Al Hakam - 13 November 2020

Can America finally heal?

An Ahmadi Muslim’s response to Netflix’s “ The Social Dilemma” and Islamic teachings on the use of social media

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Tarbiyat related guidance, irreligiousness in Europe and WWIII Switzerland amila seeks direction from Huzoor

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Answers to everyday issues In his own words, Huzoor’s guidance on everyday matters

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 13 November 2020 | Issue CXXXIX Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

One world, many battles

I pray that Allah may improve conditions for you, but you must relentlessly strive to spread Islam Ahmadiyyat Bangladesh waqifeen and missionaries’ mulaqat with Huzoor

A year that started off with the uncertainties of a pandemic is nearing its end with uncertainties of many kinds.

The battle of Brexit – having lurked around for four years – had only just started in January that a deadly contagion declared another battle with the global human population; 11 months on and both seem to continue. While these two were still underway, the battle of US presidential elections broke out and, although seemingly ended with an outcome, left the global political theatre in much and many more uncertainties than the first two.

As all these battles took most of the headline spaces, the anti-Islamic rhetoric of the media felt neglected and successfully squeezed its way to the screens of news channels. Hence came to life another battle that now feels more like a stale chewing gum: left with no flavour but still satisfies the habit. European

countries have moved their alert levels to severe as terrorist attacks are seen to have become more likely.

So here we are, at the twilight of the year 2020, with thick, dark clouds of oblivion looming the horizons.

Brexit seemed to be more an innocent teddy bear at the onset of the concept, but it gradually turned out to be a mighty monster. Similarly, Joe Biden’s election campaign was painted to appear more like an antithesis of Trump’s dark ages, while the Congress agendas were cleverly hidden behind curtains and closets of media propaganda. Now that the election fever has receded, the world is looking at the real Joe Biden – the man with Congress orientated ambitions – in a whole new perspective.

China, India, Europe, the UK, the Middle East and the USA all seem to be anticipating – or forestalling rather – what Continued on page 3

On 8 November, missionaries and waqifeen-e-zindagi who are currently serving in Jamaat-e-Ahmadiyya Bangladesh were fortunate and blessed to have a virtual mulaqat with Hazrat Amirul Momineen, Khalifatul Masih V, may Allah strengthen his hand.

The missionaries and life devotees were gathered in the Dar-ul-Tabligh complex in Dhaka, the national headquarters of the Ahmadiyya Mulsim Jamaat Bangladesh.

The mulaqat commenced with a silent prayer, after which Huzooraa directly spoke with all the members present in the hall and further enquired about the tasks and duties of each missionary and waqife-zindagi.

During the mulaqat, missionaries and waqifeen were fortunate to speak directly to Hazrat Amirul Momineen and seek his prayers along with guidance on various matters.

After personally talking to the

missionaries and waqifeen, Hazrat Amirul Momineenaa expressed and stated that if anyone wished to ask anything, then they could do so.

A missionary asked Huzooraa about a matter relating to the youth in Bangladesh.

He said that it is commonly seen that the youth of the Jamaat in Bangladesh who live in the villages migrate to the city for business or work purposes. Due to this, the number of members in such areas naturally decreases. Thus, he asked Huzooraa to provide some guidance on the matter.

Responding to the questioner, Huzooraa said, “This is an unavoidable occurrence which happens all around the world. To have such opportunities in a country is a sign of a nation that seeks to progress. The population in villages is rapidly increasing and if they remain there and don’t go to cities to pursue other opportunities, then Continued on page 5

Friday 13 November 2020 | AL HAKAM

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This Week in History 13 - 19 November 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

13 November 1889: On this day, the Promised Messiahas replied to a letter he received from Hazrat Munshi Rustam Alira in which he wrote some of his poetry.

In the letter, the Promised Messiahas expressed his gratitude and praised Hazrat Munshi Rustam Ali’sra poetry and prayed that God continued to purify his heart.

The Promised Messiahas further went on to mention that during the time Hazrat Munshi Rustam Alira of the Holy Prophetsa, there was a poet who had not accepted Islam, but his poetry was on the topic of belief in one God. On one occasion, when the Holy Prophetsa heard his poetry, he stated: ‫آمن ﺷ�ره وكفر نﻔسه‬ Meaning that his poetry had believed, but he (the poet) remained a disbeliever.

After narrating this incident, the Promised Messiahas wrote that Hazrat Munshi Rustam Alira should compile his poetry. (Maktubat-e-Ahmad, Vol. 2, pp. 566-567) 13 November 1897: The Promised Messiahas, on this day, wrote a letter to Hazrat Haji Seith Allah Rakha Abdur Rahmanra in which he prayed for him and said that one must have firm faith in God. One must remember that God is Ever Merciful and forgives all. The Promised Messiahas went on to say that those who continue to show patience and steadfastness are truly among the fortunate.

(Maktubat-e-Ahmad, Vol. 2, p. 354) 14 November 1896: On this day, the Promised Messiahas replied to a letter he received from Hazrat Haji Seith Allah Rakha Abdur Rahmanra in which he stated that he was coming to meet Huzooras.

The Promised Messiahas mentioned and expressed his delight on this matter and further said that before travelling, one must perform istikhara (a prayer for seeking God’s grace) for three days before travelling.

The Promised Messiahas described his manner of performing istikhara. Huzooras said one must first preform ablution and then offer two rak‘aat. In the first rak‘ah, after reciting Surah al-Fatihah, one should follow it by reciting Surah al-Kafirun.

Then, in the second rak‘ah, after reciting Surah al-Fatihah, one should follow it with Surah al-Ikhlas.

Then, the Promised Messiahas said that in the end, during the qa‘dah position, one must pray for their journey. (Maktubat-e-Ahmad, Vol. 2, pp.

341 -342) 15 November 1895: The Promised Messiahas issued an announcement regarding his upcoming research monographs (Sat Bachan and Arya Dharam). These books were published during this month.

15 November 1901: Hazrat Nawab Muhammad Ali Khanra reached Qadian with a phonograph on this day. It was the latest technology available to save sound recordings.

The Promised Messiahas spared his time after Asr to examine this device. Hazrat Maulvi Abdul Karim Sialkotira recorded his melodious voice.

(Tarikh-e-Ahmadiyyat, Vol. 2, p. 193)

Hazrat Maulvi Abdul Karim Sialkotira

15 November 1906: The nikah of Hazrat Ahmad’sas son, Hazrat Mirza Sharif Ahmadra, was announced on this day with Hazrat Bu Zainab Bibira, daughter of Hazrat Nawab Muhammad Ali Khanra. The marriage ceremony took place three years later. (Tarikh-eAhmadiyyat, Vol. 2, p. 474) 17 November 1884: The Promised Messiahas was in Delhi and his nikah was announced on this date with Hazrat Syeda Nusrat Jehan Begumra, daughter of Hazrat Mir Nasir Nawabra. It was Monday, 27 Muharram 1302 Hijri.

The nikah was announced by the famous cleric of the city, Maulvi Syed Nazeer Hussain. (Tarikh-eAhmadiyyat, Vol. 1, pp. 242-244) Hazrat Mirza Sharif Ahmadra

17 November 1901: The Promised Messiahas went for his daily walk while listening to an article written by one of his companions. It seems that

it was a relatively lengthy piece because the Promised Messiahas completed his walk and sat in the clinic of Hazrat Maulvi Nuruddinra to finish the article.

Meanwhile, Mr DD Dixon, a European traveller, arrived in Qadian. It is said that he had travelled to the Arab world, Karbala, India and Kashmir during his tour. He stayed in the Gol Kamra, Qadian for one day. He took a few photographs also; one narration suggests that it was after Asr Prayer, when he took three photos, two group-photos and one portrait of the Promised Messiahas. The Promised Messiahas assigned his companion, Hazrat Sheikh Masihullahra to prepare special food for the guest as he had some experience of cooking Western-style dishes.

The next day, when Mr Dixon left Qadian, the Promised Messiahas went with him for his daily walk towards Batala and on the way, Huzooras explained his mission and saw him off at the canal bridge. Hazrat Mufti Muhammad Sadiqra acted as the interpreter.

Mr Dixon was very impressed by the hospitality. He witnessed high moral values and also witnessed a massive presence of learned scholars of a vast range of subjects in the small village of Qadian. (Tarikh-e-Ahmadiyyat, Vol. 2, pp. 195-197) 18 November 1884: The Promised Messiahas set off on his journey towards Qadian from Delhi with his wife who he had just married, Hazrat Nusrat Jehan Begumra, affectionately known to Ahmadi Muslims as Hazrat Amma Janra.

18 November 1899: On this day, Huzooras published an ishtihar (announcement), in which he mentioned the fulfilment of his prophecy regarding a so-called respectable officer of the Rumi Sultanate, named Hussain Kami, which was published in Huzoor’sas Ishtiharat on 24 May and 25 June 1897.

In his ishtihar of 24 May 1897, Huzooras stated that the said person came to meet him in Qadian, who pretended to be an ambassador of the Sultanate of Rum and pretended to be a pious person.

