Al Hakam - 11 September 2020

Where stars descend Chapter 7 (Reaching the corners of the Earth) Part I Page 4

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Lajna Canada Amila members reflect on virtual audience with Huzoor

100 Years Ago...

Freedom of speech or a licence for abuse?

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Daily diary about Hazrat Musleh-e-Maud from Dalhousie

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 11 September 2020 | Issue CXXX Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

The pandemic still exists – Islam teaches caution

Albeit somewhat nervously, schools have been given the green light to open in England while the coronavirus is still at large.

The “goodness” of science had months to manifest a miracle, but has thus far been on

a roller-coaster of its own to find a solution.

Those who held “science” as the only solace for humanity and rejected the proof – and need – for divine support and the existence of the Powerful God, have been left

in the dark, once again.

The age-old advice of containment, distancing, hygiene and masks have been regurgitated as the only lifeline to stop the spread. With no vaccine or definite medicine available yet, governments are rather cautiously opening the economy and now, schools.

Most of the public are in a mirage, believing the virus is over; however, new cases and deaths continue to spike, fall and fluctuate throughout the world; the US, Brazil, Russia, Mexico and Spain still experience horrifying numbers of cases and deaths. (Johns Hopkins CSSE) The UK too has seen a rise in cases, this time amongst younger people. At the same time, schools have opened with a tone of reluctance and anxiety amongst scores of parents who are unsure of the right thing to do.

In hindsight, whether the decisions to open the economy, ease lockdown restrictions and opening educational institutions are wise decisions, we must maintain great caution and care going forward.

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

Prayer for the best in this world and the Hereafter Hazrat Anas, may Allah be pleased with him, narrated that the most frequent invocation of the Holy Prophet, peace and blessings of Allah be on him, was: ُّ َ َ َ َ ّٰ َ ‫ َوقِ َنا َع َذ‬،‫ َو�� ال�خ َِر ِة َح َس َن ًۃ‬،‫الدن ْ َیا َح َس َن ًۃ‬ ‫اب‬ �ِ� ‫الل ُہ ّم َر ّبنا آتِنا‬ ِ َّ ِ‫النار‬ [O Allah, our Lord, grant us the best of this world as well as the best of the life Hereafter and shield us from the torment of the Fire.]

(Sahih al-Bukhari, Kitab al-Da‘wat)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Blessed is the one who adheres to righteousness at times of prosperity and joy There are books which contain accounts of numerous people describing how they were initially entangled in worldly matters; rather, they were immensely engrossed in materialism. However, it so happened that they prayed for something and their supplication was heard. After that, their state was transformed completely. Therefore, do not pride yourself over the acceptance of your prayers or on account of your achievements, but rather, value the grace and favour of God. It is a known fact that success breathes a new life into a person’s resolve and determination.

One should derive benefit from this life and through it, increase in their understanding of Allah Almighty.

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This Week in History 11 - 17 September In this third year of Al Hakam, we will present a selection of incidents from the blessed life of the Promised Messiah, peace be upon him, this time, with some more details 11 September 1887: The Promised Messiahas wrote to his disciple Hazrat Munshi Rustam Alira requesting him to arrange cooking oil and paan [betel] leaves for personal use. These products were in high demand at the time due to shortages in nearby areas. On the same day, Huzooras dispatched yet another letter that prayers for the health of Mr Sundardas were being said. Huzooras also added that if a person meets another personally even once, he would be remembered better in prayers.

11 September 1887: The Promised Messiahas wrote to Hazrat Mian Abdullah Sanaurira that he should reply with his exact schedule as to when he would be free from his engagements. Hazrat Ahmadas guided him that if it was not too difficult, he should stay in Qadian until 1 October.

12 September 1885: The Promised Messiahas replied to Hazrat Munshi Rustam Alira praying that Allah would safeguard him against all worldly evils and, when the time came, bestow upon him the best end. Hazrat Ahmadas wrote that he had been praying for him and Chaudhry Muhammad Bakhsh Sahib, therefore he should keep Huzooras informed about his wellbeing.

12 September 1888: The Promised Messiahas replied to Hazrat Hakim Maulvi Nuruddinra, confirming that his letter had reached him through Babu Muhammad Bakhsh Sahib. Hazrat Ahmadas wrote that due gratitude to Allah for blessing him with a helping hand like Hazrat Maulvi Sahibra could not be offered; the immense craving to serve the cause of God kindled in Hazrat Maulvi Sahib’sra heart was out of the bounties of Allah. After eliminating rumours regarding Babu Muhammad Bakhsh Sahib, Huzooras enquired from Hazrat Maulvi Sahibra regarding updates on certain matters in Ludhiana and advised him to be quick in settling the matter.

12 September 1892: An appeal for chanda (financial sacrifice) was launched that would go towards Maulvi Muhammad Ahsan Sahib. Information was released regarding the publication of Aina-e-Kamalat-e-Islam.

Furthermore, an announcement was made that the press of Sheikh Nur Ahmad Sahib had arrived in Qadian and that if anyone wanted to publish something from the press, they could assist it and become the cause of its establishment within Qadian. This press was known as Matba Riyaz-eHind Press, Qadian.

12 September 1897: The Promised Messiahas informed Hazrat Munshi Rustam Alira that he had dispatched the said medicine a week ago and expressed his wonder as to why it had not yet reached him. Huzooras notified him that the medicine was sent in an iron case via the same person who had brought him that very case. In a postscript after his signature, Huzooras asked him

to arrange for a bottle of fresh honey – a certain type of white-coloured pure honey sourced from Dinanagar, a locality of Majha region in district Gurdaspur.

12 September 1902: On this date, the nikah of the Promised Messiah’sas son, Hazrat Sahibzada Mirza Bashir Ahmadra was announced. After the Asr prayer, Hazrat Maulvi Nuruddinra led Hazrat Sahibzada Mirza Bashir Ahmadra the nikah in the courtyard outside the room of the Promised Messiahas, adjacent to Masjid Mubarak. The marriage occurred in May 1906.

13 September 1883: The Promised Messiahas replied to a letter of Mir Abbas Ali Sahib of Ludhiana. In this detailed letter, Huzooras shed light on various issues, like the commentary of verses of the Holy Quran, recent revelations he had been vouchsafed and explanations to particular questions regarding religious matters.

Huzooras also updated him regarding Masjid Mubarak in Qadian, eliminating allegations that were being raised against its construction.

14 September 1888: The Promised Messiahas shared with Hazrat Munshi Rustam Alira that he had been suffering from a fever. After updating him on his health and that it had been restored, Huzooras advised him on using the pickle of figs and radish prepared in vinegar for the malfunctioning of the spleen. Moreover, Huzooras suggested that usage of strong lemonade would provide similar results.

14 September 1889: The Promised Messiahas apprised Hazrat Munshi Rustam Alira of the dosage of a certain herbal medicine for treating constipation. After instructing him regarding the medicine, Huzooras said that he would pray for his betterment and good health.

14 September 1907: To enjoy the blessed audience of the Promised Messiahas, renowned Indian politician and influential community leader, Sir Mian Fazl-i-Husain paid a visit to Qadian.

He was accompanied by his father, Mian Husain Bakhsh, an ex-civil servant and magnate of Batala.

Sir Fazl-i-Husain later founded the Unionist Party of Punjab and also reached the highest political rank for a native Indian, member of Viceroy’s Executive Council.

14 September 1907: The Messiahas received a revelation:

Promised

‫لا ع�اج ولا �حفﻆ‬ (There will be no remedy, nor will he be safeguarded.)

In this regard, a note by Hazrat Mirza Bashir Ahmadra says, “This revelation is about Sahibzada Mubarak Ahmadra and was fulfilled after two days.”

This son of the Promised Messiahas, Hazrat Sahibzada Mirza Mubarak Ahmad passed away in infancy.

15 September 1886: The Promised Messiahas was in Ambala (a city located in the modern-day state of Haryana, India) and on this date, Huzooras dispatched a letter to Hazrat Munshi Rustam Alira regarding the printing and binding of his books.

Huzooras feared that while binding copies of his publications, a minor mistake in sequence would ruin the whole copy. Hazrat Ahmadas shared with Munshi Sahibra that the books should be sent to Huzooras in Ambala and he would personally assess the standards of printing and binding; then, around 130 copies of books would be dispatched for Munshi Sahibra around 25 September.

15 September 1887: The Promised Messiahas reminded Hazrat Munshi Rustam Alira on this date about the purchasing and sending of cooking oil to Qadian. Huzooras wrote to him that the number of guests visiting him had increased and suitable cooking oil was not available in nearby areas as certain rituals of the Hindu community to commemorate their dead ones were being celebrated, so they had purchased a handsome quantity of cooking oil.

15 September 1897: The Promised Messiahas expressed his desire to establish a middle school in Qadian for Ahmadi youth to inculcate in them the basic knowledge of Islam and safeguard them from all worldly evils. He entitled this printed announcement, Eik Zaruri Farz ki Tabligh. This indicates his wish to spread knowledge among his followers. After providing the basic scheme, Huzooras noted down names of his devout followers and their promised amounts to help initiate this project.

16 September 1887: The Promised Messiahas replied to a letter of Maulvi Muhammad Hussain of Batala. This letter forms part of a series of letters, wherein Huzooras did his utmost to clear misconceptions and other notions of Maulvi Sahib who was heading nowhere in those days owing to his rage and mundane intentions against Hazrat Ahmadas.

16 September 1890: The Promised Messiahas informed his disciple, Hazrat Sheikh Fateh Muhammadra, while residing in Iqbal Ganj, Ludhiana, that he was constantly experiencing Continued on next page >>

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Islam – a way of life – sanctifies human life and implements injunctions to protect us from suffering. Details of Quranic teachings and those of the Holy Prophet, peace and blessings of Allah be upon him, about pandemics and illnesses have been shared on several occasions by Hazrat Khalifatul Masih Vaa in his Friday Sermons and we have also published articles in Al Hakam on this topic.

The importance of good hygiene has been stressed in the Quran, “Indeed, Allah loves those who turn to Him [repenting] and he loves those who keep themselves clean and pure.” (Surah al-Baqarah, Ch.2: V.223) The Holy Prophetsa advised quarantine: “If you hear of an outbreak of plague in a land, do not enter it; and if the plague breaks out in a place while you are in it, do not leave that place.” (Sahih al-Bukhari) He even spoke of social distancing, saying, “Do not place a sick patient with a healthy person.” (Sahih al-Bukhari) Even the Promised Messiahas, during the plague outbreak, advised his Jamaat members

to take precautionary measures. He said that along with prayer “also utilise the practical means and resources that are available. In other words, fully and comprehensively adopt all precautionary measures.”

He further said, “Let it be clear that to help such people does not mean that one should become infected themselves through close contact with the infected person by the contamination from their breathing or clothes.” (Malfuzat, Vol. 9, pp. 251-253) At the start of the coronavirus outbreak, Hazrat Khalifatul Masih Vaa spoke of how, during the outbreak of influenza in 1918, Hazrat Musleh-e-Maudra took precautionary measures in Qadian such as taking cinnamon infused water etc. (Friday Sermon, 10 April 2020) As schools, workplaces and shops open, we have already noticed a spike in cases. The UK will now make gatherings of over six people illegal.

We, as believers, need to keep in mind the caution our religion has taught, as the Holy Quran advises, “and cast not yourselves

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ill health and hence, his health was becoming a hindrance from replying promptly. Hazrat Ahmadas also asked to be updated about his wellbeing regularly via post.

16 September 1892: The Promised Messiah replied to a letter of Hazrat Munshi Rustam Alira, informing him that the big part of his book, Ainae-Kamalat-e-Islam had been printed now. Huzooras advised him that if he could send his chanda to Maulvi Syed Muhammad Ahsan Sahib directly in Bhopal at his address there, it would earn him much reward in the eyes of Allah. Hazrat Ahmadas wrote that he was eager to see him soon and that Maulvi Abdul Karim Sahibra and Arab Sahibra also were desirous to see him in Qadian. as

16 September 1899: The Promised Messiah consoled and comforted Hazrat Seith Haji Allah as

into ruin with your own hands…” (Surah alBaqarah, Ch.2: V.196) The saying of the Holy Prophetsa, that a believer is never stung from the same hole twice, is also imperative for the current atmosphere. (Sahih al-Bukhari) As we follow the rules of the government, wherever we live, it is vital to ensure caution on an individual level and remember the suffering of those who have been affected already.

Our greatest protection, as Hazrat Khalifatul Masih Vaa has continuously said, is prayer and the help of Allah the Almighty.

Huzooraa, during the height of the pandemic, said: “We should always remember that the path to prayer is always open to us. We must prostrate before God Almighty with the conviction that He has kept the path to prayer open for us and that He listens to our supplications. If one bows before God, being ever inclined to Him, He answers our prayers in whatever manner He deems best.

“In general, we should be praying for ourselves, our dear ones, our relatives, for the Jamaat and for mankind in general. There are many in the world – among whom there may also be Ahmadis as well – who do not have precautionary equipment or medical facilities available to them, nor do they have the adequate provisions for food and drink.

May Allah the Almighty have mercy on them all and on us too.” (Friday Sermon, 10 April 2020)

Rakha Abdur Rahmanra while replying to his letter after the recent sad demise of his daughter-inlaw. Hazrat Ahmadas also informed him regarding the printing of his book Tiryaq-ul-Qulub.

16 September 1907: The Promised Messiah’s beloved son, Hazrat Mirza Mubarak Ahmad passed away, as foretold in several revelations.

The grave of the young Hazrat Sahibzada Mirza Mubarak Ahmad reads: “A piece of my heart, Mubarak Ahmad, whose face was pure and who was of pure traits; he has parted from us today, after making our hearts stricken with grief. He said that he felt sleepy; these were his last words. He slept in such a way that he wouldn’t wake again, even though we tired ourselves in trying to wake him up. His age was eight, plus a few months when God called him away. That Caller is the Dearest of all; O

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For the greatest of all things, which becomes a source of benefit, is this very cognisance of the Divine; and this develops when an individual reflects over the grace and mercy of God Almighty. No one can thwart the grace of Allah the Almighty. Extreme poverty too can plunge a person into misfortune. This is why it is related in َ َ َ ‫ﻘر َس َواد‬ ُ ‫لف‬ a hadith: ‫الوﺟہ‬ ‫( ا‬Poverty glooms the face). I have seen poverty drag many people to atheism. A believer, however, does not think ill of God no matter how stringent their circumstances, and deeming it to be the result of their own faults, they beseech God for His mercy and grace. Eventually, when this era passes, and the prayers of a believer come to fruition, they do not forget their time of weakness, but rather, remember it always. Therefore, if you believe in the fact that one is always in need of God, then adopt the way of righteousness. Blessed is the one who adopts righteousness in times of prosperity and joy; and unfortunate is the one who stumbles, yet does not turn to God. (Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, p. 154)

heart, sacrifice yourself for Him.” 17 September 1891: The Promised Messiah’s daughter, Ismat, passed away. The Promised Messiahas wrote a prophecy on 20 February 1886 about the birth of Musleh-e-Maud and it was published in Riaz-e-Hind newspaper, dated 1 March 1886 as a supplement to the newspaper.

Thereafter, instead of a son, the first child born after this prophecy was a daughter, Ismat – born on 15 April 1886. Related details have previously been published in This Week In History. (For further details, please see Al Hakam, 10 April 2020, This Week In History [date 15 April 1886]) 17 September 1898: The judge in the income tax case against the Promised Messiahas revealed the verdict on this day. FT Dixon, collector of District Gurdaspur declared him not guilty.

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Where stars descend Chapter 7 (Reaching the corners of the Earth) Part I Asif M Basit

When Allah bestowed upon the Jamaat a television channel, I was of an age that I could appreciate its significance, therefore I can attest to the fact that that day was a day of jubilation. That day, everyone witnessed the fulfilment of a magnificent promise of God. This was in 1992. At the time, discussions would take place in every Ahmadi household, particularly in the households of Rabwah, about the migration of Hazrat Khalifatul Masih IVrh and its future. Some would say that Rabwah would once again become the residence of Khilafat, while others argued that the history of religions did not support this claim.

The fruits that this migration would produce, nonetheless, would become apparent in their own manner, but the fruits that the birth of MTA produced were truly marvellous!

During those days, a poet of Rabwah, Mubashar Ahmad Mahmud Sahib, wrote an apt couplet: ‫وہا ےک دوش ہپ الوھکں رھگوں ی‬ �‫م در ٓا یا‬

‫وج صخش وھچڑ ےک الکن اھت رھگ دخا ےک ےئل‬ (The person who left his home for the sake of God came flying on the wings of the wind and descended upon the homes of thousands.)

Khilafat was now not just in Rabwah, but in the household of every city in every part of the world! From the very first day, MTA became the means of communication between the Jamaat and its nucleus, i.e. Khalifatul Masih. Much like pearls, Ahmadis from across the world – from the Americas, through Europe and extending to the Far East – had become linked through this cord. This divine blessing of Allah upon the Jamaat saw its inception under the auspices of Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh. Then came the time for the Fifth Khilafat and MTA entered its adolescent years. And when MTA was blessed with the love and affection of Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa during such formative years, the condition was such that: ‫ن‬ ‫د� واےل‬ ‫رگن ےھتاُس ےک ی‬ �‫بج اہبروں ہپ وہ نمچ ٓا یا‬ (Its colours were worth observing, when the garden manifested [its glory] in spring.)

When MTA met Hazrat Khalifatul Masih Vaa for the first time, a record was set of MTA viewership. Millions of viewers saw the sun rise in a new manner that day. The

historic announcement of the appointment of Hazrat Khalifatul Masih Vaa and the first glimpses of Huzooraa were all relayed to every Ahmadi throughout the world.

The significance of MTA was made clear once more to every Ahmadi. This glorious reminder of global unity of the worldwide Ahmadiyya Movement – MTA International – had the undivided attention of Hazrat Khalifatul Masih Vaa from the very first day. The various departments and offices within MTA are literally full of guidance from Huzooraa.

I am assigned the responsibility of MTA programmes, so whatever I am about to mention is from the perspective of this department. And where this department’s paths cross with other departments within MTA, they too shall be mentioned.

On 9 December 2004, I was blessed with my waqf being accepted by Hazrat Amirul Momineenaa. I was allocated the role of office in-charge at MTA. The majority of work in this role entailed clerical work and correspondence. I was able to witness the attention Huzooraa gives to MTA and the love he has for this department from the very first day of my posting.

The office I was initially assigned to was situated adjacent to the Mahmood Hall, Fazl Mosque, London, where Huzooraa would return to his residence after leading prayers in the mosque. Many a time did it so happen that after Namaz, Huzooraa visited that office. Whoever was present at the time would be asked about their work.

In this manner, our spirits would be uplifted and our passion reignited. At times, Huzooraa would visit our offices aside from Namaz times. In those days, all departments

of MTA were crammed into different corners of the Mahmood Hall and thus, all departments would, at some stage, welcome the blessed footsteps of Hazrat Khalifatul Masihaa and staff members would seek blessings from his presence.

Every Wednesday, I would take my weekly day off. On such a Wednesday morning in February 2005, having dropped off my children at school, I was out shopping with my wife, when I received a phone call from Zuhoor Ahmad Sahib, who is a missionary serving in the private secretariat. He said that Huzooraa had called me.

“Zuhoor Sahib, I am out shopping currently, but I will leave immediately and will arrive shortly.”

“How long will you be?”

“Around 15 to 20 minutes.”

As I said this, I had already sat in my car and began my journey towards the Fazl Mosque.

The impact a half-completed shopping list has on wives is something that all husbands are familiar with; however, this was a new experience not just for me, but for my wife also. She readily took her seat in the car as I attempted to escape the unbridled traffic of Tooting.

