Al Hakam - 9 October 2020

A beautiful blend of East and West In memory of Salim Malik Sahib

Canadian National Amila’s virtual meeting with Huzooraa

Untold stories of Black Muslims in America

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

The Mufti and the mission

Part I Page 11

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 9 October 2020 | Issue CXXXIV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Keep in touch with those suffering from depression due to Covid-19: Huzoor provides direction to Canada amila Change, as described by the Oxford Dictionary, is “the act or result of something becoming different”. It is evident now, more so than ever, that the world and life itself has taken a shift.

As we continue to make alterations in our lives whilst adjusting to the “new normal”, one thing is for certain, that the strong, true, unique and unwavering bond between the Khalifa and the Jamaat will never diminish.

In such circumstances, while members of the Ahmadiyya Jamaat yearn to meet their beloved Imamaa once again, the national amila of Canada were fortunate to have a virtual mulaqat with Hazrat Khalifatul Masih V, may Allah be his Helper, on Saturday, 3 October 2020.

Hazrat Khalifatul Masih Vaa began the mulaqat with a silent prayer, after which the amila members had the opportunity to introduce themselves and their respective roles and departments.

Every department had the opportunity to present their reports. Hazrat Amirul Momineenaa enquired about the plans, targets and achievements of every department, while providing valuable advice, guidance and direction.

Amir Jamaat Canada, Malik Lal Khan Sahib, expressed his gratitude to Huzooraa for his time and presented a brief report on the success and growth of Jamaat-eAhmadiyya Canada since 2016. Amir Sahib stated that this was solely due to the blessings of Khilafat.

Addressing the missionary-in-charge, Continued on page 3

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

Prayer for blessings in fruit and grain Hazrat Abu Hurairahra relates that the Holy Prophetsa used to offer this prayer on seeing a new fruit: ّٰ َ َ ْ َ ْ ْ َ َ َّ ‫ا�� ُ� َّﻢ بَا ِرك ل َنا �ِ� ﺛ َ� ِرنا َوبَا ِرك ل َنا �ِ� َم ِدیْ َن ِﺘ َنا َوبَا ِر‬ ‫ك‬ َ ْ َّ َ َ​َ ‫اﻋ َنا َوبَا ِرك ل َنا �ِ� ُم ِدنا‬ ِ ‫لنا �ِ� ص‬ “O Allah, bless our fruits, bless our city for us and bestow blessings on the bowls with which we measure our grain.”

(Sahih Muslim, Kitab al-Hajj)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The cause for not deriving pleasure in prayer and its cure In short, I observe that people are negligent and indolent in observing their Prayers because they are oblivious to the pleasure and satisfaction that Allah the Exalted has invested in Prayer. This is a significant cause in this respect. Then, there is even greater negligence and indolence in cities and towns. Even fifty per cent of the people do not eagerly bow their heads before their true Master with sincere love.

The question that arises is: why do the people not know of this pleasure and why have they never experienced this exquisite taste? Other religions do not prescribe such injunctions.

At times, it so happens that people are busy in their engagements and the call for Prayer is made. At such a time, there are those who would shut their ears, as though their heart begins to throb with pain. Such people are worthy of pity. There are certain people here as well whose shops are situated Continued on page 5

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This Week in History 9 - 15 October In this third year of Al Hakam, we will present a selection of incidents from the blessed life of the Promised Messiah, peace be upon him, this time, with some more details

9 October 1883: On this date, the Promised Messiahas replied to a letter of Mir Abbas Ali Sahib of Ludhiana. In it, Hazrat Ahmadas shared that he had a wonderful dream the night before, in which some persons, whom he did not recognise, were inscribing some verses over the door of Masjid Mubarak with green ink. Huzooras soon realised that they were angels, who were carrying green ink with them and were writing some verses in calligraphy. Huzooras started reading the verses, but only one of them remained in his memory, which was:

ْ َ َّ َ َ ‫لا ر‬ ‫اد ل ِفﻀ ِ�ہ‬

meeting on that day and offer prayers for the success of the British Government. The Eid prayer was led by Hazrat Maulvi Nuruddinra and the sermon was delivered by the Promised Messiahas.

In this sermon, he commented on chapter 114 of the Holy Quran and reminded the listeners of their duties towards the government, especially because of the goodness of the government which it had displayed in various ways. After the sermon, Huzooras told the gathering to pray for the victory of the British Government in the battle that was being fought in Transvaal and then led a silent prayer for this purpose. He also collected a sum of money to be sent for the injured in this battle. Since this meeting was convened to offer prayers, it came to be known as Jalsa Dua [the Prayer Meeting].

11 October 1905: Hazrat Maulvi Abdul Karim Sialkotira succumbed to a prolonged ailment and passed away at 2:30pm on this date.

9 October 1897: The Promised Messiahas shared with Hazrat Haji Seith Allah Rakha Abdur Rahmanra that he had been suffering from conjunctivitis for last few days. Hazrat Ahmadas also expressed his condolences on the sad demise of his son, Seith Saleh Muhammad Sahib. Huzooras acknowledged receipt of a donation worth 200 rupees for a mosque, which had been made by various relatives of Hazrat Seith Sahibra.

In this letter, aside from writing on matters of common interest, Hazrat Ahmadas prayed immensely for those who made these financial contributions.

10 October 1888: The Promised Messiahas replied to a letter of Hazrat Munshi Rustam Alira. Among other things, Hazrat Ahmadas explained to him the essence of true repentance, its stages and how Allah’s mercy encompasses a person.

Huzoor’sas explanations in spiritual matters were unmatched.

11 October 1899: In southern Africa, a war broke out between the local Boers community and English forces. The Promised Messiahas mentioned this confrontation many times in his writings.

2 February 1900 was Eid-ul-Fitr. The Promised Messiahas told members of the Jamaat to hold a

12 October 1890: The Promised Messiahas wrote to a very close companion, Hazrat Mian Abdullah Sanaurira, that his proposed departure for Qadian would be on 15 October 1890 at midday. Huzooras asked him whether it was convenient for him to pay a visit according to this schedule, otherwise they could get together at any time in the coming future.

12 October 1905: One of the Promised Messiah’sas closest companions, a devout disciple and an ever-ready helping hand, Hazrat Maulvi Abdul Karim Sialkotira was laid to rest on this day before noon in Qadian. He passed away a day before and the burial was done as amanat (interim burial).

13 October 1905: The Promised Messiahas received a guest from Gujarat, Mr D Neel, headmaster at a mission school. This guest had the opportunity to ask some questions in writing. Hazrat Ahmadas spoke on different religions in the world, in light of the questions asked. The noble companions enjoyed this informative sitting full of knowledge and wisdom, held before the Asr prayer.

14 October 1884: The Promised Messiahas visited Ludhiana on this date, to enquire about the health of Mir Abbas Ali Sahib. He stayed there only for a day or two.

14 October 1901: The Promised Messiahas wrote to Hazrat Syed Nasir Shahra on this date about expenditures on the printing of Nuzul-ul-Masih.

Huzooras told him that the text of this book was long, hence the printing costs surpassed the initial estimates. Hazrat Ahmadas wrote that he

was sending him two copies of Kishti-e-Nuh – one for him and the second copy for beloved Syed Fazl Shah Sahib.

15 October 1906: The Promised Messiahas wrote, “I saw in my dream that I was writing something and in the course of writing, I saw the following writing: 223 ‫علﻢ الدرمان‬ [Ilm-ul-Darman].” The Promised Messiahas said, “Ilm is an Arabic word and darman is Persian.

What follows [the revelation] is the number 223. I do not know what this means.”

Once Hazrat Khalifatul Masih IIra said: “Ilm is an Arabic word meaning ‘knowledge’ and darman is a Persian word meaning treatment. The import is that the knowledge of the treatment would be known after 223 days.

“Now we need to see what is the 223rd day after 15 October 1906 – it is 25 May 1907. The Promised Messiahas passed away on 26 May in accordance with this revelation.

“Another matter for reflection, which the opponents may deny for lack of understanding, is that the revelation was received in 1906, but the Promised Messiahas passed away in 1908. That makes it one year and 223 days.

“Bear in mind that there are two reasons for it. One, that there is another revelation which followed closely; [‘The Arrows of death do not miss’] which also proves that the revelation containing 223 is about death.

Then another Arabic revelation was received meaning that his death was destined in 1907, but Allah increased his assigned time and thus, the calculation started after one year.

“The second reason is that the date appointed for his death was 26 May. If he had died in 1907, some of his opponents would have raised the clamour that he died within the period given in their prophecies. Moreover, in that case, his death would have been on the 27th. Therefore, it was necessary that he should pass away in a leap year (which would have 29 days in February) so that he would pass away exactly after 223 days on 26 May. Thus, his death would definitely be in 1908, which is a leap year, and not in 1907, which has 28 days in February. Thus, the 223 days are completed not on 26 May, but on 27 May. (Tashheez-ul-Azhan, Vol. 3, No. 6-7, June-July 1908, p. 216)

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Continued from page 1

Abdul Rashid Anwar Sahib, Huzooraa asked how many meetings had been conducted with missionaries in the past month.

Huzooraa said that it was absolutely vital and pivotal that missionaries played an active role in tabligh programmes and activities.

Huzooraa added that missionaries should regularly attend their offices and continue to convey the message of Islam to the public and remain in touch with Ahmadi youth through online means. Huzooraa further said that missionaries should also keep in touch with the secretary of tarbiyat and tabligh so that the important task of spreading the true message of Islam Ahmadiyyat can be executed in the best possible manner.

Following this, addressing the naib amir for tarbiyat and secretary wasaya, Kaleem Ahmad Malik Sahib, Huzooraa asked how many members of Wasiyyat in Canada were earning and currently employed. Huzooraa said, “It should be made clear that the scheme of Wasiyyat is not simply to just collect chanda. One of the main reasons behind Wasiyyat is to increase the level of taqwa among Ahmadis.”

Huzooraa further emphasised, “Those who have entered the system of Wasiyyat should be among those who are continuously excelling in their relationship with Allah, offering prayers with great humility and reciting the Holy Quran whilst pondering over its meanings.”

Thus, Huzooraa stated, “A musi [member of the Al-Wasiyyat scheme] must exhibit a high level of taqwa.”

Hazrat Khalifatul Masihaa added that

the Promised Messiahas once stated that he was not worried about how the Jamaat would function financially; however, he was concerned about increasing the level of taqwa of Jamaat members. Thus, Huzooraa stated that attaining high standards of taqwa should be the purpose and goal. This reality, Huzooraa said, should be made clear to members of the Jamaat.

Furthermore, the naib amir of Western Canada, Abdul Bari Sahib, presented a report of his department and expressed that prior to Covid-19, home visits were frequently conducted. However, now, due to Covid-19, this had come to a halt.

Upon this, Huzooraa very beautifully highlighted, “Due to Covid-19 and the restrictions that have come about, many are now working from home or staying indoors.

Thus, it is now even easier to conduct your work as you can now call people from home.”

Huzooraa added, “Many who have been at home have fallen into depression not knowing what to do. Thus, you should contact them, keep in touch with them and focus on their tarbiyat.”

Further, whilst addressing the general secretary, Sabih Nasir Sahib, Huzooraa asked how many jamaats were regular in submitting reports and how replies and feedbacks were given to the respective jamaats.

Huzooraa added, “It is important, as the general secretary, to keep a personal contact between sadrs and secretaries as this will improve the level of work.”

Addressing the secretary tabligh and

sadr Ansarullah, Abdul Hameed Waraich Sahib, Hazrat Amirul Momineenaa enquired about the target for this year.

Huzooraa said, “Once a person has accepted Ahmadiyyat, a plan must be made to increase them in their religious knowledge.” Huzooraa further added, “Data should be collected to see the percentage of people who have accepted Ahmadiyyat due to reading our literature, through marriages or other reasons.”

Whilst alluding to the target mentioned before, Huzooraa said to keep the target of 300 but also show the results.

Speaking to the secretary tarbiyat, Shahid Mansoor Sahib, Huzooraa, whilst mentioning the prominence of this department, detailed, “If your work is conducted fully, then many other issues relating to other departments such as rishta nata, umur-e-ama, mal and many others can be resolved.”

Huzooraa then enquired from the secretary tarbiyat about the plans of the department and how it was implemented.

Addressing the national amila, Huzooraa stated, “It is imperative that all departments understand their work and exercise and conduct their work effectively at a grass root level. The structure of the Jamaat is extremely exceptional in that it can cater for the Jamaat and Jamaat members at all levels.

While it is true that the Jamaat is peerless when it comes to emergency work and projects, yet more effort should be made on systematic work, as I see that there is still plenty of room for improvement.”

Addressing the secretary ishaat, Sheikh

Abdul Wadud Sahib, Huzooraa asked if they had ordered the new, recently printed edition of the Holy Quran and enquired about their thoughts on its quality and print. Huzooraa added, “Insha-Allah, Maulvi Sher Ali Sahib’sra English translation of the Holy Quran, along with the split-word Urdu translation by Mir Muhammad Ishaq Sahibra will soon be prepared and printed in the same style.”

Addressing the additional secretary mal, Rahman Masood Sahib, whilst explaining the importance of financial sacrifice, Huzooraa stated, “It is imperative that all members understand that spending in the way of Allah is the commandment of God and His messenger and it cannot be likened to any sort of tax.”

Further, addressing the secretary Waqfe-Nau, Zahid Masood Sahib, Huzooraa, alluding to the Friday Sermon delivered in Canada on 28 October 2016 regarding the essence of Waqf-e-Nau, enquired about what had been done to instill the true essence of waqf within the waqifeen. Huzooraa stated, “Waqf-e-Nau boys should be encouraged to join Jamia Ahmadiyya. Emphasis should also be paid to go into other fields such as medicine and teaching as these are fields that we require [waqifeen in]. We do not require Waqf-e-Nau who are only interested in keeping the title and do not wish to serve at any capacity.”

In the end, Huzooraa encouraged the amila to act in accordance with the guidance they had received and to conduct their work in the best manner. Upon this, the mulaqat came to close.

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Canadian National Amila’s virtual meeting with Huzoor

Syed Mukarram Nazeer Canada Correspondent

The national amila of Jamaat-eAhmadiyya Canada requested Hazrat Khalifatul Masih V, may Allah be his Helper, for a virtual meeting in August 2020. By the grace of Allah the Almighty, the news of its approval was received on 13 September 2020 and a meeting date was set for 3 October 2020.

32 members of the national amila gathered in Aiwan-e-Tahir at the Baitul Islam Mosque complex for this blessed occasion. The meeting was scheduled for an hour (12:45pm to 1:45pm), but Huzooraa graciously gave an extra 15 minutes of his valuable time.

One by one, each member introduced themselves and presented brief updates regarding their respective department.

Huzooraa offered each member treasured guidance.

This was truly a very blessed and beneficial meeting for all members. We hope and pray that insha-Allah, a physical meeting becomes a reality in the near future. Amin.

Some feedback from members of the national amila regarding the meeting experience is presented below: Amir Jamaat-e-Ahmadiyya Canada,

Lal Khan Malik Sahib, said: “I was amazed to see how Huzooraa knows relatives of people he meets. It was also surprising that Huzooraa recognises every member of our amila. While figures are being presented, Huzooraa quickly calculates various outcomes in his mind with amazing speed. There were new angles of approach in Huzoor’saa comments and guidance about our work in various departments. We came out with more ideas on how we can work better in the service of Jamaat. A light touch of humour here and there kept us all at ease in a situation that was otherwise tense for us. Huzooraa was gracious and forgiving even when our responses were not to his expectations.”

Hadi Ali Chaudhry Sahib, Naib Amir Jamaat Canada, said: “My feelings of this meeting can be understood through the following couplets: ‫ت‬ ‫ڈنھٹک یچنہپ‬ ‫ی�رے د�ی دار ےس روح وک ت‬ ‫�س ن‬ ‫یمری آوھکنں وک ےھجت ی‬ ‫د� ےک ک�ی� وہیئ‬

‫یگنشت ینتج یھت ھچک اس اک دماوات یھب وہا‬ ‫� ن‬ ‫اور یمرے یا�ان یک مک�ی� وہیئ‬، ‫دل ڑباھ‬ “‘Seeing you brought peace to my soul and calm to my eyes. My yearning was satisfied, my heart was comforted and my faith, strengthened.’”

Secretary wasaya and Naib Amir, Kaleem Ahmad Malik Sahib, said: “I had been eagerly awaiting the meeting since the morning and was continuously praying. I was not satisfied in any way about my department because the work of Allah the Almighty always progresses and never stops. We were engaged in prayers and as soon as we saw Huzoor’saa radiant countenance, we felt comfort. The compassionate advice of Huzooraa on my department’s report turned the panic into peace and consolation and it established a newfound devotion within me for obedience to Khilafat and pursuit of my work.