Huzooras mentioned that the newspaper, Nazim-ul-Hind falsely wrote in its issue of 15 May 1897 that the said person, who was the naib of the Sultan-e-Rum, had been called to Qadian so that Hazrat Mirza Sahibas could repent at his hands and renounce his claim of being the Promised Messiah.

Huzooras stated that as soon he saw his face when he came to meet him, Huzooras was intuitively told that he was not an honest or pure-hearted person. Moreover, God revealed Continued on next page >>

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Friday 13 November 2020 | AL HAKAM Continued from page 1

the Biden presidency might bring for them in the foreseeable future.

China is said to be worried – not because Trump was a favourite, but because they see his exit from the White House as departure of a means of America’s self-destruction. Chinese leadership will now have to test the waters carefully before proceeding to materialise their dream of becoming the world’s greatest economy; albeit against a higher tide of American diplomacy.

The question of whether America will try and forge better relations with China is a difficult one to answer at the moment as India appears as ready as ever to be an alliance of America – come Trump, come Biden.

India is treading on the same path of economic prosperity as China – although adopting different measures for the same means – seeing its only hope in unreserved alliance with America. India might want to celebrate the Indian roots of vice-president-elect Kamala Harris, but cashing in on this may not be an option as American foreign policy does not believe in any emotionality. An American politician is only American and seizes to have any other connections – be it East African or Indian. Biden’s outspoken remarks about Kashmir – way before the presidential campaign kicked in – may have felt like a splinter when they came, but Biden will know what balm can soothe such sores.

In the UK, number 10 feels to have slipped down to, give or take, the same

number in American priorities. Biden has made it clear that a UK with no Brexit deal is of no particular worth for America.

Not been able to secure any deal – and no such deal realistically underway – UK is definitely under a lot of pressure and uncertainty. Pleasantries by Boris Johnson and Dominic Raab might not go far enough to fetch the level of American goodwill required by the UK in the current political climate. No EU and no US is the nightmare giving UK government circles sleepless nights.

South Korea – a victim of unrest at the hands of its northern counterpart – seems disappointed. The only hope of a homoeopathic remedy – where like treats the like – will be out of the window as

<< Continued from previous page

to him that the Sultanate of Rum was in a poor condition due to such people who occupy the high posts in the Sultanate, do not fulfil their duties honestly and are not loyal to the Sultanate.

Huzooras stated that Hussain Kami requested to pray for him. In reply, Huzooras told him:

soon as Trump steps out of the White House doors.

Pakistan, as always, might only be worried about grants, aids and loans – the US ventilators that keep its failing body alive.

While all this happens, Coronavirus seems to be showing no mercy on a world that has already gone mad at the hands of political and economic lust. Infection rates are at an all-time high, while western powers appear to envy New Zealand, but without adopting similar measures to curb the spread of the virus. Global economy has faced a serious blow and the artificially inflated balloon of capitalist economy is already at bursting point – if not beyond as facts suggest and insist.

“The condition of the Sultanate of Rum is not good and what I have seen in a divine vision is that I do not find its members [position-holders] in a good state [spiritually]. And in my view, with this condition, the fate is not a good one.”

Huzooras stated that he advised the Turk to repent as his condition was not good as per the revelation. Huzooras then said that after the publication of his ishtihar, many newspapers

So as the year 2020 nears its end, the world is in the tight clutches of invisible powers: the invisible virus that has brought global powers to their knees; the invisible hand of economics losing control on global economies and the invisible powers in the political arena, frustrated enough to push nations into actual battlefields.

As all this goes on, the world is repeatedly warned by Hazrat Mirza Masroor Ahmadaa, the global head of the Ahmadiyya Muslim Community, of another invisible hand; the hand of God that remains the only rescue in the world as it swiftly heads towards all pain and no gain. (www.alhakam.org/latest-advice-oncoronavirus/)

started publishing against him, in favour of Hussain Kami.

Huzooras went on to say that recently, Hussain Kami had been dismissed from his post after being found guilty of fraud. Huzooras quoted a newspaper, in which Hussain Kami’s fraud was mentioned, that he committed a fraud in chanda collection and that chanda never reached Constantinople.

(Majmua-e-Ishtiharat, Vol. 2, p. 571) 18 November 1902: Hazrat Syed Abdul Latifra of Afghanistan arrived in Qadian on this day. It is narrated Hazrat Syed Abdul Latifra

by Syed Abdul Sattar Sahib that when Syed Abdul Latifra arrived in Qadian, he loudly proclaimed: ُْ َ ْ َ َ ُّ َ َ ُّ ‫يَاﺗ ْو َن ِم ْن ك ِل ف ٍ ّ� ع ِﻤ ْي ٍﻖ َو يَاﺗِ ْيﻚ ِم ْن ك ِل ف ٍ ّ� ع ِﻤ ْي ٍﻖ‬

(They will come by every distant track and will come to you from afar.) (Tarikh-e-Ahmadiyyat, Vol. 2, p. 312) 19 November 1885: A bitter opponent of the Promised Messiahas, Pandit Lekhram came to Qadian on this date. He stayed for two months, but opted to live with rival camps. He himself missed the blessed company of a prophet of God and years later, met with his dreadful fate.

Friday 13 November 2020 | AL HAKAM

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

Prayer for beneficial knowledge Hazrat Abu Hurairahra narrated that the Holy Prophetsa prayed: َّ ْ ّ َ َ ْ ّٰ ‫ا�� ُ� َّم انﻔ ْع ِ� ْ� بِ َﻤا َعل ْﻤ َﺘ ِ� ْ� َو َعلِ ْﻤ ِ� ْ� َما ي َ ْنﻔ ُع ِ� ْ� َو ِز ْد� ِ ْ� عِ ل ًﻤا‬ ٰ ُ ْ ُ َ َ َ ّ ُ َ َ ّٰ ُ ْ َ ْ َّ ْ َ َ ‫اللّه م ْن‬ ‫النا ِر‬ ‫ال أه ِل‬ ٍ ‫الحﻤد لِل ِه على ك ِل ﺣ‬ ِ ‫ال وأعوذ بِ ِ ِ ﺣ‬ “O Allah, make the knowledge that

You have taught me beneficial for me.

Teach me such knowledge which brings gain. Increase my knowledge. All praise belongs to Allah in every situation. I seek refuge in Allah from the condition of the people of the Fire.

(Jami‘ al-Tirmidhi, Kitab al-Da‘wat)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The secret behind a divinely commissioned one’s call for help The fact of the matter is that the True Helper and Supporter is that Being Whose greatness is extolled in the Quranic appellations describing Him to be an excellent Protector (ni‘mal-mawla), an excellent Helper (ni‘man-naseer) and an excellent Guardian (ni‘mal-wakeel). In the eyes of the godly, this world along with its support is like the dead. They do not consider it to be worth even a dead insect.

However, in order to teach the world a fundamental rule of prayer, they adopt this worldly method as well. In reality, they consider God Almighty to be the one who takes care of their ministry; that is the absolute truth. As stated in the Holy Quran: ۡ ّٰ َّ َ َ َ َ ُ َ ‫الص ِل ِحی َن‬ ‫و هو يتولى‬ “And He protects the righteous.”

Allah the Exalted, however, instructs them to make their work known through other people. The Messenger of Allah, peace and blessings of Allah be upon him, would appeal to the people for assistance because that era was one of divine succour, and the Holy Prophetsa constantly sought

it in favour of the people. This is a subtle point which calls for deep reflection.

In actuality, a person who is divinely commissioned does not seek the help of the people, but rather by proclaiming ‫َم ۡن‬ ۤ َۡ ّٰ ‫ ان َصارِ ۡى ِالَى الل ِه‬meaning, ‘Who are my helpers in the cause of Allah,’ he only seeks to welcome and receive the assistance of God; with immense desire and a throbbing heart they seek to find God’s succour.

The foolish and short-sighted surmise that they seek to solicit the assistance of human beings, but this process of calling upon the people becomes a source of mercy and grace for the heart of a person, who becomes a catalyst for the descent of divine mercy. Hence, the underlying secret in the divinely commissioned calling upon the people for assistance is what I have just mentioned and so shall remain the case until the Day of Resurrection.

In propagating religion, those who are commissioned by Allah seek the help of others. Why is this the case? They do so to absolve themselves of their duty of inculcating the grandeur of God Almighty

into the hearts of the people. If not, this is something which can reach a level that is near disbelief. Such holy personages can never deem anyone other than Allah to be a guardian of their affairs. This is absolutely impossible.

I have just stated that the oneness of God is only completely realised when an individual considers the one and only Being of God to be the Bestower of all desires and the cure and remedy for every illness. This is precisely the meaning of ‫لا إلہ‬ ‫ إلا الله‬, (i.e. there is none worthy of worship except Allah). In this instance, the Sufis have taken the word ilah to mean the Beloved, the object of one’s longing, the Being Who is worthy of worship and the desire of one’s heart.

Undoubtedly, the reality and truth is that until a person does not fully adhere to the Oneness of God, they do not develop feelings of love and reverence for Islam; and I return to my initial discussion and state that such people cannot experience pleasure and satisfaction in prayer. The entire foundation rests on the fact that until evil thoughts and impure and unholy schemes are not incinerated, and until ego and pride are not replaced with a state of self-effacement and humility, a person cannot become a true servant of God. Further, the best teacher and most supreme means by which perfect servitude can be taught is through prayer.