On an average day, it takes around 1520 minutes to get to the Fazl Mosque from this location; however, that day, it seemed as if all the traffic had united to stop me from going anywhere. Binmen had parked their lorries in the middle of the road and carried on clearing up the rubbish from the streets.

They carried on with their work and smoked their cigarettes as if after that day, they would not smoke another cigarette again.

Learner drivers were driving as gracefully as ever, as if to set new records of careful driving. The whole of London seemed to be taking their driving tests that day. To add to my troubles, road works – something Londoners and Britons are all too familiar with – were in full swing.

It was less of a journey and more of an obstacle course. After passing through all those obstacles, we reached the Fazl Mosque over half an hour later. As I entered the private secretariat, Zuhoor Sahib said that now, only if Huzooraa called him would he be able to inform Huzooraa about my presence.

After a short while, Huzooraa called me in.

I had only set one foot in his office, when Huzooraa asked: “When good-quality photos and videos of Hazrat Musleh-e-Maudra are available, then why are such poor-quality ones shown?”

I did not have the audacity to inform Huzooraa that I only sit in an office and in fact, this responsibility falls on another department. But alhamdolillah, I did not need to explain this because Huzooraa then added: “All such poor-quality photos and videos must be stopped; tell them to show me all the footage and pictures they have of Hazrat Musleh-e-Maudra; I will myself tell them which to use. Hazrat Musleh-e-Maudra was a majestic and grand personality; pictures should reflect such majesty.”

“Yes, Huzoor.”

“And it is the month of February. Tell them to broadcast the interview with Chaudhry Muhammad Ali Sahib in which he speaks about Hazrat Musleh-e-Maudra.”

“Yes, Huzoor.”

I was in complete awe. I was about to say “jazakallah” and leave the office, when Huzooraa asked, “How will you convey this?”

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Friday 11 September 2020 | AL HAKAM “I am not sure”, I replied.

The truth is that I really wasn’t sure how to officially relay Huzoor’s instructions to someone.

“Go outside and write me a letter, saying that I called you and told you this. I will then approve it. Then, take that approved letter to the chairman [of MTA].”

This was my first lesson in official correspondence with Huzooraa and how to convey Huzoor’s instructions to others. The responsibility of programmes was assigned to me much later, but this mulaqat was my first lesson in how sensitive the content shown on MTA is.

As I reflect on this lesson today, its depths show me new meanings.

Audio and visual imagery both are of equal significance as far as television programmes are concerned. Thus, if the visuals do not aptly match what is being said, whatever is being said effectively loses its impact. And when it comes to the images of the Promised Messiahas and his Khulafa, then care should be taken to the finest degree possible to avoid any belittling on our part because the new generation, who is not yet familiar with these great personalities, will, after all, be inspired through the projection of these individuals on MTA. After quite some time, Huzooraa said: “When I saw Hazrat Musleh-e-Maudra for the last time, I was around 15/16 years old and Hazrat Musleh-e-Maudra was experiencing poor health. But even then, the impression that was left on my mind was of his noble and majestic person. Thus, visuals should be selected carefully.”

Once, Huzooraa issued an instruction for MTA (and other related departments) that there should be no tampering with images of the Promised Messiahas and his Khulafa.

The English words were “… should not be graphically tampered with.”

This method of guidance by Huzooraa has always been observed: less words, but vast meanings. Every instruction issued by Huzooraa has an array of guidance. Even though the wording here was to-the-point, but there was a great lesson for us all, that all the images and videos that MTA has in its possession are the property of the Jamaat and conveying them to the wider Jamaat is the responsibility of MTA. Not only is it the responsibility of MTA to show them to the generations at present, but it is to preserve them in the most suitable manner so that they may be safely conveyed to the coming generations.

If we start graphically tampering with the images of the personalities we deem holy, then in future, it will be difficult to draw a line anywhere. Things can eventually escalate to colouring in and sketching them.

We also learned that the beauty of these holy persons does not require any further beautification or enhancement.

The nur [spiritual light] of these very faces has brought people to the truth in the past and will continue to do so. They do not require any worldly beautification for the beautification of the world comes to nought when compared with their blessed countenances. What need is there for man to intervene when God has bestowed these individuals with nur and the beauty of truth.

It was 2005 and I had only just been assigned duties in the MTA head office, when I was informed that I had been

appointed as the head of MTA News. At the time, the MTA News studio had only just been shifted to the Baitul Futuh complex.

Recordings would take place at night. Thus, I would attend to my office work during the day and attend to the news duties at Baitul Futuh in the evenings. In those days, the worldwide Jamaat news would be aired in the usual daily bulletin.

One day, it was suggested to Huzooraa that a separate bulletin be recorded for Jamaat news. Huzooraa approved this proposal, but now, the challenge for us was that there were times when there were just enough stories to create a reasonable length of a bulletin, but on other occasions, there would be no Jamaat news.

This difficulty was mentioned to Hazrat Amirul Momineenaa. Huzooraa advised us to send a circular to all jamaats via the Additional Wakalat-e-Tabshir to send their reports to MTA regularly so that they may be included in the Jamaat news bulletin.

With this one instruction, our challenge was overcome, but simultaneously, we were told that the system of the Jamaat that the Khulafa have shaped for us is not without reason. If the system is not followed, then all such challenges are insurmountable.

Additional Wakalat-e-Tabshir’s purpose is to liaise with jamaats abroad and for those jamaats to stay in contact with this department. If the department’s purpose is this, then why not seek help from it.

There have been many such instances when Huzooraa has provided guidance to MTA and enabled us to work within the system of the Jamaat.

It was in relation to Jamaat news that Huzooraa initiated Persecution News. How this programme eventually evolved into what is known today as Rah-e-Huda has been mentioned in a previous chapter.

The guidance that Huzooraa provided with respect to this programme is also the property of the Jamaat and if conveyed to the worldwide audience, will prove faithinspiring for them just as it was for the direct addressee.

When Rah-e-Huda began, it was a completely new experience for MTA. As we welcomed live calls during the show, we would receive a large amount of calls to ask

questions. Questions of Ahmadis and nonAhmadis alike would be welcomed on this platform.

At the time of providing this facility of calling in, we feared that opponents of the Jamaat would display extreme vulgarity on the show. When we sought guidance in this regard, Huzooraa responded, “Calls won’t immediately go through to the studio, will they? Your team will first receive the calls, talk to them and then allow them to talk to the studio; correct?”

I replied, “Yes, Huzoor, that is correct.”

“Well then, the manner in which your team speaks to them can initially determine how the caller will speak to you in the studio. Then, when the call is transferred to the studio, the way you speak to the caller will surely have an impact on their tone and demeanour.”

In writing, this guidance has covered about five lines, but my faith dictates that within this instruction (as with every guidance) was a prayer also.

During that time, Pakistani talk shows were at an all-time high. And whether it was the host, the guests or the live callers, everyone showed a lack of discipline as if they were competing in who could display the worst conduct and an award would be given to the person who could speak in the most discourteous and profane manner.

However, the example our Imamaa has set for us is evident in every sermon and address.

Now, when Rah-e-Huda has approached its 11th year, permit me to declare that not a single live call has been taken in which foul and abusive language has been used towards us. Even though heated calls have been received on this platform, yet no call has come under the category of “profane”. This was and is a miracle of the ample guidance provided by Huzooraa.

Once, a guest seated on our panel used a tone that was somewhat harsh. When I met Huzooraa the following day for a mulaqat, I was instructed, “You must inform all panellists categorically that the tone and language used should be soft. If I do not resort to harsh language, then why should anyone else?”

In the very early days, Huzooraa once felt

that the answer to a certain question was unnecessarily prolonged. When I went for my next mulaqat, Huzooraa said: “Explain to all your guests that the purpose of the programme is to create a thirst, not to quench it. Once they feel a thirst for more knowledge, Allah will Himself create means for quenching their thirst.”

I once said to Huzooraa: “People in large numbers perform Bai‘at through Al-Hiwar-ul-Mubashar [an Arabic show on MTA] and enter the fold of Ahmadiyyat; however, the same cannot be said of Rah-e-Huda. In every show, only one or two people declare that they wish to enter the fold of the Jamaat.”

Huzooraa replied: “I am not in a hurry for Bai‘ats. Your task is to convey the truth, so do it. To turn people’s hearts is the responsibility of God.” Subhanallah! Only a person with such a deep connection with God Almighty can have such a high level of trust and faith in Him. Huzooraa always disliked prolonged answers and the wisdom behind this was explained by Huzooraa himself, that our purpose should be to create a thirst among people by giving out concise information, by which people should naturally want to enquire more.

Mubashar Ahmad Kahlon Sahib from Pakistan usually would join us on the telephone – Kahlon Sahib tends to give answers according to how he deems fitting and I have never had the courage to draw his attention to giving brief answers. The reason behind this is that once, during the early days of Rah-e-Huda, Huzooraa said to me: “I saw a part of yesterday’s programme.

Kahlon Sahib’s answer was far too long, but that is okay because he knows the books of the Promised Messiahas off by heart and he was talking with reference to those books.”

In this manner, Huzooraa explained that rather than explaining things at length in one’s own language, it is best to speak with reference to the Holy Quran, ahadith and writings of the Promised Messiahas.

Huzooraa has explained this on a number of occasions, that if the Holy Quran, hadith,

Friday 11 September 2020 | AL HAKAM

6 the Promised Messiahas and Khulafa are made one’s sphere of influence, then no answer can be better in such circumstances.

Another incident springs to mind in this regard.

It was the month of Muharram and only a couple of days remained until the Day of Ashura. Our show was broadcast, but not a single non-Ahmadi call was received. All callers were Ahmadis and they too were very few.

I awaited my mulaqat the following day and felt somewhat disappointed due to the lack of calls. I feared that people had only enjoyed the first few months of the programme and now, the programme had lost its appeal. I entered Huzoor’s office and expressed my melancholy, but had forgotten that “melancholy” and “dismay” were words not part of the vocabulary of who I was speaking to.

Huzooraa replied: “Not to worry. It is Muharram nowadays. People in Pakistan are usually occupied in this month. When these days pass, everything will return to normal.”

When time came for the next show, the amount of non-Ahmadi calls we received had not previously been experienced. That day, only the calls of non-Ahmadis were listened to. Ahmadi callers were somewhat displeased that they were not attended to, but what could we do as the first right was of those people who were inquisitive of the Jamaat’s truth.

After that show, when I saw Huzooraa next, I proudly informed Huzooraa that so many non-Ahmadis had called in that it became difficult to manage, so much so that some calls could not be included due to the shortage of time. Huzooraa heard everything positive I had to say about the latest programme as if he knew that that was to happen. I even informed Huzooraa that some Ahmadi callers were slightly upset that their calls were not included. That day, I received a fresh instruction from Huzooraa: “You should take Ahmadi calls also.

When they listen and understand, only then will they be able to explain things to others during tabligh. Non-Ahmadis have the first priority; however, where it is possible, Ahmadi calls should also be taken.”

In other words, Huzooraa explained that one programme should not just serve one purpose. Where something can serve a myriad of purposes, it should be utilised in the best possible manner. While tabligh takes place throughout the world, training for tabligh should also be borne in mind. In other words, one’s household members also have a right.

Similarly, Ahmadi callers from Pakistan were once under discussion. I said, “Some callers only call to express their opinions and don’t really have any questions.”

Huzooraa replied, “That is fine. So what [if they express their opinion]? In Pakistan, they are banned from expressing themselves. If someone has something valuable to add to the conversation and they fulfil that desire [on MTA] then you should let them.”

How remarkable! Physically Huzooraa is far away from Pakistan, but his heart continues to stand side by side with his wronged children. Huzooraa has a deep sense of their pain – deeper than them even.

What leader has such a deep sense of pain for their followers? Huzooraa feels the pain

of every one of his followers.

The Urdu poet, Ghalib, may have said it about himself, but we cry out to our Lord regarding Huzooraa: ‫“اِن یک” تمسق ی‬ ‫م مغ رگاانت اھت‬ ‫ئ‬ ‫د� وہےت‬ ‫دل یھب ی�ارب یئک ی‬ (If he carries such sorrows in his heart, then surely, my Lord, You would have given him many hearts.)

In the early days, when I would seek guidance and approval for panellists to be included on the show, it would be as though all the scholars were before him. From the subject’s point of view, Huzooraa would recommend scholars.

At times, when a scholar was proposed, Huzooraa would accept their name, but sometimes Huzooraa would say that so and so was able to speak well on such a subject.

Some scholars would not have appeared on the show for some time and Huzooraa would be aware of it, so he would say, “He has not appeared on the show for a while now. If any upcoming show is on Christianity, then you may invite him.”

When, for example, I asked, “The programme is on the life and character of the Promised Messiahas”, Huzooraa would not only be able to suggest names of scholars from London, but also names of scholars from Pakistan who are able to talk on this subject.

The day Huzooraa decided to include scholars from Pakistan, he also added: “They have to interact with non-Ahmadi Muslims on a daily basis; they are better informed about the trending questions; they are also better informed about the inclination of Pakistani people and which answers can satisfy them.”

Huzooraa would be presented with names of potential panellists; I would write down three or four names so that Huzooraa could select two from those names or any name he deemed suitable.

There was one name that would never be approved by Huzooraa. So, I considered it appropriate to refrain from writing their name in the future. When another programme of a different nature started, Huzooraa himself took the name of that person and said that they should be invited to that programme. Thus, it became clear to me that not only was Huzooraa aware of the names of scholars, but he was also cognisant of their ability and intellectual inclination and was able to recommend their names at the appropriate time and place.

I once informed Huzooraa that a person had complained on Rah-e-Huda that the usage of the term “ghair Ahmadi” made them feel like an outsider. (The Urdu word “ghair” has connotations of being a stranger.) Huzooraa replied, “Then don’t use the term ‘ghair Ahmadi’. You may say, ‘non-Ahmadi’.” It may have slipped out of my mouth accidentally on an odd few occasions, but otherwise, the term “ghair Ahmadi” was avoided.

In Urdu, the term often used for adherents of the Christian faith is “isai” and this term has never really been considered as offensive. A Christian caller from Germany would regularly call into the show and ask questions. One day, she remarked, “As you do not appreciate the term ‘qadiani’ for yourselves, similarly, I do not like being referred to as ‘isai’. We are ‘masihi’ and we should be referred to as such.”

Huzooraa instructed, “They should be referred to as ‘masihi’, but at the same time, you should clarify that we take pride in being associated with Qadian, although we do say that the Jamaat’s name was given by its founder as ‘Jamaat-e-Ahmadiyya’ and thus, as a Jamaat, this is our official name.”

Thus, Huzooraa has a deep desire for spreading the true message throughout the world, but at the same time, he taught us to respect the sentiments of our viewers.

During one show, we were to talk about ghair mubai‘een (Paighamis). Habitually, we referred to them as “Lahoris”. A phone call was received by a gentleman who said that they did not like being referred to as “Lahoris”.

When I went to seek guidance on the matter, Huzooraa said, “Refer to them by whatever name they like for themselves.

Many Lahori Ahmadis refer to themselves as ‘Lahoris’. So ask them what name they would prefer. Whatever they say, you should use that.”

They were then asked what name they preferred for themselves. Thus, we were asked to use the term “Ahmadiyya Anjuman Ishaat-e-Islam Lahore”. Thus, care was taken in future when referring to them.

Huzooraa taught us at every step to promote love as opposed to hate and that whatever tasks are achieved with love cannot be accomplished through hate, rather they promote intolerance.

In reply to a question, once, one of our scholars said something that did not reflect the official viewpoint of the Jamaat.

When I went for my next mulaqat, Huzooraa said, “I felt it myself, but I also received a strong-worded letter from a scholar in Rabwah saying that this was inaccurate.”

Huzooraa went on to say, “From now on, the accurate viewpoint should be given in every programme.”

When I presented names for the upcoming show, I was conscious that Huzooraa might not permit me to invite the scholar who had erred on the show. But Huzooraa said, “Invite him [on the show] and ask him to present the correct viewpoint.”

Not just from this, but from countless other similar incidents did I gather that in his love for the Forgiving and Merciful God, Huzooraa forgives our shortcomings and continues to do so, but only to the extent that the Jamaat is not affected by it.

It was roughly the period of Jalsa Salana 2008, when, before the Jalsa, I received an instruction that I should conduct a programme that would span the three days. In the instruction from Huzooraa, some names had been given of guests from Rabwah who were to be included in the programme as guests. Huzooraa also instructed that I should meet him and seek further guidance.

When I met Huzooraa, I was told that the knowledge those scholars had should be shared with the worldwide viewership. I suggested that the various names be divided into the three different talks. Huzooraa added, “In the first programme, according to the names you have suggested, only one of the two people will speak and the other will just sit and listen and be cross with you for not allowing him to speak. But that is fine, you may do so.”

When the time came for the programme, the same scenario Huzooraa had foreseen was just about avoided, if at all. One of the guests spoke for such a long period that the other sat and listened to him. I waited for an appropriate pause so that I may ask the other gentleman a question. With great difficulty, I managed to achieve this, but after the show, both scholars departed the studios complaining about the brevity.

I then had to revise my plan for the following day’s show and invited the gentleman who was not allowed much time to speak so that he may also be given time to talk.

After Jalsa, when I described the events that unfolded before me, Huzooraa replied, “I told you that this would happen, but then I thought that I should let you learn through experience.”

This may seem like a trivial experience; however, my inexperience learned something and I adhered to it from then on; that the host should always be aware of the disposition and nature of his guests, otherwise the programme slips out of his control and the purpose is left unserved.

After that day, I always made it a point, and continue to ensure for colleagues who I work with and are tasked with hosting a programme, that the host meets with the guests that are to appear on the show beforehand so as to ascertain who will talk for how long.

(To be continued...)

7

Friday 11 September 2020 | AL HAKAM

Opinion

The universality of Karbala

H Shah Kenya

The tragedy that took place in the bare deserts of Karbala in seventh century Iraq is not limited to its time, nor to the faith and cultures that have embraced it as legend.

Here is what the world can learn from the life and martyrdom of Hazrat Imam Hussainra, the grandson of the Holy Prophet of Islam, Muhammad, peace and blessings of Allah be upon him.

The tenth of the first Islamic month, Muharram has just passed. This year, the universal coronavirus pandemic stemmed the tide of processions mourning the murder of the Holy Prophet’ssa grandson that have annually taken place since the ninth century (when such commemoration evolved into tradition in cultures practicing Islam) in every Muslim country with a sizeable Shia Muslim population. However, in places such as Uttar Pradesh, India, crowds still managed to slip through government regulations and observe the mourning rites that have become tradition for most Shia sects in Islam.

The traditional rites of Ashura – the name given to the date on which the battle of Karbala and subsequent murder of Hazrat Imam Hussainra – are commemorated by Shia Muslims and some Sufi sects around the world. Parades of the faithful march through the streets, beating their chests (an act called matam, an expression of mourning for the late martyr) and carrying slogans to honour Hazrat Imam Hussain’s sacrifice. In many countries, such as Pakistan, Iraq, even India, hardliners carry batons from which hang chains and knifes to slice through their backs as they march through the streets, bleeding in remembrance.

In Iran, besides the parade, candles are

lit in remembrance. In India, it has become tradition in some areas to carry an alam – what is believed to be the slab upon which the mother of Hazrat Imam Hussainra and the daughter of the Holy Prophetsa, Hazrat Fatima al-Zahrara was given her final ablution – and is lavishly decorated and carried through the streets along with the mourning procession.

Plays called tazieh are performed, reenacting the battle scene in which Yazid, along with an army of 30,000 well-armed horsemen, cornered Hazrat Imam Hussainra who stood with 70 followers, many of them from his household and murdered them for their resistance to his claim to the Caliphate.