May Allah the Almighty grant us the opportunity to meet Huzooraa personally and may He always lead us, our families and children in obedience and love of Khilafat. Amin.”

Aslam Daud Sahib, Naib Amir Jamaat Canada, said: “By the grace of Allah the Almighty, today we had a historic virtual meeting with Huzooraa. It was a very rejuvenating experience that charged us with new vigour. We were blessed with guidance that helped us to refocus on the most important matters. It was a true blessing to receive direct guidance from Huzooraa despite the pandemic and all the

restrictions.”

Sheikh Mohammad Amir Mahmood Sahib, Naib Amir Jamaat Canada, said: “Overall, I feel that we have been spiritually uplifted as a result of this meeting. May Allah the Almighty enable us to serve in complete obedience to Khilafat and in a way that results in the pleasure of Allah. Amin.”

Abdul Bari Sahib, Naib Amir Jamaat Canada, said: “Alhamdolillah, we received guidance regarding our work and I hope these instructions will be implemented, inshaAllah.”

Mubashir Ahmad Sahib, Naib Amir Jamaat Canada, said: “Despite our shortcomings, we received immense guidance and were reminded of our responsibilities.”

Sabih Nasir Sahib, National General Secretary, said: “Beloved Huzooraa perhaps sensed my nervousness and eased my tension by remarking that my Urdu was similar to English. As he enquired about the reporting and how we collect the reports from the jamaats, I was completely amazed that Huzooraa enquired as to how we know that the reports are not filled by a computer and are in-fact being filled by a person. No amount of preparation would have made me expect that question. I had no answer. But then, Huzooraa graciously provided me with guidance as well.”

Shahid Mansoor Sahib, Secretary Tarbiyat, said: “By the grace of Allah, I had the opportunity to join this blessed meeting today and because of this blessed meeting, I had the chance to quench my spiritual thirst. At the same time, my courage increased and I also realised how Allah the Almighty has created new ways for the progress of Ahmadiyyat through these new inventions. Observation has shown that whenever the voice of Hazrat Khalifatul Masihaa is obeyed by saying labbaik, there is always an opportunity to observe the manifestations of Allah the Almighty in a new way.”

Mirza Hameed Sahib, Secretary Talim, said: “We are very happy that we were blessed through a meeting with Huzooraa virtually.”

Sheikh Abdul Wadood Sahib, Secretary Ishaat, said: “I was pleasantly surprised about the cost and sales details Huzooraa knew regarding books in Canada. I am grateful to Huzooraa for his guidance about translations of the Holy Quran.”

Farhan Basharat Sahib, Secretary Sami-o-Basri, said: “It was mesmerising to see beloved Huzooraa. I was so amazed that he directed us in simple words and instructions. It has motivated me and created more love for Allah the Almighty and His Khalifa. May Allah continue to shower His incessant blessings upon him and his family, Amin.”

Shafqat Mahmood Sahib, Secretary umur-e-ama, said: “It was a very pleasant meeting.

Huzooraa was very relaxed and spoke comfortably with amila members. He

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very joyfully guided us and we all enjoyed these moments.”

Naseer Ahmad Khan Sahib, Secretary Ziafat, said: “Alhamdolillah, we met Huzooraa and were blessed with his valuable guidance.”

Khalid Mahmood Naeem Sahib, Secretary Mal, said: “We are blessed to have Khilafat among us. We feel highly motivated, energised and guided. This meeting reminded me of my duties and how to discharge them.

It was indeed a great honour and blessing to be a part of this meeting. Long live Khilafat-e-Ahmadiyya. Amin.”

Rahman Masood Mahar Sahib, Additional Secretary Mal, said: “By the grace of Allah, I was able to join the meeting with Huzooraa today. It is the sheer grace of Allah, that we had the opportunity to receive the instructions of Huzooraa directly. May Allah the Almighty help us to follow the instructions of Huzooraa. The truth of Khilafat was manifested to everyone through his deep understanding and love for Jamaat members.”

Sheikh Abdul Hadi Sahib, Secretary Talim-ul-Quran and Waqf-e-Arzi, said: “Masha-Allah, the meeting was very good and well organised and we were able to speak to Huzooraa.”

Mian Rizwan Masood Sahib, Secretary Tahrik-e-Jadid, said: “Huzoor’saa memory is extraordinary.

Aside from providing administrative guidance, Huzooraa still enquired about the health of my maternal uncle and my maternal cousin.”

Muhammad Ahsan Gardezi Sahib, Secretary Tarbiyat and Waqf-e-Jadid Nau Mubai‘een, said: “The meeting with Huzooraa was very fruitful. We will try our utmost to follow the instructions received from Huzooraa.

We have received a lot of advice and guidance. May Allah the Almighty help us to follow it. Amin.”

Zahid Masud Sahib, Secretary Waqf-eNau, said: “This was my first meeting with Huzooraa as a member of the national amila. This virtual meeting was no less nerve-racking than a physical meeting.

Nonetheless, I enjoyed every single moment. I will try my best to implement the instructions given by Huzooraa. I am thankful to Allah the Almighty that Huzooraa granted us some time from his busy schedule.”

Mamoon Rashid Sahib, Secretary Sanat-o-Tijarat, said: “By the grace of Allah the Almighty, this was an excellent meeting, full of guidance. Prayers are requested to be able to follow these guidelines.”

Farhatullah Shad Sahib, Muhasib, said: “This was my first meeting and I was speechless. Huzooraa had up to date records of accounting.”

Mahmood Ashraf Sahib, Internal Auditor, said: “The meeting was very blessed.

Huzoor’saa eye for detail on each aspect of every department was amazing. We received immense guidance through this meeting.”

“Discover Islam NZ” going strong Sabahuzafar Missionary, New Zealand

Tasleem Ahmad Sahib reports that the newly launched “Discover Islam NZ” tabligh campaign run by Majlis Khuddamul-Ahmadiyya New Zealand has been continuing with great strength.

The “Discover Islam NZ” team recently visited the towns of Morrinsville and Matamata under the “Meet Your Muslim Neigbour NZ” campaign on 17 September 2020.

The campaign consisted of both street campaigns and “Islam Table Talk” sessions.

The “Discover Islam NZ” team engaged with the public in different places around the two towns, answering their questions and discussing a vast array of topics.

The “Islam Table Talk” sessions provided an opportunity for more in-depth discussions in cafes, over a cup of coffee.

One notable guest was Mr Tim van de Molen, Member of Parliament for Waikato, who had a lengthy meeting with the “Discover Islam NZ” team. The MP for Waikato was provided a background to the campaign, introduced to Jamaate-Ahmadiyya, and Hazrat Amirul Momineen’saa efforts for establishing lasting world peace.

During the meeting, various Islamic teachings were also discussed in detail. The delegation also presented The Philosophy of the Teachings of Islam as a gift to him.

Following the meeting, the MP published a post from his official Facebook account, to Continued from page 1

adjacent to mosques, but they never join in the Prayer. All I wish to say is that one ought to fervently and passionately pray to God Almighty that just as He has granted us diverse forms of pleasure in fruits and other things, may He enable us to experience, even once, the sweet taste of Prayer and worship. One never forgets the taste of a thing. If an individual looks at someone beautiful with pleasure, they remember it well. Further, if a person sees an ugly and hideous figure, the entire state of such a figure comes forth as an embodiment in the mind of the observer, whenever they are reminded of it. Of course, if a person is indifferent and saw the figure in passing, then one remembers nothing. Similarly, in the estimation of those who do not pray, the Prayer is like a penalty, whereby one is unjustly forced to wake up in the morning when it is cold and leave their precious sleep to perform ablution, and compelled to forsake many comforts in order to offer it. The actual fact is that such a one is averse and therefore, is unable to understand; they are oblivious of the pleasure and satisfaction that is present in Prayer. How then can they experience pleasure in Prayer? I observe that when a drunkard or one who suffers

promote and let the local public know about the campaign taking place in their respective towns.

The campaign received coverage in local media; Morrinsville News published an article prior to the visit on 17 September 2020, explaining the aims of the “Discover Islam NZ” campaign and highlighting the various initiatives and events the team was holding in the area.

The “Islam Table Talk” sessions also gave the “Discover Islam NZ” team the opportunity to hold an interview with the

editor of the Morrinsville News, which was later published on 24 September 2020.

Another follow up article from our visit to Te Awamutu was published in Te Awamutu Courier on 1 October 2020.

The “Discover Islam NZ” campaign is making good progress, alhamdolillah, and the team is working hard and praying to ensure the campaigns’ ongoing success.

It will continue to be held in different locations across New Zealand in the future, insha-Allah

from addiction is unable to find satisfaction, they continue to drink glass after glass, until they are finally inebriated. A wise and prudent individual can benefit from this example. In other words, one must remain persistent in Prayer and continue observing it until they begin to experience pleasure.

Just as a drunkard conceives of a pleasure in his mind, which is the actual objective he pursues, in the same way, the mind and all of one’s faculties must feel a propensity towards the acquisition of that very pleasure that exists in Prayer. Then, with sincerity and passion, at least to the extent that an addict suffers from anxiety, restlessness and pain, an individual ought to pray that they are able to experience the pleasure they seek. I say truthfully that surely and most definitely they will experience the pleasure of Prayer.

Then, in the observance of Prayer, one ought to strive to seek the benefits that are associated with it and keep in view the concept of goodness or ihsan (i.e. to worship God as though one can see Him or at least that God can see you). As God Almighty ٰ َّ َ ۡ ۡ ُ ٰ َ َ ۡ َّ states: ‫الﺴ ِّیا ِت‬ ��‫ ِان الﺤﺴﻨ ِﺖ ﻳﺬ ِﻫ‬and that is to say, good works drive away evil. Therefore, whilst aspiring to goodness and striving to attain the pleasures in Prayer, one ought to supplicate that God enables one to observe the Prayer that is characteristic of the

truthful (siddiqin) and of those who excel in good works (mohsinin).

As mentioned, Allah the Exalted has ٰ َّ َ ۡ ۡ ُ ٰ َ َ ۡ َّ stated: ‫الﺴ ِّیا ِت‬ ��‫ ِان الﺤﺴﻨ ِﺖ ﻳﺬ ِﻫ‬and this means that good works or Prayer drives away evil.

In another instance, God Almighty states that Prayer saves one from indecency and manifest evil. However, despite this we observe that there are people who observe Prayer, yet still indulge in evil deeds. The response to this is that they observe Prayer, but not in its true spirit, nor with piety. They only perform useless movements in the form of a custom and habit. Their soul is dead. Allah the Exalted has not described this as hasanat (or good works). In this verse, God has used the word hasanat as opposed to al-Salat even though the two words mean one and the same thing. This is because God wishes to allude to the merit and husn (or beauty) of Prayer, which in its true form possesses within it a spirit of truth and the effects of divine grace. This form of Prayer does indeed drive away evil. Prayer is not simply a process of sitting and standing.

In fact, the essence and soul of the formal Prayer is that supplication which possesses within it a pleasure and satisfaction.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 159-161)

Friday 9 October 2020 | AL HAKAM

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Untold stories of Black Muslims in America: The Mufti and the mission subscribers and spreading the message of Islam. Mufti Sadiq Sahibra mentions him with regard to the former, alongside Madame Rahatullah and Sheikh Karoub (who helped purchase the Highland mosque. (The Moslem Sunrise, 1921, Issue 1, p. 29) He was further mentioned again for his missionary efforts in spreading Islam to his fellow citizens in the next year. (The Moslem Sunrise, 1921, Issue 1, p. 64).

This series of articles focuses on the African-Americans who Hazrat Mufti Muhammad Sadiqra brought under the banner of the true Islam during his time in America between 1920 and 1923. The converts all came from varying backgrounds. Ultimately, they became zealous preachers of Islam Ahmadiyyat in America.

Dr Talha Sami UK

“I prayed for three things when I was sent from London to America to establish the first Muslim mission: a sincere Jamaat of new Ahmadi Muslims, the construction of a mosque and a new journal. In spite of all the challenges, God Almighty, with His sheer blessings, answered my prayers and gave me a community during the first year; [The Moslem Sunrise] started in the second year and a mosque and residence was constructed during the third year.”

(Hazrat Mufti Muhammad Sadiqra, Tahdeeth bin Ne‘mat [Urdu]) Hazrat Mufti Muhammad Sadiqra was a seasoned veteran missionary of the Ahmadiyya Muslim Community. His extensive and successful tours of India and England helped him prepare for establishing institutions and extensive propagation systems to preach Islam in America. Mufti Sahib’sra efforts were not spontaneous; they were calculated moves, blessed with the constant prayers and guidance of Hazrat Khalifatul Masih IIra who was in India at the time.

Mufti Sahibra was a close companion of the Promised Messiahas and was blessed with a wide range of skills from oration to administration. He was very well aware of the tools that were needed for the effective spread of Islam.

He may have left America with tears in his eyes, but what remained were institutions he had created – these are still celebrated today.

The connotations of “institutions” are broad. They include the literature he commenced, which is still in circulation, publishing to this day, the mosque he erected and even the people that were empowered to further spread the message of Islam.

The focus here is purely on those pious African-American pioneers who joined the Ahmadiyya Muslim Jamaat and set out to spread the message of Islam to Americans.

Pre-Sheikhs era “He left an extraordinary legacy of individuals who were committed across Dayton, Cleveland, Pittsburgh, Cincinnati, Columbus.” (Habeeb Shafeek Jr, “Islamic Renaissance in the 1920s” on MTA, 2017, www.youtube.com/ watch?v=Ln5dvJOLLF0) The panelists – Habeeb Shafeek and Dhul Yacub – while discussing Islam in America, stated that Mufti Sahibra left 12 trained missionaries behind as he left the USA. He infused them with the same zeal he had; they were able to propagate the message across their own native cities.

These people were institutions who would be able to continue the propagation of

Islam. However, before a formal “sheikh programme” was ordained, Mufti Sadiq Sahibra was already training converts by giving them the blueprints for tabligh (propagation) that he would give to the later “sheikhs”.

One of these individuals was Elias Russell who was born in Mississippi around 1873. At least by the year 1930, he had moved to Chicago, County Illinois. (Roll 419 Enumeration District 87.

Chicago, Cook County, Illinois, USA, p.

48) Sometime before then, he converted between 1920 to July 1921 at the hand of Mufti Sadiq Sahibra and was given the name Ghulam Rasul, becoming the 45th to have accepted Islam, as recorded in The Moslem Sunrise of 1921.

Mufti Sadiq Sahibra made a comprehensive list of those who converted. Elias Russell’s mention carried special significance: “The brethren in Chicago hold regular meetings every Sunday with Mr L Roman as their secretary. Brothers Muhammad Yaqoob (Mr Andrew Jacob) and Ghulam Rasul (Mr Elias Russell) have been working like missionaries in Chicago and have succeeded in bringing nine American souls to the fold of Islam.” (The Moslem Sunrise, 1921, Issue 2, p. 36) Ghulam Rasul was clearly working actively, almost as a missionary, securing

The “Sheikhs” “They [Ahmadi sheikhs] did their very best in instructing us as to the teaching of Islam.” (Wali Akram, Black Pilgramage to Islam, p. 110) Mufti Sadiq Sahibra instituted a system of training indeneous individuals wherever he went – in England he had four individuals working under him and spreading the message of Islam. (Al Fazl, 8 January 1920, p. 2) Mufti Sahibra transferred his skills to America and titled those learning from him as “sheikhs”. He was preparing for the future. Those that he trained early on became fundamental to the spread of Islam in the next generation. This was following the sunnah of Prophet Muhammadsa who also appointed 12 leaders to supervise his followers, citing Mosesas and Jesusas at the time of the second pledge of Aqabah.

(Muhammad, Seal of the Prophets, Hazrat Chaudhry Muhammad Zafarullah Khanra, p. 73).

This is something that has been identified by Robert Danin in Black Pilgramage to Islam. The Ahmadiyya Muslim mission spread throughout 16 cities, stretching from Mississippi to the Atlantic. Mufti Sadiq Sahibra surrounded himself with people who were interested in the truth, then instilled within them the same passion he had to preach the truth in the way he did. This was at a time when books or a standardised Islamic education was either not available or too expensive, therefore oral transmission was the alternative (Black Pilgramage to Islam, p. 38). This set off native Islam in America.

(The End of Empires: African Americans in India, p. 43) As a side note, it is interesting to point out that within a decade after Mufti Sahib’s arrival and his campaign to train and empower African-American converts to preach Islam, a native form of Islam was to arise in Black America that came to be called the Nation of Islam. Though when it did, few recognised that its path had been lubricated by a force that hailed from the Punjab.

