazrat Khadijahra, i.e., her nephew.

Despite being a polytheist, his treatment towards his wife was very kind, and after he became a Muslim, the relationship between husband and wife also remained pleasant.

Therefore, the Holy Prophetsa would often praise Abu Al-Aasra in this regard, saying that he had treated his daughter well. Abu Al-Aasra passed away in the era of the caliphate of Hazrat Abu Bakrra in 12 A.H. His honourable wife, however, passed away in the lifetime of the Holy Prophetsa.

(The previous narration about Hazrat Alira appointing him as governor seems a little doubtful.) Her daughter, Amamah, who was very dear to the Holy Prophetsa, was married to Hazrat Alira after the demise of Hazrat Fatimahra, but had no children.” (The Life & Character of the Seal of Prophetssa, Vol. 3, pp.

15-16) The Battle of Sawiq took place in Dhu al-Hijjah 2 AH. The reason for the Battle of Sawiq is that when the idolaters returned to Mecca defeated and grief-stricken, Abu Sufyan did not permit himself to pour oil on himself and took an oath that he would not bathe until he took revenge for what happened at Badr, against the Holy Prophetsa and his Companions. According to a narration, Abu Sufyan set out with 200 riders, whereas according to another narration, he set out with 40 riders to fulfil his vow. He did not take the common path to Medina and instead took the path towards Najd. When he reached the top of the Qinad Valley, he set up camp close to the Yatib Mountain, situated approximately 12 miles from Medina. Qinad is among the three well-known valleys of Medina, situated between Medina and Uhud.

He set out at night and reached the Banu Nadir tribe in the darkness of the night.

Having reached Huyayy bin Akhtab, he knocked on his door, but he refused to open the door. Abu Sufyan then went to Sallam bin Mashkam, who at the time was the chief and treasurer of the Banu Nadir tribe. Abu Sufyan sought his permission to enter, and he granted it. He hosted him, provided food and drink, and discussed all the confidential

matters of the people and of the Holy Prophetsa. That is to say, he informed him of his daily routine, what he does and where he is at any given time. Then, Abu Sufyan departed from there in the latter part of the night and returned to his companions.

He then sent a few people of the Quraish to a place called ‘Uraid on the outskirts of Medina. ‘Uraid is a date palm orchard situated three miles from Medina. They burnt down several date groves there and killed an Ansari man along with his helper.

According to one narration, this Ansari was Hazrat Ma’bad bin Amrra.

When Abu Sufyan felt that his vow had been fulfilled by the damage caused.

Having taken some sort of revenge, his fire for revenge had somewhat subsided, and he returned to Mecca with his army. It is also stated that Abu Sufyan committed this the same night he returned, having met Sallam bin Mashkam.

In any case, when the people learned of this, the Holy Prophetsa appointed Hazrat Abu Lubabah Bashir bin Abd al-Mundhir as his deputy, and set off on the 5th of Dhu al-Hijjah, on a Sunday in the 22nd month after Hijra along with 200 companions from among the Muhajrin and Ansar in pursuit of him, until he reached Qarqarat al-Kudr.

Qarqarat al-Kudr is a place near al-Hazyah, on the outskirts of Kudr Madan, which is 96 miles from Medina. It is also mentioned that this was the watering place of Banu Sulaim.

In any case, Abu Sufyan and his army were still fleeing quietly and continued to throw bags of barley, which was their normal travel provision. The Muslims continued to pick those up, and this is why it is called Ghazwah Sawiq, as it was the Ghazwah of the barley. Barley in Arabic is sawiq. Abu Sufyan and his army fled, and the Muslims were unable to catch them and so the Holy Prophetsa returned to Medina.

When the Companions were returning alongside the Holy Prophetsa, they asked, “O Messenger of Allahsa, in your view, was this considered a battle?” to which he replied, “Yes.” (Subul al-Huda wa al-Rashad, Vol. 4, p. 174, Dar al-Kutub al-Ilmiyah, Beirut, 1983; Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 2, pp. 22-23, Dar al-Kutub al-Ilmiyah, Beirut, 1990; Allamah Shibli Nu’mani, Sirat alNabisa, Vol. 1, p. 211; Sirat Encyclopedia, Vol.

AL HAKAM | Friday 17 November 2023 Uhud, the details of which have just been mentioned, and the second battle was after the Battle of Uhud; however, other books of history such as Sirat Ibn Hisham, Subul al-Huda, etc., have called this battle by the name ‘The Battle of Badr al-Mau’id’.