Afterwards, Yazid ordered his horsemen to trample over the deceased. This was not before he had deprived Hazrat Hussainra and his 70 followers of water for a few days prior to the battle.

And yet, for all these remembrances and storytelling and grief stricken elegies that are recited every Muharram, the objective of remembrance, and in fact the objective of Imam Hussain’s resistance and honoured death, seems to be utterly and totally forgotten.

So what is the significance of Karbala?

Is it the legend of heroism and the fight of good against evil, a rebellion of truth against the unjust usurper that is heard in religious songs and fiery sermons unleashed from the pulpits every Muharram, worldwide; the re-enactments and grief laden chest beatings and self-flagellations that echo down the centuries of Islamic history since the travesty that took place in the middle of the nation of Iraq?

As Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh so eloquently put it many years ago in a televised question and answer session in London:

“The practice of celebrating Ashura is a new and un-Islamic tradition. There is no base or foundation for it either in the Holy Quran, nor in the Hadith, nor by the Holy Prophetsa nor by his Companionsra.

Hazrat Ali’sra children themselves never commemorated Ashura. Upon whom all this passed, they themselves did not get to know how one must celebrate this. The Shias who came afterwards got to know somehow the real way of commemoration … And it is not just one tragedy, many tragedies have occurred. Jesus Christas passed through a very painful incident too, and before that there have been incredibly hardened tyrants … in the era of the Holy Prophetsa, he was made the target of oppression; through whom his progeny gain their eminence, to leave him and to raise them above him … for example how Hazrat Hamzara and other many companions of the Holy Prophetsa were martyred and dragged through the streets, all of this began in the time of the Holy Prophetsa … where has Ashura been commemorated for them?”

Hazrat Imam Hussainra was martyred, the Holy Prophetsa was cruelly oppressed for most of his life after prophethood, his family members murdered and starved. Jesusas was nailed by his hands and feet to a cross and left to bleed. Abrahamas was thrown into the fire. All of these people were tortured due to their unwavering conviction of what was the right path, all with nothing but the clothes on their back and the hand of God upon their heads as their support and sustenance.

Whether it is the inner battle of giving in to our natural animal desires or to the higher moral state of the “soul at rest”, or if it is seeing wrong in every corner of our lives – the oppressions and injustices caused by prejudice and short sightedness; the starving poor who live in slums just footsteps away from rising mansions in Nairobi; Palestinians in Gaza; the antiracial movements sprung out of sprawling injustices from a racially prejudiced justice system; Ahmadi Muslims being murdered and silenced because of their faith by the Pakistani government officials, encouraged by dated and unjust blasphemy laws; broken healthcare systems in America and social inequalities in Britain, both first world countries that possess the kind of wealth most of the world can only dream of – everyone has a Karbala that they must fight.

Self-flagellation and beatings in honour of the deceased, lavish ornamentations of shrines dedicated to holy martyrs and prophets, fervent prayers on dead saints’ graves do not do honour the pure bravery of Hazrat Imam Hussainra. They do not further the legacy of his death, nor the legacy of his life, which was spent in humbleness and forgiveness and kindness always to those

who had less. As an imam, he followed the path of the holy founder of Islam and all those prophets and saints who stood tall with conviction and truth and gave their lives and thus, Karbala became Karbala and Hazrat Imam Hussainra became renowned not because of his impressive lineage, but because of his sacrifice and his bravery in the face of thousands of arrows and swords.

A man who stood with a small band of 70 followers against a well-equipped army of 30,000 horsemen, and despite all odds against his victory, he remained in his place because he knew that oppression was worse than death and he knew that if he did not stand for the truth, then it would become trampled upon – the fate that met his lifeless body after his martyrdom by Yazid’s army.

Hazrat Imam Hussainra stood up for what was right and what was just and true. In this, he followed the tradition of his forefathers, the prophets and saints before him.

He did not bend to the will of the masses and paid for it with his life and the life of all his sons present, including his six-monthold son. He followed his holy grandfather in this respect who suffered and grieved his whole life for the fate of his people. So much was his concern for the people who persecuted him daily that God the Almighty addressed the Holy Prophetsa in the Quran, saying “So it may be, thou wilt grieve thyself to death sorrowing after them if they believe not in this discourse.” (Surah al-Kahf, Ch.18: V.7) This is what we can learn from the battle of Karbala for this battle resides in all of us. Who can say they have seen injustice – in whatever niche of human life it may be; small social injustices and inequalities, racism, the divide between rich and poor, even domestic strife – and have spoken up or taken action to make amends despite societal norms dictating otherwise?

Thus, to further the sacrifice of Hazrat Imam Hussainra is not restricted to those of the Islamic faith. It was the Hindu leader of the Indian nationalist movement against British rule, Mahatma Gandhi, who said “Imam Hasan and Hussain refused to acknowledge the authority of Yazid for it would have been wrong to do so. For this reason, in order to preserve their honour, they became martyrs”, and elsewhere, “When called upon to surrender, they refused. They knew at the time that this would mean death for them. If, however, they were to submit to injustice, they would disgrace their manhood and betray their religion … the head of these fine young men rolled on the battlefield. In my view, Islam did not attain its greatness by the power of the sword, but entirely through the self immolation of its fakirs (saints).”

Seven billion hearts beat everyday and are given the choice everyday to choose between what is right and true over what is easy and popular yet unjust. Hazrat Hussain’s martyrdom stands as a universal paragon of resistance under conviction despite the certainty of defeat. For in reality, truth and bravery demand a sort of death, even if not physical; it is the inner battles that we win with ourselves that define the wars that will make us victors.

The truth is, this world is a Karbala, so be the Imam Hussain to this world.

Friday 11 September 2020 | AL HAKAM

8

Lajna Canada Amila members reflect on virtual audience with Huzoor Syed Mukarram Nazeer Canada Correspondent

In the past, National Majlis-e-Amila Lajna Imaillah Canada have had many audiences with Hazrat Amirul Momineen, may Allah be his Helper.

In January 2020, amila members requested for permission to travel to the UK for a live audience with Huzooraa. Request was graciously granted for late March 2020. Naturally, the entire amila was very excited. Travel arrangements were finalised, reported Sadr Lajna Imaillah Canada. And then Covid-19 hit.

Huzooraa advised that all travel arrangements must comply with government travel advisory. And so, due to the pandemic, the trip was postponed.

Summer was spent praying for things to improve. Finally, a message from the UK conveyed the approval of a virtual audience with Huzooraa. A wave of joy overcame all amila members.

Each national amila member prepared her departmental report and submitted it to Huzooraa ahead of the virtual audience.

Continuous durood, istighfar and prayers followed.

At the said date and time, 27 of 28 amila members gathered in the auditorium of Aiwan-e-Tahir, located in the Bait-ul-Islam Mosque complex, Toronto. In addition, Sahibzadi Bibi Amatul Jamil Begum Sahiba, daughter of Hazrat Musleh-e-Maudra and maternal aunt of Hazrat Khalifatul Masih Vaa was also present.

The smiling and luminous face of Huzooraa appeared on screen, and all those present stood up and greeted Huzooraa. The session started with silent prayer. Huzooraa asked each secretary about her respective department and provided valuable advice and insightful instructions. Huzooraa listened to everyone with great love and answered with a smile. Everyone felt joyful

with a renewed spirit to work. The virtual mulaqat lasted approximately an hour.

Some feedback on the virtual audience experience are included: “This virtual visit far exceeded our expectations and it truly was as if our beloved Imamaa was sitting with us”, said sadr Lajna. “… I think I didn’t quite believe it was all happening until our beloved Huzooraa was on the screen in front of us. And then it was as if the screen melted away, and it really seemed like he was there, sitting in front of us, enquiring from each one of us about our departments and guiding us with valuable advice and instructions”, said secretary tarbiyat.

“When Huzooraa came on live stream …

Huzooraa provided guidance to a question that I had in mind, without me asking it”, said secretary tarbiyat nau mubai‘at. “… I felt like a lost child who had no idea

where to go prior to the meeting. After the meeting I felt like Huzooraa … had shown me the way to go and lit the path for me.

All my fear was turned into peace”, said secretary tabligh.

“I still cannot stop to think of the smile on our beloved Huzoor’saa face. I was in awe of the fact that Huzooraa responded to each one of our Salaam completely”, said secretary umur-e-talibaat.

“Khilafat is the only leadership in the world today that is trying to safeguard the moral wellbeing of future generations”, said the general secretary.

“Going into the meeting, I was extremely nervous as I was unsure of what may be asked, but upon seeing Huzoor’saa gleaming face and warm smile, all my fears melted away. Huzoor’saa love and care was witnessed first-hand, as he took the time to enquire of our educational and career backgrounds and get to know us on a personal level. As

Amir Jamaat Niger meets minister of health in Niamey Muhammad Jamal Niger Correspondent

On 19 August 2020, Amir Jamaat-eAhmadiyya Niger, Asad Majeeb Sahib had a meeting with Niger’s Minister of Health, Hon Dr Idi Illiassou Mainassar in his office in Niamey.

During the meeting, Amir Jamaat Niger presented the brief yet comprehensive introduction of the true Islam: Islam Ahmadiyyat.

Moreover, the need for the Imam Mahdi in this era and the system of Khilafat were the main topics during the friendly exchange of views.

Amir Jamaat Niger presented him the Holy Quran with French translation and The Philosophy of the Teachings of Islam, written by the Promised Messiahas, for a better understanding of Islam and the works of the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas.

Hazrat Khalifatul Masih V, may Allah be his Helper, has graciously granted approval to build a clinic in Niger. Its paper work has started and Amir Jamaat Niger requested the minister to facilitate and help in this regard.

The hon minister assured every possible cooperation and directed the concerned authorities to provide all possible help and facilities to the Jamaat.

The meeting ended with good spirits.

a father knows the potential and capabilities of his child to do more, he lovingly inspired and motivated us to challenge ourselves to compete with our sisters in the UK and Germany”, said naiba general secretary.

“It was a wonderful experience to see and talk one on one with Huzooraa and seek his guidance. I felt the nur on his face, smile and eyes. It was so overwhelming”, said secretary Nasirat-ul-Ahmadiyya.

“The love, compassion and affection of Huzooraa is the capital of life for all of us …

Huzoor’saa smiling, kind and luminous face is still in front of my eyes…”, said muawina sadr.

“Alhamdolillah, alhamdolillah; one of the best moments of my life! I am still living in that moment”, said in-charge IT. “It felt as if we were in the presence of a spiritual father who cares about all departments equally. Although 24 hours have passed by, I can still feel the joy of his company”, said secretary Tahrik-e-Jadid.

“Before the audience, I offered nawafil and prayed for Huzooraa and for all members of Jamaat and national amila that we can be sultan-e-naseer of Huzooraa … My heart was pounding when I saw Huzooraa on the screen … I never wanted to miss this blessed opportunity”, said secretary ishaat.

“I personally felt it was a very enriching and momentous experience … I did not feel that a virtual meeting lessened the experience”, said the muhasiba (finance).

“I wasn’t selecting the date of the wedding of my daughter unless I knew the date of the audience [with Huzooraa]. All Ramadan, even in itekaf, I was praying … when Huzooraa graciously gave us permission for this meeting, I could not believe how Allah accepts prayers, alhamdolillah”, said secretary talim.

“Huzoor’saa presence brought serenity over me when I saw him live on the screen.

The anxiety that was building was washed away”, said in-charge social media.

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Friday 11 September 2020 | AL HAKAM

The forgotten spirit of remembrance Sabahat Ali Missionary, USA Every year, on 10 Muharram, the first month of the Islamic Lunar Calendar, millions of Shia Muslims from around the world commemorate a truly horrific bloodbath.

Hardly 30 years after Prophet Muhammad’ssa demise, his blessed grandson, Hazrat Imam Hussainra and several of his family members were brutally killed in a harrowing event that has come to be known in the history of Islam as Karbala.

However, it must be noted that the manner in which many Shia Muslims seek to honour the blessed fallen – from the bloody lacerations made upon the backs of young men at their own hands, to the hundreds of thousands that take to the streets all over the world wailing in anguish and torment – is actually in contrast to the teachings of Islam and the Islamic spirit of mourning and remembering the fallen.

Before the advent of Prophet Muhammad, peace and blessings of Allah be upon him, the attitude towards the death of a loved one by both men and women was so toxic that women would slap their own faces, wailing and screaming out of hopeless despair, pulling away at their hair and announcing that all was lost. Men would, on the other hand, think it an affront to their masculinity to show any emotion at all and would drink heavily for weeks on end, forgetting about their present and their future, howling the good qualities of the deceased into the night.

Prophet Muhammadsa strictly forbade the act of wailing, beating oneself and the pulling of hair at a loved one’s demise.

For instance, Hazrat Ibn Abbasra narrates that the Messenger of Allahsa said: “Wailing over the dead is one of the affairs of the days of ignorance, and if the woman who wails does not repent before she dies, she will be raised on the Day of Judgement wearing a shirt of tar, over which she will wear a shirt of fire.” (Sunan Ibn-e-Majah, Kitab-ul-Jana‘iz, Vol. 1, Book 6, Hadith 1582) The Islamic spirit of commemorating the dead Instead, the Holy Quran spells out with precision and clarity how it is that believers react to a loss of life. God Almighty states: “And We will try you with something of fear and hunger, and loss of wealth and lives, and fruits; but give glad tidings to the patient, who, when a misfortune overtakes

them, say, ‘Surely, to Allah we belong and to Him shall we return.’” (Surah al-Baqarah, Ch.2: V.156-157) Particularly with respect to those who have been slain in the way of Allah, the Holy Quran states: َُ ۡ ٌ ََۡ ‫احی‬ ‫ٓاء ِعن َد َر ِّب ِہ ۡم یُ ۡرزقوۡ َن‬ “They are living in the presence of their Lord, and are granted gifts from Him.” (Surah Al-e-Imran, Ch.3: V.170) The spirit of honoring one’s deceased loved ones in Islam is centred around praying for them. Prophet Muhammadsa once said: “A father in paradise shall receive bounties and blessings from whence he could not have imagined and shall submit before God, ‘O my Lord, from whence are these? I have not earned any of this’, to which God Almighty shall reply, ‘This is from your children who pray for your forgiveness and the elevation of your spiritual status after you.’”

The status of martyrdom – dying in the cause of Allah and His religion – is so lofty and sacred that in the time of the Holy Prophetsa, the Companionsra used to hail those who were crowned with this honour as heroes. They knew full well that the angels of God had now taken them under their wings and that they were enjoying the unfathomable spiritual favours of God for which they had died in the first place.

Hence, the Ahmadiyya Community’s love for the family of the Holy Prophetsa and anguish for this appalling tragedy is not in any way muted by the painful silence that they demonstrate; rather, our love for the blessed family members of the Holy Prophetsa demands that we follow the perfect example of Prophet Muhammadsa, who knew that the greatest expression of love in the face of loss was to indignantly practice patience and channel one’s pain through prayer.

We have his shining example before us.

Once, when Hazrat Jabirra bin Abdullah’s father was martyred and his aunt, Fatima, began weeping loudly, the Prophetsa remarked, “Regardless of whether you weep or not, the angels are shading him continuously with their wings.” (Sahih alBukhari, Kitabul Jana‘iz, Vol. 2, Book 23, Hadith number 336) Hence, it is abundantly clear from authentic Islamic sources that remembering the deceased in the form of prayer directly benefits them, soothes them and grants them greater and greater merit and reward from God Almighty Himself.

It is of vital import to clarify here that Islam does not at all condemn or discourage the natural stages of bereavement and agony that follow the loss of a loved one; rather, it acknowledges the human condition and humankind’s emotional fragility at every step. Islam encourages that these justified sentiments be channeled through prayer, so that the supplicant finds tranquility while also growing nearer to God Almighty, Who is the source of peace and the Healer of hearts.

The status of Hazrat Imam Hussainra The Ahmadiyya Muslim Community hails each one of the blessed Muslim family members of Prophet Muhammadsa as great saints and among those who are the beloveds of Allah. The writings of its founder, Hazrat Mirza Ghulam Ahmad, the Promised Messiahas, are replete with words of wonder and amazement regarding their spiritual status.

In his Arabic work, Sirr-ul-Khilafah, he describes Hazrat Alira as “an incredibly righteous and pure man” and goes on to say that “he is among those whom the Gracious God loves the most of all people.”

Prophet Muhammad’ssa legendary prayer for his grandson, Hazrat Hussainra, sheds ample light on his spiritual eminence.

He used to state, “O Allah! I love him, so You too love him.”

Then, about both his grandsons, Prophet Muhammadsa declared, “Whosoever loves these two grandchildren of mine shall love me, and he who shall love me shall love Allah, and for loving Allah, a person shall be admitted into paradise.” (Al Mustadrak lil-Hakim, Kitab Ma‘rifat al-Sahabah) The ones to carry out this unspeakable evil claimed to be Muslims and love Prophet Muhammadsa, but actions simply speak louder than words. Evidently, these were no lovers of Prophet Muhammadsa.

Hazrat Amirul Momineen, Khalifatul Masih Vaa delivered a Friday Sermon in 2010, in which he recounted from the books of history the harrowing moments leading up to the assassination: “When Hazrat Hussain’s soldiers were overcome by the enemy, he turned his horse towards the Euphrates. Someone said, ‘Block his way to the water!’ So people obstructed his path to the river. A man flung an arrow at Hazrat Hussainra, which struck under his chin. Hazrat Hussainra had been fighting the enemy on foot like a brilliant rider, attacking while evading arrows.

“Prior to the end, he was heard saying;

‘By God, you will not murder anyone from God’s servants after me whose murder will infuriate God more than mine. By God, may He humiliate you and thus, bless me.

He will take my revenge in a way that will astonish you. By God, if you murder me, God will create a warring situation among you and your blood will be spilled. God will not suffice at this, to the extent that a grand retribution will be increased manifold against you.’

“After martyring Hazrat Hussainra, the people of Kufa [the enemy] started pillaging their tents and even forcefully removed the coverings from the heads of women.

A man cried out, stamping on the body of Hazrat Hussainra with his horse. 10 riders responded and trampled his body further with their stallions, crushing his chest and back. Hazrat Hussainra sustained 45 wounds from arrows on his blessed body. Another tradition relates he had 33 spear wounds and 47 sword wounds. The height of cruelty was that the head of Hazrat Hussainra was sent to the governor of Kufa the next day who had it affixed in Kufa.” (Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, Friday Sermon, 12 December 2010) While words simply cannot convey the ineffable torture that this grave massacre evokes, it also does not justify using unIslamic means to revive the memory of those who died for Islam.

The fact is that these were the same backward mischief mongers who had orchestrated the martyrdom of Hazrat Usmanra, the third Khalifa of Prophet Muhammadsa as well. He was also a member of the house of the Holy Prophetsa and a grand saint among the companions.

Yet, there exists no customs of momentous and outward expressions of grief at his martyrdom to this day.

Dozens of Companionsra of the Holy Prophetsa took on the mantle of martyrdom in the Prophet’s life, who were extremely dear and beloved to him. Yet, he never once took to the streets, leading processions of explosive grief nor ever struck himself in agony.

The spirit of Muharram in Ahmadiyyat The practice of the Ahmadiyya Muslim Community is and always has been in keeping with the Holy Quran and the way of Prophet Muhammadsa. Throughout his life, the Holy Prophetsa prayed in earnest for those who had passed away and would Continued on page 12

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Freedom of speech or a licence for abuse?

Qamar Ahmed Zafar Missionary, London

“Sticks and stones may break my bones” ...

Really?

The only reason that I am able to write this article, the very reason that you are permitted to read this article is that everybody is granted freedom to express their thoughts and likewise, to listen to the thoughts of others. This is in essence, called free speech.