Out of the sheikhs trained by Mufti Sahibra and left behind in America, the following personalities are particularly

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Friday 9 October 2020 | AL HAKAM identifiable. From my research, I believe most, if not all, were African-Americans: 1. Sheikh Ahmad Din 2. Sheikh Ashiq Ahmad 3. Sheikh Nasir Ahmad 4. Sheikh Saeed Akmal of Pittsburgh 5. Sheikh Ahmad Omar of Braddock, Pennsylvania (previously known as William M Patton) 6. Abdullah Malik of Colmbus 7. Ahmad Rasool of Dayton 8. Shareef Ali of Cincinnati 9. Sheikh Abdus Salam (previously known as Reverend Sutton)

Sheikh Ahmad Din (P Nathaniel Johnson)

It is possible there was a Sheikh Suphan who taught Arabic and was an Ahmadi sheikh in Buffalo. He taught the renowned New York based Sunni scholar, Daoud Ghani. (Black Pilgramage to Islam, p. 121 & 286) Hazrat Mufti Muhammad Sadiqra made sheikhs responsible for organising local missions, collecting donations, maintaining contact with the head office in Chicago and supplying them with pledge forms to register new converts and a plethora of other preaching and administrative duties. This was a systematic and effective approach. (Black Pilgramage to Islam, p. 36) The history of the other proto-Islamic or early Islamic movements are shrouded in mystery.

However, due to the early pioneering efforts of the Mufti, a tremendous amount is on display. His mission still stands a century later whilst his magazine is still active and running. His legacy has truly been preserved.

Ahmadi missionary, Mahmood Kauser of New York, said: “The first concerted efforts to spread Islam in America can be traced directly to the missionaries of the Ahmadiyya Muslim Community. Pick up any book detailing the history of Islam in America and you will be forced to recognise the Ahmadiyya Muslim Community as the sole group that trained, organised and sent their missionaries for the service of Islam and the benefaction and education of all those who accepted Islam at the hands of these tireless missionaries.” (Early Ahmadi

100 Years Ago...

Launch of Faruq Press Akhbar Faruq, 7 October 1920

All praise be to Allah that through His blessings, Faruq Press has been relaunched, which was closed for a long time due to the unavailability of a press operator. The difficulties faced by this humble editor of Faruq in publishing the newspaper are indescribable.

Akhbar [newspaper] Faruq could not be published on time due to the unavailability of its own press. In addition to the newspaper, copies of Tabligh-eRasalat and Risala-e-Ahmadiyya had been written and on hold for over a year. The press of Qadian was not able to print them.

Unaware of the challenges I was facing, the readers of Faruq and the subscribers of Tabligh-e-Rasalat and Risala-e-Ahmadiyya started having all sorts of negative thoughts about me and were angry at this humble editor of Faruq. I tried my best to find a press operator on my own and it is true that without a printing press, it is very difficult to get newspapers and books out on time, especially in Qadian, where there is only one press and it is impossible to get anything printed from elsewhere, and that press cannot do all the work of Qadian.

By the grace of God the Almighty, I finally succeeded and the press was launched in the current month. A former press operator from Delhi, who used to work for me in Al-Haq Press, Delhi came to work for me after receiving a reasonable salary. Yesterday, pages were also brought from Delhi.

Insha-Allah-ul-Aziz, the newspaper will be published on time in the future.

Moreover, Tabligh-e-Rasalat and Risala-e-Ahmadiyya have also started to be published. Hopefully, an issue of “Tablighe-Rasalat” will be published every month.

Due to the launch of the press, the printing costs have increased by 90 rupees per month, but the publication of Faruq is

inevitable.

May God Almighty, with His grace and blessings, enable us to bear this burden.

Amin.

In future, I will write to my audience in detail about what I have done so far and how much they have helped me and what is due on them for the future.

Converts of North America [Thesis], p. 17) An Ahmadi blogger, Hafiz Nasiruddin, has said these that these Ahmadi “sheikhs” were integral to the success of Ahmadiyya in the US. Their efforts spread throughout a network of 16 cities, from the Mississipi to the Atlantic. They would follow the blueprint Mufti Sahib had left for effective preaching: lecturing at ecumenical functions, writing articles and debating.

(Black Liberation: The Tree of Ahmad) (http://soulmuslim.blogspot.com) This article only scratches the surface and serves as an introduction to how Islam was first spread across America by the Ahmadi missionary, Hazrat Mufti Muhammad Sadiqra, who was sent there by the Second Khalifa of the Ahmadiyya Muslim Community, Hazrat Mirza

Bashiruddin Mahmud Ahmadra, and served under his constant guidance and instructions.

People from diverse backgrounds joined Islam Ahmadiyyat through the Mufti and helped propagate the message.

Sheikh Abdullah din Muhammad was a Caucasian convert. Born as Joseph Livington Mott, he converted to Islam Ahmadiyyat and became fundamental in the early years of the Mufti’s work, often mentioned in The Moslem Sunrise.

Mahmood Kauser has seconded this and said that he went on to be a prolific preacher in the Bible belt. (Early Ahmadi Converts of North America [Thesis], p. 64) There were others of notable mention.

The Mufti mentioned Mrs Ophelia Avant and Brother Ahmad of Sioux City,

Michigan for their passionate preaching although not everyone got the title of “sheikh” (Ahmadiyya Movement In Islam, Ahmadiyya Gazette, April 1997, p. 48) The former and Madame Rahatullah were examples of how Mufti Sahibra empowered women into leadership roles.

Gender was not a restricted setting of Mufti Sadiq Sahibra who empowered local females to preach Islam. These women preachers will be discussed with greater depth in future articles.

(In the next article, we will focus more on the formally anointed sheikhs by Hazrat Mufti Muhammad Sadiqra)

Friday 9 October 2020 | AL HAKAM

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Under the wings of the Caliph: A response to “Far From the Caliph’s Gaze” Part I Zafar Bhatti UK I remember in the fourth and final year of my physics degree at Imperial College in London, we were all given a welcome diversion from the usual heavy equations racking our brains and the university provided us a short introductory course on the philosophy of science.

Philosophers from another college in the University of London were brought in, providing them with the opportunity to challenge the idealism of a young generation of budding scientists. I remember one of the challenges they presented us with was based on how the perception of observation, and therefore reality, can differ between individuals with both equally maintaining their viewpoint as correct. To prove this point, they presented what is now a commonly seen picture in the Internet age, (at that time, the Internet was just starting to take off; yes, I am that old!) which shows the image of both a young and old woman at the same time; depending on how you look at it.

Indeed, when the visiting philosophers challenged the students to identify whether there was a young or an old woman in the picture, there was a divergence of opinion as they had expected: it all depended on the subjective point of view of the observer.

I was reminded of this illusion when I came across the book, Far From the Caliph’s Gaze by Nicholas Evans.

His book is a critique of the system of Khilafat in the Ahmadiyya Muslim Community under the bizarre guise of exploring the quality of faith of the community in Qadian. Yet most of the examples he presents as a critique of this system are precisely those attributes which not just Ahmadis find beautiful, but indeed those outside the Ahmadiyya Muslim Community also find beautiful and worthy of praise.

Unfortunately, in this book, the author seems to mock every feature of beauty within the Ahmadiyya Khilafat in a very sarcastic and cynical manner – whether it’s the Khalifa’s workload, his message of peace and love (something the world is in dire need of), help during humanitarian crises

or even followers writing to their Khalifa about their problems. Evans seems to be looking for an ulterior motive in all these and they then become reasons for distrust in the Khalifa.

The workload is mocked as “superhuman” (Far From the Caliph’s Gaze, p. 86), the speeches of love as repeated “over and over again” (Ibid, p. 172), helping during humanitarian crises is apparently the Khalifa’s way of emphasising his “personal connection” (Ibid, p. 127). But these are all reasons why the Khalifa is loved not just

by Ahmadi Muslims, but also by scores of others outside the community.

Why wouldn’t I love someone who works hard to care for people of his community and to establish world peace and humanity throughout the world; someone who always advises me to deal with others with sympathy and kindness and is always there to hear my problems and offer me advice?

Beauty and ugliness are indeed in the eye of the beholder, as those philosophers of science taught me all those years ago.

The problem with Nicholas Evans’ narrative is not that he raises objections against Khilafat, but the way he has chosen to do so. A lie – or if we kindly put it, an untruth – can be presented in many ways.

One is to twist or give a false meaning to a fact, thereby creating an untruth; the other of course is to simply state something which is blatantly untrue.

According to Islam, after the worship of the One God, the most important quality is speaking the truth. In chapter 33, verse 71 of the Holy Quran, Allah tells us to not only keep to the truth, but to speak with “qaulan sadeeda” – to say “the right words”, which means that it is forbidden to even create a false impression through word, deed, action or expression. In fact, the highest spiritual station in Islam after prophethood is that of truthfulness. As such, both to tell an outright lie and to create a false impression are forbidden in Islam.

Apparently not restricted by such religious doctrine, the author seems to flirt between twisting truths, through a prism of distrust and using outright untruths to prove his case. This is exasperated by the fact that Evans has written the book in what can best be described as an anecdotal style.

For instance, most of the narrative of the book goes something like this: “The issue with X is Y, this can be proved by a conversation I had with an anonymous individual who said Z”.

Obviously, there is a flaw in any such presentation as it becomes completely non-verifiable, beyond the realms of fact checking and removes any knowledge of the context or motives of the individual who has said it.

I’m not saying all the anecdotes are false, but such a style lends itself to creating false narratives: asking the same question to a thousand people until you get the answer you desire and then quoting it selectively to create a false impression and giving it a meaning that was not even intended by the interlocutor. This gives the author a tool to give any opinion and then back it up by an anecdote that clearly does not represent the wider community view.

For example, in a particularly disparaging remark (which I choose not to repeat here) about the present Khalifa that targets his appearance, Evans says the interlocutor who made such remarks also claimed the Khalifa did not have a beard on his election as Khalifa (Far From the Caliph’s Gaze, p.72). This is simply not true: the Khalifa’s appearance on his election was broadcast worldwide and is freely available extensively on YouTube; he is clearly seen with a beard.

Any investigator into Islam Ahmadiyyat, but particularly someone like Evans – who has evidently searched far and wide through the Ahmadiyya archives – would be aware of this and not write something so factually incorrect, especially as an academic. Basic academia requires one to fact check, even sources.

Some may ask, what is in a beard? Those familiar with Islamic beliefs are aware that it was the practice of Prophet Muhammadsa to have a beard, a fact Evans is obviously drawing on as if to present the Khalifa growing a beard as an attempt at spiritual legitimacy, with the interlocutor apparently getting used to the idea of the new Khalifa as “he began to grow a beard immediately upon being elected”. (Ibid) Politely speaking, Evans’ presentation is an untruth – the “fact” is false – and this could easily have been verified. One is compelled to presume that he knew the truth, yet still was brazen enough to present it.

At this point, I would like to digress and explain the definition of Khilafat as this will not only help to explain the point presently under discussion, but will also provide context to the rest of these articles.

Islam was founded by the Holy Prophet Muhammad, peace and blessings of Allah be upon him, in the year 610 CE. Upon Islam’s establishment, he and his followers were subjected to bitter persecution in their hometown of Mecca.

Eventually, after 13 years of facing relentless persecution, during which time the Prophetsa had lost his wife and uncle due to the persecution, he emigrated to a town called Medina about 200 miles north of Mecca.

In Medina, many people had already accepted Islam prior to the Prophet’s migration.

Soon after the Prophet’s migration to Medina, the five tribes of Medina, many of whom had become Muslim (a sizeable portion had not, however), jointly approached the Prophetsa to appoint him as the head of state of Medina. The Holy Prophetsa now not only had the status of prophethood, but ruler of a state as well.

It is noteworthy that the offices of prophethood and state ruler were independent of each other and that the Holy Prophetsa even dispensed independent judicial systems so as not to impose Islamic law on anyone who was not a Muslim.

Initially, the state of Medina was under constant attack from the surrounding tribes of Arabia; however, after the peace treaty of Hudaibiyyah was signed, the ensuing peace provided the opportunity to spread Islam freely and within a short period of time the entire Arabian peninsula had joined Islam.

In this way, the Holy Prophetsa was now not only recognised as the Prophet of God, but also the ruler of all Arabia.

Upon the passing away of the Prophetsa, in accordance with the promise of God in the

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Friday 9 October 2020 | AL HAKAM Holy Quran (Ch.24: V. 56), Abu Bakrra was elected as the Khalifa of the Holy Prophetsa; thus, he inherited both the spiritual and temporal authority of the Prophetsa.

The system of Khilafat, therefore, is the recognised system of leadership in Islam as a successor of the Holy Prophetsa on earth.

The majority of the Muslim Community is in agreement that the progress of Islam depends on this institution.

The first four Khulafa of Islam are widely regarded as the Rashidun (rightly guided) Khulafa appointed by God. It is widely recognised that following the period of the Rashidun Khilafat, a progressive decline set in the Islamic world, which is still apparent today. The Prophetsa had prophecied that this would occur: ّٰ ّ ّٰ ‫رسول اللہ صلی اللہ علیہ ٰوسلﻢ " ﺗ�ون النﺒوۃ فیﻜﻢ ما‬ ‫ﻗال‬ ّ ّٰ ‫ ﺛﻢ ﺗ�ون‬،‫یﺮفعہا‬ ‫أن‬ ‫شاء‬ ‫إذا‬ ‫ہ‬ ‫الل‬ ‫یﺮفعہا‬ ‫ﺛﻢ‬ ،‫ﺗ�ون‬ ‫أن‬ ‫ہ‬ ‫الل‬ ‫شاء‬ ّٰ ‫ ﺛﻢ‬،‫علی �نہاج النﺒوۃ فﺘ�ون ما شاء ًاللہ أن ﺗ�ون‬ ‫خلافۃ‬ ً ّٰ ‫مل�ا عاﺿا فی�ون‬ ‫ ﺛﻢ ﺗ�ون‬،‫یﺮفعہا اللٰہ إذا شاء أن یﺮفعہا‬ ّٰ ّ ‫ ﺛﻢ‬،‫ ﺛﻢ یﺮفعہا إذا ٰشاء اللہ أن یﺮفعہا‬،‫ما شاء اللًہ أن ی�ون‬ ّ ‫ ﺛﻢ یﺮفعہا‬،‫ٰﺗ�ون مل�ا جبریۃ فﺘ�ون ما شاء اللہ أن ﺗ�ون‬ ّ ،‫ ﺛﻢ ﺗ�ون خلافۃ علی �نہاج النﺒوۃ‬،‫اللہ إذا شاء أن یﺮفعہا‬ ‫ﺛﻢ سﻜﺖ‬ The Holy Prophetsa said, “Prophethood shall remain among you as long as God wills.

He will bring about its end and follow it with Khilafat on the precepts of Prophethood for as long as He wills and then bring about its end. Kingship shall then follow, to remain as long as God wills and then come to an end.

There shall then be monarchical despotism, which shall remain as long as God wills and come to an end upon His decree. There will then emerge Khilafat on the precepts of Prophethood.” The Prophetsa then became silent.” (Musnad Ahmad bin Hanbal) Muslims have been waiting for the day when Khilafat would be re-established and with it, the lost glory of Islam.

In the world of Islam today, there is only one Muslim community that has had a continuous system of Khilafat for the last century; the Ahmadiyya Muslim Community. However, one significant difference between the Ahmadiyya Muslim Community’s definition of Khilafat and that of the mainstream Muslims is that Ahmadis explain that the Latter Day Khilafat was meant to be purely spiritual (as the Holy Prophetsa foretold) and as Hazrat Mirza Ghulam Ahmadas did not have any political role, naturally, his Khulafa (successors) would not be political.

was not Prophet Muhammadsa dependent on any political power; political power was granted to him; his first role was as a spiritual reformer. But as he also had a political role, his successors also had this capacity.

Reaction to a peaceful community The Ahmadiyya Muslim Community has been under constant attack and far-fetched conspiracy theories have been levelled against it. Why such attacks are made against a community, whose very motto is “Love for all, hatred for none”, whose founder teaches that the “jihad of the sword has ended but the jihad of purifying the soul continues”, as vouchsafed in Prophet Muhammad’ssa prophecies about the Messiah, is difficult to comprehend. Ahmadi Muslims have purely spiritual motives, for the betterment of society.

The question is why amongst the many sects in Islam are Ahmadis singled out for such a fierce literary attack? Why are they persecuted in some countries for their beliefs? Why unjustly critique, censure or physically attack a movement that teaches peace? Why attempt to assassinate the character of the community’s founder, whose widespread teachings not only emphasise love, but his actions and the actions of his followers are manifestly known and acknowledged to practice love?