I tell you once again that if you desire to develop a sincere relationship and living connection with God Almighty, then adhere to the regular observance of your Prayers. Hold fast to this practice not merely with your body and tongue, but with all the desires and passions of your soul, thus becoming an embodiment of prayer.

The secret in the sinlessness of prophets also lies in this fact. Why is a

Prophet sinless? The response to this is that they are safeguarded from sin on account of their being wholly engrossed in the love of Allah. I am astonished when I observe various nations indulged in associating partners with God. The Hindus, for example, worship a plethora of idols; in fact, they even justify the worship of male and female genitalia. Then, there are those who worship a human corpse, i.e. Jesus Christ. Such people believe in the attainment of salvation or deliverance in varying forms. The former group, that is to say the Hindus, seek to be cleansed of sin through bathing in the Ganges, pilgrimage and other similar expiations.

Those who worship Jesus, declare the blood of the Christian Messiah to be an atonement for their sins. However, I proclaim that until the spirit of sin remains, how can such people find peace and comfort through outwardly cleansing and self-contrived doctrines? Until inner cleansing and purification takes place, it is impossible for one to attain the result of salvation, which is to be truly cleansed and purified. Indeed, a lesson may be learned nonetheless. Without cleaning, the filth and odour of the body cannot be removed, and it cannot be safeguarded against imminent and threatening illnesses. Similarly, the filth and impurity that accumulates on the hearts of people in the spiritual sense due to impiety and countless forms of impertinence, cannot be washed without the pure and holy water of repentance. In the physical realm, just as there is a philosophy which underpins various phenomena, there is a corresponding philosophy that exists in parallel within the spiritual realm. Blessed are those who contemplate these matters and reflect.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 166-168)

15th World Religions Conference, Prince George, Canada Syed Mukarram Nazeer Canada Correspondent

Waseem Ahmad Sahib reports that Jamaate-Ahmadiyya British Columbia region has been hosting the “World Religion Conference” in the city of Prince George since 2004. The city is located near the geographic centre of British Columbia, approximately 800 km North of Baitur Rahman mosque, Vancouver.

With a population of 74,000 people, Prince George is the largest city in northern British Columbia. It has a university and a college, offers affordable housing, well-paying jobs and comprehensive transportation infrastructure. It is a vital transportation hub with an international airport, highways and railways. Home to Fraser and Nechako rivers, it offers an extensive park and trail system with more than 100 parks and green spaces.

The “World Religions Conference” has the following goals and objectives: 1. Explore teachings and practices of different religious and philosophical traditions, with the hope that such

mutual exploration will encourage better understanding and promote harmonious co-existence among the members of Canada’s cultural mosaic 2. Strive to shorten the gap between diverse communities, and to demonstrate that we can live together in spirit of acceptance, harmony and compassion 3. Promote interfaith respect, harmony, inclusiveness and diversity. It inculcates mutual understanding and respect between different faith traditions and philosophies of the world. It promotes respect, harmony, and cohesion among all people Presently, Prince George has a very small Jamaat. Hence, the event was done under the supervision of Rizwan Peerzada Sahib, regional co-ordinator tabligh in British Columbia. Majlis Khuddam-ul-Ahmadiyya Abbotsford, British Columbia played a crucial role in the promotion of the event.

The event promotion started a month earlier. The task was divided into the following three main parts, each being assigned to a different team: 1. Online paid marketing: Paid

advertisements were placed on social media, where more than 21,875 people viewed the conference invitation.

2. Online free marketing: Unpaid online advertisements were placed on various social media platforms. 1,092 people viewed the programme promotion, 108 people engaged with the posts, while 37 people commented. 900 emails were also sent to promote the event.

3. Online posting of free advertisements promoting the conference which were placed in nine different cities.

The event was also available at the online event management and ticketing website. Radio advertisements were placed in multiple local radio stations. One radio show held a 15-minute interview with missionary of British Columbia, Umair Khan Sahib.

Another team ensured the smooth transmission of the online proceedings.

The programme started at 6pm with the recitation of the Holy Quran by Qaid Khuddam-ul-Ahmadiyya Abbotsford, Mirza Naveed Sahib.

Regional co-ordinator of tabligh in

British Columbia, Rizwan Peerzada Sahib delivered the welcome remarks. The missionary of British Columbia, Umair Khan Sahib delivered a presentation on the topic of “Contribution of religions to the world”. The regional president of British Columbia, Naeem Ahmad Lakhan Sahib gave introductory remarks too.

The event was moderated by president of the Church of Latter Day Saints, Prince George, Mr David Coleman.

The following seven speakers from various faith presented their views: 1. Hinduism: Dr Pranesh Kumar 2. Church of the Latter Day Saints: Mr Jon Duncan 3. Sikhism: Dr Balbinder Singh Deo, PhD 4. Judaism: Rabbi Dr. Laura Duhan Kaplan 5. Bahaiism: Mrs Charlotte Wenninger 6. Christianity: Pastor Fleming Blishen 7. Islam: Umair Khan Sahib 335 non-Ahmadi Muslim guests and 16 members of the Jamaat attended online.

These included Councillor Sandy Blue of the city of Abbotsford. All dignitaries appreciated this event.

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Friday 13 November 2020 | AL HAKAM Continued from page 1

the nation cannot move forward and progress. This occurrence serves as a sign of a progressing nation as more work and educational opportunities are in the cities.”

Hazrat Amirul Momineenaa added, “Thus, as those who aim to pursue higher education migrate to the cities, it remains the duty of those members who stay behind to work harder with greater diligence and aim to spread Islam Ahmadiyyat. They should endeavour to impart to the youth the sense of responsibility and serving Jamaat-e-Ahmadiyya.”

Huzooraa further added, “The important thing to remember, be it in the village or the city, is that all Ahmadis must become a valuable asset for the Jamaat, society and nation.”

Following this, a question was asked with regard to the revelation the Promised Messiahas received concerning the people of Bengal: ‫گا اھت اب ان یک‬ ‫ےلہپ اگنب ہل یک تبسن وج ھچک مکح اجری ی ا‬ ‫ک ی‬ ‫دوجلیئ وہ یگ‬ “Concerning the order that had been issued with regard to Bengal, they will now be consoled.” (Tadhkirah [English translation] pp. 821-822) Answering this, Huzooraa stated, “To earn this status of being ‘consoled’, you must work and endeavour to prove yourselves. One must increase their standard and level of taqwa. One must be desirous in serving and spreading Islam Ahmadiyyat and must strive to bring about a spiritual revolution in the country.”

Whilst alluding to the persecution faced by Ahmadis in Bangladesh, Hazrat Amirul Momineenaa said, “The opposition and persecution faced [by Jamaat Bangladesh] is serving as a catalyst of spreading the true message of Islam.

As the persecution faced

by Ahmadis in Pakistan continues to spread, so too does the message of Islam Ahmadiyyat around the world. Due to this, many who are of pure nature have come to know and learn about Islam Ahmadiyyat.”

In addition to this, Huzooraa said, “Thus, one must bear in mind that this opposition is resulting in the spread of Islam Ahmadiyyat … Without a doubt, Jamaat-e-Ahmadiyya Bangladesh has made great sacrifices. We have seen that our mosques have been attacked, our people have been injured and some have been martyred. Indeed, I continuously pray for you that Allah may improve the conditions; however, in order to be true inheritors of the Promised Messiah’sas revelation, you must continue to relentlessly strive and endeavour to fulfill your duties. Every murabi and mualim must promise and make great efforts in spreading the message of Islam Ahmadiyyat and fulfil the responsibilities given.”

One mualim expressed that the people in the area in which he currently serves claim to be Muslims but do not act in accordance with the teachings and guidelines of Islam. He asked Huzooraa how one must approach and do tabligh to such people.

Answering this, Huzooraa explained, “You must tell them that if they claim to be Muslims then they must act in accordance with the teachings of Allah and His Messenger.” Huzooraa added,

“They must be told that as Muslims, they should know how to read and understand the Holy Quran. And if they require any assistance, then we are available to help them in this.”

As the mulaqat drew near to its conclusion, one murabi asked Hazrat Khalifatul Masih Vaa about his experiences when, in 1999, a lawsuit was filed against him, resulting in Huzooraa being falsely accused and imprisoned in jail for 11 days.

Whilst describing the circumstances of those days, Huzooraa said, “I did not feel as if I was imprisoned. I continuously witnessed the help and blessings of Allah.

Although it was summertime, Allah caused the heat to be calm and pleasing.

The days there were spent without any worry or fear. I thought that the case registered against me would result with either the rest of my life in prison or I would face the death penalty. Thus, I was not worried, rather I continuously asked

for Allah’s help and pleasure.”

Huzooraa went on to say, “However, what Allah had planned for me was different.”

In the end, when the members of Jamaat Bangladesh requested for Huzoor’saa prayers, Hazrat Khalifatul Masih Vaa narrated an incident of a companion who asked the Holy Prophetsa to pray for him for a certain matter he was facing. In response to the companion, the Holy Prophetsa replied that one should also pray and “assist my prayers with your prayers.”