However, is it really free, or does it come with a hefty price tag? This question may have been asked occasionally in the past century; however, it has boomed in the past few years due to recent events.

What’s your view on free speech? Don’t fret! You’re free to say!

Many see the freedom of speech as a gateway to success and improvement, however some see it as an open invitation to insults and treason. So where does one draw the line?

When does expressing yourself become “free speech” and when does it become a “licence for abuse”?

In this day and age, people are searching for independence and are desperate to be the people they want to be. Many protests for their rights and a vast majority write articles and post blogs in order to get their point across to the wider society. However, why does it seem that to find independence, one must trample upon the other to do so?

Placing the boundaries Society claims that people can say whatever they like; however, at the same time, such laws have been enforced that prevent anybody talking out against certain aspects of a nation; leaking national intelligence to other countries is also considered a crime.

Alongside this, society is putting new laws in place to ensure that extremist views are taken out of the “free speech” box and are ensured to be shoved down the shredder.

So the question is, if society can place laws that prevent people from damaging certain “revered” persons and can ban people from harming the feelings and defence of their own country, then why aren’t such laws put in place to protect the revered people of faith, such as prophets and saints?

Some claim that they exist, but if they do, then why aren’t they being implemented?

The fact of the matter is that we now live in a global village where societies have been interlinked to a new extreme, so new laws should be considered regarding “free speech” that ensure that this new global village doesn’t become a global wreck.

Today, if somebody questions the Holocaust or the Apartheid, they are held as criminals. Why is it also not the case when such criticism is thrown upon people’s faith and their beloved leaders? Don’t get me wrong! I totally agree with the fact that there should be laws preventing treason.

The Holy Quran itself declares:

Friday 11 September 2020 | AL HAKAM

“For persecution is worse than killing.”

(Surah al-Baqarah, Ch.2: V.192) However, I believe that on this very basis, there should also be laws preventing people from enraging other people and hurting their feelings.

Article 10 of The Human Rights Act Many people may not know it, but the law actually does limit free speech to an extent where peace is maintained. However, the question is, who is implementing it?

With the recent outrage of the Charlie Hebdo magazine and Danish cartoons of 2006, who is taking a stand to ensure that Article 10 of The Human Rights Act is put into play? Nobody.

Here is a glimpse of Article 10: Freedom of Speech is permitted in the following areas: • Political expression (including comments on matters of general public interest) • Artistic expression and commercial expression, particularly when it also raises matters of legitimate public debate and concern Freedom of speech is prohibited in the following circumstances: • When it interferes with the interests of national security, territorial integrity or public safety • When it causes disorder or crime • When it damages health or morals or the reputation and rights of others • When it includes the disclosure of information received in confidence

The UN Declaration of Human Rights Not only are human rights’ activists setting laws for the freedom of speech, in fact the UN itself has “freed” speech and has also set its limits, but the question here is also the same: Who is implementing these laws?

Article 18 “Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.”

Article 19 “Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.”

These are the rules which permit man to speak, worship and act freely; however, even this, according to the UN, has its limits: Article 29 • Everyone has duties to the community in which the free and full development of their personality is possible • In the exercise of their rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society • These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations From this, it becomes clear that although the rights do exist, not enough is being done to ensure that these laws are implemented.

The law prohibits free speech when it can spark “crime” or “disorder” and also prevents free speech when it damages the “reputation” and “rights” of others.

As mentioned earlier, free speech has allowed many people to openly insult and enrage people of other faiths and organisations. The world is aware of the recent cartoons drawn by Charlie Hebdo, not only of the Holy Prophetsa of Islam, but of many other prophets alike.

The cartoonists, who enraged the worldwide Muslim community by drawing these cartoons, have broken both of these boundaries, thereby committing a criminal offence.

This is not to say that the reaction of the Muslims was justified; in fact, the most balanced reaction for such an event has beautifully been displayed by Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa in his Friday Sermon on 16 January 2015, wherein he advised all ardent lovers of Prophet Muhammadsa to simply recite Durood as mentioned in the Holy Quran: َّ َ ُّ َّ ُ َ َ َ ُّ ُ ّٰ َ ‫ِا ّن الل َہ َو َم ٰٓل ِئک َت ٗہ یُ َصلوۡ َن َعلی الن ِب ِ ّی ؕ ٰۤیا ّی َہا ال ِذیۡ َن ٰا َمنوۡا َصلوۡا َعل ۡی ِہ َو‬ َ ّ ‫َسل ُِموۡا ت ۡسل ِۡی ًما‬ “Allah and His angels send blessings on the Prophet. O ye who believe! You [also] invoke blessings on him and salute [him] with the salutation of peace.” (Surah alAhzab, Ch.33: V.57) Hazrat Musleh-e-Maudra also faced such people who insulted the Holy Prophet

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Friday 11 September 2020 | AL HAKAM Muhammadsa. In reply to their actions, he initiated gatherings in which speeches were made by scholars of the community in remembrance of the life of this great prophet.

These were the measures taken by true Islamic leaders in the face of insults; they were replied to with honour and dignity.

This gathering is now known as “Jalsa Siratul-Nabi”.

More recently, the Ahmadiyya Muslim Community has responded to such attacks with the “Muhammad Speech Contest”.

In fact, if we look to the Holy Quran, it is clear that there is no worldly punishment for any sort of blasphemy; rather, patience and determination is promoted in the face of ridicule: “… and you shall surely hear many hurtful things from those who were given the Book before you and from those who set up equals [to God]. But if you show fortitude and act righteously, that indeed is [a matter] of strong determination. (Surah Al-e-Imran, Ch.3: V.187) “… and those who suppress anger and pardon men; and Allah loves those who do good. (Surah Al-e-Imran, Ch.3: V.135) Islam proposes peace no matter what sort of insult one may face. In fact, when a Muslim is insulted or taunted by an ignorant person, the Holy Quran admonishes that a Muslim should only reply with words of peace: “And when they hear vain talk, they turn away from it and say, ‘Unto us our works and unto you your works. Peace be to you.

We seek not the ignorant.’ (Surah al-Qasas, Ch.28: V.56) “And the servants of the Gracious God are those who walk on the earth in a dignified manner, and when the ignorant address them, they say, ‘Peace!’” (Surah alFurqan, Ch.25: V.64) Once, Hazrat Abu Bakrra, who would later become the first Khalifa of Islam, was being inflicted with vehement verbal abuse from a non-Muslim. The Holy Prophetsa was seated nearby. Listening to the abuse, Abu Bakrra bore it patiently and in silence.

Observing this, the Holy Prophetsa smiled.

Eventually, having had enough of the non-Muslim’s tirade, Hazrat Abu Bakrra began to reply, at which point the Holy Prophetsa stood up and walked away.

Later, Hazrat Abu Bakrra enquired of the Holy Prophetsa, “O Prophet, whilst this person was abusing me, you remained seated and smiled, but when I replied, you stood up and walked away. Why?” The Holy Prophetsa replied, “While you remained

quiet, the angels were replying on your behalf, but when you spoke, the angels went away and Satan appeared instead. Therefore, how could I have remained present?”

From this, it is clear that there is no excuse for violent retaliation to ridicule of one’s belief; rather, the true response is a reply of peace.

The bright side of free speech Let’s walk into the light for a moment and become optimists, for there are many good traits of free speech. For example, if we just look at the Ahmadiyya Community in Pakistan, they are not allowed to openly profess that they are Muslims. Similarly, in Syria, Druids are killed for proclaiming their faith. Apart from this, if we look back into history, women were not openly allowed to have their say or vote and black men and women were also excluded from the voting system.

The law of freedom of speech can and has given such people their right to worship, to vote and most of all, to live.

Free speech has also allowed criticism, which, in some cases, can be a cause of improvement, for example, politicians criticise the ideologies of others as to take out any flaws and the Ahmadiyya Community holds a national shura in which debatable matters are addressed. However, even this has certain boundaries.

Love for all, hatred for none This world is in need of love, peace and brotherhood. Anything that prohibits the promotion of these attributes cannot be a helpful tool for society and neither must it be encouraged. To ensure that there is love for all and hatred for none, societies must be respectful and tolerant of each other by monitoring what they say.

What does Islam say about free speech?

Islam has always promoted the sort of free speech that maintains the respect and emotions of others, thereby creating a peaceful society. Not only does Islam promote such free speech, in fact, all prophets sent by God came with the same message. Even Prophet Mosesas was told by God Almighty to address Pharaoh in such a way that would melt his heart and not degrade him: “But speak to him a gentle speech that he might possibly heed or fear.” (Surah Ta Ha, Ch.20: V.45) Other than this, one can see that Islam has always promoted such speech that will bring people together. For example, the Holy Quran has advised man to utter only

words of wisdom and such words that are a good admonishment and nothing that may hurt the feelings of another being: “Call unto the way of thy Lord with wisdom and goodly exhortation, and argue with them in a way that is best.” (Surah alNahl, Ch.16: V.126) The Promised Messiahas also strived for only such speech in society that brings people together. This is what he instructed all nations and faiths to ponder upon in his book, Paigham-e-Sulh, whilst referring to this Quranic verse: “Say, ‘O People of the Book! Come to a word equal between us and you.” (Surah Ale-Imran, Ch.3: V.65) What we really need Now the question I ask is, is the right to free speech greater than the right to be free; free from grief; free from persecution; free from hate? Of course not! The very reason that people seek the right to free speech is to seek independence and the right to be who they want to be; this is ultimately to be happy and to be at peace. However, if the very installation of free speech removes such aspects from society, then one must ponder over how it is being used.

Peace is needed much more in this world at the moment than the right to be independent. This is because if there is no peace, then there will be no one left on this planet to even be independent. When people’s sentiments are tested and harmed, riots, violence and even wars ensue. This is exactly why the Holy Quran says: “O ye who believe! Let not one people deride another people, who may be better than they, nor let women deride other women, who may be better than they. And defame not your own people, nor call one another by nicknames. Bad indeed is evil reputation after the profession of belief; and those who repent not are the wrongdoers.”

(Surah al-Hujurat, Ch.49: V.12) This verse prohibits man from insulting or mocking other people. Thus, it has set a boundary on the freedom of speech and rightly so. The Holy Quran further prohibits such “free speech” by banning any sort of insult towards the theology of others: “And revile not those whom they call upon beside Allah, lest they, out of spite, revile Allah in their ignorance. Thus unto every people have We caused their doing to seem fair. Then unto their Lord is their return; and He will inform them of what they used to do.” (Surah al-An‘am, Ch.6: V.109) This verse sets everything clear.

Insulting others will only lead to retaliation.

This is a law and once this is understood, it is necessary to place boundaries on free speech so as to prevent riots and hate in societies.

“Nothing is sacred” Freedom of speech has invited the “Nothing is Sacred” theory. This has devastated many faiths and organisations who take the sanctity of their places of worship and leaders very seriously, so much so that they would be willing to die for it.

If it is known that mocking or insulting a certain place of worship or a certain leader will spark war, then this theory cannot and must not be accepted or promoted. The cartoons that were drawn by Charlie Hebdo show exactly what kind of an outcry can erupt from such an action. The outcome is

mayhem, turmoil, violence, chaos, hatred and further divide in a society that already seems to be drifting far away from each other.

The Pope may have raised some eyebrows when he compared ridiculing a person’s religion to cursing someone’s mother. He said that anyone who makes such an insult can “expect a punch” in return.

The comments were made in response to questions regarding Charlie Hebdo’s cartoons, which were not only insulting to Muslims, but to Christians as well.

“You cannot provoke. You cannot insult the faith of others. You cannot make fun of the faith of others”, said the Pope. “There are so many people who speak badly about religions or other religions, who make fun of them, who make a game out of the religions of others. They are provocateurs. And what happens to them is what would happen to [someone] if he says a curse word against my mother. There is a limit.”

The Pope rightly put it when he said that if his assistant insulted his mother, then he should expect a punch in return. The fact is that to Muslims, the Holy Prophetsa is even more sacred and beloved than their parents.

So insulting him would obviously provoke the sentiments of Muslims to an even greater degree. All in all, freedom of speech should be limited up to the point of A perfect example When it comes to respecting others and making sure that the feelings of everybody in society are not hurt, we see that there is no better example than that of the Holy Prophetsa.

Once, a Jew got into a debate with one of the companions of Prophet Muhammadsa and they were arguing over who the greatest prophet was. At this time, in order to safeguard the emotions of the Jew, the Holy Prophetsa told his companion not to say that Muhammadsa is greater than Mosesas in front of the Jew. His exact words were, “Do not give me precedence over Mosesas.”

We see another example at the time of a Jew’s funeral. When the coffin passed by the Holy Prophetsa, he stood up out of respect. When the Companionsra of the Holy Prophetsa saw this, they reminded him that this was the coffin of a Jew. However, the Holy Prophetsa asked them, “Was he not a person?”. This is the sort of mindset one should have when it comes to free speech; one should understand that every person – whether Muslim, Christian, Jew, black or white – has feelings and they should not be hurt. This is necessary in order to maintain, love, brotherhood and peace in the society.

This isn’t all. The Holy Prophetsa also promoted freedom of speech so that the oppressed could have their say. Not only did he give freedom of speech as a right, in fact he even made it a great virtuous deed by classing it as Jihad: “The word of truth in front of an unjust king is Jihad.”

The example of the Prophetsa in terms of giving freedom can be best seen from the constitution of Medina. In this constitution he gave Jews, Arabs and Muslims equal rights to worship freely, to have their say and to even decide their own punishments for certain crimes! Anybody who says that Islam discourages free speech must think twice!

Continued on next page >>

Friday 11 September 2020 | AL HAKAM

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The freedom to worship Not only did Islam give humanity the right to say as they pleased within peaceful boundaries, in fact, it let everyone worship as they pleased. The Holy Quran states: “There should be no compulsion in religion.” (Surah al-Baqarah, Ch.2: V.257) The Holy Quran further states: “And if thy Lord had enforced His will, surely, all who are on the earth would have believed together. Wilt thou, then, force men to become believers?” (Surah Yunus, Ch.10: V.100) And again, Islam promotes freedom of worship: “And proclaim that the truth is from God, so whoso wishes may believe and whoso wishes may disbelieve.” (Surah Al Kahf, Ch.18: V.30) All in all, it is evident that the Holy Prophetsa illustrated the perfect way to implement the freedom of speech and this day and age should really think about doing the same to ensure peace.

In the modern day, the Ahmadiyya Muslim Community believes that Hazrat Mirza Ghulam Ahmadas of Qadian was commissioned by Allah the Almighty to be the Promised Messiah and Mahdi. He states: “Through the blessing of their pure discourse, those with pure speech ultimately win hearts and minds, whereas those of wicked disposition have no skill other than creating discord and conflict in the land in a disorderly way … experience also bears

Continued from page 9

mention their virtues and excellences on different occasions. Beyond this, it was the way of his Companionsra to try and immortalise the memory of the deceased by adopting their good works and actions.

Once, the Promised Messiah, Hazrat Mirza Ghulam Ahmadas received word that someone had spoken ill of Imam Hussainra.

He was so disappointed and hurt by this that he published an advert to the following effect: “The love of the world caused [Yazid] to go blind. However, Hussainra was both pure and purified. Without a shadow of doubt, he is among those select ones whom God Almighty purifies with His own hand and saturates with His own love, and is, without a doubt, among the chiefs of Paradise. To harbour a modicum of malice against him is a road to the destruction of one’s faith.

“The marvelous level of righteousness, love of Allah, patience and steadfastness he possessed; his saintliness and his worship are an excellent example for us …

“Ruined is the heart that is his [Imam Hussain’sra] enemy and triumphant is the heart that loves him through practice and actions and with regard to all aspects of [Imam Hussain’sra] faith – his morals, his bravery and his love for God, truly adopts them by way of reflection, perfectly emulating them, like the reflection of a beautiful person upon a spotless mirror.’

(Majmu‘ah Ishtiharat, Vol. 3, Advert 270, pp. 544-555 [Rabwah, Pakistan]) Hence, it is in fact by emulating, adopting and practicing the moral excellences of these spiritual stalwarts – which is far greater and difficult a task than simply remembering them – that Jamaat-

witness that such offensive people meet a sorry end. God’s sense of honour ultimately comes to pass for His beloved ones.”

(Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, pp. 385-387) Since the demise of the Promised Messiahas, his successors, divinely appointed under the system of Khilafat, have been steering his community under these guiding principles.

The Fifth Successor of the Promised Messiahas, Hazrat Mirza Masroor Ahmadaa states: “Islam advocates that do not respond to the low and base allegations of the opponents because to do that would make you just as cruel. If you can forgive, then forgive; that is better …

“Whereas there is freedom of speech and tolerance in Islam, there is also the respect for mankind and forbearance.” (Freedom of Speech and Tolerance in Islam; Address delivered in Baitul Futuh Mosque on 25 March 2006) Nothing more to say We’ve seen that free speech can be beneficial in giving the voiceless a voice and when used in political or organisational terms.

However, we have also seen the turmoil it can cause if free speech is used to harm the emotions of others. So, at the end of it all, is free speech really as good as it sounds, or is it like an appealing Jack in The Box just waiting for you to open it so it can jump out at your face?

Now I’ve had my say … What’s yours?

e-Ahmadiyya has always strived to honour the memory of these heavenly souls. And so, Ahmadis try keep the memory of these blessed souls alive by striving to adopt their virtues so that people for generations not only read about them but witness the moral excellence of their legacy for generations to come.

Just like the blood of righteous men has irrigated the holiest lands in history, the demise of spiritual giants also plant seeds in future generations to keep their blessed memories alive through adopting and immortalising their greatness.

This is the true significance of Muharram for Ahmadi Muslims – not just to remember, but to endeavor to keep their genius alive even today and insha-Allah, forever more.

Praying for Prophet Muhammad – The Ahmadi response to Karbala Even today, over 100 years later, the Fifth Successor to the Promised Messiahas, Hazrat Mirza Masroor Ahmadaa continues to educate the Muslim world about the best way to respond to the evil of Karbala perpetrated 1,300 years ago.

In his Friday Sermon of 12 December 2010, Huzooraa beautifully explained: “We should normally remain attentive towards invoking Durood [praying for Prophet Muhammadsa] and especially in this month [of Muharram], we should turn our attentions to this … I again emphasise that we all should invoke salutations upon Prophet Muhammadsa profusely. This is the best expression there is for one’s sentiments about the incident of Karbala.”

Huzooraa went on to explain that “Durood invoked upon Prophet Muhammadsa is a means of solace and

100 Years Ago...

Tough questions for Christians The Review of Religions (English), August and September 1920 Not only has Modern scholarship unreservedly repudiated the doctrine of the resurrection of Christ as a piece of pure mythology, but the very existence of the Christ of the Gospels, is now denied by an ever-increasing number of the foremost historical scholars of the world.

If Dr Marsh will read The Rise of Christianity by Paster Albert Kalthoff, The Christ Myth and The Witnesses to the Historicity of Jesus by Prof Arthur Drews, Pagan Christ, Christianity and Mythology, A Short History of Christianity by Hon John M Robertson, The Golden Bough by Sir James G Frazer, Ecce Deus by William Benjamin Smith, The Christ by John E Ramsburg and the article on The Gospels by Professor Paul W Schmiedel in the Encyclopaedia Biblica, he will find that these works (which are only a few of their kind) written by men who are among the most profound scholars of the world, show conclusively that there is no historical reason for believing that such a person as Jesus Christ ever lived among men.