Despite this widespread acknowledgement of the peaceful teachings of Islam Ahmadiyyat, there still exists a reactionary activism towards the Ahmadiyya Muslim Community.

The critique of Ahmadis seems to progress in the following way: it begins with a critique of the ideology of Ahmadiyya beliefs; once that approach fails, it then leads onto a critique of the character of the founder of the Ahmadiyya Muslim Community, Hazrat Mirza Ghulam Ahmadas, and once that approach fails, the critique moves onto the institution of Khilafat. This then tends to repeat itself over time and in different languages, mediums and parts of the world.

In the English medium, the initial discussions and debates were often over ideology; once little success was seen by the opponents of the Ahmadiyya using this methodology and finding a high level of familiarity (Far From the Caliph’s Gaze, p. 122) of the community with arguments

in this field, the critique turned to the character and writings of the founder; and now we see it turning to a direct critique of the institution of Khilafat. This critique of the institution of Khilafat has direct parallels to the early history of Islam.

Once Islam had been firmly established by the Holy Prophetsa and it became an unassailable fortress, the attack on Islam took on a different guise. Realising that the strength of Islam lay in its unity behind Khilafat, a concerted and systematic campaign was implemented to undermine this institution, by infiltration into the Muslim community.

This eventually led to the martyrdoms of the third and fourth Khulafa of Islam and the end of the Rashidun Khilafat in Islam.

In a similar way, those who have – for the best part of over 100 years – attempted to grapple with the Ahmadiyya “problem” have also realised that the only way to face it is to strike at the beating heart of Islam Ahmadiyyat – Khilafat.

The Pakistani dictator, General Zia, also realised this and he had his own take on it.

Being a military commander, his goal was to tackle this institution by force. All efforts of successive governments of Pakistan in usurping the basic rights of Ahmadis had failed to check its advance in the country – Zia had a “brainwave”: he attacked the heart of the Ahmadiyya community, Khilafat.

What he attempted to do was to arrest the Khalifa and cut the rest of the community from him. In 1984, he issued orders for the arrest of the then Khalifa of the Ahmadiyya Muslim Jamaat, Hazrat Mirza Tahir Ahmadrh; however, this attempt was unsuccessful and the Fourth Khalifa migrated to the UK and began directing the affairs of the community from London.

What’s interesting is that far from cutting off the link between the Khalifa and community, Zia unwittingly became the catalyst through which the link of the Khalifa would directly reach into every Ahmadi home. Whereas before, each Ahmadi was in the physical sense “far from the Caliph’s gaze”, albeit not in the spiritual sense, the move to London within a few years had given birth to MTA – Muslim Television Ahmadiyya, a satellite television channel providing means for the Khalifa to reach every Ahmadi home in the world.

Furthermore, since the Fourth Khalifa

migrated to the UK, more mosques, literature and new converts have been witnessed than in the entire combined history of the Ahmadiyya Muslim Community.

Therefore, the Ahmadiyya Muslim community has always been under attack through different mediums, but sadly, the critique is often out of touch, with reality and facts sometimes fuelled by agendas.

Evans’ issues with the Ahmadiyya Khilafat Throughout the book, Evans does not hide from giving vent to misrepresentations of Ahmadiyyat. For example, in the very first chapter, he explores what is in his opinion, “the ambivalent political aspirations of the Ahmadiyya caliphate” (Far From the Caliph’s Gaze, p. 40) What is ambivalent to him has been unambiguous to every Ahmadi Khalifa and Ahmadi: the Khalifa is a spiritual leader and not a political leader and has no political aspiration.

As the current Khalifa, addressing the Annual Convention in Germany in June 2014, made crystal clear: “Let me make it clear that the institution of Khilafat leading the Ahmadiyya Community has no interest in power or government. Rest assured that true Khilafat has no worldly or political objectives. The sole concern of the Ahmadiyya Khilafat is that the people of the world come to recognise their Creator and bow down before the One God.” (www.pressahmadiyya.com/ press-releases/2014/06/head-ahmadiyyamuslim-community-true-khilafat-spiritualleadership-no-interest-power-government/) The author is evidently well read about the Ahmadiyya Muslim Community and its beliefs, so I find it surprising that he would not be familiar with this stance of the nonpolitical nature of the Ahmadiyya Khilafat.

It raises the question: why did Evans choose to ignore it?

Paranoia borders on incredulous as Evans attempts to back up his point by comparing the Ahmadiyya Khilafat to sufi leaders (Ibid, p. 65). Sufis (mystics) are unanimously regarded as a personification of spirituality and antitheses of politics and any form of worldly desire.

Indeed it was the famous King Ibrahim of Balkh who gave up his sovereignty to become a sufi. The great sufi poet, Rumi,

Friday 9 October 2020 | AL HAKAM

10 encapsulates this thinking in the couplet “How long will you play in this dusty world like a child filling his skirt with worthless stones?” (Rumi: In the Arms of the Beloved) Equally mystifying is the author’s example of the Sufi mystic, Nizamuddin, who supposedly defied a king by saying, “The house of this weak one has two doors.

If the Sultan enters by one door, I will go out through the other!” (Ibid) Either Evans was unaware of the context in which these words were said or the use of this example is aimed at misleading those who are unfamiliar with Sufi thought or thinking.

The great sufi mystic Nizamuddin survived many Sultans in Delhi. The particular Sultan whom Nizamuddin made this response to was the cruel Sultan Jalaluddin Khilji who had brutally executed Nizamuddin’s compatriot, Sidi Maula, for the supposed crimes of being “popular” and “feeding hundreds of poor people everyday”. (The Book of Nizamuddin Aulia, Mehru Jaffer, p. 13) When the Sultan’s successor, Alauddin, assumed office, jealous of Nizamuddin’s popularity, he wrote to him to clarify his supposed political pretentions, in response to which the great Sufi wrote: “We dervishes have nothing to do with the affairs of the state. I have settled in a corner, away from the men of the city and spend my time praying for the Sultan and other Muslims. If the Sultan does not like this, let him tell me so. I will go and live elsewhere ... God’s earth is vast enough.”

(Ibid, p. 16) The Ahmadiyya Khilafat desires no political power. Any suggestions that it does must be backed by hard evidence, not loose and inaccurate comparisons. Where the Ahmadiyya Khilafat has interacted with political leaders, it is only to bring them towards Islamic teachings, which we firmly believe can make the world a better place – their conversations prove this.

The Ahmadiyya history gives testimony that its Khilafat has never tried for political power. Evans gives very poor evidence, let alone academic evidence, to suggest that the Ahmadiyya Khilafat has political aspirations.

The author then moves onto presenting the “New World Order”, a book written by the Second Khalifa of the Ahmadiyya Muslim Community, as proof of the political aspirations of the Ahmadiyya Khilafat, stating that “it is by far the most unambiguous statement of political intent found among the Jamaat’s large corpus of texts.” (Far From the Caliph’s Gaze, p. 167) It seems to be a smart move – to deceive a person unfamiliar with the doctrines of the Ahmadiyya Muslim Community.

Any newcomer to the movement would undoubtedly raise an eyebrow or two at such a title. However, the book is nothing more than a system proposed by the Second Khalifa through which Ahmadis would give up a portion of their wealth for charity “devoted to the relief of poverty and distress all over the world.” (New World Order, p.

128) It highlights how Islam Ahmadiyyat will help alleviate, through Islamic teachings, the grave problem of socio-economic inequality in the world. It is not a book that aims to establish a whole new political system for the spread of Islam Ahmadiyyat and a

“new order” in the political sense. The book analyses the failures of political systems in alleviating poverty; it is a book about how Islamic teachings will help establish a humanitarian society and alleviate poverty.

It is therefore surprising that Evans even uses this book to suggest the Ahmadiyya Khilafat wants a “new world order” in the political sense and aims to establish itself politically.

According to Evans, another act of political aspiration of Khilafat are the constant lectures of peace and how to avoid global conflict, in which “he gifts … his message of justice and peace”. (Far From the Caliph’s Gaze, p. 65) This is where Evans gives voice to his own paranoia in the guise of being the opinion of those in Qadian; “In Qadian, the future of the world and the dawning of a new global order are said to rest on the willingness of individuals and nations to embrace the caliph as their one true global leader.” (Ibid, p. 74) Interestingly, although the author often backs up his far-fetched interpretations with a convenient anecdote, however it seems he does not provide any quotation or anecdote, anonymous or otherwise, to back up this claim. Here, he is clearly attempting to create the impression that the aspiration of Ahmadis is the secular domination of the world by a single leader in the form of the Khalifa. Yet if this is his opinion, then it is his and his alone. Without any evidence whatsoever, he attempts to make it the opinion of “Qadian” (Ibid, p. 62) with the obvious implication that it is probably the private opinion of every Ahmadi.

Of all the lectures the Khalifa delivers on the subject of world peace, whether in the Houses of Parliament, House of Congress, European Parliament, Canadian Parliament or elsewhere in Peace Symposia or letters written to world leaders, never once has he presented world peace to be based on him as the “global political leader”. In fact the nine principles that he has presented to establish global world peace are as follows: 1. Recognition of the Creator 2. Global unity amongst nations 3. Absolute justice 4. Rejecting extremism 5. Loyalty to one’s country 6. Need for nuclear disarmament 7. Elimination of weapon profiteering 8. Need for economic equity and eradicating poverty 9. Service to humanity Maybe in Evans’ eyes, adopting these nine principles would make the Khalifa the de-facto leader of the world. Maybe in his eyes the Khalifa should not be urging people to be “loyal to the country” and urging countries to act with “absolute justice”? If presenting such ideals, if urging people towards goodness is global leadership, then I don’t think there is a single person who can object to such leadership. To suggest these speeches to save the world from destruction are a manifestation of the “ambiguous political aspirations” of the Khalifa is a very cynical feat.

There has never been any ambiguity that the aim of the Ahmadiyya Muslim Community is to spread its message to every individual, with the hope that they will accept it due to its truth, and as such, a new

Seminar on life devotion at Jamia Sierra Leone Abdul Hadi Qurashi Sierra Leone Correspondent

During an official visit, Amir Jamaat-eAhmadiyya Sierra Leone, Saeedur Rahman Sahib went to Bo and Kenema cities, and a gathering was held with the students of Jamia on 30 September 2020.

After the Maghrib and Isha prayers, the programme commenced with the recitation of the Holy Quran with English translation, and a poem of Hazrat Musleh-e-Maud, may Allah be pleased with him.

The main purpose of this programme was an address by Amir Sahib to the new students of Jamia, in which he advised them about the need, importance and responsibilities of life devotion.

In his address, Amir Jamaat Sierra Leone told the students that the lives of the

prophets of Allah are excellent examples of life devotion. And the Holy Prophet Muhammad, peace and blessings of Allah be upon him, spent his whole life in the propagation of Islam and faced many difficulties, but never did he desist from his duty. His Companionsra, in his footsteps, spread the message of Islam to many countries.

He further said that in this era, this task has been given to the Promised Messiah, on whom be peace, and his Jamaat. So, as his followers, we should always be ready to discharge our duties in the face of all difficulties and never expect any worldly rewards for that.

May Allah the Almighty enable us to discharge our duties in the best possible manner and may He accept us. Amin.

Members of Sri Lanka Jamaat meet minister of justice A Abdul Aziz Sri Lanka Correspondent

On 28 September 2020, a two-member delegation of Jamaat-e-Ahmadiyya Sri Lanka visited the ministry of justice in Colombo to gift the Sinhala translation of era of world peace and prosperity will dawn.

This is something that we Ahmadis don’t shy away from – even the Third Khalifa expressed this when visiting Europe for the first time in his capacity as Khalifatul Masih in 1978. When asked in an interview “How do you conduct your mission in Europe?” his reply was simple, “We try to win the hearts”.

Every religious community wants its message heard and Islam leaves it to the listener to accept or not. If the Ahmadiyya Khilafat is spreading the message of peace, unity and humanity, especially to those in charge, how can one stretch this to insinuate a “political aspiration”? Such a suggestion is absurd.

The avowed mission of the community is to spread its mission of love and peace

the books, Life of Muhammad and World Crisis and the Pathway to Peace to Hon Ali Sabry PC, Minister of Justice.

The honourable minister was very pleased to accept the books and said: “I will go through these books.” throughout the world and to win the hearts of people and bring them under the spiritual banner of the representative of Muhammadsa in the present age, the Promised Messiah, Hazrat Mirza Ghulam Ahmadas. In this regard we believe we are meeting success and we believe that in this battle for ideas, we will ultimately be successful – not through swords, but through prayers and rational arguments, as the Fourth Khalifa famously put it, “Swords can win territories but not hearts, force can bend heads but not minds.”

(Murder in the Name of Allah, Hazrat Mirza Tahir Ahmadrh) It is this force of love that seems to worry Evans and which most certainly worried others in the past.

(To be continued...)

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Friday 9 October 2020 | AL HAKAM

A beautiful blend of East and West: In memory of Salim Malik Sahib Asif M Basit A few days ago, I received the news that a very dear senior friend, Salim Malik Sahib passed away. َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْن‬ ِ ‫ِانا ل ِل ِہ و ِانا ِالی ِہ ر‬ How much room one makes for oneself is not defined by anything physical; rather, it depends on the quality of one’s character and actions. This realisation and the news of Salim Malik Sahib’s passing came to me in the same moment. I also realised that one’s love for another person is not dependent on the amount of time spent with an individual, but the impression it has on them.

I did not have the opportunity to spend a vast amount of time in Salim Malik Sahib’s company. If I had to calculate the total, it would amount to, perhaps, only a few hours.

Those few hours, though, were enough to have a profound effect on my heart and mind; those few hours established within me a deep respect and love for him.

I do not recall exactly how we were first formally introduced, but I do remember seeing him for the first time at Hazrat Khalifatul Masih V’saa Roehampton University address in 2005. It was in this academic institute, on first seeing him, that I came to understand that his life revolved around education and academia.

I saw many dimensions to his personality, but the one that left the most powerful impression on me was that of being an academic and educationalist. He was an educationalist in the truest sense. After my dear teacher, the late Chaudhry Muhammad Ali Sahib, if anyone I knew fit the term of an educationalist in every respect, it was Salim Malik Sahib.

These revered gentlemen shared the attribute of possessing a thirst for acquiring knowledge. This had surged to such a stage that it eventually evolved into a desire to impart knowledge. In other words, the acquistion of knowledge in their stream of consciousness knew no limits and grew into an ocean. It is this very passion that transforms a person into an academic and educationalist; otherwise, there are millions of people who, owing to their profession or source of income, are affiliated with the field of education.

When, under the instruction of Hazrat Khalifatul Masih Vaa, teams to assist with MTA programmes were formed consisting of Jamia UK students, I would often hear of Salim Malik Sahib as he was their English teacher. The students had respect for all their teachers, but their respect for Salim Malik Sahib could be observed in their eyes. All of them were in agreement of his intellectual prowess, but also appreciated his love and

Salim Malik Sahib welcoming Hazrat Amirul Momineenaa at the old campus of Jamia Ahmadiyya UK | Photo courtesy of Jamia UK

compassion for them.

Some of them told me that at the time, Salim Malik Sahib was disappointed with them, but in saying so, their expressions would reflect their own regret and disappointment. This showed me the esteem they had for this teacher’s opinion.

From its inception, Salim Malik Sahib was associated with Jamia Ahmadiyya UK. When I say its inception, I do not mean 2005; rather, I refer to the 1990s, when its plan came into existence. This was in the time of Hazrat Khalifatul Masih IVrh. When Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh desired to establish Jamia Ahmadiyya in the UK, he formed a committee for this project, of which Salim Malik Sahib was a pioneering and key member. Thus, Salim Malik Sahib was able to participate and offer his services at every

step – from its planning to its becoming a reality.

When this dream was fulfilled during the time of Hazrat Khalifatul Masih Vaa, Huzooraa included Salim Malik Sahib among the first lecturers of Jamia UK. In fact, most of my encounters with Salim Malik Sahib took place in the first campus of Jamia Ahmadiyya UK, which was in Colliers Wood, London. Although by this time, he held a walking stick, his conversation and his love for Jamia Ahmadiyya never suggested any hint of his being aged.

This was when he had crossed the 70year mark. Most people, when they pass this milestone, often get lost in reminiscing the past. This is understandable since at this age, the future seems to offer little hope, ambition or urge, and one can easily seek refuge in past memories.

Salim Malik Sahib’s unique quality was that he had associated himself with the future; with the future of Jamia Ahmadiyya UK. If he ever stepped into the avenues of the past, it would be to trace roots and to pave ways for the future. Otherwise, I never found him to be nostalgic. He had set his sights on Jamia Ahmadiyya, its students and their future, which was ultimately connected with the future of the Jamaat.