Huzooraa further said, “As I said before, you must also pray to Allah. Endeavour to work selflessly. Strive to fulfil the rights owed to God and His creation. Consider the service of faith to be a grace of God and do not desire any sort of reward in return. If you work in this manner, then Allah the Almighty will shower His countless blessings upon you.”

With this, the mulaqat came to a close.

Friday 13 November 2020 | AL HAKAM

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From the Markaz

Tarbiyat related guidance, irreligiousness in Europe and WWIII: Switzerland amila seeks direction from Huzoor Earlier this week, on 7 November 2020, the national amila of Switzerland was blessed to have a virtual mulaqat with Hazrat Amirul Momineen, Khalifatul Masih V, may Allah strengthen his hand.

Hazrat Musleh-e-Maudra, whilst mentioning the importance of Khilafat, said, “Islam can never progress in the absence of Khilafat. Islam has always prospered with the help of khulafa and will continue to advance under them in future as well.”

(Nizam-e-Khilafat, Barakat aur hamari zimadarian, pp. 35-36) Hazrat Khalifatul Masih Vaa commenced the mulaqat with dua (silent prayer), after which the amila members had the opportunity to introduce themselves and their respective roles and departments.

The amila members were gathered in the Noor Hall at the Noor Mosque complex in Wigoltingen.

During the mulaqat, Huzooraa enquired about the plans, targets and achievements of the departments, while also providing valuable advice, direction and guidance on an array of issues.

Addressing the Secretary Tarbiyat, Shamim Ahmad Qazi Sahib, Hazrat Khalifatul Masih Vaa, whilst emphasising the important task of the tarbiyat department, stated that it is imperative that the amila members, along with their family members, lead by example. If all amila members are regular in offering Salat, then the majority of tarbiyat work can be accomplished.

Huzooraa also stated that all amila members must endeavour to regularly recite the Holy Quran.

With regard to listening to the Friday Sermons of Hazrat Khalifatul Masih, Huzooraa said, “Simply listening is to the Friday sermons is not enough. One must also strive to understand and comprehend the sermon.” Hazrat Amirul Momineenaa, further highlighting the significance of the matter, added, “There is no benefit in just listening … It is important to act in accordance with what is being said.”

Further, addressing the tarbiyat department, Huzooraa said, “If the tarbiyat department works diligently, then the finance secretary’s task will also become easy, along with secretary tabligh and umure-ama. Thus, the secretary tarbiyat has a huge responsibility.”

Whilst addressing the Secretary Tabligh, Tariq Riyaz Sahib, Hazrat Khalifatul Masih Vaa enquired about the targets set for the tabligh department.

Whilst highlighting the importance

of spreading the true message of Islam, Huzooraa said, “It is said that some citizens of Switzerland are more inclined to worldly matters and affairs and are not interested in religion; however, despite this, continuous efforts should be made.” Huzooraa further stated, “You must strive and endeavour to spread the message of Islam in remote areas, villages and smaller towns.”

Addressing the Secretary of External Affairs, Zahid Ismael Butt Sahib, Hazrat Khalifatul Masih Vaa, whilst alluding to the importance of establishing external relations, said, “It is imperative that a personal relationship should be established with the leaders and politicians of Switzerland so that they know about Jamaat-e-Ahmadiyya and the true teachings of Islam; so that the doubts and suspicions against Islam, which are debated about in parliament, can be removed.”

In addition, Huzooraa said, “You must establish a relationship with MPs so that doubts about Islam that have surfaced may be erased.”

Addressing the Secretary Ishaat (publications), Tahir Mahmood Sahib, Hazrat Khalifatul Masihaa underlined the importance of having a newsletter and also advised that missionaries should regularly write articles that can be included in the

newsletters.

As the mulaqat approached its end, an amila member, alluding to the third world war, asked Huzooraa if the impact of the war would reach members of the Ahmadiyya Jamaat.

Responding to this, Hazrat Amirul Momineenaa explained that if, God forbid, another world war was to happen, circumstances dictate that as humble people suffer when the powerful disagree, members of the Jamaat will also experience its impact.

Huzooraa, further explaining this matter, said, “Allah the Almighty, whist comforting the Muslims, said that they would be victorious in battles, yet despite this, were not some of the Companionsra still martyred?”

Adding to this, Huzooraa quoted a verse of the Promised Messiahas: ‫ئ‬ ‫آگ ےہ رپ آگ ےس وہ بس اچبےئ ی‬ ‫اج� ےگ‬ ‫وج ہک رےتھک ہ ی� دخاےئ ذوااجعلبئ ےس پ ی�ار‬ (There is fire, but those who possess love for the Wonderful God shall be saved from the fire) and further said, “If we sincerely establish a firm and true connection with God, if we strive to fulfil the rights owed to Him, act in accordance with His teachings, fulfil the rights of His creation, then God will reduce the affliction and will protect us

through His grace.”

Huzooraa further said, “We must warn the world that the real source and cause of these trials and tribulations are due to mankind turning away from God and failing to fulfil the rights of His creation … Thus, when the world war ultimately comes to an end, people will know that there was a group of Muslims who warned mankind from before.

Only then will they turn towards God.” Additionally, Hazrat Khalifatul Masihaa carefully explained this matter and said, “Thus, if we fulfil our duties, then the calamities to befall will be much less, inshaAllah, and we will see and witness the success of the Ahmadiyya Muslim Jamaat in the near future. However, if we fall short and fail to fulfil our duties and we begin to resemble those who are inclined and immersed in worldly affairs, abandon the five daily prayers, ignore to fulfil the rights owed to God and His creation, then the fate of such people will be the same as those worldly people whom they emulate. We have not been given any guarantee by God that merely on the basis of verbally accepting the Promised Messiahas, we will be saved; rather, in order to be saved, we must strive to fulfil and act upon the conditions of Bai‘at.”

Upon this, the mulaqat came to a close.

7

Friday 13 November 2020 | AL HAKAM

Opinion

Can America finally heal?

Ibn Rasheed

“This is not over”, say President Trump and his supporters.

“Time to heal”, says president-elect Joe Biden in his victory speech.

The difference between Donald Trump and Joe Biden in their suitability for office isn’t just their temperaments, their style of politics or rhetoric. It’s their sense of duty and responsibility. For the former, the presidential office is the height of worldly glory, with the eyes of the world media upon you day in and day out, like a perpetual reality TV show. For Mr Biden, who has a long record of public service as an experienced politician, the presidency is a chance to serve the nation at the highest level.

So it does seem that normal service has been resumed but let’s not count our chickens. Things don’t change overnight and the malaise that seeps through American society and institutions runs so deep – pushed even deeper in the last four years – that it’s a naivety to believe things will suddenly recover and Biden is the saviour.

The president is one man, behind whom is a party, both of which – Republican and Democrat – have consistently been involved in foreign wars in the last few decades, destabilising every country it fought, resulting in countless civilian deaths. The Iraq war (which Biden facilitated) cost hundreds of thousands of innocent lives and paved the way for the death cult, Daesh. It’s like a horror film, not a reality TV show.

US foreign policy is now hostile to Iran, having sanctioned it for no apparent reason other than a vague unverified claim of it funding terrorism. Will Biden resist the forces within the United States governmental authorities to go after Iran?

That remains to be seen. But his willingness to potentially re-enter the Iran nuclear deal, along with a pledge to immediately

rejoin the WHO and Paris Climate Agreement are very promising signs.

He will undoubtedly overturn Trump’s destructive policies and also repeal the travel bans on Muslim countries.

Americans have every right then to be jubilant, to celebrate and to be hopeful, but the system and ideology that created a Trump presidency and made such an anomaly president has not disappeared.

It was created in the backdrop of Barack Obama’s helm in the White House, where Joe Biden was his right-hand man as vice president.

It can, however, be argued that Trump’s rise to power (and fall) was more because of events greater than Obama, Trump or any US government. The Middle East has long been spiraling out of control; coronavirus is something which has taken everyone by surprise and the economy (which in this election was the biggest issue people voted on) has long been skewed in favour of the rich and wealthy.

Obama, despite his efforts, could only mitigate the effects of the 2008 global recession. And reversing decades of interventionist US foreign policy was

just not going to happen. Trump spoke out against the US interventions and promised to take the country out of them.

He pledged to rebuild the economy and make other nations pay their “fair amount” and fix the “immigration problem”. Some he did, some he didn’t, but with the world economy in freefall amidst a pandemic, he lacked the political acumen to do anything worthwhile.

Biden promises to create a Covid taskforce, listen to the country’s leading experts like Dr Fauci and take a more responsible approach to Covid-19 – he and his supporters already wear masks and social distance! But as with most countries, Biden is going to have to make a choice between public health and public wealth. There is no easy solution here.

When he said it was time for the US to unify, reconcile and rebuild, he forgot to tell everyone that when a person is dying from a thousand cuts, healing is never easy. America is dying from a thousand cuts right now and turning the tide is going to take a lot of work, even if the captain has changed.

Trump and his supporters are not

backing down, there are murmurings of discontent and civil war. Doubts are being sown about the integrity of the election and there is resistance to accepting defeat.