I will also provide some details regarding this battle. In short, when Abu Sufyan intended to return on the day of Uhud, he shouted, and addressing the Holy Prophetsa he stated: “I make a vow between, that one year from now, we will fight at Badr alSufra.”

Badr al-Sufra was a place where the Arabs used to gather and set up markets.

And so, the Holy Prophetsa commanded Hazrat Umarra, “Tell them, we accept Godwilling.” Upon this agreement, the people dispersed.

Thus, in accordance with this agreement between Abu Sufyan and the Holy Prophetsa at Uhud, the Holy Prophetsa set out the following year towards Badr. Upon reaching there, the Holy Prophetsa camped for eight nights, waiting for Abu Sufyan.

Abu Sufyan went to the outskirts of Mar al-Zahran with the people of Mecca and stayed at Majannah. Majannah is also a city a few miles from Mecca, in Mar al-Zahran near Jabal al-Asfar.

After this, he made the excuse of drought and returned [to Mecca] with his people. He didn’t have the courage to come forth. The people of Mecca began to call this army “the army of Sawiq” because they drank Sawiq [grain drink] on their way there. (Tarikh al-Tabari, Vol. 2, p. 87, Dar al-Kutub alIlmiyah, Beirut, 2012; Subul al-Huda wa al-Rashad, Vol. 4, p. 337, Dar al-Kutub alIlmiyyah, Beirut, 1993; Farhang-e-Sirat, p.

259, Zawar Academy, Karachi) It is written about the first Eid al-Adha that upon returning from the Battle of Sawiq in 2 AH, the Holy Prophetsa observed Eid alAdha, which was the first Eid al-Adha of the Muslims. On the 10th of Dhul Hijjah, the Holy Prophetsa went outside of Medina with his Companions. He led the congregational prayer, and he also slaughtered an animal there with his own blessed hands. (Da’irah Ma’arif, Sirat Muhammad Rasulullahsa, Vol. 6, p. 362-363, Dar al-Ma’arif, Lahore, 2022) It is mentioned in a narration that when the Holy Prophetsa returned to Medina from the expedition of Banu Qainuqa’, it was the time for Eid ul Adha. The Holy Prophetsa and whoever among his Companions had sacrificial animals, slaughtered them on the 10th of Dhul-Hijjah.

The Holy Prophetsa went with his Companions to the venue for Eid, where he led the first Eid al-Adha prayer. This was the first Eid al-Adha prayer that the Holy Prophetsa led his Companions in within Medina, and there he also slaughtered one or two goats with his own hands.

Hazrat Jabir bin Abdullahra narrates that “upon their return from the expedition of Qainuqa’, we offered the sacrifice on the 10th of Dhul-Hijjah. This was the first sacrifice that the Muslims witnessed. We performed our sacrifice in the Banu Salama [area], and I counted the number of sacrifices: there were 17 sacrifices, which I counted there that day.” (Tarikh al-Tabari, Vol. 2, p. 49, Dar al-Kutub al-Ilmiyyah, Beirut, 2012) This is a reference from Tarikh AlTabari. Hazrat Mirza Bashir Ahmadra writes regarding this incident in The Life and Character of the Seal of the Prophetssa, as

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follows: “In this very year, during the month of Dhul-Hijjah, the second Islamic festival, i.e., Eid al-Adha was ordained, which is celebrated on the 10th of Dhul-Hijjah throughout the Islamic world. On this Eid, in addition to salat, which is the true Eid of every true Muslim, it is obligatory upon every such Muslim who possesses the means, to sacrifice a four-legged animal and distribute its meat amongst his kith and kin, friends, neighbours, etc., and to partake of it himself as well.”

Hazrat Mirza Bashir Ahmadra goes into detail so that people can also learn about the fundamental teachings as well. Thus, this is the manner in which the sacrificial meat is distributed: “As such, on the day of Eid ul Adha, and for two days thereafter as well, hundreds of thousands, rather, millions of animals are slaughtered for the sake of Allah throughout the entire Islamic world. In this manner, by way of practice, remembrance of the magnificent sacrifice made by Hazrat Abrahamas, Hadrat Ishmaelas and Hadrat Hagaras - the greatest example of which was the life of the Holy Prophetsa - is kept alive; and each and every Muslim is exhorted that he too should be prepared to sacrifice his life, wealth, and all of his possessions in the way of his Master and Lord. Just as in the case of Eid ul Fitr, this Eid is also celebrated at the completion of a grand Islamic worship, and that worship is the Hajj.” (The Life & Character of the Seal of Prophetssa, Vol. 2, pp.