I never found him to have given up hope with respect to Jamia’s future. At times, he would be sorrowful, for he desired to cultivate in his students a sense of progress in such a way that would not only help them learn, but also create a want in them to acquire knowledge. Where he noticed that students were passing exams on the basis of what is known in Pakistan as “ratta” (rote learning), he would be incredibly disappointed.

Once, I visited his home for work-related purposes and found that he was marking the end-of-year English exam papers. He picked up one of the papers in front of him and said, “I have been looking at this paper for so long, yet I don’t know what to do with it. In a year’s time, this student”, who shall remain nameless, “will become a qualified murabbi. How will he talk to people living in the Western world? He cannot even formulate a basic sentence in English.”

I replied that if the student didn’t belong to the UK and to another European country, then shouldn’t the curriculum and method of testing be separate for them, i.e. teaching English as a foreign language?

Malik Sahib replied, “You are right. I will look into this.” But this was when his health had begun to deteriorate quite rapidly and Malik Sahib was unable to physically attend lessons in Jamia.

But Malik Sahib probably never accepted this “inability”, that he could ever be “unable” to serve the Jamaat. He would travel almost daily from Bedfont, West London – where he resided – to the Colliers Wood campus.

Then, when Jamia shifted to Haslemere, he travelled there and the students would benefit from his knowledge.

His love for Jamia was such that there was hardly ever an encounter with him in which he didn’t express his love and concern for it. He desired an extremely bright future for his students.

He had a deep love for the English language, so much so that for a long time, I thought that perhaps his qualification was in English literature. It was only when he spoke about his area of expertise that I realised his formal education had been in geology and chemistry, which he had taught at Reading University for over 35 years.

He had studied English literature purely

Friday 9 October 2020 | AL HAKAM

12 out of personal interest, and that too very keenly. In fact, it would not be inaccurate to say that he possessed a vast and comprehensive understanding of English literature.

Jamia Ahmadiyya’s theses cover a wide range of topics. Whenever he was assigned the task of supervising a student’s thesis, he would fulfil the role with utmost dedication.

The thesis would thus do justice to the subject and the standard of English would also be to a decent level.

My communication with Salim Malik Sahib increased when the morning show, Asr-e-Hazir, began airing on MTA. This programme would cover issues related to the modern world. On the show, we would discuss how Islamic teachings could be practised in conjunction with the requirements of living modern-day lifestyles and how it was not necessary to compromise our faith in doing so.

Among the guests that were considered for this show, Salim Malik Sahib’s name was the foremost. Consequently, he was invited on the very first show and also the second.

On both occasions that he was invited, between each show, we would talk over the telephone about the topics and how much time we would allocate to each subject.

For the third show, we had invited another guest. As mentioned above, this show would be broadcast live in the morning. Whilst preparing for the show in the MTA studios, Salim Malik Sahib climbed up the staircase with great effort and entered our office.

Usually, the guest who is to appear in the following show is given a formal invitation, whereas those who are not invited on the show are not told that they should not come.

However, it was a mistake on my part that I considered this an understood rule.

A large part of that day was spent in regret that I should have informed Malik Sahib that he was not going to appear on the third show. This could at least have saved him the pain of travelling in the early hours of the day. However, when he was informed that someone else was a guest on the show that day, very lovingly, he said, “It doesn’t matter. At least we got to see each other again.”

Those who were helping me on the show that day were either his students or had been his students. I asked one of them to sit with Malik Sahib throughout the programme

Salim Malik Sahib (right) walking beside Hazrat Khalifatul Masih IVrh | Photo courtesy of Salim Malik Sahib’s family

and benefit from his company as I would be occupied in hosting the show. He spent some time with us after the show, before leaving.

On the show, whilst talking about fashion trends among the younger generation and the effects of celebrity culture, Malik Sahib said, “My childhood and formative years were spent in Qadian. Our role models and celebrities were the likes of Hazrat Maulvi Sher Ali Sahibra. I personally observed at that time that Maulvi Sahibra would try to be first in extending Salaam. As children, we would be so intrigued by this habit of his that we would also try to do the same.”

This was something that had a lasting impression on me and others too. There is guidance for parents in this also. When we explain to our children not to blindly follow worldly figures and celebrities, then we should also introduce to them the real celebrities who can play the role of true role models.

In this regard, nowadays, Hazrat Amirul

Salim Malik Sahib during the live Asr-e-Hazir show | Photo courtesy of MTA International

Momineenaa is narrating the accounts of the Companionsra of Badr in his Friday Sermons. This is such a wealth that if we encourage our children to listen to these sermons attentively, they will not require any worldly role model to look up to.

There is another aspect of Malik Sahib’s personality I would like to talk about, which spoke volumes.

Those who migrate to settle in the Western world may sometimes entirely compromise their habits, customs and even values, whilst adopting an entirely Western lifestyle. Having lived in Britain for many decades, Malik Sahib had adopted all the positive aspects of Western life, but never let it compromise his religious and cultural identity. He was never embarrassed about his religion, but his punctuality, discipline, intellectual awareness and straightforwardness were like the English.

In this manner, his personality had adopted the positives of both East and West.

The British are known for their humour and wit and “British humour” is a term often used for this quality. Its unique aspect is to ease difficult and uncomfortable situations with wit. Salim Malik Sahib embraced this positive aspect as well.

Once, before a programme, he was offered a cup of tea that had been prepared with affection by one of his students. Instead of placing it on the table in front of him, the student handed the cup to Malik Sahib, but with the handle still in his own fingers.

Thus, Malik Sahib had to hold the cup from the piping hot area.

Before I could do anything, Malik Sahib had grasped the cup and was searching for somewhere to place it. Upon seeing the pain Malik Sahib was in, I immediately stood up to help. This commotion left the student extremely embarrassed, but Malik Sahib, resorting to British humour, said, “To check the temperature of something, you sometimes have to go ahead and touch

it.” In this manner, Malik Sahib eased the embarrassment we all felt.

Whenever I would call him on the phone and ask his advice, he would always lovingly ask me to visit him so that we could talk about the matter easily in person. Even if I was unable to visit him at his home, he would offer his guidance on the matter but would always persist in having me over. Whenever I visited him, he would be incredibly compassionate.

One noteworthy aspect I observed when visiting his home was that he would always be dressed in smart clothes and his hair neatly made.

He was also extremely hospitable and would always offer something to eat or drink. In my embarrassment, I once said that I would bring some food the next time I came, to which he replied, “If you do, then don’t come. We don’t go out of our way to prepare this food. Whatever is available, we place it on the table.” Although Malik Sahib said this, the manner in which it was presented would make it look formally prepared.

Once, upon arrival, I said to Malik Sahib that he should not make anything for me as I had eaten earlier. Even then, he said, “Well at least have a cup of tea.” In truth, even that “cup of tea” was not the “least” in any way.

In our last encounter, I said to Malik Sahib that we wanted to preserve his library in the Ahmadiyya Archive and Research Centre. He replied, “Of course! We should set a day for it and work on this. However, I have committed to Jamia as well in this regard.” Whilst leaving, he gave me his copy of the English translation of Iqbal’s Zaboore-Ajam.

Whenever he met me in his humble manner, due to my being junior to him in every respect, I would feel extremely embarrassed.

Once, there was a project that was related to a university and under Huzoor’saa

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Friday 9 October 2020 | AL HAKAM instructions, I consulted Salim Malik Sahib.

The love, attention and interest with which he listened to everything and the care with which he offered his advice, was proof of his deep-rooted love for Khilafat. In fact, when I told him that Huzooraa had instructed that I consult him and asked when to come and visit him, he replied, “If Huzooraa has instructed this, then there is no question of ‘when’; come now, at this very instance. I am here.”

My last conversation with him was in February this year. When Al Fazl International published an article I had written in their Musleh-e-Maudra special edition, I received a call from Malik Sahib that same evening. He appreciated the article and praised it. I was already embarrassed due to the praise, but he added, “This should be translated into English. The younger generation should be acquainted with this aspect of the grandeur of Hazrat Musleh-eMaudra.”

I replied, “Yes, Malik Sahib, insha-Allah.”

He then said, “No, I am saying that if you permit, I would like to translate this article.”

I recall that at the time, I was driving my car. In fact, I remember my exact location when he said this, for there are very few occasions when I have felt so embarrassed and humbled at the same time. I replied, “Malik Sahib, you do not need permission.

This, in fact, would be a great honour for me.”

Malik Sahib translated the article in such a way that it seemed as though the original was in English and translated into Urdu.

This was Malik Sahib’s last gift to me.

He had given me, on various occasions, the gift of his love, affection and knowledge.

After seeing him, a person always felt a desire to seek knowledge, which in fact is an extremely precious gift; a rare gift that is, unfortunately, getting scarcer.

Aside from pestering him on the odd occasion, I could not offer anything to the late Malik Sahib. He was extremely knowledgeable and I, in comparison to his

stature, felt I was nothing. What could I have offered him? I became indebted to his kindness to me and in this debt of mine, he departed this world.

At the beginning of this article, I mentioned that the most notable characteristic of his personality in my view was his academic prowess. Now, upon hearing the news of his demise, the couplet of Obaidullah Aleem Sahib springs to mind, with the field of education in mind: ‫ی‬ ‫حبصِ نمچ ی‬ ‫ا� ہ� ٓااتفب اھت‬ ‫م ی‬ ‫اس ٓادیم یک الش وک ازعاز ےس ااھٹ‬ (In the vastness of the morning, he was the only light; Let us lay him to rest with great honour and pride.)

May Allah the Almighty grant Hazrat Amirul Momineenaa hundreds of intellectual scholars in place of one, and in place of one ardent devotee, provide him with many more.

May Allah bless the soul of beloved Salim Malik Sahib.

Photo courtesy of Salim Malik Sahib’s family

100 Years Ago...

Opposition in Mauritius and news from Kathgarh and Qadian Al Hakam, 7 October 1920 Mauritius Tabligh tour The missionary of Islam Ahmadiyyat to Mauritius, Sufi Ghulam Muhammad Sahib, has adopted this method for some time that he carries out tabligh whilst travelling. This is a very effective way [of spreading the message].

Where people have nothing else to do, like in a train etc., people have no other option but to listen. Moreover, it is important to spread this message [of the Messiah] to different cities where it has not yet reached.

The missionaries of the London mission are taking full advantage of this method.

Eid-ul-Adha Eid-ul-Adha was celebrated in Mauritius on Wednesday, 25 August 1920. Ahmadis offered Eid at Rose Hill Mosque. NonAhmadis filed lawsuits and spent huge sums of money to get hold of this mosque. Around 3,000 rupees were spent by the Ahmadis.

However, we succeeded by the grace of God. According to the non-Ahmadis, [Ahmadis are not Muslims] and the Eid prayer is an Islamic symbol, so they wanted to occupy the Rose Hill Mosque [and hand it over to Muslims]. However, their present condition resembles the following couplet [of the Promised Messiahas]:

‫ن‬ ‫ُ� اممت امہرے رھگ ی‬ ‫ا ہی‬ ‫م اشدی‬ َ َ‫فَ ُس ْبح‬ ْ ‫ان الَّذ ْی اَ ْخ َزی الْاَ َعاد‬ ‫ِی‬ ِ “They are in mourning, while there is joy in our home; Holy is He [Allah] Who has confounded my foes.”

They were sure that they would offer the Eid prayers of the year 1918 in Rose Hill mosque, but from that day onwards, they are failing and we succeeded. We have been praying there since 1918.

Praise be to Allah Who made it all possible. Men and women came from 12 cities and the mosque was filled with them.

The sermon was delivered by Sufi Sahib.

Among other things, he also said in the sermon that Eid and happiness are inseparable. At present, only Ahmadis can truly celebrate while non-Ahmadis of India cannot rejoice because their Khalifa has been deposed and he cannot perform the duties of the Khilafat. However, Ahmadis are happy that their Khalifa is progressing daily by the grace of God and his faith is strong and resolute. Even the non-Ahmadis of Ceylon cannot be happy because God Almighty caused them to fail as well.

Ahmadis are happy that they succeeded.

Non-Ahmadis [in] Rose Hill cannot truly celebrate Eid because they did not pray in the Rose Hill Mosque and Ahmadis are happy because their Eid was in the Rose Hill

Mosque. Hence, we are the inheritors of true happiness today.

Kathgarh On Eid-ul-Adha, the Ahmadis were bringing a sacrificial cow from Ropar [now Rupnagar]. On the way, several hundred Hindus took sticks and pounced upon them and beat them. Chaudhry Abdul Manan Sahib suffered serious injuries and severe pain.

The initial investigation was in the hands of the Hindus, so they weakened the case. However, there is a strong hope from the present officers who now have this investigation in their hands that they will decide the matter honestly. Government officials know that our Jamaat is loyal and obedient towards the government and that we are a peace-loving community. We sincerely hope that the outcome is according to the law.

Qadian Dar-ul-Aman 1. Hazrat Khalifatul Masih II[ra] is well. He is delivering darses of the Holy Quran in the gathering of men and women

2. Hazrat Mir Muhammad Ismail Sahib (assistant surgeon) was unwell when he came to Qadian but now he is fine, alhamdolillah 3. Khan Sahib Zulfiqar Ali Khan Sahib of Rampur has acquired pension. He is committed to migrate to Qadian. He has also rented a house for 20 rupees per month.

Friends are requested to pray to Allah the Almighty to soon fulfill his desire and remove all the difficulties in his way 4. The missionary going to China has received the passport, alhamdolillah. The missionary to Japan has submitted the documents and the passport will be received in some days. One of the missionaries to Greece wrote from Bengal that his passport would be ready soon, insha-Allah. There are some predicaments in the way of the other two missionaries. We request members of the Jamaat to pray that Allah may remove all such hurdles. Amin 5. The blueprint of the London Mosque has reached Qadian for the approval of Hazrat Khalifatul Masih 6. The two madrassas are functioning and doing their job

Friday 9 October 2020 | AL HAKAM

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Friday Sermon 11 September 2020 Men of Excellence After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

The Badri companion [those companions who took part in the Battle of Badr] whose accounts I shall narrate today is Hazrat Bilalra bin Rabah.

Hazrat Bilal’sra father’s name was Rabah and his mother’s name was Hamamah. Hazrat Bilalra was a slave of Umaiyyah bin Khalaf. Hazrat Bilal’sra title was Abu Abdillah. However, according to other narrations, it is also mentioned as Abu Abdir Rahman, Abu Abdil Karim and Abu Amr. Hazrat Bilal’sra mother was from Abyssinia while his father was from Arabia.

Historians have written that he was of Abyssinian Semite descent. In ancient times, certain Semitic or some Arab tribes migrated to Africa and settled there. Due to this, the complexion of their offspring resembled the natives of that region, but the specific characteristics and habits that are found in the people of that region were not adopted by them. Later on, some of them returned to Arabia as slaves. Since they were of a dark complexion, the Arabs used to think of them as Habshi i.e. people of Abyssinia.

According to one narration, Hazrat Bilalra was born in Mecca and was among the muwallideen. Those who were not of a purely Arab descent used to be referred to as muwallideen. According to another narration, he was born in Surat, situated close to Yemen and Abyssinia where many mixed-race people lived. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2017] 174-175) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2008] 415) (Roshan Satarey az Ghulam Bari Saif Sahib, Vol. 1, p. 145) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah [Mutarjam] Vol. 1

[Maktabah Khalil] 283) Hazrat Bilalra was of a dark-brown complexion. He was thin, had thick hair and had a slender face. (Roshan Satarey az Ghulam Bari Saif Sahib, Vol. 1, p. 145) Hazrat Bilalra married several times.

Some of his wives belonged to very noble families of Arabia. One of his wives’ name was Halah bint Auf, who was the sister of Hazrat Abdur Rahmanra bin Auf. Another wife’s name was Hind Khaulaniyah. The Holy Prophetsa also married Hazrat Bilalra into the tribe of Banu Abi Bukair. Hazrat Bilalra was also related to the family of Hazrat Abu Dardaara through marriage.