Shops and windows were boarded up across the country in the lead up to the election. The “Stop the Steal” movement is spreading fast online and protestors with rifles patrol the streets. Until the election process is formally complete in January, it will be a rocky few months in the US. “If he thinks he’s going down, he’s going to try to take the rest of us down with him”, said Mary Trump, the president’s niece, about her uncle. Well now he knows he’s going down and judging from the of bizarre tweets he has been posting in complete denial of it, we can have a lot to fear from the “world’s most powerful man”, who still has a good two months to wreak havoc on his way out. 70 million people voted for him, in the biggest election turnout for a century.

That’s 70 million who still agree with his views, attitudes and policies and hang on his every word. There is no knowing what he could do in the meantime.

History Professor, Tim Snyder has raised the possibility that Trump is a flight risk, being hundreds of millions of dollars in debt and facing multiple investigations, of which he was immune to, being an incumbent president. No longer! The CEO of Global Zero, a movement for the elimination of all nuclear weapons, highlighted the fact that “the man currently melting down at the White House has absolute authority to order a nuclear strike at any time, for any reason, and no one can stop him.” The only way to stop such an order would be to refuse to obey the president on grounds that such a strike would be illegal or without cause.

If that wasn’t enough, the issues of racism are deeply embedded in American society. Black people may be free, but the prejudices underlying slavery still persist. Biden may be able to do something to remedy that, but to change an entire nation’s thinking amidst a global pandemic, a freefall economy, a divided country and an angry defiant opposition, will not be easy.

Despite everything, Biden represents and brings the kind of politics we are used to seeing: calm, principled, diplomatic.

He brings back a statesman-like approach to his office and uses unifying rhetoric. As one CNN commentator noted, “actions speak louder than words, but when you’re the president, words speak louder than actions” because your every word is put into action by millions across the nation.

If Biden now steps up to the Quranic advice of showing “absolute justice” – in all matters – then a bright future of healing can take place in America and beyond.

If vested interests are overlooked and the interest of peace and justice prevails, we can be hopeful of a better future in America.

Joe Biden is certainly a ray of hope and may well create a better United States, but I fear the force of world events greater than he or the nation of America will soon catch up.

Friday 13 November 2020 | AL HAKAM

8

Answers to everyday issues Part II Some of the blessed guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa has given at various occasions in his written correspondence and during MTA programmes is being officially published below for everyone’s benefit four things, all others are mamnu‘ things, which are referred to as haram in popular culture. Otherwise, they are not haram as per the Quranic terminology.” (Tafsir-eKabir, Vol. 2, p. 340) While explaining the philosophy behind haram and halal, Hazrat Khalifatul Masih Ira states: “The Holy Quran states: َُ ْ َ ّ ٌ َ َ َ َ ٰ َ ٌ َ َ َ َ ٰ َ َ ْ ُ ُ ُ َ ْ َ ُ َ َ ُ ُ َ َ َ ‫ولا تقول َوا ل ِما ت ِصف أل ِسنَتكم الك ِذب هذا حل ٰال وهذا حرام ل ِتفتروا‬ ّ َ َ َ ُ َ ْ َ َ ّ َّ َ َ ْ ّ َ َ َ ‫الل ِه ال ْ َكذ َب لَا يُ ْف ِل ُح‬ ‫على الل ِه الك ِذب ۚ إِن ال ِذين يفترون على‬ ‫ون‬ ِ

Zaheer Ahmad Khan Records Department, Private Secretariat, London

Halal and haram In a letter, Huzooraa was asked on what basis the meat of various animals had been declared haram in Islam.

Huzooraa, in his letter dated 11 April 2016, gave the following reply: The Islamic principle behind something being halal or haram is that everything that has not been explicitly declared haram by the Shariah is considered permissible. Hence, the Promised Messiahas states: ‫ش‬ ‫ا�اء ی‬ ‫م ح ّلت ےہ رحتم نبج کت صن یعطق ےس اثتب‬ ‫الص ی‬ ‫ہن وہ بت کت ہ ی‬ ‫� وہیت‬ “All things are halal in essence.

Unlawfulness does not apply until it is categorically established through scripture.” (Malfuzat, Vol. 2, p. 474) The Holy Quran has declared carrion, the blood which pours out when an animal is slaughtered or wounded, the flesh of swine and such animals on which the name of anyone other than Allah is invoked as haram. (Surah al-An‘am, Ch.6: V.146) These four things mentioned in the Holy Quran are called haram. Moreover, the Holy Prophetsa has prohibited the consumption of certain things. They are called mamnu‘. They include, for example, beasts of prey – be they raptors or other predators etc. The prohibition of such animals is based on ahadith. Hazrat Ibn Abbasra states: ُّ ْ َ ّٰ ّٰ ُ َ َ ‫اب ِم َن‬ ‫ن َهى َر ُسول الل ِه صلى الله ُعليه‬ ٍ ‫وسلم ع َن ك َّ ِل ْذِي ن‬ َ ْ ّ ْ َ َ َ ّ ‫اع وعن ك ِل ذِي مِ خل ٍب ِمن الطي ِر‬ ِ ‫السب‬ ِ “Allah’s Messengersa prohibited the eating of all fanged beasts of prey and all birds that have talons.” (Sahih Muslim, Kitab as-Sa‘idi waz-Zaba‘ihi wa maa Yu‘kalu min al-Hayawani, Babu Tahrimi Akli ...)

Likewise, the following is reported in another hadith: ّٰ َ ُ َ َّ َ َ َ ُ ‫َعن بْن‬ َ ‫صلى الله َعليه وسلم ن َهى ي َ ْو َم‬ ‫ه‬ ‫الل‬ ‫ أن رس‬،‫ِ ا ِ عمر‬ ِ ْ ُ ‫ول‬ َ َ َ َ ْ ‫خ ْيب َر ع ْن لحُ ْو ِم الحُ ُم ِر الأهلِ ّي ِة‬ Hazrat Abdullah Ibn Umarra narrates, “On the occasion of the Battle of Khaibar, Allah’s Messengersa forbade the eating of the meat of domesticated donkeys.”

(Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwati Khaibar) While explaining the terms haram

“Saying, ‘This is halal and that is haram’ aimlessly is tantamount to forging a lie against God. God has declared: ۡ ۡ َّ َ َ َ ۡ َ ۡ ُ ُ ۡ َ َ َ َّ َ ّٰ ۡ َ ُ ۤ ‫الد َم َو ل َ ۡح َم ال ِخنزِیۡرِ َو َما ا ِہ َّل ل ِغیرِ الل ِہ‬ ‫حرم علیکم المیتۃ و‬

and mamnu‘, Hazrat Khalifatul Masih IIra states: “One should remember that the consumption of two kinds of things has been prohibited by the Islamic Shariah; firstly, those that are haram and secondly, those that are mamnu‘.

Although, linguistically, the term haram encompasses both the kinds, but the Holy Quran has only declared four things as haram in this verse (Surah al-Baqarah, Ch.2: V.174) i.e. carrion, blood, the flesh of swine and all those things on which the name of anything other than Allah is invoked. Then, there are some additional things, the consumption of which has been prohibited by the shariah. Although, those things would fall in the category of mamnu‘, but they would not be termed haram as per the Quranic terminology …

“These instructions are not contradictory to the message of this verse or any of the other verses. Just as there are several kinds of dos [awamir] – some are farz, others are wajib and yet others are sunnah – there are also several kinds of don’ts [nahi]; there is nahi-e-muharramah, then there is nahi-e-mani‘ah and there is also nahi-e-tanzihi. Thus, four things are haram and the rest are mamnu‘, the majority of which falls under the category of nahi-e-tanzihi. This means that it would be better if one kept away from them.

“The relation between haram and mamnu‘ is the same as the relation between farz and wajib. Hence, the unlawfulness of the things that the Holy

Quran has declared haram is very strict, whereas the unlawfulness of the things that the Holy Prophetsa has forbidden is relatively less strict.

“As I mentioned before, in terms of obligations, they can be compared to farz, wajib and sunnah. Haram functions like farz, while mamnu‘ is similar to wajib.

Just as the difference between farz and wajib is determined by the punishment that is meted out for violating them, likewise, if someone was to consume the things prohibited in the Holy Quran, the punishment would be more severe.

In addition, if one was to consume the things that the Holy Prophetsa has prohibited, one would receive a relatively lower punishment. Nevertheless, both the violations are punishable and would draw the displeasure of Allah the Exalted.

“When one commits a haram act, it affects his faith, the certain result of which is sin. However, the consumption of other things does not necessarily result in sin and faithlessness. Hence, you will see that there are some sects among Muslims such as the Malikis who declare these things permissible by way of interpretation and they eat them. It does not affect their faith, nor does it cause any faithlessness and sin among them. In fact, in the past, there have even been some auliya-ullah [saints] among them. However, one will not find any waliullah who eats the flesh of swine or carrion.