280-281) Hazrat Fatimah’sra nikah also took place in 2 AH Hazrat Alira requested the Holy Prophetsa for Hazrat Fatimah’sra hand in marriage, and the Holy Prophetsa happily accepted. Hazrat Anasra narrates that both Hazrat Abu Bakrra and Hazrat Umarra requested the Holy Prophetsa for Hazrat Fatimah’sra hand in marriage, but the Holy Prophetsa remained silent and did not respond to them. Looking further into the narrations reveals that it was Hazrat Umar and Hazrat Abu Bakr made this request first, followed by Hazrat Ali. Nonetheless, Hazrat Alira narrates, “I went to the Holy Prophetsa and asked if he would marry Hazrat Fatimahra to me. He replied, ‘Do you have anything for the dowry?’ I replied that I have my horse and armour. The Holy Prophetsa then said, ‘You will require a horse, but you can sell the armour.’ Thus, I sold my armour for 480 dirhams and arranged for a dowry.”

Another narration states that Hazrat Alira sold his armour to Hazrat Uthmanra, and Hazrat Uthmanra not only paid for the armour, but he then also returned it.

Hazrat Alira says, “I brought that amount and placed it in the Holy Prophet’ssa lap. The Holy Prophetsa gave a handful of it to Bilalra and instructed him to buy some perfume and bring it to him. He also instructed others to prepare Hazrat Fatimah’sra dowry.

Thus, a bed and a leather pillow filled with bark from date palms were prepared for her.

The dowry can also be used in this manner.

Some people say that after the marriage has taken place, they do not have to give the dowry; however, this example shows that the expenses were covered using the dowry itself. According to another narration, whilst marrying his daughter to Hazrat Alira, the Holy Prophetsa said, “My Lord has commanded me to carry this out.”

After seeing his daughter off, the Holy Prophetsa said to Hazrat Alira, “When Fatimah comes to you, do not say anything to her until I come to you.” Hazrat Fatimahra came, accompanied by Hazrat Umm Aimanra and took a seat in a portion of the house. “I, too, sat in another portion,” said Hazrat Alira. Thereafter, the Holy Prophetsa arrived and said, “Is my brother here?” Umm Aiman replied, “Your ‘brother’ and yet you have married your daughter off to him?”

The Holy Prophetsa replied, “Yes, because marriages between such relatives (i.e., who are cousins) can take place. Nevertheless, he is not my biological brother.” The Holy Prophetsa entered and asked Hazrat Fatimahra to bring him water. She stood up and brought him a bowl of water that was stored in the house. He took the water, put it in his mouth for some time, and then put it back into the bowl. The Holy Prophetsa told Hazrat Fatimahra to come forward, and she came forward. He sprinkled some water onto her and on her head, and whilst offering prayers for her, said:

َ َ� َ ُ َ� � ُ َ َ ُ ُ � َ� ُ �ٰ َ � ‫اِن‬ ‫الَّرَ ِ​ِج ْ​ْی ِ​ِم‬ ِ ‫َالّٰلُھَّم ِ​ِاِّن ِ ْ​ْی ُا ِ​ِع ْ​ْیُذَھا ِ​ِبَک َ​َو ُذِّرَِّیُتَھا ِ​ِم َ​َن الَّش ْ​ْیَط‬

“O Allah, I put her and her children in your refuge from Satan, the accursed.”

Then, the Holy Prophetsa said, “Look the other way.” When she turned around, the Holy Prophetsa sprinkled water between her shoulders, and then did the same to Hazrat Alira. Addressing Hazrat Alira, the Holy Prophetsa said, “Go to your family, with Allah’s name and blessings.” Similarly, in another narration, Hazrat Alira relates that the Holy Prophetsa performed ablution in a bowl and sprinkled that water onto him and Hazrat Fatimahra, saying:

َ ْ ْ َ �ٰ َ ‫َالّٰل ُ​ُھ �َّم َبَاِرِْک ِفِ ْ​ْی ِ​ِھ َ​َما َ​َو َبَاِرِْک َل َ ُ​ُھ َ​َما ِف ِ ْ​ْی َش ْ​ْم ِ​ِل َ​َھا‬

“O Allah, bless both of them and bless their communion.”