The truth is that the orthodox view of

comfort for both his physical and spiritual progeny.” (Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, Friday Sermon, 12 December 2010) Hence, the Ahmadiyya response to the unjust and cruel martyrdoms of Hazrat Hussainra along with other family members of the Holy Prophetsa and a few other noble companions who were among them at the time, is to pray for Prophet Muhammadsa through Durood, which is the following prayer, ٰ َ َ َّ َ َ َ َ ُ ٰ ٰ َ َّ َ َ ُ ٰ َ ّ َ َ ُ ّ ٰ َ ‫اہ ْي َم‬ ِ ‫اللھ ّم ص ِل علی مح ّم ٰ ٍد وعلی ا ِل م َح ّم ٍد ک َما ص َل ْيت علی اِبْ َر‬ َ ّ ٌ ٌ ٰ َ​َ ‫اھ ْي َم اِنک َح ِم ْيد م ِج ْيد‬ ِ ‫وعلی ا ِل اِبْ َر‬ ْ ٰ ّٰ َ َ ُ ُ ٰ َ َ َ َ َ َّ َ ٰ َ َ ٰ ْ ‫اہ ْي َم‬ ‫الل ُھ َّم بَا ِرک َعلی محَ ّٰم ٍد ّو َعلی ا ِل َمحم ٍد کما ب‬ ِ ‫ارکت علی اِبْ َر‬ َ َ ّ ٌ ٌ ٰ َ​َ ‫اھ ْي َم اِنک َح ِم ْيد م ِج ْيد‬ ِ ‫وعلی ا ِل اِبْ َر‬ “O Allah; Bless Muhammadsa and his people, as You blessed Abrahamas and his people. You are indeed the Praiseworthy, the Exalted.

“O Allah; Prosper Muhammadsa and his people, as You prospered Abrahamas and his people. You are indeed the Praiseworthy, the Exalted.

The Arabic word for “people” here is “aal”, which connotes both physical and spiritual progeny and so, Ahmadi Muslims are constantly engaged in prayers for both blessed groups of people. This is a prayer that is offered in every single rak‘ah of obligatory prayer as well.

Hence, while Muharram is a special time for remembering and honoring the blessed family members of Prophet Muhammadsa who were martyred at Karbala for the rest of the Muslim world as well, through Durood, Ahmadi Muslims are constantly praying for these noble souls dozens of times a day, every single day throughout the year.

Christ is everywhere breaking down before the advance of critical research.

In a lecture on Jesus in Modern Criticism delivered in 1907, Professor Schmiedel observed that in the preceding five or six years the theory that Christ is a myth had won greatly increased acceptance among scholars … Among those most competent to judge the conviction is rapidly growing that Christianity took its rise not from an individual leader but as a social evolution.

If Christ really lived why is it that the history of the age should know nothing whatever of him? Why is it that no contemporary historian has even recorded his name? ... And mark you, so far as Christianity is concerned it is not a question as to whether there was a Jesus, a man, it is a question as to whether or not there was Christ a God. One Jewish peasant more or less is not the question at issue at all. Christianity requires that history shall proclaim a God, and yet history knows nothing whatever either of Jesus the Man, or Christ the Deity. (From the Truth Seeker)

A sonnet about the Promised Messiahas The Review of Religions (English), August and September 1920 M Ataur Rahman

Thy soul, O Mirza, dwells happy and blest In blissful fellowship with the kindred Souls of world-teachers, who from error led Mankind to truth, the purest and the best.

And God’s earth is defiled with the foulest Crimes – lust and greed and rapine and bloodshed We hear the moans of men – “The hour’s cursed: Is there no God to give to us peace and rest?”

Nay, wherefore should men despair? Thy advent Was in fullness of time; thou didst foretell, The events and warn the wicked world – Behold!

Mahmud of high resolve, thy son, Heav’nsent, Fulfils thy great task. The forces of hell He shall scatter; the world shall join his fold.

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Friday 11 September 2020 | AL HAKAM

Responding to Allegations

Who was behind the Arabic works of the Promised Messiahas?

Part II The Promised Messiahas mentioned to Maulvi Abdul Karim Sahibra one day that he had received a revelation: َ ْ َ َ َ ‫لا ت َ ْص ُب َو ّن اِلی ال َوط ْن‬ ُ ‫ف ْیہ ت ُ َھ‬ ْ‫ان َو ت ُ ْم َتحَن‬ ِ ِ “Do not go back to your homeland. You will face humiliation and suffering there.”

The Promised Messiahas said: “It appears that this revelation has reference to [Hakim Maulvi] Nuruddin.”

(Tadhkirah, p. 1,020) Referring to the above revelation of Allah the Almighty, the opponents of the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas put forward that he fabricated this prophecy with the help of an Arabic book, Maqamat-e-Hariri [The Assemblies of Al-Hariri] to convince Hazrat Hakim Maulvi Nuruddinra to permanently settle in Qadian and write Arabic books for him.

Hazrat Hakim Maulvi Nuruddinra was not an ordinary follower of the Promised Messiahas. Soon after the demise of the Promised Messiahas, he was chosen as his first Khalifa by God. According to the opponents, he knew that it was in fact him who used to write expressive Arabic books and (God forbid) the Promised Messiahas used to publish those books in his name and continuously lied to the people that they were a miracle of Allah and claimed that God’s support was on his side and that his opponents were deprived of divine help.

Then the question arises that, in such supposed circumstance, how could a person like Hazrat Khalifatul Masih Ira take the Bai‘at of the Promised Messiahas? He was considered one of the greatest physicians in Hindustan at that time. Leaving a big city and settling permanently in a small village just for the sake of the Promised Messiahas and spending most of his earnings on spreading and promulgating the Ahmadiyya mission shows that he had true faith in the Promised Messiahas. It also indicates that he was sincerely convinced that God Almighty had miraculously taught knowledge of the Arabic language to the Promised Messiahas.

A saint and his followers have a very delicate relationship. Every wise person knows that the faith of adherents is based on piety, purity and goodness. Followers of a holy man are drawn towards him when they fully believe that the said person is godly and there is no deception and corruption in his heart.

Explaining this subject, the Promised Messiahas states: “All the earlier prophets and messengers who appeared in this world or the divinely appointed and muhaddith [recipient of God’s word] who came after them, no one would have or will ever become their follower if they had considered them deceivers and schemers. The pir-murid

relationship [between saint and devotee] is a very delicate one. A slight misunderstanding renders it doubtful. I once noticed a group of my followers that some of them became suspicious of me only because I did not place my right foot upright in the qa‘da altahiyat [sitting position] of Namaz with an excuse of an illness of which they were not aware, so much so that two men started talking and began to suspect that it was against the sunnah [practice of the Holy Prophetsa]. Once, I grabbed a cup of tea with my left hand because the bone of my right hand is broken and weak. Upon this, some people criticised that it is against the sunnah. This happens all the time that some new followers get caught up in their own misunderstanding of trivial things and start criticising even in the most insignificant household matters. Prophet Mosesas was also inflicted pain in the same way. Islam is a religion whose followers measure the words and deeds of every person on the scale of righteousness and piety, and if they find them contradictory, they immediately walk away from him.” (Siraj-e-Munir, Ruhani Khazain, Vol. 12, p. 26) Hence, if the spiritual guide is such a deceiver that he asks his most devoted follower to write a book in Arabic or compose a powerful Arabic poem so that he may present it to the people as a sign of God and a miracle that would serve as the truth of his prophethood, then such a follower would certainly break this relationship and leave him immediately.

There is possibility that a group of fraudsters join a deceitful person to perform such an atrocity in secret, but such a bad deed is not worthy for a person who claimed to be the Promised Messiah and the Prophet of Allah.

Regardless of the fact that Promised Messiahas never resorted to deception or falsehood, even those handful of people who abandon the Jamaat come up with this story that they left Ahmadiyyat because God forbid, they found out about the fabrication of the founder of the Ahmadiyya Jamaat. This behaviour of the deserters is worth considering for the opponents. A righteous person like Hazrat Khalifatul Masih Ira could neither have supported the Promised Messiahas if he was aware that the masses are being deceived, nor would he have maintained a relationship of obedience and devotion with him.

On the contrary, Hazrat Hakim Maulvi Nuruddinra was on a very high pedestal of sincerity and faithfulness. He was engaged in the construction of his magnificent house in Bhera. He went to Lahore to buy some building material for the house. After he bought and sent the goods to Bhera, he went to Qadian to visit the Promised Messiahas.

Huzooras instructed him to permanently

stay in Qadian.

Mentioning the revelation of the Promised Messiahas in the book, Mirqatul-Yaqin fi Hayat-e-Nuruddin, Hazrat Khalifatul Masih Ira states: “[The Promised Messiahas] told Maulvi Abdul Karim Sahibra that he had received a revelation about Nuruddin. It is in the form of a couplet which is also present in [the poem of] Hariri: َ ْ َ َ َ ‫لا ت َ ْص ُب َو ّن اِلی ال َوط ْن‬ َ ُ ُ َُ ْ ‫ان َو ت ْمتحَ ْن‬ ‫ِفی ِہ تھ‬ “Do not go back to your homeland. You will face humiliation and suffering there.”

“God Almighty has unique ways at His disposition. I did not ever think even in my dreams or thoughts about my hometown again. Thereafter, I got completely attached with Qadian.” (Mirqat-ul-Yaqin fi Hayat-eNuruddin, p. 187) Hazrat Khalifatul Masih Ira lived for about 20 years after the said revelation. The standard and high level of his devotion and loyalty can be estimated from the fact that after the commandment of Allah, he never left Qadian without the permission of the Promised Messiahas.

On one occasion, the Promised Messiahas said, “Maulvi Sahib! In future, do not even think about your ancestral home, Bhera.”

Hazrat Maulvi Sahibra used to say, “My heart was full of fear that it is quite possible for me never to go there but how could it be that I do not even think of Bhera in my heart.”

However, he says: “God Almighty has unique ways at His disposition. I did not ever think even in my dreams or thoughts about my hometown again. Thereafter, I got completely attached with Qadian.”

Hazrat Master Abdur Raufra of Bhera used to say that once, a raees [chieftain] of Bhera wrote to him [Hazrat Maulvi Sahibra], saying, “I am ill and you are our family doctor. Please come to Bhera and examine me.” He wrote back to the chieftain, saying “I have migrated from Bhera and now, I do not go anywhere outside of Qadian without the permission of Hazrat Mirza Sahibas. If you need me, write to Hazrat Mirza Sahibas.”

Thus, the chieftain wrote to the Promised Messiahas. Huzooras said, “Maulvi Sahib!

Go and examine that chieftain.” When he reached Bhera, the house of the chieftain was located on the round road around Bhera, so he examined him and suggested the prescription and returned back immediately. He did not visit his ancestral home or go to see his new house which was under construction. He did not even meet his near ones or friends. He came back immediately after the purpose for which the Promised Messiahas had sent him was achieved. (Hayat-e-Nur, p. 184) After migrating to Qadian from

The Promised Messiah’sas personal inkpot

his hometown, Bhera, Hazrat Maulvi Nuruddinra did not make any journey without the permission of the Promised Messiahas. Below is the detail of his trips: 1. Some members of the state of Jammu insisted him to visit Jammu for a few days.

The Maharaja [of Jammu] offered him a government job in the state and asked him to join again. However, there was no permission from the Promised Messiahas about this matter. Thus, he refused and came back.

2. Nawab Sahib of Bahawalpur State called him for his treatment once and Nawab Sahib’s men got permission from the Promised Messiahas for this. After treating Nawab Sahib for a few days, he returned.

3. At the request of Hazrat Nawab Muhammad Ali Khanra Raees Malerkotla, the Promised Messiahas sent him to Malerkotla to deliver a dars [sermon] of Quran and hadith. He stayed there for more than a year.

4. He went to Lahore to read out an essay of the Promised Messiahas in a gathering of Aryas. This very essay is present in the book Chashma-e-Marifat.

5. Once, during the time of his Khilafat, he had to go to Multan to testify in a case.

On his way back, he gave a lecture in Lahore.

6. He visited Lahore to lay the foundation stone of the house and shop of the late Sheikh Rahmatullah Sahib Ahmadi.

7. When the Promised Messiahas visited Delhi in 1905, Hazrat Maulana Sahibra was also called there a few days later. In the same way, he was accompanying Huzooras in his journey to Lahore, in which he passed away.

(Mirqat-ul-Yaqin fi Hayat-e-Nuruddin, pp.

304-305) Thus, if the Promised Messiahas just selected a couplet of Hariri and fabricated a revelation to convince Hazrat Hakim Maulvi Nuruddinra, was it possible that it had such a lasting effect on him that he did not go against it for more than 20 years?

In fact, he never left Qadian without the permission of the Promised Messiahas. As far as visiting Bhera is concerned, he only went there once and that too at the behest of the Promised Messiahas and returned immediately after examining the patient.

Moreover, he was offered a job in the state by the Maharaja, but he turned it down and preferred Qadian over it. Hence, this standard of faithfulness and submission can only be found in true and sincere followers.

Surely, he sincerely believed in the Promised Messiahas. Hazrat Khalifatul Masih Ira showed such an example of obedience that his actions proved the truthfulness of the Messiahas of Muhammadsa. He would not have shown such obedience if the Promised Messiahas, God forbid, was not true in his claims.

Friday 11 September 2020 | AL HAKAM

14

10 ways to achieve Allah’s love Frasat Ahmad Missionary, USA

Does God love you? Do you truly love Him? How can you ignite the fire of divine love in your heart? What steps should you take to magnetise the love of Allah?

Luckily, Hazrat Musleh-e-Maudra has answered these immensely difficult questions, and has provided practical solutions and steps to fall in love with Allah so that He may fall in Love with you.

In his own words, here are Hazrat Musleh-e-Maud’sra 10 ways to achieve Allah’s love (taken from his speech entitled Ta‘alluq Billah, delivered on 28 December 1952 at Jalsa Salana Rabwah).

1. Zikr: Remembrance of Allah To repeat the divine attributes, or, in other words, the remembrance of Allah, inculcates love for God. In other words, it is to recite: َ ْ َ ّٰ َ ّٰ ُ ْ َ ّٰ َ َ ْ ُ ‫ الل ُہ اکب ُر‬،‫ الحَ ْمد لِل ِہ‬،‫ان الل ِہ‬ ‫سبح‬ and in the same manner: ُ ‫ یَا َس َّت‬،‫ یَا قَ ُّی ْو ُم‬،‫یَا َح ُّی‬ ُ ‫ یَا َغ َّف‬،‫ار‬ ‫ار‬ and other invocations. We may invoke Allah’s name and continuously recite His Attributes, but merely invoking His Name does not increase our faith or certainty.

For this reason, zikr is founded upon love that is based on artificiality. At this stage, only one’s mind accepts Allah as Holy, as the Concealer of sins and as Extremely Forgiving. Such a person does not truly have a genuine relationship with Allah the Almighty, but when he begins to recite ‫یَا‬ ُ ‫س َّت‬, ُ‫ یَا َغ َّفار‬، ‫ار‬ َ a droplet of divine love begins to descend upon him. It is akin to throwing mud in the air; inevitably, some mud falls back upon oneself.

In like manner, artificial love can take the colour of true love. Allah the Almighty indicates towards this in ُ the Quranic verse: ُ َُۡ ۡ َ ‫فاذک ُر ۡونِ ۡۤی اذک ۡرک ۡم‬ Meaning, “Therefore remember Me, and I will remember you.” (Surah al-Baqarah, Ch.2: V.153) This means that if you continue to remember Him, then you will eventually attain a status in which Allah will begin to remember you. (Ta‘alluq Billah, Anwar-ulUlum, Vol. 23, pp. 186-187) 2. Fikr: Reflection The second means to attract divine love is to reflect and deliberate upon the divine attributes, which, in Sufi terminology, is called fikr.

It is one thingٰ toٰ recite: َ ْ َ ّ َ ّ ُ ْ َ ّٰ َ َ ْ ُ ‫ الل ُہ اکب ُر‬،‫ الحَ ْمد لِل ِہ‬،‫ان الل ِہ‬ ‫سبح‬ but it is entirely different to reflect upon how Allah is Holy, how Allah is the Greatest and how Allah is deserving of all praise and admiration.

“Imagine that a certain individual is going through a jungle and is afflicted with an ailment which requires immediate operation. If, in this situation, a doctor suddenly appears riding a horse towards

Greater Power. When one obtains this status, then certainly, they will begin to love Allah the Almighty and when they do so, God Almighty will also begin to love them. Thus, Allah the Almighty states in this regard: ّٰ َ ۡ ۡ ۡ ُ ‫ِا ّن الل َہ یُ ِح ّب ال ُمق ِسطِی َن‬ Meaning, ‘Surely, Allah loves those who are just’. (Surah al-Maidah, Ch.5: V.43)” (Ibid., pp. 194-195)

him and treats him causing him to heal, then everyone will realise that this was not merely a doctor, but was God Himself coming to save His servant.

“These are signs which magnetise one towards the court of Allah the Almighty and lift him from the ground towards His throne.

Reflecting upon these signs inculcates love for God in man’s heart.” (Ibid., pp. 188-189) 3. Compassion for God’s creation “Sympathy and love for Allah’s creation and loving humanity also ignites divine Love …

If you treat Allah’s creation well in order to gain His love, then Allah Himself will speak to you, saying, ‘Come, be near me’ …

“You must imagine the creation of Allah before your eyes and think, ‘These people are beloved to my God. If I am unable to behold and experience Allah the Almighty, then I will love His creation, knowing that it is the source of gaining His love. To love the creation in such a way suddenly and rapidly ignites the fire of divine Love …

“The following Quranic verse in regard to the Holy Prophetsa serves to prove this point: ُ ُ َّ َ َ ۡ َّ ٌ َ َّ ۡ ‫ل َ َعلک بَا ِخع نف َسک الا یَکوۡنوۡا ُم ۡؤ ِمنِی َن‬ “Meaning, ‘Haply thou wilt grieve thyself to death because they believe not’. (Surah alShu‘ara, Ch.26: V.4) “[In other words] while thinking that these people are distant from Him and are a means of unhappiness for Him, you are killing yourself. The intent of this verse is to convey, ‘How can I not love you when you are dying in grief at My people’s condition?”

(Ibid., pp. 189-191) 4. Regret “To build the habit of feeling regret at committing a sin, meaning that there should be no sin after which regret is not felt, also attracts divine love.

“One who regrets committing a sin demonstrates that he has the feeling to perceive and recognise that which is ugly and wicked. And if he can recognise what is wicked, then he must surely be able to recognise what is beautiful.

“When one is able to attain this and he starts recognising beauty, then God Himself reveals the pathways to His Love, for God is the Greatest Benefactor and is the Most Beautiful. For this reason, He declares: ّٰ َ ۡ َّ ُ ‫ِا ّن الل َہ یُ ِح ّب الت ّوَ ِابی َن‬ “Meaning, ‘Allah loves those who turn to Him’. (Surah al-Baqarah, Ch.2: V.223)” (Ibid., pp. 192-193) 5. Pray “Whoso attempts to instil certainty in their heart that nothing in their life can be resolved without prayer, is one whose heart will attain love for Allah the Almighty …

“To have an attention towards prayers also inculcates love for Allah. No doubt, one’s prayers may certainly comprise of

artificiality at the start, but when man continuously turns to prayer, his prayers shall certainly be accepted and some shall be accepted in a miraculous manner.

“Due to the acceptance of their prayers, benevolence, which nourishes love, shall descend upon them and their heart will inculcate love for God. The aforementioned verse: ّٰ َ ۡ َّ ُ ‫َ ِا ّن الل َہ یُ ِح ّب الت ّوَ ِابی َن‬ ۡ ّ “indicates towards this. ‫ ت ّوَ ِابی َن‬holds two meanings. One meaning is he who repents َ​َ and secondly, ‫ ت ّواب‬means a person who continuously enters Allah’s court. Hence, he who continuously attends to His Court shall surely inculcate love for God in his heart.”