“Thus, unlawfulness [hurmat] also has some degrees. In addition to these

“In a hadith, the Holy Prophetsa said that beasts of prey were haram. This includes all raptors and other predators etc. Now, nobody has the authority to designate things as halal or haram beyond this. However, since there are thousands of animals in the world, the problem arose as to which ones could be consumed and which ones not. Allah the Exalted has solved this problem very easily by saying: ّٰ َ َ ْ ُ ُ ْ َ ً ّ َ ً َ َ ُ ّٰ ُ ُ َ َ َ َّ ْ ُ ُ َ ُ َ‫الل ِه إ ْن ُك ْن ُت ْم إ ّي‬ ‫اه‬ ِ ِ ‫فكلوا ِمما رزقكم الله حلالا ط َ ِيبا واشكروا نِعمت‬ ‫ت ْع ُب ُد ْو َن‬ “‘Eat lawful [halal] and pure [tayyib] things. Hence, we have been told to eat things that are tayyib, meaning that everywhere and among every nation, people should eat that which is considered good and pure and what is consumed by decent and civilised people. It is essential to keep all the exceptions that have been mentioned before in mind while doing so.

There may not seem to be any objection against eating the meat of parrots, but I do not eat it because the decent people of our country do not do so.

“Once, a gentleman cooked a lizard and offered it to me. I told him to feel free to eat it on my table, but I would not eat it because the decent people [of my country] did not eat it.” (Badr, no. 19, Vol. 10, 9 March 1911, p. 1) Women’s status in Islam Someone mentioned their confusions with regard to equality between men and women in Islam and requested Huzooraa for guidance on some of the Islamic commandments.

Huzooraa, in his letter dated 11 April 2016, gave the following reply to the raised issues:

9

Friday 13 November 2020 | AL HAKAM Your confusions which you have mentioned in your letter have risen due to not understanding Islamic teachings and human nature. Islam has never claimed that men and women were absolutely equal in every sense. Let alone Islam, even human nature rejects this notion that men and women be declared equal in every sense.

Indeed, Islam teaches that just as Allah the Exalted grants His blessings and favours to men as a result of their good deeds, in the same way He also makes women the inheritors of His blessings and favours. Thus, He states: ُْ َ ُ َ َ​َ ُ ُ َّ ُ َ ‫اس َت َج‬ ْ ‫َف‬ ‫اب ل َ ُه ْم َر ّب ُه ْم أن ِ ْي َلَا أ ِض ْيع َع َم َل ُ َعا ِم ٍل ِّمنك ْم ِّم ْن ذك ٍر ُأ ْو أنث ٰى‬ ُ ْ َ ُ ُ ّ َ ‫ۖ بَ ْعضك ْم ِّم ْن بَ ْعض ۖ فال ِذيْ َن َه‬ ‫اجرُ ْوا َوأخ ِر ُجوْا ِم ْن ِديَارِ ِه َ ْم َوأ ْوذ َ ْوا ف ِ ْي‬ ّ َ ْ ُ ّ َ ْ ُ َ َ ْ َ ّ َ ْ ُ ْ َ َّ َ ّ َ ُ َ ْ ُ ُ ٍ َ ْ ُ َ َ َ ْ ْ َ ‫ات‬ ٍ ‫س ِبي ِلي وقاتلوا وق ِتلوا لأك ِف َرن عنهم س ِيئا ٰ ِت ِهم ولأ ٰد ِخلنهم جن‬ َْ ْ ّ َ َ ّ ْ ‫ت ْجرِ ْي ِم ْن ت ْح ِت َها الْأن َه ُار ثوَ ًابا َ ِّم ْن ِعن ِد الل ِه ۗ َوالل ُه ِعن َد ُه ُح ْس ُن‬ ّ َ ‫اب‬ ِ ‫الثو‬ “So their Lord answered their prayers, saying, ‘I will allow not the work of any worker from among you, whether male or female, to be lost. You are from one another. Those, therefore, who have emigrated, and have been driven out from their homes, and have been persecuted in My cause, and have fought and been killed, I will surely remove from them their evils and will cause them to enter Gardens through which streams flow – a reward from Allah, and with Allah is the best of rewards.” (Surah Al-e-Imran, Ch.3: V.196) As for the testimony of men and women, in such matters that are relevant to men and are not directly related to women, if the men appointed to testify are not available, then the reason for appointing two women along with a man is that such matters are not directly linked to women. Hence, if the woman who is testifying forgets the details of her testimony, then the other woman can remind her. In other words, even in this scenario, the actual testimony is of one woman only. The second woman is only appointed as a precautionary measure to remind the first one lest she forgets because such issues are not directly related to her. The text of the Holy Quran also supports this understanding. Hence, it says: ُ ‫آم ُنوْا إ َذا تَ َدايَ ْن ُت ْم ب َديْن إل َ ٰى أَ َجل ُّم َس ًّمى َفاك ْ ُت ُب‬ َ ‫يَا أَ ّيُ َها الَّ ِذيْ َن‬ ۚ ‫وه‬ ِ ِ ِ ٍ ٍ َ ْ َ َ ُ َّ َ ُ ْ ْ َ َ ‫اس َ َتش ِه ُد ْوا ش ِه ْي َديْ ِن ِمن ّرِ ُ َجال ِك ْم ۖ َف ِإ ْن ل ْم يَكوْنا َر ُجلي ِن ف َر ّ ُج ٌل‬ ‫ و‬... َ ّ َ َ َ َ َ َْ َ َ ُ َ ُ َ َ َ َ ‫ان ِم ّم ْن ت ْرضوْن ِم َن الشهدا ِء أن ت ِض ّل ِإ ْحداه َما فتذكِ َر‬ ‫ت‬ ‫أ‬ ‫ر‬ ‫ام‬ ‫و‬ ِ ٰ‫إ ْح َد ُاه َما الْأُ ْخ َرى‬ ِ “O ye who believe! when you borrow one from another for a fixed period, then write it down … And call two witnesses from among your men; and if two men be not available, then a man and two women, of such as you like as witnesses, so that if either of two women should err in memory, then one may remind the other.”

(Surah al-Baqarah, Ch.2: V.283) As far as such matters are concerned that are directly related to women, it is proven from hadith that the Holy Prophetsa separated a married couple on account of the testimony of a single woman who said that she had nursed both the boy and the girl in their childhood.

Hence, Hazrat Uqbahra bin Harith relates that he had married the daughter

of Abu Ihab bin Aziz. Later on, a woman came to him and said, “I have nursed Uqba and the woman whom he married.

(Hence, they are foster-siblings and their marriage is not right.)” Uqba said to her, “Neither did I know that you had nursed me, nor did you inform me before about this.” Then Uqbah mounted his ride and went to see Allah’s Messengersa at Medina; he asked him about (the issue at hand).

Allah’s Messengersa said, “How can you keep her as a wife when it has been said [that she is your foster-sister]?” Thus, Uqba divorced her and she married another man. (Sahih al-Bukhari, Kitab alIlm, Bab ar-Rihlati fil Mas‘alah al-Nazilati wa Ta‘lim-i-Ahlihi) As far as talaq and khula are concerned, there is no difference in them either.

Rather, it is a favour of Islam that it has not only given men the right to divorce, but has also given women the right to obtain khula. Men and women have been given equal rights in this matter too.

When a man divorces a woman, he is made to pay all kinds of financial dues to her. Moreover, whatever financial support he may have given to her before, he cannot take any of it back. Likewise, when a woman obtains khula, without any fault on the husband’s part, she also has to pay back some of the financial dues such as the dowry money etc. However, if it is proven that the woman is obtaining khula due to a fault on the husband’s part, then the woman has been given this additional benefit under such circumstances that she remains the owner of the dowry.

Nevertheless, the decision on this is made

by Dar-ul-Qaza after investigating all the circumstances.

In matters such as marriage among People of the Book, the need to have a wali and the permission for polygamy, in fact, the security, dignity and honour of women have been taken into consideration. Allah the Exalted has generally made women to be more delicate and being impressionable is part of their nature. Thus, by not permitting a Muslim woman to marry a man from the People of the Book, their faith has been safeguarded.

Among the matrimonial matters is also that in addition to the willingness of the girl, the agreement of the wali is required.

In addition to many other benefits of this, one purpose is also to provide a helper and a guardian to the woman so that after her marriage, her in-laws are well aware that she is not alone and that there is someone looking after her interests.

By allowing women to only marry once at a time, Islam has preserved her sanctity.

Islam has given this commandment in exact accordance with human nature and with the protective jealousy [ghairah] that is intrinsic to humans.

The hadith which mentions an abundance of women in hell has been mistranslated by people. That hadith does not mean at all that there would be more women in hell; rather, the Holy Prophetsa said: ُ ْ ُ َ ّ َ ْ َ ُ َ ْ َ َ َ َ َّ ُ ْ ُ ‫اء يَكف ْر َن‬ ‫أ ِريت النار ف ِإذا أكثر أهلِها ال ِنس‬ “I was shown hell and I saw that there was an abundance of such women who

were ungrateful to their husbands.”

It means that the majority of women, who were in hell due to their misdeeds, were such who were ungrateful to their husbands.

Hence, firstly, this hadith does not mean that there will be more women than men in hell. Secondly, the reason why those women will be in hell has been mentioned. They are such women who repeatedly deny the favours of God Almighty, which He bestowed upon them through their husbands.