Hazrat Aishara and Hazrat Umm Salmahra narrate, “The Holy Prophetsa instructed us to prepare Fatimahra and bring her to Hazrat Alira. Thus, we returned home and spread some soft sand taken from around Batha (i.e., they first prepared the home), then filled two pillows with the bark from the date palms and carded them with our own hands. We put out dates, raisins and sweet water to eat and drink and we also set up a wooden [stand] on one side of the room to hang clothes on, and so a waterskin could hang on it. We had not seen a better wedding than Hazrat Fatimah’sra. The Walimah dinner comprised dates, barley, goat cheese and heis.” Heis is a dish that combines dates, clarified butter and goat cheese.

Hazrat Asma bint Umais narrates that in that era, this was the best Walimah that had taken place. (Sharh Allama al-Zurqani ala al-Mawahib al-Ladunya, Vol. 2, p. 357-366, Zikr Tazwij Ali bi Fatimah, Dar al-Kutub al-Ilmiyyah, 1996; Tarikh al-Khamis, Vol. 2, p. 77, Fi al-Waqi’ mun awwal hajarathusa ila wafatihi, Dar al-Kutub al-Ilmiyyah, Beirut, 2009; Sunan Ibn Majah, Kitab an-Nikah, Bab al-Walimah, Hadith 1911; Tabaqat al-Kubra, Vol. 8, p. 19, Dar al-Kutub alIlmiyyah, Beirut, 1990; Lughat al-Hadith, Vol. 1, p. 542, Nu’manu Kutub Khanah Lahore, 2005) This marriage and Walimah dinner is a great example of simplicity. The marriage of Hazrat Fatimahra and Hazrat Alira is mentioned in great detail in The Life and Character of the Seal of Prophetssa. There are

some additional details in this, which are important, and so I will mention this as well.

It is stated: “Hazrat Fatimahra was the youngest child of the Holy Prophetsa, from among the children he was blessed with from Hazrat Khadijahra. The Holy Prophetsa held Hazrat Fatimahra most dear to himself, and on account of her personal merit, she was undoubtedly most worthy of this distinct love. Now, her age had more or less reached fifteen, and she had begun to receive proposals of marriage. It was Hazrat Abu Bakrra who was the very first to make a request for Hazrat Fatimahra but the Holy Prophetsa apologised. Then, Hazrat Umarra made a proposal, but his request was not accepted either. After this, upon judging that the intention of the Holy Prophetsa seemed to be with respect to Hazrat Alira, both of these honourable men approached Hazrat Alira and encouraged him to make a proposal with regard to Hazrat Fatimahra.

Hazrat Alira who was perhaps already desirous, but was silent out of modesty, immediately presented himself before the Holy Prophetsa and submitted a proposal.

The Holy Prophetsa had already received an indication by way of divine revelation that the marriage of Hazrat Fatimahra should take place with Hazrat Alira. Hence, when Hazrat Alira presented a request, the Holy Prophetsa said, ‘I have already received a divine indication in this respect.’ Then, the Holy Prophetsa sought the consent of Hazrat Fatimahra, who remained silent out of modesty, She did not say anything as she was shy. In a way, this was also an expression of acceptance. Therefore, the Holy Prophetsa gathered a community of the Muhajirin and Ansar, and formally announced the marriage of Hazrat Alira and Hazrat Fatimahra. This event took place in the beginning or middle of 2 A.H. Afterwards, when the Battle of Badr had taken place, it was proposed that the rukhsatanah be held in the month of Dhul-Hijjah 2 A.H. The Holy Prophetsa called upon Hazrat Alira and inquired of him as to whether he had anything he could use to pay the dowry.

Hazrat Alira submitted, ‘O Messenger of Allahsa! I have nothing.’ The Holy Prophetsa responded, “What about that coat of mail I gave to you on that day (i.e., from the spoils of Badr)?’ Hazrat Alira responded, ‘That I do have.’ The Holy Prophetsa said, ‘That shall suffice; bring it.’ Hence, this coat of mail was sold for 480 dirhams and the Holy Prophetsa arranged for the expenses of the wedding from this very amount. The dowry which the Holy Prophetsa gave to Hazrat Fatimahra consisted of an embroidered shawl, a cushion made of hide which had been filled with dry date palm leaves, and a water-skin. It is also related in one narration that the Holy Prophetsa also gave Hazrat Fatimahra a hand-mill as part of her dowry.