(Ibid., pp. 193) 6. Place your trust in Allah “One who exerts all possible effort, but inevitably remains certain that only Allah the Almighty will produce results, will instil divine love in their heart.

“For the person who, at the very least, superficially entrusts their affairs to Allah, acknowledges Allah’s powers and favours; this superficiality eventually becomes genuine, as is the case with most matters in the world.

“This is indicated in the following Quranic verse: ّٰ َ ۡ ّ ۡ ُ ‫ِا ّن الل َہ یُ ِح ّب ال ُم َتوَکِلِی َن‬ “Meaning, ‘Surely, Allah loves those who put their trust in Him.’ (Surah Al-e-Imran, Ch.3: V.160) “Whoso entrusts their affair to God Almighty and states, ‘I cannot resolve this matter; please resolve this’, fills their heart with divine love.” (Ibid., pp. 194) 7. Act with justice “One who attempts to establish justice in this world for the sake of Allah the Almighty also ignites divine love in his heart …

“There are often two reasons for perpetuating injustice: one either holds love for a party or bears enmity against the other. He who does not care for his own love, or the love of his relatives and friends, and also does not allow hostility against enemies to turn him away from justice, is one whose heart has a greater love than that, or a greater fear than the hostility they bear against enemies …

“If injustice does not exist within their heart, then surely they acknowledge a Greater Power or desire nearness to this

8. Taqwa: Make Allah your shield “One means to attain divine love is that one should try to make Allah a shield in every matter and issue. One should forsake evil, not for the sake of it being evil, but rather for Allah’s sake. This is the definition of taqwa [true fear of Allah].

“When a person inculcates the habit of acting for the sake of another entity, they slowly begin to love that entity. It is for this reason that servants and workers love the kings, royals and rulers they serve, because they have inculcated the habit of working for their sake and serving them …

“In like manner, man should act in accordance with God’s pleasure. For example, a person should say, whilst giving alms, ‘I do not give these alms so that my standing in society increases, but rather because God has ordained that I give alms.’

“Thus, if man inculcates the habit of seeking God’s protection in every matter, there will arise a connection between himself and God Almighty. Allah the Almighty indicates towards this in this Quranic verse: ّٰ َ ۡ َّ ۡ ُ ‫ِا ّن الل َہ یُ ِح ّب ال ُمتقِی َن‬ “Meaning, ‘Verily, Allah loves the Godfearing.’ (Surah Al-e-Imran, Ch.3: V.77)” (Ibid., pp. 195) 9. Become one with Allah and adopt His attributes “God Almighty loves those who attempt to be like Him. Thus, you must strive to emulate the attributes of God which the Holy Quran describes. ّ “You cannot become ‫حیی‬ (the Living(, but you can emulate this attribute by healing and attending to the sick. You cannot be ُ ‫( مم ِْیت‬the One Who causes death(, but you can certainly emulate this attribute to cut asunder and terminate evil. You cannot be ‫( خالق‬the Creator), but you can certainly give birth to pure progeny …

“Thus, one who strives to inculcate within themselves the divine attributes will generate divine love in their heart according to the extent that they begin to resemble God Almighty.” (Ibid., pp. 196) 10. Study the nature of love “One means to attain divine love is to study nature and to reflect upon ways of attaining love and then to act upon them. Allah the Almighty states in the Holy Quran: َ َ َّ َ َ َ ۡ َّ ّٰ َ َ ۡ ‫اس َعل ۡی َہا‬ ‫فِطرت الل ِہ التِی فطر الن‬ “Meaning, ‘And follow the nature made

by Allah – the nature in which He has created mankind’. (Surah al-Rum, Ch.30: V.31) “Allah the Almighty has embedded within man certain emotions and passions which He Himself has implanted. Within these emotions exists a glimpse of the divine attributes. This means that Allah has embedded within man such substances that produce commonality and cohesion between God and man.” (Ibid., pp. 197)

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Friday 11 September 2020 | AL HAKAM

100 Years Ago...

Daily diary about Hazrat Musleh-e-Maud from Dalhousie Al Fazl, 13 September 1920 Maulvi Rahim Bakhsh Sahibra MA

28 August [1920] Hazrat Khalifatul Masih II[ra], accompanied by his associates, went to Kalatop for sightseeing. On the way, he said that the Promised Messiahas liked two of his poems very much. One of them was: ‫ت‬ ‫عش‬ ُ ّ [‫زدنن‬ ‫]در وکےئ و� ارگ رسِ� ت ُش��اق نرا ن‬ ‫ع‬ َ ‫الف َّ�ق زَ َ�د‬ ِ ‫ا ّول ےسک ہک‬ ‫م‬ “If it is ordered to cut off the heads of lovers in Your [Allah’s] way, I will be the first one to cry out loud that I am also among [Your] lovers.” [Durr-e-Sameen Farsi, p. 143] And the second [poem] was: ‫ی ت‬ ؐ‫ونر� در اجن دمحم‬ ‫بجع‬ ‫لعل� ی ت‬ [ؐ‫]بجع س� در اکن دمحم‬ “There is an extraordinary light in the persona of Muhammadsa and there are unique gems in the mine of Muhammadsa.”

[Durr-e-Sameen Farsi, p. 141] 29 August Huzoor said, “I am not affected by my moods. I have so many works to perform that I never get free from them. When the work of hands is over, the mind stays busy all the time. My heart desires for the day and night to be even longer [so that I can do more work].” [ra]

30 August [Hazrat Khalifatul Masih IIra] went to Dainkund.

31 August Huzoor said, “Once a melancholic Muslim walked past Hazrat Umarra with his head bowed down. He [playfully] tapped him with his hand and said, ‘How can you feel sad when it is the time of Islam’s progress and triumphs?’”

Hazrat Khalifatul Masih II[ra] said, “Depression and downheartedness are signs of despair. We should not feel sad about the events of the past and ought to keep an eye on our present and the future. In fact, the way of sufis [mystics] is that they remove past mistakes from their minds altogether.

This is only possible if the man contemplates on the relationship with their beloved [God]. Otherwise, if they always keep their mistakes before them, a hijab [veil of shame] will be created between them and their beloved, which will further pull them apart.”

Huzoor[ra] said, “However, this does not mean that a person completely holds back their emotions and not express them.

The one whose feelings are not alive is not a human being, but a rock. Feelings should not be suppressed because there are very bad consequences of it.” Huzoorra explained its negative effects with the help of an example and said, “Affluent people [ra]

usually try to suppress their feelings and consider their expression to be a weakness.

The Holy Prophetsa was saddened to see the pain of death of one of his grandsons and tears flowed from his eyes. One of the Companionsra said, ‘O Messenger of Allah, do you also weep?’ The Holy Prophetsa said, ‘Yes, God has not hardened my heart.’

This shows that completely suppressing the feelings of compassion and affection makes a person hardhearted. These emotions are good and not bad at all.”

Hazrat Khalifatul Masih II[ra] said, “Some people make a mistake and then apologise.

It hurts me a lot because sometimes the misdeed is not worthy of being forgiven or it has to be forgiven after a while or it is such that there is no need to apologise for it. Then, if it is not said that it has been forgiven, the apologiser insists and in fact, forces to be forgiven. Nevertheless, it is also important to acknowledge our mistake. It can be done in such a way that a person expresses remorse and promises to be careful about the future, but requesting for forgiveness and presenting arguments for the misdeed is to make the mistake even more so.”

Huzoor[ra] added, “Once Hazrat Khalifatul Masih Ira was displeased with me in the life of the Promised Messiahas. The reason was that he had asked us to write an essay and had set a reward for it. The topic he chose was not befitting according to some. I was of the same opinion. A person criticised it harshly and somebody attributed it to me and conveyed it to him. Maulvi Sahibra was unhappy with me. I used to study Bukhari [book of ahadith] in those days. I immediately took Bukhari and went to him for studying. Although I had a fever in those days and had been missing lessons for many months, I thought, ‘If I will not go today, a hijab [veil] will certainly be created in the heart and I will be deprived of knowledge.’”

1 September [Hazrat Khalifatul Masih IIra] went to see the scenic view of pine trees located in the way of Simlou.

2 September At the time of dinner after Maghrib prayers, Huzoor[ra] said, “A person should be sent to Russia because there is prophecy of the Promised Messiahas that the scepter of Russian Tsar was taken and handed over to him. This revelation should be widely circulated in the present days. In Australia, Sufi Hassan Musa Khan Sahib extensively published the prophecy about the Tsar of Russia. Consequently, when it was fulfilled at the time of the war, a well-known newspaper of [Australia] wrote a great article on the Promised Messiahas. Publication of prophecies before their fulfilment has a

great effect on people’s hearts.”

3 September It was Friday. The sermon was delivered

by Huzoor[ra] himself. Bhai Abdur Rahman Sahib will compose it in clear handwriting and send [to Qadian], insha-Allah.

4 September At nine o’clock in the morning, Huzoor[ra], along with his associates left for Chamba.

We ate on the way and reached Khajjiar at four in the evening. Khajjiar is 14 miles from here [Dalhousie]. From there, we left at 5pm and reached Chamba at 8:30pm. We covered 23-24 miles distance in one day.

The next day, we left after Zuhr prayers.

We returned to Khajjiar at 8pm. There was no accommodation in the bungalows etc. because Raja Sahib of Chamba was staying over there himself. However, Raja Sahib, under Divine providence, kindly vacated a room in the bungalow for Hazrat Khalifatul Masih II[ra]. His private secretary was staying in that room. We are grateful to Raja Sahib for his compassion and thank him for his kindness. May Allah the Almighty grant Raja Sahib the best of rewards. Amin!

We stayed overnight in Khajjiar and left around 11 in the morning and returned safely to Dalhousie on the evening of 6 September [1920].

On the way, Huzoor[ra] said, “Maulvi Burhanuddin Sahibra of Jhelum was a great scholar. However, nobody could guess from his appearance that he was a very educated person. Once, on a journey, he boarded a train. The carriage was full and there was no place to sit. Maulvi Sahib requested the passengers to move aside. They asked, ‘Who are you?’ Maulvi Sahib replied, ‘I am your kammi [servant].’ People thought he was a

chura or chamar [untouchable] and left their seats because of him. He freely laid down and slept. He was asked, ‘Maulvi Sahib, why did you call yourself a kammi?’ He said that the scholars are also khuddam [servants].”

“When the Promised Messiahas returned from Jhelum, he said, ‘The influence of Maulvi Burhanuddin Sahibra could be ascertained by going to Jhelum.’ Around a thousand people took Bai‘at of the Promised Messiahas in Jhelum and he used to say that he got tired while taking Bai‘at but Maulvi Sahib continued to bring more and more people. Thousands of people came to visit the Promised Messiahas because of his efforts. Such a large crowd had not gathered anywhere else to welcome the Promised Messiahas.”

Hazrat Khalifatul Masih II[ra] said, “Once in my childhood, the late Maulvi Sahibra came to Qadian. I was very young. It was the month of Muharram. Following the crowd, I was also wearing red thread called maula around my neck. Maulvi Sahibra caught me and said, ‘This is a [bad] innovation. Take it off right now.’ As a child, I rarely used to leave the house due to shyness. Therefore, I was very scared of strangers. Thus, I ran home and got sick.”

“The Promised Messiahas called Maulvi Sahibra and advised him, ‘Children should not be treated so harshly.’”

Hazrat Khalifatul Masih II[ra] said about fear at a young age, “Once, a woman with long hair came to our house. I was terrified to see her and got sick with fever for an entire week. When the fever subsided, that woman came to see me. When I saw her, I got sick again. The Promised Messiahas gave that woman a place to stay in a separate house.”

Friday 11 September 2020 | AL HAKAM

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Friday Sermon 14 August 2020 Men of Excellence After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

Two weeks ago, whilst narrating the accounts of the companions, I was mentioning the accounts from the life of Hazrat Saadra bin Abi Waqas. I will continue to narrate some further accounts from his life today.

The battle [against the Persian forces] was mentioned last time. During the battle, Hazrat Salamara bint Hafsa, the wife of Hazrat Saadra, saw that a prisoner who was shackled in chains and expressed immense longing to participate in the battle. His name was Abu Mihjan al-Thaqafi. He also happened to arrive at the [location of the battle] after Hazrat Umarra expelled him [from the city] due to him drinking alcohol.

However, after being guilty of drinking alcohol again, Hazrat Saadra punished him with lashes and tied him in chains.

Abu Mihjan requested Zahrah, who was a maidservant of Hazrat Saadra, to open his chains so that he could participate in the battle. He stated, “By Allah, if I survive, I will return and put on the chains again.”

The maidservant accepted his request and opened the chains. Abu Mihjan mounted the horse of Hazrat Saadra and headed towards the battlefield. Penetrating the rows of the enemy, he headed towards the big white elephant and attacked it. Hazrat Saadra was observing all of this at the time and said, “Although the horse belongs to me, however, the one riding it appears to be Abu Mihjan al-Thaqafi.” As mentioned previously, Hazrat Saadra could not actively participate in the battle due to illness, but he was supervising from further afield. In any case, the fighting continued for three days. When the battle came to an end, Abu Mihjan al-Thaqafi retuned and put on his chains again. Hazrat Saadra released Abu Mihjan saying, “If you drink alcohol again, I shall hand out a severe punishment.” Abu Mihjan promised never to drink again.

According to another narration, Hazrat Saadra wrote about the entire incident to Hazrat Umarra, upon which Hazrat Umarra said, “If he repents from drinking alcohol

again, then he should not be punished.”

Upon this, Abu Mihjan swore to never drink again and Hazrat Saadra set him free. (Ashra Mubashra, Bashir Sajid, pp. 850-851) Hazrat Musleh-e-Maudra has narrated the details of this incident in the following manner. In the previous narration, it was mentioned that the maidservant released him. However, Hazrat Musleh-e-Maudra writes: “Hazrat Saadra bin Abi Waqas was among the very special companions of the Holy Prophetsa. During the period of Hazrat Umar’sra Khilafat, Hazrat Saadra was appointed as the commander of the Muslim army against the Persian army.

Suddenly, he developed an abscess on his thigh, which is referred to as “ghambir” in our [Urdu] language. It persisted for a long time and he tried all kinds of treatments but to no avail. Eventually, he thought that if he remained bedbound and the army saw that their commander was absent, they would become downhearted. Hence, he had a tree deck constructed just like people in this country [the Indian subcontinent] do for the security of their orchards. He used to climb up to the deck with the help of his men

so that the Muslim army may be able to see him and be assured that their commander was with them. During those days, he came to know that an Arab [Muslim] chief had consumed alcohol.”

Hazrat Musleh-e-Maudra further writes: “Although alcohol was forbidden in Islam, but the Arabs were extremely addicted to it. And once someone is addicted to something, withdrawal can be very difficult. This particular chief had only accepted Islam two or three years before this incident.”

Hazrat Musleh-e-Maudra states that when one has a habit, it does not go away easily.

In any case Hazrat Musleh-e-Maudra states: “Hazrat Saadra bin Abi Waqas was informed that this Muslim Arab chief had drunk alcohol and so he imprisoned him.

In those days, there were no formal prisons.

Whoever was to be imprisoned would be locked in a room and someone would be appointed to watch over them. Hence, this Muslim Arab chief was also locked in a room and someone was appointed to guard the door.”

Hazrat Musleh-e-Maudra further writes: “The year in which this battle took place is known as the ‘Year of Trial’ in Islam in Islamic history. The reason for this is that the Muslims suffered great losses during this battle. At one point, the horses of the Muslim army fled from the elephants of the opponents. There was a river nearby and the horses plunged into it. Since the Arabs did not know how to swim, consequently hundreds of Muslims drowned and died.

For this reason, that year is known as the ‘Year of Trial’. Nevertheless, this Muslim Arab chief was locked in a room. The Muslim soldiers would return from the battle, sit near his room and mention to one another that the Muslims suffered great losses during the battle. He would be greatly pained upon hearing this and express his grief over the fact that he was unable to partake in the battle on this occasion. He certainly had a weakness and as a result drank alcohol, but nevertheless he was very courageous and passionate man. Hearing about the losses the Muslims suffered during the battle, he would start to pace up and down in the room just as a lion paces back and forth in the cage. Whilst pacing up and down, he would recite a couplet which means, ‘Today was the opportunity for you to defend Islam and display your courage; however, you remain behind imprisoned.’

“Hazrat Saadra’s wife was a very courageous woman. One day, she passed by his room and heard these couplets. She saw that no one was standing guard. And so, she approached the door and whilst addressing the prisoner, she said, ‘Do you know that Saadra has imprisoned you! If he finds out that I released you, he will certainly hold me accountable. However, I wish to set you free so that you may help Islam according to your desire.’ He replied, ‘You can release me whenever the battle commences and I promise that I will immediately return to this room after the end of each day.’ This lady was also passionate for Islam and had an ardent desire to protect it. Hence, she

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Friday 11 September 2020 | AL HAKAM released him. And so, he partook in the battle and fought with such courage as a result of which the Muslim army advanced ahead instead of retreating. Saadra recognised him and later said, ‘The individual I imprisoned for drinking alcohol was present in the battle today. Even though he had covered his face, I recognised him by the manner in which he was fighting and his physical stature. I will search for the individual who released him and I will punish him severely.’

In other words, he was going to severely punish the individual who had unchained him. When Hazrat Saadra uttered these words, his wife became angry and said, ‘Do you not feel ashamed that you are sitting on the deck upon a tree and have imprisoned the individual, who fearlessly enters the rows of the opposing army and does not care for his life? I released this person! You may do as you please. I set him free and you may now do as you please.’”

Hazrat Musleh-e-Maudra mentioned the details of this incident in one of his addresses to the Lajna [auxiliary organisation of the women] and stated that women in Islam made extraordinary achievements. Hazrat Musleh-e-Maudra then reminded Ahmadi women that they should be mindful of these examples even today. (Quroon-eUla ki Musalman Khawatin ka Namuna, Anwar-ul-Ulum, Vol. 25, pp. 428 -430) Another account of the sacrifices offered by women, which also has the reference to Hazrat Saadra, is as follows: A well-known poet and female companion from the Ansar tribe of Banu Sulaym, Hazrat Khansaara devoted her four sons during this battle in the cause of Allah.

Hazrat Khansaa’sra husband and brother had passed away when she was young.

Hazrat Khansaara raised her children with great care and effort. In the morning of the last day of the battle of Qadisiyyah, before the battle commenced, Hazrat Khansaara addressed her children and said, “My dear sons! You have happily accepted Islam and migrated out of your own will. By that Being, besides Whom there is none worthy of worship, I have not allowed any shame to befall your lineage and ancestors!

Remember that the abode of the Hereafter is better than this transient world. My dear sons, prepare yourselves, remain steadfast, fight shoulder to shoulder and fear God! When you see that the battle is fierce and in full force and when the cavalry has determined to stand its ground, you should race into the battlefield in order to adorn your lives in the Hereafter.”

Thus, acting in accordance with the instruction of Hazrat Khansaara, her sons took the reins of their horses, recited verses which are traditionally quoted during the times of battle [in order to arouse the spirit of the soldiers], galloped onto the battle field and they fought bravely until they were martyred. Before evening fell on that day, the Islamic flag was raised over Qadisiyyah.

Hazrat Khansaara was informed that all four of her sons were martyred, upon which she said, “I am grateful to Allah that He has granted them martyrdom. I am proud that they were sacrificed in the cause of the truth. I am certain that Allah the Exalted will grant us an abode in the shade of His mercy.”