However, there were no children from any of these wives. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 2, Bilal bin Rabah [Karachi, Pakistan: Dar al-Isha‘ah, 2004] 159) (Ibn Hajar alAsqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 8, Halah bint Auf [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005] 339) (Ibn Asakir, Tahdhib Tarikh Dimashq al-Kabir,

Vol. 10, Dhikr min Ismih Bilal bin Rabah [Beriut, Lebanon: Da Ihya al-Turah al’Arabi, 2001] 334) Hazrat Bilalra had a brother whose name was Khalid and a sister whose name was Ghufairah. (Ali Ibn al-Athir, Usd alGhabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 2016] 418) The ْ Holy Prophetsa stated, “Bilal ُ َ​َ is ‫ َسابِق الحَبشۃ‬i.e. the foremost believer from among the Abyssinians.” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2017] 175) Hazrat Anasra narrates that the Messengersa of Allah said, “There are four people who have taken the lead in َْ ُ َ​َ accepting Islam. ‫( أنا َسابِق الع َر ِب‬i.e. I am the foremost believer from among the Arabs.) ُ ‫( َسل ْ َم‬i.e. Salman is the foremost ْ ُ‫ان َسابِ ُق الْف‬ ‫س‬ ‫ر‬ ِ ٌ َ believer from among the Persians.) ‫بِلال‬ َ​َ َْ ُ َ ‫( سابِق الحبش ِۃ‬i.e. Bilal is the foremost believer ُ from among the Abyssinians.) ‫ُص َہ ْی ٌب َسابِق‬

ُّ ‫الر ْو ِم‬ (i.e. Suhaib is the foremost believer from among the Romans.)” (Shamsuddin adh-Dhahabi, Siyar A‘lam al-Nubala, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Mu‘assisat al-Risalah, 2014] 349) Urwah bin Zubair narrates that Hazrat Bilalra bin Rabah was amongst those individuals, who were considered amongst the weak members of society. When he accepted Islam, he was persecuted so that he may turn back from his faith. However, not once did he utter such words which they desired to hear from him that is to deny belief in Allah the Almighty.

Umaiyyah bin Khalaf would punish him.

(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 2017] 175) When Hazrat Bilalra accepted the Holy Prophetsa, he was persecuted through different means. When people would intensify their punishment against Hazrat Bilalra, he would say, “Ahad, Ahad” [i.e.

God is one, God is one]. His tormentors would tell him to repeat as they did but in reply, Hazrat Bilalra would say, “My tongue cannot utter such a thing.”

According to another narration, when the mushrikeen [idolaters] would punish him so that they could deter him away from his belief, Hazrat Bilalra would respond by saying, “Allah, Allah.” (Ibn Saad, AlTabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar Ihya al-Turath al‘Arabi, 2017] 175) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Dar alFikr, 2003] 283) In one narration, it is mentioned that when Hazrat Bilalra became a Muslim, his masters took hold of him and laid him on the ground and placed stones and cow skin on him and said, “Your gods are Lat and Uzza [names of idols]”. However,

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Friday 9 October 2020 | AL HAKAM Hazrat Bilalra would only repeat, “Ahad, Ahad [God is One, God is One]”. Hazrat Abu Bakrra approached his masters and said, “For how long will you continue to torment this man?” Hazrat Abu Bakrra paid seven auqiyah for Hazrat Bilalra and freed him. One auqiyah is equivalent to 40 dirham; that is, he paid 280 dirhams for him. Thereafter, Hazrat Abu Bakrra narrated this incident to the Holy Prophetsa, upon which the Holy Prophetsa said, “O Abu Bakr! Include me in this deed as well.” Hazrat Abu Bakrra replied, “O Prophetsa of Allah! I have already freed him.” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017] 175) (Waheed al-Zaman, Lughat al-Hadith, Vol. 4 [Lahore, Pakistan: Ali Asif Printers, 2002] 527) Hazrat Abu Bakrra bought Hazrat Bilalra and freed him for the sake of Allah. With regard to the purchase, as has previously been mentioned, Hazrat Abu Bakrra paid 280 dirhams. According to some narrations, Hazrat Abu Bakrra bought him for five auqiyah i.e. for 200 dirhams. According to some other narrations, he bought him for seven auqiyah i.e. 280 dirhams and according to yet other narrations, for nine auqiyah i.e. 360 dirhams. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 2016] 415) In one narration it is mentioned that when Hazrat Abu Bakrra bought Hazrat Bilalra, he was lying under a pile of rocks and Hazrat Abu Bakrra purchased him in exchange for five auqiyah of gold. Upon this, people said to Hazrat Abu Bakrra that they would have sold him even if he were willing to give only one auqiyah i.e.

40 dirhams. In response to this, Hazrat Abu Bakrra said, “Even if you would have been willing to sell him for a hundred auqiyah i.e. 4,000 dirhams, I would have bought him for that price.” (Shamsuddin adh-Dhahabi, Siyar A‘lam al-Nubala, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Mu’assisat al-Risalah, 2014] 353) Hazrat Aishara relates that Hazrat Abu Bakrra freed seven such slaves, who were being oppressed. Hazrat Bilalra and Hazrat Amirra bin Fuhaira were among them.

(Hakim al-Nishapuri, Al-Mustadrak ala al-Sahihain, Vol. 3, Dhikr Bilal bin Rabah, [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah] 321) Hazrat Jabir bin Abdillah relates that Hazrat Umarra used to say, “Hazrat Abu Bakrra is our leader and he has freed our chief i.e. Bilal.” (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabisa, Bab Manaqib Bilal bin Rabah Maula Abi Bakr, Hadith 3754) Mentioning the punishment inflicted upon Hazrat Bilalra and the incident of Hazrat Abu Bakrra freeing him, Hazrat Khalifatul Masih IIra states: “The slaves who accepted the Holy Prophetsa belonged to various nations.

There were Abyssinians such as Bilalra and Romans such as Sohaibra. There were Christians such as Jubairra and Sohaibra and idolaters such as Bilalra and Ammarra.

“Bilal’sra master would make him lie on burning sand and either place rocks

on him, or have boys jump on his chest.

Bilalra, who was of Abyssinian descent, was the slave of Umaiyyah bin Khalaf, a Meccan chief. Umaiyyah would take him outside of Mecca at noon, under the hot sun, make him lie down naked on the burning sand, place heavy rocks on his chest and say that accept the divinity of Lat and Uzza and renounce Muhammadsa!

In reply, Bilalra would say, ‘Ahad, Ahad’.

That is, ‘God is One, God is One.’ Repeatedly hearing this response enraged Umaiyyah even further. He would tie a rope around Bilal’sra neck, hand him over to deviant individuals and tell them to drag him across the stones in the streets of Mecca. As a result of this, his body would be covered in blood, but he carried on saying, ‘Ahad, Ahad’. That is, ‘God is One, God is One.’ After a while, when God the Exalted granted the Muslims peace in Medina and they were able to worship freely, the Holy Prophetsa appointed Bilalra to call the Azan [call for prayer]. When this Abyssinian slave would say as-hadu an la ilaha illallahu instead of ash-hadu an la ilaha illallahu [I bear witness that there is none worthy of worship except Allah] during the Azan, the people of Medina, who were not aware of his circumstances, would start laughing.

“Once, when the Holy Prophetsa saw the people of Medina laughing at Hazrat Bilal’sra Azan, he turned to them and said, ‘You laugh while Bilalra calls the Azan but God hears his Azan in the heavens and is pleased.’ The Holy Prophetsa was indicating towards the fact that all they saw was that Bilalra was unable to pronounce the [Arabic letter] sheen, but what value is there in a mere sheen or [Arabic letter] seen. God Almighty knows that when he was made to lay on burning sand with his bare back, and those treacherous people would stomp on his chest with their shoes and would ask whether or not he had learned his lesson, he would respond in his broken [Arabic] language and announce his continued belief in the Unity of God Almighty by saying ‘Ahad! Ahad!’ [God is One, God is one], thus proving his dedication, his belief in the Unity of God and his resoluteness of heart. Thus, his ‘ashadu’ was of much greater value than the ‘ash-hadu’ of many people.

“When Hazrat Abu Bakrra saw how cruelly Hazrat Bilalra was being treated, he paid his master and freed him. Similarly, there were many slaves whom Hazrat Abu Bakrra freed through his wealth.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 193-194) Hazrat Bilalra is among the foremost believers; he accepted Islam at a time when only seven people had announced their acceptance. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017] 176) Hazrat Abdullahra bin Masud narrates there were seven people who initially announced their acceptance of Islam; the Holy Prophetsa, Abu Bakrra, Ammarra and his mother Sumayyahra, Suhaibra, Bilalra and Miqdadra. It is narrated that Allah the Almighty kept the Holy Prophetsa safe by way of his uncle, Abu Talib, and kept

Hazrat Abu Bakrra by way of his people – as I mentioned in a previous sermon, the Holy Prophetsa was not exempt from the hardships afflicted by the opponents, nor could Hazrat Abu Bakr’sra people keep him safe from their cruelties.

Both were also made to endure extreme cruelties. There was some leniency in the beginning, but there were great hardships later on. In any case, this is the account of the narrator; he says that they both had someone to support them – someone who would speak up for them. However the others who were weak or slaves fell victim to the disbelievers. They would be chained in iron shackles and burned in the sun. There was none among them who did not eventually give in to what the disbelievers sought to hear, except for Bilalra. In the cause of Allah, his own being held no significance to him. It was Hazrat Bilalra who always remained steadfast. He was also considered insignificant by his nation, so they would grab him and hand him over to the youngsters, who would drag him around the valleys of Mecca, and all the while, Bilalra would continue saying “Ahad! Ahad!” This narration is from Ibn Majah. (Sunan Ibn Majah, Fada‘il Bilal, Hadith 150, Noor Foundation translation) At one instance, while mentioning Hazrat Bilal’sra acceptance at the outset of Islam, Hazrat Khalifatul Masih IIra states that Hazrat Khabbabra was also among the foremost believers and there is a difference of opinion as to whether he or Hazrat Bilalra accepted Islam first. The Holy Prophetsa once said that a slave and a free man were the very first to accept him. Some believe this refers to Hazrat Bilalra and Hazrat Abu Bakrra, while others believe it refers to Hazrat Abu Bakrra and Hazrat Khabbabra. (Misri Sahib ke Khilafat se Inhiraf ke Muta‘aliq Taqrir, Anwar-ulUlum, Vol. 14, p. 598) In his book Sirat Khatamun-Nabiyyin [The Life & Character of the Seal of Prophetssa] Hazrat Mirza Bashir Ahmad Sahibra writes about the difficulties endured by Hazrat Bilalra in the following manner: “Bilalra bin Rabah was the Abyssinian slave of Umaiyyah bin Khalaf. In the scorching heat of the afternoon, when the rocky ground of Mecca burned like a furnace, Umaiyyah would take him out and strip him of his clothes. He would lie him down then place very large burning rocks on his chest and say, ‘Worship Lat and Uzza, and abandon Muhammad, or I shall punish you to death.’ Bilalra knew little Arabic. He would only respond saying: ‘Ahad, Ahad’, meaning, ‘Allah is one, Allah is one.’ This response would further infuriate Umaiyyah and he would tie a rope around his neck and hand him over to the miscreants of Mecca who would drag him throughout the stony streets of mecca until his body would become drenched in blood. But no word except ‘Ahad, Ahad’ would come to his tongue. When Hazrat Abu Bakrra saw the persecution of this slave, he purchased him for a hefty price and set him free.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 140) When Hazrat Bilalra migrated to

Medina, he stayed at the home of Hazrat Saadra bin Khaithamah. The Holy Prophetsa established a bond of brotherhood between Hazrat Bilalra and Hazrat Ubaidahra bin Harith; according to another narration, the Holy Prophetsa established the bond of brotherhood between Hazrat Bilalra and Hazrat Abu Ruwayhara Khathamira. (Ibn Saad, AlTabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2017] 176) When the Holy Prophetsa arrived in Medina, some Companions were beginning to fall ill. Among them were Hazrat Abu Bakrra, Hazrat Bilalra and Hazrat Amirra bin Fuhayrah. Hazrat Aishara narrates that when the Holy Prophetsa arrived in Medina, Hazrat Abu Bakrra and Hazrat Bilalra developed a fever. When Hazrat Abu Bakrra had a fever, he would recite an Arabic couplet, the translation of which is, “Whenever a person wakes up in their home, he is given the greeting of ‘good morning’, though he is in a state where death is nearer to him than the laces of his shoes.” When Hazrat Bilal’sra fever would subside, he would cry loudly and read the following couplet; the translation of which is, “If only I could know, if I will ever spend a night in Mecca, where I will be surrounded by idhkir and jalil [fragrant grass] or if I will ever go to Majannah and drink its water.”

Majannah is located a few miles away from Mecca, near Marruz Zahran. During the time of jahiliyyah [time of ignorance before the advent of Islam] there was a famous festival held by the Arabs in Marruz Zuhran after the festival of Ukaz.

After the festival of Ukaz, the Arabs would move to Majannah and stay there for 20 days. In any case, Hazrat Bilalra wondered whether he would ever drink the water there and said, “Will my eyes ever behold the mountains of Shaamah and Tafil again?” (He was saying this in the form of a poetic couplet.) Tafil is a mountain located approximately 10 miles away from Mecca and there is another mountain near it which was known as Shaamah.

Then Hazrat Bilalra would say, “O Allah!

Cursed be Shi‘bah bin Rabi‘ah, Utbah bin Rabi‘ah and Umaiyyah bin Khalaf, for they have driven us away from our land towards a land inflicted by disease.”

Upon hearing these words of Hazrat Abu Bakrra and Hazrat Bilalra, the Holy Prophetsa prayed, “O Allah! Make Medina just as beloved to us as Mecca, or even more than that. O Allah! Bestow Your blessings in our sa‘ and our sudd.” Sa‘ and mudd were the names of common units of measurement. “… and make Medina a place which affords us health and send its illness towards Juhfa.” Juhfa is another city in the direction of Mecca.

Hazrat Aishara relates, “We arrived in Medina, and it was a place most afflicted with disease in Allah’s earth.” She said.

“Some water flowed in the Buthan stream, but even that water had a foul smell.”

Buthan is the name of a valley in Medina.

This narration is from Bukhari. (Sahih alBukhari, Kitab Fada‘il al-Madinah, Bab Karahiyyat al-Nabisa an Ta‘ra al-Madinah, Hadith 1889) (Sayyid Fadl al-Rahman,

Friday 9 October 2020 | AL HAKAM

16 Farhang-i-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003] 58, 180, 259) (Shama‘il al-Nabisa, p. 76, footnote) (Sharh Zurqani ala al-Mawahib al-Laduniyyah, Vol. 2, p. 172, [Dar alKutub al-‘Ilmiyyah, Beirut]) During the migration from Qadian, Hazrat Musleh-e-Maudra particularly gave the Ahmadis advice with reference to the migration to Medina, saying, “We should not be made to worry due to this migration”. At the time, whilst referring to the incident of Hazrat Bilalra and mentioning the instruction of the Holy Prophetsa, Hazrat Musleh-e-Maudra said to his Community, “I do not know about others and I cannot say anything to them”, i.e. the non-Ahmadi Muslims who have migrated, “but to the Ahmadis I say that you should abandon the thought that you have suffered loss”, i.e. you have migrated here and have lost everything. “The Holy Prophetsa would pity those muhajireen [companions migrating] who lamented the loss of their home and possessions.

“When the Holy Prophetsa migrated to Medina, it was known as Yathrib and malaria was widespread there. Malaria began to spread and the muhajireen caught a fever. On one hand, the Muslims were hurting due to the separation from their homeland and some of them began wailing and weeping whilst remembering Mecca. One day, Hazrat Bilalra also caught the fever, so he started to cry out some couplets he had formed. When the Holy Prophetsa looked at him, he expressed his disappointment and said, ‘Is this all you have come here to do?’ In other words, they had migrated and thus there was no need to express grief.”

At the time, Hazrat Musleh-e-Maudra advised the Ahmadis who had migrated from India to Pakistan, “I also say to you, remain happy. Do not focus upon what you have lost. Focus on Who you have lost it for. If whatever you have lost is solely for the sake of God Almighty and for the success of Islam, then let this be a source of happiness and do not become despondent. Your faces should not show signs of sorrow, rather the signs of joy should be visible upon them.” (Qadian se Hamari Hijrat, Anwar al-Ulum, Vol. 21, p.

379) Thus, we Ahmadis had this mindset [upon migrating] and this was the advice of the Khalifa of the time, that our migration was for the sake of Allah and for the service to Islam. Today, the very people who were against the establishment of Pakistan claim to be those who have laid the foundation for Pakistan. And through lies and deception, they are depriving Ahmadis of their basic rights – in that same country, for which Ahmadis rendered the greatest sacrifices.

Pakistan’s parliament – for its own political motives – has prohibited us from even using the name of the religion, for the triumph and service of which we migrated. Anyhow, we do not require their approval, but we certainly feel sorrow that by persecuting Ahmadis, the injustice of these so-called custodians of the country has not remained limited to just the Ahmadis, rather they have also

committed an injustice to Pakistan and continue to do so. In fact, they are a means of dishonouring the country globally and have become a hurdle in its advancement.