When these items had been arranged for, there was a need to obtain a home. Until now, Hazrat Alira perhaps lived with the Holy Prophetsa in an apartment built next to the mosque. However, a separate abode was now required, where husband and wife could reside after marriage. Therefore, the Holy Prophetsa instructed Hazrat Alira to find a place where both of them could reside. Hazrat Alira temporarily arranged for a home and the rukhsatanah of Hazrat Fatimahra took place. On the very same day, after the rukhsatanah, the Holy Prophetsa

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visited their new home and called for some water to be brought to him, prayed on it and then sprinkled it on both Hazrat Fatimahra and Hazrat Alira, whilst repeating the following words (which I have already mentioned earlier):

َ َ َ ْ ْ ْ َ �ٰ َ ‫َالّٰل ُ​ُھ �َّم َبَاِرِْک ِفِ ْ​ْی ِ​ِھ َ​َما َ​َو َبَاِرِْک َ​َعَل ْ​ْی ِ​ِھ َ​َما َ​َو َبَاِرِْک َل َ ُ​ُھ َ​َما َن ْ​ْسَل ُ​ُھ َ​َما‬

This is a prayer that the parents of the newlywed couple should recite as well.

Nowadays, certain issues arise between the husband and wife after marriage, and this is something that is increasing. It is simply due to them being increasingly influenced by material and worldly attractions and due to paying less focus on their faith and the commandments of Allah the Almighty. If they give precedence to their faith and pray in this manner, and the parents also fulfil their responsibilities in this manner, then the marriages will remain intact. In any case, the meaning of this prayer is: “O my Allah!

Bless the mutual relations of both of them, and bless those relations of both that are built with others and bless their progeny.” After this, the Holy Prophetsa left the newlywed couple alone and returned. Afterwards, one day, when the Holy Prophetsa came to visit Hazrat Fatimahra, she submitted to the Holy Prophetsa that Harithah bin Nu‘man Ansarira was in possession of a few homes, and asked if the Holy Prophetsa would request him to vacate one of them (so they could move closer to him). The Holy Prophetsa said, ‘He has already vacated so many homes for our sake. Now I feel embarrassed in requesting more of him.’ In some way or another, when Harithahra happened to find out about this, he came running to the Holy Prophetsa and submitted, “O Messengersa of Allah!

Everything I own belongs to you my Master.

By God, whatever you accept of me causes me greater joy than that which remains with me.’ Then, this faithful Companion insisted and vacated one of his homes, and presented it to the Holy Prophetsa. After this, Hazrat Alira and Hazrat Fatimahra moved to this home.” (The Life & Character of the Seal of Prophetssa, Vol. 2, pp. 281-283) Despite the straitened circumstances and being in poverty, Hazrat Alira and Hazrat Fatimahra exhibited piety and contentment.

Hazrat Alira is recorded to have stated in ahadith that Hazrat Fatimahra complained about discomfort in her hands from operating the hand mill. Some prisoners had been brought to the Holy Prophetsa and so she went to see the Holy Prophetsa but he was not there. She met Hazrat Aishahra and informed her about the reason she had come. When the Holy Prophetsa returned, Hazrat Aishahra informed him about Hazrat Fatimah’sra visit. Hazrat Fatimahra states, “The Holy Prophetsa came to visit us when we had already laid down in bed. We were about to get up when the Holy Prophetsa instructed us to remain as we were. He then sat between us, and I could feel the coolness of his feet upon my chest. The Holy Prophetsa said, ‘Shall I not inform you of something even better than what you have requested?

It is that when both of you lay in your beds, recite Allahu Akbar [Allah is the Greatest] 34 times, SubhanAllah [Holy is Allah] 33 times and Alhamdulillah [All praise belongs to Allah] 33 times. This is better for both of you than a worker.’” Hazrat Abu Hurairahra

“

Friday 17 November 2023 | AL HAKAM

In any case, we must focus on prayers. May

Allah bring an end to this war. May Allah save the innocent Palestinians and save them from

further cruelty. May He eradicate injustice from the world, wherever it may be. And may Allah the Almighty grant us the ability to pray. narrates that Hazrat Fatimahra went to the Holy Prophetsa to request for a worker and complained about the discomfort from her work. The Holy Prophetsa said, “You will not find a worker from here.” The Holy Prophetsa said, “Should I not tell you of something that will be better for you than a worker? When you retire for bed, recite SubhanAllah 33 times, Alhamdulillah 33 times and Allahu Akbar 34 times.” This is a narration from Sahih Muslim. (Sahih Muslim, Kitab azzikri wa ad-du‘a’i wa t-tawbah […], Bab attasbih awwal an-nahar wa ‘inda an-nawm, Hadith 6915, 6918) Whilst mentioning the life of the Holy Prophetsa, Hazrat Musleh-e-Maudra mentions this incident with reference to Sahih al-Bukhari and states: “Hazrat Fatimahra complained that she experienced discomfort as a result of grinding the hand mill. It was at the same time that some prisoners were brought to the Holy Prophetsa.