After gaining victory over Qadisiyyah, the Muslim army was then granted victory in Babylon, which is an ancient city of

modern-day Iraq and which has been mentioned by the Holy Quran in relation to Harut and Marut. This place was where Kufa is now situated. This is what has been mentioned in the introduction for the names of the cities. It is further written that they reached the historical city of Kusa, which is where Nimrod imprisoned Hazrat Abrahamas. The prison was still intact in that time. When Hazrat Saadra reached that place and saw the prison, he recited the following verse of the Holy Quran: َّ َ ْ َ َ ُ َ ُ ُ َّ َ ْ َ ْ ‫اس‬ ِ ‫تِلک الایام ندا ِولہا بین الن‬ “And such days We cause to alternate among men [that they may be admonished].”

(Surah Al-e-Imran, Ch.3: V.141) As they journeyed further from Kusa, they reached a place named Bahra Sheer.

According to Mu‘jam-ul-Buldan, which also explains the names of the cities, the name of this place was Bahuri Seer, situated to the west of the Tigris River, near the Iraqi city of Midian, and in the outskirts of Baghdad. This is where the hunting lion of Chosroes was kept.

So when the army of Hazrat Saadra had reached close by, this beast was unleashed upon them. With its thunderous growl, the lion launched its attack upon the army.

Hashimra bin Abi Waqas, the brother of Hazrat Saadra who was the commander of the frontline, struck the lion in such a manner that it collapsed on the spot. The Battle of Midian also took place during this expedition. Midian was the headquarters of Chosroes where his white palaces were located. Between the Muslims and Midian was the Tigris River. The Iranians had completely destroyed all the bridge of the river. Hazrat Saadra then said, “O Muslims, the enemy has taken refuge with the river, so let us now swim across the river.” Having said this, Hazrat Saadra led the horse in the river and the soldiers followed their commander by also taking their horses in the river and in this way, the army of the Muslims crossed the river. Having witnessed these extraordinary scenes, the Iranians began wailing with fear and fled immediately thinking some spirits had come. As the Muslims advanced, they took control of the city and the palaces of Chosroes and in this way, the prophecy of the Holy Prophetsa came to fulfilment.

This [prophecy] was revealed to the Holy Prophetsa as he struck the boulder with the pickaxe whilst digging the ditch prior to the Battle of the Ditch, when he said, “I have been shown the white palaces of Midian falling.” Hence, having seen these palaces in a derelict state, Hazrat Saadra recited the following verses of Surah al-Dukhan: َ َ َ َّ ْ ُ ُ َّ ْ ُ ُ َّ ّٰ َ ْ ۡ ُ َ َ ۡ َ ُ َ َ​َ ‫ام ک ِریْ ٍم۔ ّو ن ْع َم ٍۃ کانوْا فِ ْی َہا‬ ٍ َ ‫کم ترکوا ِمن ج ٰن ٍت و عیوَ ٍٰن۔ و زرو ٍع ْو ٰمق‬ َ َ َ ْ ‫ف ِک ِہی َن۔ کذل ِک َو ا ْو َرثن َہا قوْ ًما ٰاخ ِریْ َن‬ “How many were the gardens and the springs that they left behind! And the cornfields and the noble places! And the comforts wherein they took delight! Thus [it was destined to be]. And We made another people inherit these things.” (Surah al-Dukhan, Ch.44: V.26-29) Thereafter, Hazrat Saadra wrote to Hazrat Umarra seeking permission to advance further, to which Hazrat Umarra replied that he should suffice with what was at hand and attention should be given to establishing law and order in the conquered lands. Hence, by establishing Midian as the headquarters, Hazrat Saadra began his

efforts to strengthen the administration and he carried this out in an excellent manner.

He formed the census of Iraq and marked out the boundaries of the territory; he arranged for the wellbeing and comfort of the public and by way of his excellent planning and carrying out his duties, he proved that God Almighty had favoured him not only with the art of war, but also with administrative expertise.

People think that after conquering a land, the Muslims did not take care of its people; on the contrary, whenever they conquered a city, they took greater care of them than all who came before them.

Then there was the construction of Kufa.

Owing to the fact that the climate of Midian was not suitable for the Arabs, with the permission of Hazrat Umarra, Hazrat Saadra had the Arabs dwell in a new city, wherein the Arab tribes were allocated their own quarters. A large mosque was built in the city centre, which could accommodate 40,000 worshippers at a time. Kufa was in fact a military garrison, and so it was made the dwelling place for 100,000 soldiers.

Further details of this are that after remaining in Midian for some time, Hazrat Saadra realised that the climate had greatly affected the Arabs. Hazrat Umarra was informed of this and the instruction was given to find a suitable nearby land that they could inhabit and once the Arabs settle there, it should be made the administrative headquarters.

In accordance with this, Hazrat Saadra left Midian, chose a suitable land near the borders and laid the foundations for a vast city named Kufa and then settled the Arab tribes there, each to their own quarters. In the centre, a large mosque was constructed which had space for 40,000 worshippers.

He also had the building for the treasury constructed near the mosque and his own palace too, which was known as Qasr-eSa’d. (Roshan Sitarey, pp. 84-88), (Sair alSahaba, Vol. 2, pp. 117-118) (Mujam-ulBuldan, p. 56) (Mujam-ul-Buldan, Vol. 1, p. 610) Then there is the Battle of Nahawand where in 21 AH, the Iranian forces began preparations to fight the Muslims in the Ajam of Iraq i.e. the part of Iraq which belonged to the Persians. In order to regain control of the lands conquered by the Muslims, 150,000 Iranian warriors had gathered in opposition to them in Nahawand.

Hazrat Saadra informed Hazrat Umarra about this and after taking counsel from those of experience and understanding, he appointed an Iraqi, Hazrat Numanra bin Muqqarin Muzni as the commander of the Muslim army.

At the time, Hazrat Numanra was in Kaskar, which is situated between Nahrawan and the edge of the Tigris River near Busra and in which there were many towns and villages. So as it were, Hazrat Umarra instructed him to reach Nahawand.

In comparison to the Iranian army of 150,000, the Muslim army comprised of only 30,000. Whilst passing through the ranks of the army, Hazrat Numanra gave certain instructions and said that if he was to be killed, Huzaifah would take command of the army and if he too were to be slain, then so and so would be handed command of the army. In doing so, he named seven individuals one after the other.

Thereafter, he supplicated to God Almighty saying, “O Allah, grant honour to Your religion, help Your servants and grant the rank of martyrdom to Numan first and foremost.” According to another narration, he prayed, “O Allah, I pray You grant me the pleasure of my eyes through such a victory in which lies the honour of Islam and my martyrdom.” When the battle commenced, the Muslims fought with such bravery that they had conquered the battlefield before the sun could even set and in this battle Hazrat Numanra was martyred.

Abu Lu‘lu Feroz was captured in this battle and was given as a slave to Hazrat Mughirahra bin Shu‘bah. This is the same person who later attacked Hazrat Umarra and martyred him. Hazrat Umarra wrote a letter to the amir of Nahawand stating that if God Almighty was to grant victory to the Muslims, then the khumus (1/5) of the spoils of war should be set aside for the treasury and the rest should be distributed amongst the Muslims. But if this army was to be defeated, then the belly of the earth was better than what lay above it, i.e. the grave.

Once, during the Khilafat of Hazrat Umarra, some people of the Banu Asad tribe complained about the manner in which Hazrat Saadra offered Salat. They complained to Hazrat Umarra that Hazrat Saadra did not lead the Salat in the correct manner. Hazrat Umarra then sent Hazrat Muhammadra bin Maslamah to investigate the matter, but he found the allegations to be false. Nonetheless, owing to certain reasons and wisdom, Hazrat Umarra recalled Hazrat Saadra to Medina. (Roshan Sitarey, Vol. 2, pp. 88-90) (Sharah Zarqani, Vol.4, p. 539, Dar-ul-Kutub-ul-ilmiyyah, Beirut) (Mujam-ul-Buldan, p. 292) This has been mentioned in Sahih Bukhari as follows.

Hazrat Jabir bin Samurahra relates that the people of Kufa complained to Hazrat Umarra about Hazrat Saadra and so, Hazrat Umarra removed him from his duties and appointed Hazrat Ammarra as the governor.

Among the complaints the residents of Kufa made against Hazrat Saadra, they also said that he did not lead Salat in a correct manner. Hazrat Umarra summoned him and said “O Abu Ishaq” – Abu Ishaq was the title of Hazrat Saadra – “these people say that you do not lead the Salat in a correct manner.” Abu Ishaq (i.e. Hazrat Saadra) replied, “By God, I lead Salat just as the Holy Prophetsa used to – nothing less. While leading Isha, I would make the first two rak‘ats long and the last two shorter.” Hazrat Umarra said, “Abu Ishaq, this is exactly what I thought of you,” meaning this was exactly as he expected him to do.

Then Hazrat Umarra sent one, or a few men with him to Kufa, so that they may ask the residents of Kufa about him. There was not a single mosque which they did not visit in order to ask about Hazrat Saadra – they went to every mosque and people complimented Hazrat Saadra. At the end, they went to the mosque of the Banu Abas tribe. There, a man known as Osama bin Qatadah and his title was Abu Sa‘ida, he stood up and said, “Since you have taken an oath from us, the truth is that Saad would not accompany the army and would not distribute the wealth equally, nor was he just in his decisions.”

These were the allegations that were

Friday 11 September 2020 | AL HAKAM

18 levelled against Hazrat Saadra. Upon hearing this, Hazrat Saadra said, “By God, I pray for three things; that O my Allah! If this servant of yours”, i.e. the person who levelled these allegations, “is a liar, has stood out of ostentation and for fame, then extend his life, increase his needs and make him repeatedly face trials.”

After this, whenever someone would enquire from that person who had levelled these allegations, he would say, that he had become very frail and in a feeble condition.

[He would say] that he was stricken with hardship; the prayer of Hazrat Saadra against him had been fulfilled, meaning he was suffering the consequences of the false allegations he had levelled. Abdul Mulk would say, “I have seen him afterwards, and his condition was such that due to old age, his eyebrows had sunk over his eyes. It was surprising to see, that despite this, his level of morality was so low that he would approach young girls in the streets and would make gestures at them with his eyes.”

This entire incident is recorded in Bukhari.

(Sahih Bukhari, Kitab-ul-Adhan, Hadith no. 755) In any case, Hazrat Saadra was deeply hurt by these allegations and said, “I was the first from among the Arabs to launch an arrow for the cause of Islam, and we would go alongside the Holy Prophetsa for battles, in such conditions where we had nothing to eat except the leaves of the trees.

Our condition was such that we would pass stool that would resemble the excrement of camel or like that of goats”, i.e. completely dry, “and now the situation is such that Banu Asad ibn Khuzaimah wish to teach me the etiquettes of Islam. If such is the case, then I have been unsuccessful and all my deeds have been wasted and the people. The people of Banu Asad have gone to Hazrat Umarra and spoken ill of me by saying that I do not lead the Salat in the correct manner.”

This narration is also found in Bukhari.

(Sahih Bukhari, Kitab Fazail Al-Sahab AlNabi, Hadith no. 3728) (Sunan Al-Tirmidhi, Abwab Al-Zuhd, Hadith no. 2365, 2366) In 23 Hijri when Hazrat Umarra was attacked with an attempt to take his life, people asked him to nominate someone for Khilafat [after him]. Upon this, Hazrat Umarra appointed a board for the selection of Khilafat which included Hazrat Usmanra, Hazrat Alira, Hazrat Abdur Rahmanra bin Auf, Hazrat Saadra bin Abi Waqas, Hazrat Zubairra bin Awam and Hazrat Talhara bin Ubaidallah. Hazrat Umarra said that any one of these [companions] should be selected as the Holy Prophetsa had given them all the glad tidings of heaven.

Then he said, “If Khilafat is given to Saad bin Abi Waqas, then he should be the Khalifa, otherwise whichever one of you becomes the Khalifa should continue to seek help from Saad as I did not discharge him [from his duties] for being inept of doing work, nor due to any dishonesty.”

(Sahih al-Bukhari, Kitab Fazail Al-Sahab Al-Nabi, Hadith no. 3700) (Sahih al-Bukari, Kitab-ul-Janaiz, Hadith no. 1392) When Hazrat Uthmanra became the Khlaifa, he made Hazrat Saadra the governor of Kufa once again. He worked in this capacity for three years, after which, due to some reason, he had a disagreement with Hazrat Abdullahra bin Masud, who at the time was in-charge of the bait-ulmal [treasury], as a result of which Hazrat

Usmanra discharged him from his duties.

After being discharged he adopted a life of solitude in Medina. When disorder and dissension against Hazrat Usmanra began, he remained in solitude. (Sair-ul-Sahaba, Vol. 2, p. 120) It is related in one narration that during the time of discord, Hazrat Saad’sra son asked Hazrat Saadra as to what had kept him from going for Jihad. Upon this, Hazrat Saadra replied, “I will not fight until you bring me a sword which can distinguish between a believer and a disbeliever,” because Muslims were now fighting amongst each other. It is also related in another narration that Hazrat Saadra said, “Bring me a sword that has eyes, lips and a tongue and can tell me that so and so is a believer and so and so is a disbeliever; until now, I have only fought against disbelievers.” (Al-Tabqat alKubra, Vol. 3, p. 106, Saad bin Abi Waqas, Dar-ul-Kutub Al-Ilmiyyah, Beirut 1990) There is a narration in Sunan alTirmidhi which relates that Hazrat Saadra said regarding the discord that began during the time of Hazrat Usmanra, “I bear witness that the Holy Prophetsa said that surely a time would come when there would be disorder, during which one who remains sitting would be better than the one who stands and one who stands would be better than the one who walks and the one who walks would be better than the one who runs”, meaning one was not to take part in the dissension but to try and stay away from it. Someone asked what they should do if the discord entered their homes. He replied, “Become like the ibn Adam [sons of Adam].” (Sunan al-Tirmidhi, Abwaab-ulFitn, Hadith no. 2194) With reference to ibn Adam, the Holy Quran states that one should defend themselves, but they should not fight one another with the intent to kill. This incident is mentioned in the Holy Quran and it seems that this is the same example that Hazrat Saadra gave.

While mentioning the great efforts of the Companionsra to end the discord that started during the Khilafat of Hazrat Usmanra, Hazrat Musleh-e-Maudra states: “Though the Companionsra would not be given the opportunity to gather with Hazrat Usmanra, they were not heedless to their duties. According to what was pertinent at the time, they had distributed their work into two parts: those who were in their advanced years and elderly and who had moral influence on the masses would spend their time in advising others. Those who did not have such influence or were younger, they worked for the protection of Hazrat Usmanra.” He continues to write, “Amongst them, at the forefront in working to eliminate the discord were Hazrat Alira and Hazrat Saad bin Abi Waqas, the victor of Persia.” (Islam Mein Ikhtilafat ka Aghaz, Anwar-ul-Ulum, Vol. 4, p. 321) After Hazrat Usmanra, during the Khilafat of Hazrat Alira, Hazrat Saadra remained in solitude. According to one narration, when the dispute between Hazrat Alira and Amir Muawiyyahra increased, Amir Muawiyyahra wrote letters to three companions to seek their help against Hazrat Alira: Hazrat Abdullah bin Umarra, Hazrat Saadra bin Abi Waqas, and Hazrat Muhammadra bin Maslamah. Upon this, all three refused. Hazrat Saadra sent the following couplets to Amir Muawiyyahra

[in response]: َّ َ ُ َ َ َ ُ ُ ‫اء ال ْ َع َی‬ ُ ‫الد‬ ‫اء‬ ‫اوی داؤک‬ ِ ‫مع‬ ُ ‫َو لَیْ َس ل َِما َتج ْی ُء ب ٖہ َد َو‬ ‫اء‬ ِ َ ُ ْ َ ِ ‫ایَدع ْونِ ْی اب ُ ْو َح َس ٍن َعلِ ٌّی‬ ُ‫فَل َ ْم اَ ْر ُد ْد َعل َ ْی ِہ َما ی َ َشاء‬ ْ ً ْ َ َ ُ ُْ ‫َو قلت ل ٗہ اع ِط ِن ْی َس ْیفا ب َ ِصی ًرا‬ ُ َ ْ ْ َ ‫تَمیْ ُز ب ِہ ال َع َد‬ ُ ‫اوۃ َوال َول‬ ‫اء‬ ِ ًّ َ َ ْ َ ْ َّ ِ ُ َ ْ َ َ ‫اتطمع ِفی ال ِذی اعیا علِیا‬ َ ْ َ َْ َ ٰ َ ُ ‫ت ب ِہ ال ْ َع َف‬ ‫اء‬ ‫علی ما قد طمع‬ ِ َ ْ َِ ُ ً َ ‫ل َی ْو ٌم ِم ْنہ خی ٌر ِ ّم ْنک َح ّیا‬ ْ َ َْ ً ْ َ َ ُ ‫ت ل ِل َم ْر ِء ال ْ ِف َد‬ ‫اء‬ ‫و میتا ان‬

The translation is, “O Muawiyyah! You have a severe disease. There is no cure for your illness. Can you not understand even this much, that Abu Hassan”, i.e. Hazrat Alira, “asked me to fight, but I did not listen even to him, and I asked him to give me a sword which can see and can distinguish for me the difference between friend and foe.

O Muawiyyah! Do you hope that the one who did not listen to Hazrat Ali’sra request to fight will listen to you? Even though a single day from the life of Hazrat Alira is better than your entire life and death, yet you call unto me against such a person.”

This incident is related in a narration from Usdul Ghabah. (Usdul Ghaba fi Ma‘rifat alSahaba, Vol. 2, p. 455, Saad bin Malik, Darul-Kutub Al-Ilmiyyah, Beirut Lebanon) It is stated in one narration that once, Amir Muawiyyah asked Hazrat Saadra, “What stops you from speaking ill of Abu Turab?”; this was the title of Hazrat Alira; Hazrat Saadra would never speak ill of him.

Hazrat Saadra said, “There are three things which the Holy Prophetsa said regarding him – if even one of those things was said about me, it would be dearer to me than red camels. Due to these three things, I will never speak ill of him (i.e. Hazrat Alira).

“The first is that once, the Messengersa of Allah left Hazrat Alira behind during an expedition. Upon this, Hazrat Alira submitted, ‘O Messengersa of Allah! Will you leave me with the women and children?’

The Holy Prophetsa replied, ‘Are you not happy at the fact that your connection to me is the same as that of Aaronas with Mosesas, except with the difference that you will not be granted the status of prophethood after me.’ The second thing was on the occasion of the Battle of Khaibar, when the Holy Prophetsa said, ‘I will give the flag of Islam to such a person who loves Allah and His Messengersa and Allah and His Messengersa love him.’ At the time, we all desired that the flag be given to us for we all had love for the Holy Prophetsa, however the Holy Prophetsa asked for Hazrat Alira to be brought forward. He did not give it to any of us, but instead said to call for Hazrat Alira.

Hazrat Alira came and he was experiencing an ailment in his eyes at the time. The Holy Prophetsa put his blessed saliva from upon his eyes and gave him the flag of Islam. On that day, Allah granted the Muslims victory.

“The third aspect he mentioned was that when this verse was revealed”: ُ َ َ َ َ َ َ َ ُْ َ َ َْ​َ َ َ َ َْ ُ ْ َ َْ َ َ ْ ُ َ ‫اءک ْم‬ ‫فقل تعالوا ندع أبناءنا وأبناءکم ونِساءنا ونِس‬ (The translation is as follows: “Say [to him], ‘Come, let us call our sons and your sons, and our women and your women’” [Surah Al-e-Imran, Ch.3: V.62]), the Holy Prophetsa called Hazrat Alira, Hazrat Fatimara, Hazrat Hassan and Hazrat Hussainra and said, ‘O Allah! These are members of my family.’” This is a narration from Tirmidhi. (Sunan al-Tirmidhi, Abwabul-Manaqib, Hadith no. 3724)

Musab, the son of Hazrat Saadra bin Abi Waqas, states: “When my father was close to his demise, he had placed his head on my lap, at which point tears began to well up.