In contrast to this, tidings of paradise under the feet of pious and righteous women have been given in ahadith, which has not been given about any man.

Moreover, Islam has granted men and women certain rights or designated certain duties to them according to their temperaments. It has obliged the man to work and fulfil all the needs of the household and has instructed the woman to safeguard the house and the children and look after their upbringing. In other words, man was chosen to toil outside in accordance with his capabilities while the woman was given the leadership over the house in accordance with her nature and in view of her dignity.

There is no room for any doubt in the saying of the Holy Prophetsa that women are in a way weaker in terms of faith and mental strength because this saying is in exact accordance with the nature of women. As for the weakness of faith, the Holy Prophetsa has himself explained this by saying that a woman goes through a number of days during her adolescence where she is relieved of all kinds of worship. If we reflect, this too is in a way a favour of God Almighty on her.

The saying with regard to the weakness of mental strength is also not intended to be disparaging; rather, it refers to the simplicity and gullibility of women. The proof for the fact that women are gullible has been provided by themselves in this modern world. The way the Western man has misused women by offering them the delusion of freedom is self-evident and is a proof of the truthfulness of the saying of the Holy Prophet Muhammadsa, the chosen one, the most truthful of all.

Men have kicked her out of the four walls of her home and thrown her into the market in order to fulfil their own lust. While Islam laid the responsibility of breadwinning upon men, men have misused her and her gullibility by delegating their financial responsibility to her. Hence, she is having to toil like men in places where she has to deal with all kinds of men who sometimes try to cast glances at her from various angles in order to fulfil their lust.

If one looks further, one sees that the claim of the Western world of the equality of men and women is a hollow claim. There is hardly any country in the Western world where there is an equal number of women and men in the parliamentary system that runs the machinery of the government.

In the same Western countries, at scores of places, the financial packages given to male employees are generally not given to women who perform the same jobs.

All these things are clear evidence of the gullibility of women.

As far as the declaring of a husband as qawwam by the Holy Quran is concerned, the Holy Quran has itself given reasons for it. One reason is that in order to run the system of household, one party has been given a rank above the other. The other reason that has been mentioned is that he spends on the wife from his wealth.

The reasoning behind giving a rank to one party over the other is in exact accordance with human nature because if we look at the system of the world, we will find a social order where everyone is relatively above someone. If everyone in the world was equal or let us say if all were kings, the system of the world would not function even for a day. Hence, Allah the Exalted has made some people shorter and others taller, some richer and others poorer. We see that every country has a cabinet to run the system of the government. If all people of a country formed the cabinet, such a country would not be able to function. Likewise, in order to run the system of the household, Allah the Exalted has given relatively more authority to men. However, where the head of a government or the cabinet has more authority, they also have relatively

Friday 13 November 2020 | AL HAKAM

10 more obligations. Likewise, Islam has assigned more obligations to the husband.

Thus, in terms of rights and responsibilities of men and women, the Islamic system is in exact accordance with nature and there are no holes in it.

Purdah and close relatives Huzooraa was requested for guidance with regard to observing purdah before paternal or maternal uncles with reference to a quote of Hazrat Khalifatul Masih IVrh from a question and answer session.

Upon this, Huzooraa, in his letter dated 1 June 2020, gave the following reply: The statement of Hazrat Khalifatul Masih IVrh that you have mentioned in your letter is based on verse 32 of Surah alNur and it was made in reply to a question during a question and answer session.

It is correct that the relations mentioned in this verse before whom women are excused from observing purdah do not include paternal or the maternal uncles. However, both of them are included among the mahram relations as Huzoorrh also mentioned in his statement. Moreover, this is also proven by the Quranic commandment mentioned in Surah al-Nisa because marriage is considered illegal with both of them.

Moreover, it is also reported by Hazrat Aishara in ahadith that when she asked the Holy Prophetsa, he guided her not to observe purdah before her paternal uncle.

However, alongside this, it is also essential to keep this aspect of purdah in mind that according to Islamic teachings, the form of leave from purdah in case of mahram relations varies depending on the closeness of each relationship. Hence, the form of leave from purdah before the mahram relations mentioned in Surah alNur will change from relation to relation.

That is why the leave from purdah in case of a husband will be different from the leave from purdah in case of a father, a son or a brother etc. who have also been mentioned in the same verse.

Thus, just as there are various modes of purdah before the relations mentioned in this verse, likewise there is a variation in the leave from purdah before other mahram relations.

This is also the essence of what Hazrat Khalifatul Masihrh is explaining in the statement under discussion, that paternal or maternal uncles are not among the relations who live with one under the same roof. They come from outside. Although they count as part of the mahram relations, but when they visit one’s home, the ladies should be relatively more cautious with regard to purdah, as compared to the purdah before men who live under the same roof such as a husband, a father or a son etc. which would be relatively relaxed.

Although one does not need to cover the face before them, but one is instructed to sit before them in a composed manner while covering the head and the chest.

Hence, this is the issue which Hazrat Khalifatul Masihrh is explaining. It is not that he is instructing to observe the usual purdah before paternal and maternal uncles.

The untold story of black Muslims in America: Pioneering AfricanAmerican Ahmadi Muslim converts, Chicago This series of articles focuses on the early pioneering African-American men and women who converted to Islam Ahmadiyyat. They established mosques, missions and propagated their faith tirelessly across America between the 1920s and 1970s. Each article is a snapshot in time which focuses on a city and some of the converts.

A historic photograph of early members of the United States Ahmadiyya Community with missionary Sufi Muti-ur-Rahman Bengalee Sahib seated in the middle, 1946

Dr Talha Sami UK

“[In Chicago] We went skating with the missionary. Everybody would go. All the members would go to museums and picnics.

We were like a family.” (Sister Nycemah Amin-Yacub) Rashid Ahmad American recalls what life was like in Chicago when he moved there in 1945. He related numerous accounts when he was a non-Muslim about the street life, decades before he studied in Rabwah, Pakistan. He said prostitution and theft would be common ways to earn money without working (Perseverance, pp. 13-14) and one neighbourhood was even called a “bucket of blood”.

On the flipside he discussed his own run-ins with the law where the racism of the Chicago police department was prevalent – he cites the example of Two Gun Pete Washington who served on Chicago southside from 1934 to 1960 – it is reported that during this time, he killed more than a dozen black men. (Ibid, p. 15) Amongst all this, there had been a plethora of black movements based in Chicago during this time: 1. Mr F Hammurabi Robb came to the southside and began “The Negro” in Chicago, in the late 1920s

2. Mr Hammurabi directed the “Worldwide Friends for Africa” (also known as the House of Knowledge) in the 1930s 3. “The Peace Movement of Ethiopia” was established in 1932 in Chicago; it had Garveyite tendencies and a back-toAfrica approach 4. “The Pacific Movement of the Eastern World” was founded in Chicago in 1932 which supported the Japanese military but aimed to secure black equality at the same time. One of its key members was Major Satoka Takahashi who maintained close ties with the Nation of Islam and Moorish Science Temple of America.

His first appearance was at the Universal Negro Improvement Association (UNIA) at the Chicago meeting in 1932. He was forced out of the USA on 20April 1934.

He was responsible for “The Development of Our Own, Pacific Movement of the Eastern World” and the “Onward Movement of America”. One by one, all these movements fell to the wayside.

(Satokata Takahashi and the Flowering of Black Messianic Nationalism, The Black Scholar, pp. 23-46) 5. In 1939, the “Colored American National Organisation” was established in Chicago Sunni orthodoxy had not been well preserved in the Midwest during the 20th century. In Ross, North Dakota, Lebanese

Muslims organised prayers in the 1900s, but only by 1930 did they decide to build a mosque – by 1940, a few people were using it and it was torn down in 1970. In Cedar Rapids, Iowa the first prayer meetings were in 1920 in a rented hall but the building was completed in 1934. Mistakenly, it has often become known as the first “mother mosque” of America. (American Islam: Growing Up Muslim in America, p. 57) The foundations of Islam in America had actually been laid by Hazrat Mufti Muhammad Sadiqra, the Ahmadi missionary.

It was reported by The Chicago Daily Tribune that there were 2,000 members of the Ahmadiyya Muslim Community in the United States by the 1930s. (Chicago Daily Tribune, 26 October 1930) The Chicago Herald Examiner stated: “… approximately 1,000 Moslems are said to live in Chicago. 20,000 are scattered throughout the country”.

In the early 1930s, a congregation was led by the Ahmadi Muslim converts. The legacy of the chapter at this time was that it was 98% American converts; this was something that had been left by the Mufti.

He had started, through the grace of Allah, a wave of American converts to Islam.

One of these converts included AfricanAmerican convert, Omar Khan, who was converted by Sufi Muti-ur-Rahman Bengalee Sahib and then went on to be the president of his chapter of the Ahmadiyya Muslim community. Other notable converts were also brother Noor-ud-Din and Muhammad Ahmad, the latter a Caucasian.

Catherine Uber was another convert. All of them were given prominent roles and spoke at different functions of the community.