If it weren’t for them, the country could have advanced from success to success.

They have devoured the country like termites. Despite this, it is the duty of Pakistani Ahmadis, especially those who live in Pakistan, to employ all their abilities in serving the country and pray that Allah the Almighty purify the country from these oppressors. I mentioned this with reference to the aforementioned incident of Hazrat Bilalra; I shall now return to the accounts from the life of Hazrat Bilalra.

In Al-Tabaqat al-Kubra, it is mentioned that Hazrat Bilalra participated in the battles of Badr, Uhud, Khandaq and in all other battles alongside the Holy Prophetsa.

(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 2017] 180) During the Battle of Badr, Hazrat Bilalra killed Umaiyyah bin Khalaf, who was a staunch enemy of Islam and who used to persecute Hazrat Bilalra for accepting Islam. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 2, Bilal bin Rabah [Karachi, Pakistan: Dar al-Isha‘ah, 2004] 256) The incident in regard to the killing of Umaiyyah is mentioned in Sahih al-Bukhari, which I have previously cited in relation to Khubaib bin Ausaf.

Nevertheless, I shall also narrate some of these details as they relate directly to Hazrat Bilalra as well.

Hazrat Abdur Rahmanra bin Auf relates, “I wrote a letter to Umaiyyah bin Khalaf stating that he should look after my property and family in Mecca – which at the time had become a land of conflict – and I would in turn look after his wealth and property in Medina.” Hazrat Abdur Rahmanra bin Auf had known Umaiyyah bin Khalaf for a long time. Umaiyyah bin Khalaf also participated in the Battle of Badr alongside the army of the disbelievers and Hazrat Abdur Rahmanra bin Auf learnt of this. Owing to this old relation of theirs, he wished to extend him a favour and thought of protecting him the night after the battle.

Hence, he narrates, “During the battle when everyone had fallen asleep, I made my way towards a hilltop in order to give him refuge. I knew in which direction he would have gone, so I too went there to protect him and offer him refuge, but somehow, in that moment, Hazrat Bilalra saw him. Hence, Hazrat Bilalra went and stood in a gathering of the Ansar, saying, ‘Umaiyyah bin Khalaf is nearby; if he escapes, then my life will be in danger.’ So, a group of people who were with Hazrat Bilalra went forth in pursuit of us. Being afraid that they would catch us, I left Umaiyyah’s son behind so that they would first engage in fighting with him and we would be able to advance further ahead. Subsequently, they killed him in battle. And so, this plan of mine proved unsuccessful as they killed him and continued to pursue us. Umaiyyah, being of a heavy build, was unable to escape quickly. Eventually, when they

reached us, I told him to sit down. So, he sat down and I laid myself on him to protect him but they i.e. those pursuing us, killed him by piercing him with their swords underneath me, and one of them also injured my foot with his sword.”

(Sahih al-Bukhari, Kitab al-Wakalah, Bab idha Wakkala al-Muslim…, Hadith 2301) I shall narrate a part of another narration in which this incident is mentioned. Hazrat Abdur Rahmanra bin Auf relates, “I was walking along with both of them”, i.e. Umaiyyah bin Khalaf and his son, “when all of a sudden, Hazrat Bilalra spotted Umaiyyah with me. Umaiyyah was the one who used to greatly torture Hazrat Bilalra in Mecca so that he would leave Islam. Therefore, when Hazrat Bilalra saw Umaiyyah, he started saying, ‘Umaiyyah bin Khalaf, the chief of the disbelievers is here and I will not survive if he is spared.’”

Hazrat Abdur Rahmanra bin Auf further narrates, “After hearing this I said to him ‘O Bilal! Are you saying this about my prisoners?’ Thereupon, Hazrat Bilalra once again repeated what he was saying and each time, I would reply in the same manner that they were my prisoners.

Following this, Hazrat Bilalra said the following words in an extremely loud voice: ‘O Ansar of Allah! This is Umaiyyah bin Khalaf, the chief of the disbelievers. I shall be destroyed if he is spared’ and he continued to say this over and over.”

Hazrat Abdur Rahmanra bin Auf then says, “Following this call of his, the Ansar charged forward and surrounded us from all sides. Hazrat Bilalra drew his sword and attacked Umaiyyah’s son and as a result, he fell down. Out of fear for his son, Umaiyyah let out such a shocking cry that I had never heard before. Thereafter, the Ansar struck both of them with their swords.” (Ali bin Burhan al-Din alHalabi, Al-Sirah al-Halabiyyah, Vol. 2, Bab Dhikr Maghaziyat al-Nabisa/Gahzwat Badr al-Kubra [Beirut, Lebanon: Dar alKutub al-Ilmiyyah] 232-233) According to another account, Hazrat Bilalra was the secretary or treasurer of the Holy Prophetsa. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1,

Bilal bin Rabah [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 2008] 415) A person once asked Hazrat Ibn Abbasra, “Did you also accompany the Holy Prophetsa in any journey?” He replied, “Were it not for my relationship with the Holy Prophetsa, I would not have been able to participate in any journey with him.” What he meant by this is that he had the opportunity to travel because he was young and also due to the fact that he was related to the Holy Prophetsa.

He further states, “The Holy Prophetsa then arrived near the sign which was close by the house of Hazrat Kathir bin Salt and delivered an address to the companions.

He then went to the women and granted them some advice and instructed them to give alms. The women then lowered their hands to remove their rings and one by one they placed them in the cloth of Hazrat Bilalra. (Hazrat Bilalra was with the Holy Prophetsa at the time).” This is the account of Hazrat Ibn Abbasra. Thereafter, the Holy Prophetsa and Hazrat Bilalra returned home. (Sahih al-Bukhari, Kitab al-Adhan, Bab Wudu al-Sibyan wa mata Yajibu ‘alaihim al-Ghusl…, Hadith 863) Hazrat Anasra bin Malik states, “The Holy Prophetsa told me, ‘I have suffered so much affliction for the sake of Allah, which no other person can be given. I have been threatened so much for the sake of Allah that no other person can be threatened to that extent. Three nights would pass whereby no food would be brought to me and Bilalra, which was edible, except that which could be hidden under the arm of Bilalra (i.e. they only had very little food).”

(Sunan Ibn Majah, Fada‘il Bilal, Hadith 150, Noor Foundation translation) Hazrat Bilalra had the honour of being the first muazzin [the one who calls the Azan]. Whether the Holy Prophetsa was on a journey or at home, Hazrat Bilalra was the muazzin for the Holy Prophetsa throughout his life. He was the first person in Islam to call the Azan. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2008] 416) Muhammad bin Abdullah bin Zaid narrates from his father who stated

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Friday 9 October 2020 | AL HAKAM that the Holy Prophetsa thought about ways to call people to the prayer using a trumpet or a bell. Thus, the Holy Prophetsa ordered for this to be prepared and it was made accordingly (this is a narration of Bukhari).

The companions gave suggestions for a bell or a horn to be used. It was then that Hazrat Abdullahra bin Zaid was shown a dream. He related: “I saw a man clad in two green garments with a bell in his hand. I said to that man, ‘O servant of Allah! Will you sell me this bell?’ He asked, ‘What will you do with it?’ I replied, ‘I would call people to prayer with it. He then said, ‘Shall I teach you something better than this?’ I enquired what that was? He then called out the words of the Azan in full: َ ْ َ ّٰ َ ْ َ ّٰ ‫الل ُہ أکب ُر الل ُہ أکب ُر‬ ّ ٰ َّ ٰ َّ َ ُ ْ َ ‫أش َہد ا ْن لا اِل َہ اِلا الل ُہ۔‬ ّ ٰ َّ ٰ َّ َ ُ ْ َ ‫أش َہد ا ْن لا اِل َہ اِلا الل ُہ۔‬ ّٰ ُ َ ً َ ُ َ َ ُ ْ َ ‫أش َہد أ ّن محَ ّمدا ّر ُسول الل ِہ۔‬ ّٰ ُ َ ً َ ُ َ َ ُ ْ َ ‫أش َہد أ ّن محَ ّمدا ّر ُسول اللہ۔‬ ٰ َّ َ َ َّ َ ٰ َّ َ َ َّ َ ‫حی علی‬ ‫الصلو ِۃ۔ حی علی‬ ‫الصلو ِۃ۔‬ َ َ ْ َ َ َّ َ َ َ ْ َ َ َّ َ ‫اح۔‬ ِ ‫حی علی الفل‬ ِ ‫اح۔ حی َعلی الفل‬ ٰ ُ َ ْ َ ُ ّٰ ُ‫اللّ ُہ أ ْکبَر۔‬ ‫اللہ أکبر‬ ٰ َّ َ ٰ َ ُ‫اللّہ‬ ‫لا ِإلہ ِإلا‬ [Allah is Greatest, Allah is Greatest. I bear witness that there is none worthy of worship Except Allah. I bear witness that there is none worthy of worship Except Allah. I bear witness that Muhammadsa is the Messenger of Allah. I bear witness that Muhammadsa is the Messenger of Allah.

Come to Salat. Come to Salat. Come to Success. Come to Success. Allah is the Greatest. Allah is Greatest. There is none worthy of worship except Allah.]

The narrator states, “Hazrat Abdullahra bin Zaid went to the Holy Prophetsa and related his dream to him. Hazrat Abdullahra said, ‘O Messengersa of Allah!

I saw a person clad in two green garments with a bell in his hand.’ He then related the entire dream. The Holy Prophetsa said to the Companions, ‘Your brother has seen a dream.’ He then instructed Abdullahra bin Zaid to go to the mosque with Bilalra and to teach him these words and for Bilalra to recite them in a loud voice because he had a louder voice as compared to him.

Hazrat Abdullahra bin Zaid narrates that he went with Bilalra to the mosque and he would recite these words and Bilalra would repeat them in a loud voice. When Hazrat Umarra bin Khattab heard these words, he came out [of his home] and said, ‘O Messengersa of Allah! By God, I have seen the exact same dream as he has.’” (Sunan Ibn Majah, Kitab al-Azan, Bab bad‘ aladhan, Hadith 706) (Sahih al-Bukhari, Kitab al-Azan, Bab Bad’ al-Azan, Hadith 604) Explaining this, Hazrat Mirza Bashir Ahmad Sahibra writes: “Until now there was no arrangement for a call to Salat or Azan etc. The Companions would generally congregate in the mosque at the approximate time themselves. These state of affairs, however, were not satisfactory. Upon the construction of Masjid-e-Nabawi, the question as to how Muslims would be congregated at the appropriate time

was felt even more. One Companion proposed the use of a bell, like the Christians. Someone proposed the use of a trumpet, like the Jews; and others made other suggestions. However, Hazrat Umarra proposed that an individual be appointed to announce that it is time for Salat at the appointed time. The Holy Prophetsa approved this proposal, and appointed Hazrat Bilalra to perform this duty. As such, after this, when the time for Salat would arrive, Hazrat Bilalra would announce in a loud voice, ٌ ُ ٰ َّ َ ‫ا‬ ‫لصلوۃ َجا ِم َعۃ‬ [Gather for Salat] and people would congregate for the Salat. As a matter of fact, the very same call would be made if it was necessary to congregate the Muslims in the mosque for a purpose other than the Salat as well. Sometime afterwards, the words of the current Azan were taught to a Companion named ‘Abdullahra bin Zaid Ansari, in a dream. He presented himself before the Holy Prophetsa and mentioned this dream saying, ‘I saw an individual in my dream call out such and such words as if calling the Azan.’

The Holy Prophetsa said, ‘This dream is from Allah,’ and instructed Abdullahra to teach these words to Bilalra. A strange coincidence was that when Bilalra called out the Azan in these words for the very first time, upon hearing them, Hazrat Umarra made haste to the Holy Prophetsa and said, ‘O Messengersa of Allah! Today, the words in which Bilalra called out the Azan were exactly those which I also saw in my dream.’ In one narration it has also been related that when the Holy Prophetsa heard these words of the Azan, he said, ‘Revelation has already been sent down as such.’ Therefore, in this manner, the current method of Azan commenced.

“The method which commenced in this manner is so blessed and attractive that no other method can compare to it. In other words, the unity of God and the Prophethood of Muhammadsa, the Messenger of Allah, is proclaimed five times daily from every mosque, in every village, of every city in the Islamic world. A summary of Islamic teachings is conveyed to the people in extremely beautiful and comprehensive words.” (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 271-272) Musa bin Muhammad narrates on the authority of his father that after Hazrat Bilalra used to call the Azan, he would go to inform the Holy Prophetsa. Standing beside his door, Hazrat Bilalra would recite: ُ ٰ َّ َ َ​َْ َ َ َ َ ٰ َّ َ َ َ َ ّٰ َ ‫لصلوۃ یَا َر ُسول الل ِہ‬ ‫اح۔ ا‬ ِ ‫ح ّی على الصلو ِۃ۔ ح ّی على الفل‬ Meaning, “Come to Prayer, Come to Success. Come for Salat, O Messengersa of Allah.” Upon seeing the Holy Prophetsa approaching for prayer, Hazrat Bilal would call the iqamah. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 176-177) This aspect of this narration is not clear.

The iqamah is usually recited when the imam has taken his position [for prayer] at the mihrab. Either this narration has not been recorded correctly or perhaps it

has not been translated accurately, as the correct practice is that the iqamah should be called when the Imam stands in the mihrab for prayer.

In Sunan Ibn Majah, Hazrat Bilalra has narrated an account in which it is stated that he once went to call the Holy Prophetsa for prayer. He was informed that he was asleep. Hazrat Bilalra then said: ُ ٰ َّ َ َّ َ ّ ٌ ْ َ ُ ٰ َّ َ ْ َّ ‫وۃ َخیْ ٌر ّم َن‬ ‫الصل‬ ‫ِ النو ِم۔ الصلوۃ خیر ِمن‬ ‫الن ْو ِم‬ [Salat is better than sleep; Salat is better than sleep] These words were then incorporated in the Azan for the Fajr prayer and this became the established practice. (Sunan Ibn Majah, Kitab al-Adhan, Bab alSunnah fi al-Adhan, Hadith 716) In another narration it is stated that the Holy Prophetsa said, “O Bilal! How majestic are these words! Include them in the Azan for the Fajr prayer.” (Imam al-Tabarani, Al-Mu‘jam al-Kabir, Bilal bin Rabah, Vol. 1, Hadith 1081 [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, Beirut, 2002] 355) In the time of the Holy Prophetsa, there were three muazzins: Hazrat Bilalra, Abu Mahzurara and Amr bin Umm-eMaktoomra. (Ibn Saad, Al-Tabaqat alKubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017] 177) There are further accounts to be narrated, which I shall do so in the future, insha-Allah.

At present, I will speak about some deceased members and lead their funeral prayers in absentia. Therefore, I will complete the accounts of Hazrat Bilalra in the future sermon, insha-Allah.

The first funeral is of respected Rauf bin Maqsood Junior, who was from Belgium. He was a student of Jamia Ahmadiyya UK. He passed away on 4 September 2020: َ ْ َ َّ َ ّ ٰ َّ ‫اج ُع ْو َن‬ ِ ‫اِنا لِل ِہ واِنآ اِلی ِہ ر‬ [Verily to Allah we belong and to Him shall we return.]

He belonged to the Hasselt Jamaat in Belgium. Upon completing his secondary school, he joined Jamia Ahmadiyya UK in 2018. Owing to his sincerity, enthusiasm, willingness to help others and a habit of working hard, he was very popular among his fellow students and teachers alike.

A short while ago, he developed a brain tumour and was unwell for six or seven months. He endured this illness with great patience and courage, but eventually, he returned to Allah the Almighty.

Ahmadiyyat was introduced to his family through his paternal grandfather close to 1950, who was an influential personality. At the time, his relatives and opponents [of Ahmadiyyat] did not say anything; however, when he passed away, his grandfather’s family faced a lot of opposition. From the deceased’s mother’s side, his maternal great grandfather, Abdul Ali Sahib and his wife performed the Bai‘at at the hands of Hazrat Muslehe-Maudra.

Aside from his parents, Rauf bin Maqsood is survived by three sisters and two brothers. His father’s name

is Humayun Maqsood Sahib and his mother’s name is Muhsina Begum Sahiba, his siblings are Nishaat who is 18 years old, their son Saleh who is 14 years old, Tasnia Humaizah, who is 9 years old, Fateh Maqsood, who is 7 years old and Jannatus Saamia, who is 4 years old.

Amir Sahib [National President] of Belgium writes: “I have seen him from childhood and noticed that he was an extraordinary child. Whenever I had the chance to visit his Jamaat, I saw that he was always at the mosque and was well-mannered. Two days after he passed away, we arranged for people to pay their condolences at the Bait-ur-Raheem mosque, Alken.”