She went to visit the Holy Prophetsa but he was not at home and so she informed Hazrat Aishara as to the reason for her visit and then returned to her own home. When the Holy Prophetsa returned home, Hazrat Aishara informed the Holy Prophetsa about Hazrat Fatimah’sra visit, upon which the Holy Prophetsa visited her home when they had already laid down in their beds. She says, “Upon his arrival, I wished to stand, however, the Holy Prophetsa said, ‘Keep laying where you are’. Then, he sat between us both, and I could feel the coolness of his feet upon my chest. When he was seated, he said, ‘Shall I not tell you something that is better than that which you asked for? It is that when you lay down in your beds, glorify God [Allahu Akbar] 34 times, say SubhanAllah 33 times and Alhamdulillah 33 times. This will be better for you than a worker.’”

Hazrat Musleh-e-Maudra states: “This incident shows that the Holy Prophetsa was so careful in the distribution of wealth that despite Hazrat Fatimahra needing a worker

and the fact that she experienced discomfort in her hands from grinding the mill, yet, despite this, the Holy Prophetsa did not give them a worker. Instead, he enjoined them to pray and directed their attention towards Allah the Almighty. If the Holy Prophetsa wished, he could have granted a worker to Hazrat Fatimahra because whenever wealth would come to the Holy Prophetsa to be distributed, it would be distributed among the Companions, over which Hazrat Alira also had a right, as did Hazrat Fatimahra.

However, the Holy Prophetsa was cautious and did not wish to give those close to him or his relatives a portion of that wealth, because it was possible that in the future some may draw erroneous conclusions and kings would deem it appropriate to keep the people’s wealth for themselves.

(Unfortunately, the Muslim rulers of today deem this to be appropriate.) Hence, out of caution, the Holy Prophetsa did not give Hazrat Fatimahra any of the male or female prisoners who had come to him to be distributed. At this stage, it should also be remembered that from this wealth, God Almighty had assigned a portion for the Holy Prophetsa and his relatives, from which the Holy Prophetsa would spend and give to his relatives. Unless something fell into his own portion, he would never spend it, nor would he give it to anyone close to him or his relatives. Can the world present the example of a king who protects the treasury in such a manner? If there is an example, then it is only from among the servants of that pure one; otherwise, such examples cannot be found in any other religion.” (Siratun Nabisa, Anwar-ul-Ulum, Vol. 1, pp. 544-545) The rest will be mentioned in the future, insha-Allah.

At this moment, I would once again like to make an appeal for prayers in light of the current conditions in the world. Now, columnists of the Western world, and in fact, even from the USA have started writing in the newspapers that there should be a limit

to retaliation and that the West and America should play their role in the current conflict between Israel and Hamas in trying to create peace and establish a ceasefire.

However, they also write that it seems rather than bringing an end to the war, they are bent upon fanning the flames of war. Just recently, there was news that a veteran US State Department official resigned because the situation had reached an extreme and too much cruelty was being perpetrated against many innocent Palestinians and that the major powers need to act.

Hence, this shows that there are goodnatured people among them. Sometimes it is seen in the media that even Jewish Rabbis speak up on their behalf and speak out against injustice. Even the Russian Foreign Minister has stated that if the situation continues, then this war will spill over to the entire region. In fact, in my view, the war could extend to the entire world. Hence, these people must come to their senses.

As I previously mentioned, the Muslim world must unite and speak up with one voice. If all the Muslim countries, and it is said there are around 53 or 54 Muslim countries, if they all raised a united voice, it would have an impact. One or two lone voices have no impact.

This is the way to achieve peace in the world and bring an end to this war. Hence, Muslim countries must strive to their utmost to play their role in order to save the world from destruction. May Allah the Almighty grant them the ability to do so.

In any case, we must focus on prayers.

May Allah bring an end to this war. May Allah save the innocent Palestinians and save them from further cruelty. May He eradicate injustice from the world, wherever it may be. And may Allah the Almighty grant us the ability to pray.

(Official Urdu transcript published in the Daily Al Fazl International, 10 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