Seeing my condition, he said to me, ‘O my son! What is it that makes you cry?’ I replied, ‘Your imminent demise and the fact that after your passing, I find that there is nobody equal to you.’ At this, Hazrat Saadra replied, ‘Do not cry over me, Allah the Almighty will never punish me and I am from among the dwellers of paradise.’”

Some people raise allegations that such and such stated that he would enter paradise; how is this possible. In this incident, Hazrat Saadra stated that he was from among those who would enter paradise. He then further stated, “Allah the Almighty will reward the believers for their good deeds they performed for the sake of Allah. As for the disbelievers, Allah the Almighty will lessen their punishment on account of their virtuous deeds. However, when those deeds become exhausted, He will punish them once again. Every person should seek the reward for those deeds they performed.” (Al-Tabqat al-Kubra, Vol. 3, pp. 108-109, Saad bin Abi Waqas, Dar-ulKutub Al-Ilmiyyah, Beirut, Lebanon, 1990) Hazrat Saadra bin Abi Waqas’ son states: “I asked my father, ‘Your treatment towards the Ansar is different to everyone else.’ He replied, ‘O my son! Is there anything in your heart against them?’” He asked his son that upon seeing his treatment towards the Ansar, did he have anything in his mind about it? His son replied: “‘No, but this treatment astonishes me.’ Hazrat Saadra replied, ‘I heard the Holy Prophetsa say that only the believers will befriend them [i.e. the Ansar] and the hypocrites will harbour malice against them. Thus, for this reason I have close ties with them.’” (Usdul Ghaba fi Ma‘rifat al-Sahaba, Vol. 2, p. 456, Saad bin Malik, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon) Jarir relates that on one occasion, he went to visit Hazrat Umarra. Hazrat Umarra enquired about Hazrat Saadra bin Abi Waqas, to which he replied, “I have seen that despite wielding powerful authority in his governance, he is the most honourable person. He is the least strict in his dealings and is like a benevolent mother for the people. He gathers provisions for them just like ants gather provisions. In battles he is the bravest and the most beloved from among all of the Quraish.” (Al-Sahaba fi Tamyeez al-Sahaba, Vol. 3, p. 64, Dar-ulKutub Al-Ilmiyyah, Beirut, Lebanon, 1995) Hazrat Saadsa bin Abi Waqas passed away in 55 AH and at the time of his demise, he was slightly over 70 years old. According to some narrations, he was 74 years old, whereas according to other narrations, he was 83 years old. (Al-Tabqat al-Kubra, Vol. 3, p. 110, Saad bin Abi Waqas, Dar-ulKutub Al-Ilmiyyah, Beirut, Lebanon, 1990) (Al-Istiab fi Ma‘rifat al-Sahab, Vol. 2, p. 610, Dar-ul-Jeel, Beirut) There is a difference of opinion as to the year of Hazrat Saadra bin Abi Waqas’ demise – the different narrations range from 51 AH to 58 AH; however, the majority have stated his year of demise as 55 AH. (Usdul Ghaba fi Ma‘rifat al-Sahaba, Vol. 2, p. 456, Saad bin Malik, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon) At the time of his demise, Hazrat Saadra

19

Friday 11 September 2020 | AL HAKAM bin Abi Waqas left behind 250,000 dirhams as part of his will. (Al-Tabqat al-Kubra, Vol. 3, p. 110, Saad bin Abi Waqas, Dar-ulKutub Al-Ilmiyyah, Beirut, Lebanon, 1990) Hazrat Saadra bin Abi Waqas passed away in Aqeeq, which was situated seven miles from Medina or 10 miles from Medina. According to some narrations, it is stated that people brought his body to Medina on their shoulders and the funeral took place in Masjid al-Nabawi.

His funeral was led by Marwan bin Hakam, the governor of Medina at the time and the noble wives of the Holy Prophetsa were also present for the funeral prayers. He was buried in Jannat-ul-Baqi. (Usdul Ghaba fi Ma‘rifat al-Sahaba, Vol. 2, p. 456, Saad bin Malik, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon) (Al-Tabqat al-Kubra, Vol. 3, p.

110, Saad bin Abi Waqas, Dar-ul-Kutub AlIlmiyyah, Beirut, Lebanon, 1990) (Al-Istiab fi Ma‘rifat al-Sahab, Vol. 2, p. 610, Dar-ulJeel, Beirut) The following narration is in regard to the funeral of Hazrat Saadra bin Abi Waqas: Hazrat Abdullah bin Zubairra relates on the authority of Hazrat Aishara that when Hazrat Saad bin Abi Waqas passed away, the noble wives of the Holy Prophetsa requested for the funeral to be brought into the mosque so that they (i.e. the wives of the Holy Prophetsa) could also offer the funeral prayer. Thus, the funeral was brought and placed in front of their quarters as they requested so they could offer the funeral prayers. Later, the funeral was taken through the Bab al-Janaiz, which was close to where people would sit. News reached the noble wives of the Holy Prophetsa that people disapproved of this by saying that funerals were not permitted inside the mosque. When Hazrat Aishara learnt of this, she said, “People are quick to pass judgement about matters which they do not have knowledge of. People have criticised our action that we asked for the funeral to pass through the mosque, whereas the Holy Prophetsa offered the funeral prayer of Suhail bin Baida inside the mosque.”

This is a narration of Sahih Muslim. (Sahih Muslim, Kitab-ul-Janaiz, Hadith no. 973) (Al-Tabqat al-Kubra, Vol. 3, p. 109, Saad bin Abi Waqas, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon, 1990) When he was close to his demise, Hazrat Saadra bin Abi Waqas stated in his will for his grave to be dug and for a hollow cavity of brick to be placed over him, just as it was made for the Holy Prophetsa. This is also a narration of Sahih Muslim. (Sahih Muslim, Kitab-ul-Janaiz, Hadith no. 966) Hazrat Saadra bin Abi Waqas was the last of the Muhajireen to pass away from among the men. At the time of his demise, Hazrat Saadra bin Abi Waqas took out a woollen cloak and stated for him to be buried in this because he had worn this cloak during the Battle of Badr. He stated that he had kept the cloak especially for this time (i.e. for his burial). (Usdul Ghaba fi Ma‘rifat al-Sahaba, Vol. 2, p. 456, Saad bin Malik, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon) In Sirat Khataman Nabiyyin, Hazrat Mirza Bashir Ahmad Sahibra writes: “In the era of Hazrat Umarra as well, when stipends were fixed for the Companions, those who had taken part in Badr especially received a larger stipend. Even the Companions themselves would feel just pride on account of their

participation in the Battle of Badr.

“Therefore, Mr [William] Muir writes: “‘These Companions of Badr were the peerage of Islam. “Bring me here the garment in which I went forth to Bedr [sic]; for this end have I kept it laid up unto this day.” So spake Sa‘d, the youthful convert of Mecca, now about to die at fourscore years of age. Crowned with renown as the conqueror of Persia, the founder of Cufa [sic], and the Viceroy of Irac [sic], his honours were all cast into the shade by the glory of having shared in the battle of Bedr.

In his eyes, the “garment of Bedr” was the highest badge of nobility, and in it would he be carried to his grave’”. (Sirat Khataman Nabiyyin, Vol. 2, pp. 168-169 [English Translation]) From the earlier narration, wherein it was mentioned that Hazrat Saadra built a palace, questions may arise in one’s mind about this. The answer to this is that towards the end of his life, Hazrat Saadra remained in seclusion and the attire he chose [for his burial] was the cloak he wore in the Battle of Badr. Furthermore, the time he spent in seclusion prior to this incident also testifies to his humility and simplicity.

Hazrat Saadra states, “When I took part in the Battle of Badr, I only had one daughter.” From other narrations we find that at the time of Hajjatul Wada, he also had one daughter. Subsequently, Allah the Almighty blessed him with many children.

Hazrat Saadra married a total of nine times throughout his lifetime and he was blessed with 34 children – 17 girls and 17 boys.

(Roshan Sitarey, pp. 98-99) (Al-Isaba, Vol. 5, p. 219, Umar bin Saad bin Abi Waqas, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) This concludes the accounts in the life of Hazrat Saadra, in the future, inshaAllah, I will narrate accounts for the next companion.

After the Friday prayers, I will lead some funeral prayers in absentia.

The first funeral is of respected Safdar Ali Gujjar Sahib, who was serving as a volunteer in the Ziafat Department at the Fazl Mosque, London. He passed away on 25 July [2020] at the age of 79, owing to a heart attack, having spent a few days in hospital. َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْن‬ ِ ‫ِانا ل ِل ِہ و ِانا ِالی ِہ ر‬ “Verily to Allah we belong and to Him shall we return.”

By the grace of Allah, he was a musi [part of the institution of Al-Wasiyyat] and had the opportunity to serve as a volunteer in the Ziafat Department of the UK [Jamaat] for 30 years.

Right up until his demise, he had the opportunity to serve the guests of the Promised Messiahas in an outstanding manner and also the workers and volunteers of the Jamaat in the Ziafat department. Aside from this, the deceased had the opportunity to help with postage and packaging with Al Fazl International and Ahmadiyya Bulletin.

His asylum case was pending for many years. When, after a long time, his case was accepted and his family was able to come to the UK, he was very grateful to Allah the Almighty for this and he never complained that he had to spend a long time on his own.

The deceased had immense love for Khilafat and always remained in close proximity to Khilafat; in fact, I would say that he was so passionate about Khilafat

that he was a model for others in this regard. He had great love for the members of the Jamaat and also his relatives. He was very devoted and regular in offering his five daily prayers. He would serve selflessly, was very popular and had a caring nature.

He would compose poems in the Punjabi language and owing to his beautiful voice, he was very popular among members of the Jamaat. During the Jalsa Salana, the deceased would recite poems for the guests and as a result, was renowned for this. The deceased belonged to a prominent Jamaat in Lahore, Handu Gujjar. Aside from his wife, he is survived by four sons and two daughters.

Respected Ataul Mujeeb Rashed Sahib writes: “Safdar Ali Sahib possessed a very simple nature; he was very sincere and served the Jamaat in a very loyal and tireless manner.

There were three extraordinary qualities which he possessed that further increased my love for him. Firstly, he would always be grateful to Allah the Almighty. Despite having limited resources, he would always express his gratitude and praise Allah the Almighty for everything. Secondly, His heart was filled with the love for Khilafat. I cannot recall single a moment where I met him even briefly and he did not express his love for Khilafat. Thirdly, he would serve the Jamaat with great love and considered it as his good fortune.”

His daughter, Tehseen Sahiba, writes: “In every moment of his life, he sought to provide comfort to others. If any one of his friends or someone at the mosque was experiencing some difficulty, he would inform everyone about him at home and request them to pray for the individual. In every situation, he would remain grateful to Allah the Almighty and would help others and thank them for giving him the opportunity to help them.”

She further writes: “He would always say to us sisters that one of the reasons why he loved us so much was because the Holy Prophetsa had stated that one who honours their daughters will be in his company in paradise. He treated us with great love and respect.”

His other daughter, Razia Sahiba, writes, “Our father would always advise us to show obedience and love for Khilafat and he himself was a true example for us in his love for Khilafat.”

She further writes: “Each person that has come to offer condolences has said that it seemed like that he loved them the most; but in fact, he showed love to everyone. We thought that perhaps he only helped those who lived near the mosque; however, many people have stated that they considered him to be a part of their family. He even helped those who lived far away as well and fulfilled his bond of friendship. This is purely owing to his boundless love and helping people that they expressed such sentiments.”

I have also received letters in which people have written about him and from each and every letter, it is evident that he had a personal relationship of love and sincerity with each and every person. There are very few individuals who are loved by everyone. Similarly, all those who have written to me have also mentioned that Khilafat would always be the main subject of discussion in any gathering of his.

May Allah the Almighty grant him an abode amongst his loved ones and enable his children to continue his good deeds and become the recipient of his prayers.

May Allah the Almighty grant his wife good health, patience and peace. His wife has been ill for quite some time and he also served her with great sincerity, love and affection, in addition to fulfilling all his other duties and obligations. He served in the Langar Khana in Dar-ul-Ziafat and he served with an even greater passion than a life-devotee and at the same time, fulfilled all his obligations at home as well.

Despite not knowing English, he also served his English-speaking neighbours and had established a good relationship with them and they have also greatly praised him.

May Allah the Almighty elevate his status.

The next funeral is of respected Iffat Naseer Sahiba, who was the wife of respected Prof Naseer Ahmad Khan Sahib.

She passed away on 3 May at the age of 97 years, owing to a heart َ attack: َ ْ َ ّ َ ّٰ َّ ‫اج ُعوْن‬ ِ ‫ِانا ل ِل ِہ و ِانا ِالی ِہ ر‬ “Verily to Allah we belong and to Him shall we return.”

Iffat Naseer Sahiba’s marriage took place with Prof Dr Naseer Ahmad Khan Sahib in 1951. She leaves behind one daughter, Aisha Naseer Sahiba, wife of Dr Inaayatullah Mangla Sahib of the USA. Also, two sons, Zaheer Ahmad Khan and Dr Munir Ahmad Khan, both have been married into the family of the Promised Messiahas. One of her grandsons, Baseer Ahmad Khan is a life-devotee and currently serving in an excellent manner in the transmission department in MTA. He completed his further studies here [in the UK] and thereafter presented himself to serve as a life-devotee. May Allah the Almighty enable him to also become the recipient of her prayers.

Her son writes, “When we were young children, we would sleep with our mother.

In the night, whenever we would wake up, we would find our mother profusely weeping in her Tahajud prayers.”

This has also been mentioned by her daughter as well.

“She would regularly recite the Holy Quran and it was compulsory for all us children to recite the Holy Quran before leaving for school. We were not allowed to leave for school without having recited the Holy Quran.”

“During the 60s, she lived in Lahore and served as the general secretary for the women’s auxiliary organisation [Lajna Imaillah] in the Model Town Jamaat. For 28 years, she served as the president of the women’s auxiliary organisation in Dar-ulNasr Gharbi Jamaat.

“In those days, the Jamaats were spread over large areas and the jamaat of Dar-ulNasr extended up to the river [near Rabwah] and there were limited resources and transport was not easily available, however she would travel by foot to distance areas.”

“When Hazrat Khalifatul Maish IVrh urged the members to write letters to their non-Ahmadi family members and also those Ahmadis who were less fortunate, the deceased wrote countless letters to her family members. She would always be helping her relatives who were less fortunate and the poorer members in her local areas

Friday 11 September 2020 | AL HAKAM

20 in some way or another. Especially during the month of Ramadan, she would cook meals and send it to them. She would always strive to keep everyone together and not allow any discord to appear.”

Her daughter, Aishah Sahiba, writes: “She lived her life whilst fully supporting her life-devotee husband and considered our education and moral training as her primary duty and would also greatly pray for this as well.”

May Allah the Almighty grant her His mercy and forgiveness and enable her progeny to fulfil her pious wishes and become the recipients of her prayers.

The next funeral is of respected Abdul Rahim Saqi Sahib, who was serving as a staff member in the general secretary’s office [for the UK Jamaat]. He passed away on 31 March: َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْن‬ ِ ‫ِانا ل ِل ِہ و ِانا ِالی ِہ ر‬ “Verily to Allah we belong and to Him shall we return” By the grace of Allah the Almighty, he was a musi. He was born on 31 December 1934 in Mauza Raipura in the state of Nabha, India. His father’s name was Rahmat Ali and Ahmadiyyat entered in their family through his father’s paternal uncle, Chaudhry Kareem Bakhsh Sahib numberdarra, who was a companion of the Promised Messiahas. Rahim Bibi Sahiba, who was amongst the female companions of the Promised Messiahas and wife of Maulvi Qudratullah Sahib Sanauri was a cousin of Abdul Rahim Saqi Sahib’s father, and thus his paternal aunt.

Saqi Sahib had the opportunity to serve as the finance secretary and qaid Majlis Khuddam-ul-Ahmadiyya in Takht Hazara

for ten years, from 1958 to 1968. After the partition of the [Indian] Subcontinent, his family migrated and settled in Takht Hazara. In 1968, he was appointed as the amir of the Ahmadiyya Jamaat in Takht Hazara and continued to serve as the amir until July 1974.

On 13 July 1974, a mischievous group gathered some deviants and opponents of the Ahmadiyya Jamaat. This group, which was armed with weapons, then began to create unrest and disorder against the Ahmadis. They burnt one side of the mosque and took over it and they completely burnt down the guesthouse. Saqi Sahib owned a grocery shop which they looted and then set it ablaze. Similarly, he had a clothes shop which they also seized. They also set his house on fire whilst he was still inside and due to the smoke, he fell unconscious.

Whilst he was in a state of unconsciousness, the mob carried him to the mosque and announced on the loudspeaker that he had accepted Islam and repented for his sins and other Ahmadis should also leave the Jamaat.

Later, when he regained consciousness and saw he was surrounded by spears and arrows, it had a great effect on him mentally. As a result, his children sent him to Lahore to one of their relatives where he also received treatment. He then once again started his business in the area where he came and settled and also built a Salat centre in a part of a building that was situated next to his relative’s house. He drew the attention of members towards the congregational Salat and taught the Holy Quran to hundreds of people, including children.

In November 2000, he migrated to London and thereafter continuously served in the [UK] general secretary’s office until 2020. He was even more punctual than the life-devotees and would always be the first to turn up to the office, so that no one would have to be made to wait. In fact, he would even skip his breakfast if it was getting late and would go straight to the office.

His children have also written that one of his qualities was that he would recite three parts of the Holy Quran daily. He had a bond of great love for Khilafat and would always advise in a very heartfelt manner to children and adults alike to remain attached with Khilafat and to show utmost respect, loyalty and obedience to Khilafat.

He would always show great respect for the life-devotees and especially missionaries.

The deceased had the opportunity to serve the Jamaat on a voluntary basis for over approximately 60 years. His son, Khalid Mahmud Sahib is serving as the president of the Colliers Wood Jamaat. The deceased leaves behind his wife, two sons and five daughters. May Allah the Almighty elevate the status of the deceased and enable his children and progeny to fulfil his pious wishes.

The next funeral that I will lead is for Saeed Ahmad Sehgal Sahib, who served as a volunteer in the private sectary’s office’s dispatch department. He passed away on 12 April at the age of 90. He leaves behind two sons and two daughters.

His childhood was spent in Qadian and acquired his early education from there as well. He had the opportunity to serve as a volunteer in the dispatch department in the private secretary’s office for a long

time. He was very intellectual and along with his secular education, he also had a lot of knowledge of the Holy Quran and religious matters related to the Jamaat. He was very regular in his prayers and had a bond of extreme love for Khilafat. He was exemplary in his humility and civility and was very much liked by all those who knew him. I observed that whenever he met me, he did so with utmost humility and he had a great heartfelt desire for his progeny to also be firmly attached with the Jamaat.

Aslam Khalid Sahib writes: “He had a very intellectual disposition and often we would have a very informative discussion on various topics at lunch. He particularly had a lot of knowledge about Christianity and Judaism.”

One of our staff members [in the private secretary’s office], Bashir Sahib, writes: “He desired to serve the Jamaat even in the advanced years of his life. One day, he told me that he was going to the mosque for some work and suddenly felt a bout of dizziness and fell and sustained some injuries as well. However, despite that, he would walk to the mosque, even though he had to walk from quite a distance so that he could avail every opportunity of serving the Jamaat. He sold his large house and bought a small flat near the Fazl Mosque so that he could easily come to the mosque.”

May Allah the Almighty grant the deceased His mercy and forgiveness and accept his prayers in favour of his progeny.

(Original Urdu transcript published in Al Fazl International on 4 September 2020, pp. 5-10.

Translated by The Review of Religions.)

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