Large numbers from the Jamaat attended and he says that he saw a lot of them crying. Everyone related fond memories of the dearly departed. From the outset of the illness, the doctors informed him that he had cancer of the brain, which was potentially life threatening. Despite this, he never let any signs of despair show on his face, nor did he give up hope.

During his consultations, one of the doctors said that when he was able to speak, they had a conversation and he found the deceased to be an extraordinary and intelligent youth. The doctors also said that despite being in extreme pain, he never complained. They said that usually, when a patient experienced that much pain, they often become extremely aggressive. However, Rauf endured all of this with great perseverance and patience.

Amir Sahib further writes: “The deceased had an incredible amount of love for Khilafat and would show the utmost obedience. He would always have a smile on his face. He would greet everyone lovingly regardless of whether they were younger or older than him.”

The missionary in Hasselt says: “Before he was diagnosed with his illness, I asked Rauf to organise classes online for Atfal during Ramadan, which he held regularly, to the extent that when he was hospitalised with his illness, he would continue the classes from hospital.

Sometimes during the class, he would fall unconscious. When he would regain consciousness, he would begin the classes again. He never said that he was unwell and would not be able to take the class.

The Atfal also expressed their concern and stated that he should not take classes as he was unwell, but he would reply that when Jamia would reopen, what would he say to Khalifatul Masih regarding how he served the Jamaat during the holidays.”

He had a passion and determination to serve.

Another missionary writes: “In 2010, his father left him with me for one week for Waqf-e-Arzi [temporary devotion] and he said that since Rauf would be going to Jamia, I should help him prepare him for it during that time.”

He further writes, “I saw that even then he was not only regular in his five daily prayers, but he would wake up for the Tahajud [pre-dawn voluntary] prayers.”

When the mosque in Alken was being constructed or when the refurbishments

Friday 9 October 2020 | AL HAKAM

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were taking place, he actively took part in the Waqar-e-Amal. Secretary Jaidad says that he would carry out strenuous work carrying stones and gravel etc. and would happily serve in this manner. One of his qualities was that he would be the first to offer the greeting of peace [Salaam].

His mother says: “He would always give preference to others over himself. In school, he would usually take his lunch from home and would eat it there. One day he came home and said that he was hungry. I said to him that he had taken lunch already. He said that one of the students forgot their lunch, so he gave him his own lunch saying that he would eat when he returned home.

Similarly, he would always show concern for his friends and would say to them that he worried about their future; those that were close to him, he would tell them to always choose friends with good morals and strive to make their future prosperous.”

He would work with great diligence during ijtemas and jalsas etc. In fact, one of his superiors writes that on one occasion, he was assigned to do security duty. In the evening, when he was presented with food, he said to first give the food to his colleague who was on duty with him.

Despite his young age, he would often enquire about Waqf-e-Nau children from their parents and he would advise them to send their children to Jamia.

His mother showed great patience during his illness; in fact, both parents did. His mother would say to him that they had devoted him in the way of God. When the doctors had given up hope and said there was little chance [of survival], the parents told him with great resolve that the place where he was now going is an excellent abode. They would advise him to be content with the Will of God and also demonstrated this themselves.

He placed a picture that he had taken with me next to him in his hospital bed and this proved to be a good source of tabligh [propagating the message of Islam]. The doctors would ask which community he belonged to and he would inform them that he belonged to the Ahmadiyya [Muslim] Community, who believed that the advent of the Promised Messiah had taken place and the conversation would begin from there.

Amir Sahib writes, “I told him that despite his illness, he was a source of tabligh and this would please him greatly.”

Sadr Khuddam-ul-Ahmadiyya of Belgium writes:

“He had an immense love for Khilafat.

In a class with the Atfal and Waqf-eNau, I told them one day to write letters to Khalifatul Masih. The deceased came to me and said, ‘Murrabi Sahib, I do not know how to write in Urdu. Could you write it out for me and I will copy it by hand.’ I told him that the rest of the children were writing in Dutch and he could do the same.” This incident is prior to his admission to Jamia. “The deceased replied, ‘I wish for my letter to directly reach the Khalifa of the time and that he pray for me.’”

The missionary further writes: “Rauf bin Maqsood indeed fulfilled the pledge right till the last breath, which he would stand and recite, i.e. to always be ready to sacrifice his life, wealth, time and honour. He had quite a number of non-Ahmadi friends, whom I personally witnessed profusely crying [upon him demise]. When I asked one of them about Rauf bin Maqsood, he emotionally said, ‘Today, a very loving and caring friend has departed from us. Very few people have such a compassionate friend.’”

The deceased had great passion for tabligh [propagating the true message of Islam].

The missionary further states: “When we started the ‘The Messiah Has Come’ campaign, some of the members would feel a little reluctant, but Rauf bin Maqsood would directly approach the people and call them over and provide them with the literature of the Jamaat and engage in discussion with them. He would bring guests to every tabligh programme and would then also introduce them to others.”

In any case, even before graduating from Jamia, the deceased was an excellent murrabi and mubaligh. Only Allah the Almighty knows the wisdom behind His decisions; at times, He causes some of the best people to return to Him sooner.

May Allah the Almighty grant the deceased His forgiveness and mercy.

May He elevate his station and grant his parents patience and steadfastness.

The second funeral is of respected Zafar Iqbal Qureshi Sahib, who was the former naib amir of Islamabad district.

He passed away on 3 September at the age of 87: َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانآ ِالی ِہ ر‬ [Verily to Allah we belong and to Him shall we return.]

He belonged to a very devoted family and his paternal grandfather, Ubaidullah Qureshi Sahibra was a companion of the Promised Messiahas and did the Bai‘at in 1904.

The deceased’s wife, Amtul Hameed Sahiba’s paternal grandfather, Hazrat Khalifa Nuruddin Sahibra was also a companion of the Promised Messiahas. (His name was Khalifah Nuruddin, however it is not referring to Hazrat Khalifatul Masih Ira here). In his extraordinary book, Tohfah Golwariyah, the Promised Messiahas specially mentioned Khalifa Nuruddin Sahibra in relation to his services for the research into the grave of Jesusas in Mahala Khanyaar, Srinagar in Kashmir.

Zafar Iqbal Qureshi Sahib attained his early education in Amritsar and after the partition of India and Pakistan, he came to [Rawal]Pindi and completed his matriculation exam and then went on to study in university and graduated with a degree in engineering. He then worked in the civil sector and later attained an MSc from Greece. He then served as a chief engineer in civil service in Taxila until his retirement in 1994. Thereafter, he moved to Islamabad and served the Jamaat in various capacities and was appointed as the naib amir [of Islamabad] in 1998. And at various times, he was also appointed as the acting amir as well and he served as naib amir till 2019, for a period of more than 21 years. Despite his old age and poor health, he would regularly go to the mosque and complete his routine work.

He spoke very little and possessed a very sound judgment and had great experience in administrative matters. He worked with great diligence and had great regard for the Jamaat’s wealth and would take great care of it. While I was serving as the nazire-ala, I had the opportunity to closely see his work and mash-Allah he worked with a spirit of selflessness and humility. He would show utmost obedience to those superior to him in office, even though they were much younger in age than him.

He is survived by his wife, Amatul Hameed Zafar Sahiba, and four daughters, Amatul Rashid Sahiba, Dr Sadaf Zafar Sahiba, Shazia Chaudhry Sahiba and Aisha Tariq Sahiba. One of the daughters is in Lahore and the rest are in Canada.

One of his daughters, Aisha Zafar Sahiba, writes: “When I started going to school, he would always write a letter to the Khalifa of the time for prayers before my annual exams. And when I had attained a position, he would again write a letter and then he would read out the reply when it came. When I grew older, he then advised me to write the letter myself and would help prepare a template for the letter. In this way, right from my childhood, he firmly established the love and obedience for Khilafat in my heart in a very loving manner.”

May Allah the Almighty grant the deceased His mercy and forgiveness and elevate his station. May He also grant patience and peace to his loved ones.

The next funeral is of Hon Kabeenai Kabaja Kata Sahib from Senegal. He passed away on 24 August at the age of 85: َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانآ ِالی ِہ ر‬ [Verily to Allah we belong and to Him shall we return.]

Among his special qualities was that he was very courageous and a sincere individual; he had great love for Khilafat and also great honour for the Jamaat. He also had great passion to serve, he always offered sacrifices and treated guests with great hospitality. If any delegation of the Jamaat would come, he would do everything he could for their hospitality. It was his desire and he would insist that until the delegation of the Jamaat remained in his region, he would personally arrange for their hospitality. If the guests ever ate

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Friday 9 October 2020 | AL HAKAM from outside, he would get very upset for depriving him of the opportunity to serve them. He would offer his own room to the guests and provide them with any need they had. He served as a member of the parliament for 18 years after taking part in the election with the Socialist Party.

He was a very sincere and loyal Ahmadi and until the Jamaat was not officially registered, all its properties were under his name.

The missionary-in-charge writes: “When I arrived in Senegal in 2012 and the Jamaat was officially registered after that, the deceased said that one does not know about the future, therefore they should quickly register all the properties which were kept with him as a trust under the Jamaat’s official name.”

He further writes: “Whenever the Jamaat was faced with any difficulty, he would always be stood at the forefront for its defence. He worked even more than a missionary. For a long period, he served as the president of the Tambacounda region. He also served as the secretary umur-e-ama in the central amila. Prior to his demise, he donated three acres of land to the Jamaat to build a school and similarly he offered a threeacre land to build the regional mission house of the Jamaat. Prior to his demise, he handed the documentation for the six acres of land to our missionary, Dikomir Sahib and said that this belonged to the Jamaat and he should look after it. He then said that he was leaving for Guinea Conakry and had little hope that he would return.”

He also come here [to the UK] many times to attend the Jalsa and had been coming since the time of Hazrat Khalifatul Masih IVrh. He last came to the Jalsa in 2019 and also met me and then said to his amir (of his own country) that it was his desire to sit before the Khalifa and so that he could see him as much as possible.

Thus, he remained seated and then afterwards in the mulaqat, he stated that he had fulfilled his objective for which he came for.

Maulana Munawar Khurshid Sahib writes: “The deceased was a much admired personality in Senegal for his political and organisational skills. He belonged to Tambacounda, which is a very wellknown city of Senegal and belonged to a family which was involved in politics.

Professionally he was a teacher, but then later entered into politics.

“In 1995, he received the message of Ahmadiyyat through honourable Jagjen, who was the Deputy Speaker of the National Assembly. Very soon, after Allah the Almighty granted inspiration to his heart, whereby with full happiness and contention, he performed the Bai‘at and entered the fold of Ahmadiyyat.

Many of the early converts in Senegal were labourers or farmers, who would also offer financial sacrifices according to their means. After doing the Bai‘at, by the grace of Allah the Almighty, the deceased always very generously offered his financial sacrifices. He was an extremely courageous and brave Ahmadi. He had a

great passion for tabligh and would preach to everyone he met and even he had the opportunity to give an introduction of the Jamaat to the president of the country.

The deceased had a very wide social circle and would seek to convey the message [of Ahmadiyyat] to every one of his acquaintances. He would always have the literature of the Jama’at and the Bai’at forms in his car.”

May Allah the Almighty grant the deceased His forgiveness and mercy. May He elevate his station and enable this spirit of sincerity and loyalty to continue amongst his progeny as well and may He enable those among them who are not Ahmadi to accept Ahmadiyyat.

The next funeral is of respected Mubasher Latif Sahib, who formerly served as an advocate of the Supreme Court and initially lived in Lahore, but was currently residing in Canada. He passed away on 5 May at the age of 85: َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانآ ِالی ِہ ر‬ [Verily to Allah we belong and to Him shall we return.]

The deceased had great love for Allah the Almighty, His Messengersa, the Promised Messiahas and Khilafat-eAhmadiyyat. His maternal grandfather, respected Sheikh Mehr Ali Sahibra was a very close friend of the Promised Messiahas. The Promised Messiahas performed the chilla [40 days of seclusion devoted to prayer and supplication] in Hoshiarpur at his home. It was during this period that Allah the Almighty revealed the grand prophecy of Musleh-e-Maud [Promised Reformer].

For 17 years, Mubasher Latif Sahib served as the president of Faisal Town, Lahore. He was also a member of the team that was formed of the Jamaat lawyers in Pakistan and he would consider it a matter of great honour that he had the opportunity to serve and help countless aseeran [those imprisoned due to their faith].

He was one of the three lawyers, who had the opportunity to represent the Jamaat in 1974. For 46 years, he taught at the Punjab University; he was a teacher in the Law College of the university.

When the mosque in Model Town, Lahore came under attack, the deceased was also inside the mosque at the time.

By the grace of Allah, he survived, but his younger brother, Naeem Sajid Sahib was martyred. Thereafter, he migrated to Canada.

The deceased was very regular in his prayers and observing the fasts and in offering the Tahajud prayer. He had great love for the Holy Quran and by the grace of Allah the Almighty, he was a musi [part of the institution of Al-Wasiyyat]. He leaves behind his wife, six daughters and many grandchildren and great grandchildren.

Malik Tahir Sahib, Amir Jamaat Lahore writes: “Respected Barrister Mubasher Latif Sahib was a very able and highly educated lawyer. He had also attained a law degree from here as well in those days and held a very respectable position amongst the judiciary. In regards to the

Jamaat in Kasai, Congo Kinshasa assist in central jail Shahid Mehmood Khan Missionary, DRC

Jamaat-e-Ahmadiyya Democratic Republic of the Congo (DRC) had the opportunity to serve 650 prisoners in the central jail of Kananga, in Kasai Region.

The Jamaat delegation, in collaboration with Humanity First DRC, visited the jail on 19 September 2020. The prisoners were not being served sufficiently for three weeks. Due to this alarming situation, the provincial advisor for justice contacted the provincial missionary, Rameez Ahmad Mahmood Sahib for help.

According to the guidelines sent by the President of Humanity First Congo and Amir Jamaat, Khalid Mahmood Sahib, a programme was prepared for the jail visit.

The ziafat team of Lajna Imaillah prepared food on the night of 18 September. The menu consisted of Fufu, Manioc leaves curry and fish curry.

The ceremony started with the recitation of the Holy Quran, followed by a brief introduction of Jamaat-e-Ahmadiyya in local language Tshiluba.

Mr Raymond Samasaka, Provincial Jamaat cases, after 1984, when cases were filed against our youth regarding the Kalimah Tayyibah, the youth were being presented in an ordinary magistrate’s court. Even though Mubasher Sahib did not work in courts which were below the High Court, for the sake of the Jamaat’s interest, he would present himself before the magistrate judge. He would offer great service in the cases of the Jamaat.

He would always give advice which was correct and in accordance with the law.

Many magistrates and judges were his former students; however, he never felt ashamed or hesitant to stand before his former students [whilst representing the Jamaat’s cases].”

Generally, the lawyers of the Supreme Court and the High Court do not appear before [the judge of a] magistrates court.

Mubarak Tahir Sahib, who serves as the legal advisor [of the Jamaat], writes: “Mubasher Latif Sahib’s services for the Jamaat began in 1974. In the Samdani Commission, he assisted the non-Ahmadi

Advisor for Justice appreciated the act of charity and said that Jamaat-eAhmadiyya is serving humanity without any discrimination of cast, creed, colour or ethnicity.

Mr Coco Lonji, Director of Central Jail said that he wanted to thank Jamaate-Ahmadiyya for providing the prisoners with food. He also called others to follow the footsteps of the Jamaat.

All the prisoners were thankful to the Jamaat and Humanity First.

This act of charity was covered by local radio channels and the UN run radio Okapi.

Congo Profound wrote that the provincial missionary of the Jamaat came to the assistance of the prisoners as soon as he was informed.

lawyer Ijaz Hussain Batalvi Sahib. Also, the case which was filed against the 1984 ordinance in the Federal Shariat Court, Mabasher Latif Sahib was also part of its panel. Although they knew that according to the current constitution nothing was going to happen, but he and his colleagues worked very diligently on this case nonetheless.”

May Allah the Almighty grant the deceased His forgiveness and mercy. May He also elevate His station and enable his loved ones to continue his good deeds and grant them peace.

After the Friday prayer, I will inshaAllah lead their funeral prayers [in absentia].

(Original Urdu transcript published in Al Fazl International, 2 October 2020, pp. 5-10.Translated by The Review of Religions.)

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Friday 9 October 2020 | AL HAKAM

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad | Sub-Editorial Ataul Fatir Tahir | News: Ata-ul-Haye Nasir | © Al Hakam 2020