(Early Ahmadi Converts of North America [Thesis], pp. 85-87) Nur-ul-Islam, who was the distinguished sadr (president) of Chicago for 20 years and Hameeda Khatun Chambers, who served the Chicago chapter tirelessly, were two prominent early converts. They both came from strict, strong Christian backgrounds, but ultimately became zealous preachers of Ahmadiyyat.

Nur-ul-Islam “His most outstanding quality was his passion for tabligh. He had a strong emphasis on praying five times a day.”

(Nycemah Yacub-Ameen) Nur-ul-Islam was born in Georgia on 22 August 1908 as Timothy Titus Smith. He was

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Friday 13 November 2020 | AL HAKAM Nur-ul-Islam was very passionate about tabligh; this should be no surprise given his evangelical background. He would do his best and had many different methods – for example, he would regularly give out leaflets.

At other times, he would take certain routes when driving just to give people lifts so he could propagate Islam. During these discussions, he was very insistent about Jesusas dying on the cross. Those that usually accepted his argument would have an intellectual bent.

He was sadr of Chicago for approximately 20 years. He was re-elected over and over. He loved being in the mosque and offering services. His daughter recalled that not a day, week, month or year passed in which he ever missed his Jamaat duties.

Such was his dedication that once, he was crippled over in pain, but still made it to the mosque. During the meeting, he collapsed and was carried away by an ambulance to hospital where he stayed for one week with a bleeding ulcer. Eventually, his family relented; two of his sisters and one brother joined the community, remaining so until their death.

When Liaquat Ali Khan (first prime minister of Pakistan) visited the USA, he was extended a welcome and greetings from the Ahmadiyya Community. He acknowledged this in a letter to Nur-ul-Islam (“Ahmadiyya Movement in Islam”, Ahmadiyya Gazette, June 1950, Vol. 1, no. 4, p. 11) “In Nur-ul-Islam’s house the training was: you say your five daily prayers, you attend the mosque a minimum of once a week and as a teenager, you fast during the month of Ramadan. During one period of his life, Nur-ul-Islam was a welder working in the steaming hot steel mills 16 hours a day and yet he fasted. His children, whom he gave a quarter a week allowance, had to give him 10 cents back for chanda.” (Nycemah Yacub-Amin, Memories of Nur-ul-Islam, Interview with missionary Mahmood Kausar)

Ahmadiyya headquarters, Chicago 4448 Wabash Avenue, 1922 the son of Samuel Smith and was a middle child of 11 children. His parents were first cousins. His father was a Baptist minister.

They were quite well-off, having 300 acres of land and a huge house. They had a house of seven gables. Unfortunately, their wealth was short-lived; at the age of around 20, he was ironing his slacks, getting ready to go on a date, when their house caught fire. The family instantly became homeless and then relocated to Chicago, Illinois.

This was the time when they first heard about the Ahmadiyya Movement through another person, known only as Gibbs.

The latter attended the meetings but never signed any of the allegiance paperwork.

Timothy formally joined the Ahmadiyya movement in 1932 or 1933 under the tenure of Bengalee Sahib (Women Pioneers of Ahmadiyya USA [unpublished], p. 105).

Shortly after, he met his wife in 1934, who became an Ahmadi Muslim later. Mary Ethel Skyles, his wife, took the name Naima, when she converted whilst Timothy took the name Nur al-Islam. He was a tenacious individual; he said he could not marry her until she joined the Ahmadiyya movement.

They were formally married in 1935.

Like so many others, Nur-ul-Islam had the challenges of dealing with his family when he accepted the Ahmadiyya community. His 10 brothers and sisters thought of them as strange, as did his inlaws. They would also disrespect him and taunt him. Once, a jibe was made about his beard, to which he responded, “Jesus had a beard; what about that?” The response ended any further verbal abuse.

His own family did not take his conversion so well. His minister father tried to dissuade him from his past culminating in many painful discussions. Eventually, one day, he told his father, “If you promise to stand before God and answer for me on the Day of Judgement, I will leave Islam and return to a Baptist Church”. Their response was, “Boy, you know I can’t do that”. That ended the debate.

He was a hard-working man and worked two jobs. Sometimes he would work 16 hours a day in a steel mill. He was very committed and involved in the propagation of Islam. Their daughter recalls that “she always said, ‘Whatever I can do, you can do’.”

Hameeda Khatun Chambers “She was seasoned in the fire of sacrifice and commitment [and] had prayed and persevered alone. She had remained active in the cause of God.” (Dhul Waqar Yacub)

and was 12 years old when her family crossed the border of Albany, Georgia heading west to Chicago. She was the daughter of a staunch Baptist minister.

Like Nur-ul-Islam, she too was raised in a strict Christian environment with regular attendance at church as a necessity. This level of consciousness was ingrained from an early age.

Her first introduction to the Movement was through her brother who had been a Muslim for 10 years. She attended the mission house for 30 consecutive nights during the holy month of Ramadan. She had heard the call to prayer in a movie many years earlier and felt that this had resonated upon her. By 1946, she was captivated and she signed the allegiance form and entered Islam Ahmadiyyat.

She had numerous administrative offices in Chicago and within Lajna Imaillah, she was Lajna president from 1965 to 1968.

She was steady and focused in her efforts for more than 50 years and held various administrative offices within the Chicago chapter and Lajna Imaillah.

In 1986, she wrote to Hazrat Khalifatul Masih IVrh saying that she was sick and was a pensioner and could not afford to pay the obligatory contributions (chanda). Huzoorrh responded, “I do not want you to stop paying this because I don’t want you to stop receiving blessings”. Huzoorrh also wrote a letter to Sheikh Mubarak Ahmad Sahib with the letter attached. He further wrote “I am surprised such devout people have been neglected” and then instituted a scheme where the community began to send her $300 regularly. (Early Ahmadi Converts of North America [Thesis], p. 17) Hameeda Khatun’s financial contributions were exemplary. She contributed to 27 of the fundraising drives throughout the organisation. During the 1970s, she was single-handedly responsible for keeping payments up to date on the Sadiq Mosque, ensuring the utility bills were paid and processed incoming mail.

Hameeda Khatun died in January 2000 at the age of 90. (Women Pioneers of Ahmadiyya USA [unpublished], p. 10) (To be continued ...)

Irene Smith was born on 16 April 1910

Sri Lanka Jamaat activities during Covid19’s second wave A Abdul Aziz Sri Lanka Correspondent

Due to the sudden outbreak of Covid-19 once again in Sri Lanka since the first week of October 2020, tabligh was carried out through social media in various ways.

The online lessons of the Holy Quran were organised by Jamaat-e-Ahmadiyya Colombo via Zoom. Jamaat-e-Ahmadiyya Negombo prepared posters containing sayings of the Promised Messiahas in Tamil and Sinhala languages, and were circulated through social media.

It is worth mentioning here that a leading website, www.lankaweb.com, published the statement of Hazrat Amirul Momineenaa in light of the recent incidents in France. This press release was also sent to the French Embassy in Colombo.

Moreover, an important article about the existence of God, titled, “God always brings victory to His believers”, was also published on the same website. This is the fifth article on this subject, published on this website.

Friday 13 November 2020 | AL HAKAM

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Opinion

Spending in Islam – “Minimum resource, maximum utility” Ahmed Danyal Arif UK

Being a Waqif-e-Nau, I have always tried to be up-to-date, as much as possible, with Hazrat Khalifatul Masih’saa latest instructions. Huzoor’s addresses and public speeches – and indeed the kind advice he often gives to people who have crossed his blessed path – are all treasures of information that I keep preciously.

As I am passionate about economic and financial issues, the instructions and words of our beloved khalifa in this regard have always created a large degree of enthusiasm and a strong desire in me to expand my exploration of the specific points that Huzooraa underlines.

Not everyone knows that our beloved leader obtained a master’s degree in agricultural economics at the University of Faisalabad in 1976. I do not have the exact details of his course at university, but one thing is certain: when Huzooraa served the community for eight years in Ghana, he successfully grew wheat for the first time in Ghana while he was the supervisor of the Ahmadiyya Agricultural Farm in Depali.

So, what could have been Huzoor’s economical mantra? The answer may lie in the following words: “When I studied Economics, our professors used to repeat the maxim of ‘Minimum resource, maximum utility’, and that is what we should always seek to achieve in our Jamaat as well.’”

(Huzoor’s Tour of Germany – Part 2, April 2017, p. 56, www.pressahmadiyya.com/wpcontent/uploads/2017/01/Germany-April2017-part-2.pdf) Upon realising that Huzooraa used this maxim frequently, I became curious as to its

underlying meaning. While I began to look into this further, I almost instantaneously understood that there was in fact a deep Islamic wisdom behind it. If Huzooraa succeeded in planting and harvesting wheat for the first time in Ghana despite tough circumstances and it never happening before, out of sheer love for us, Huzooraa is now trying to plant the seeds of taqwa in our hearts.

Trust and transparency When we think about this maxim, we realise it echoes to all those persons who are entrusted with administration, and particularly those who manage the funds of the community. Among the issues discussed in every Jamaat, the annual budget is of paramount importance. As the community’s funds are entirely based on the financial sacrifices of the members of the Ahmadiyya Muslim Community, Hazrat Khalifatul Masihaa has said that the economic principle of “minimum resource, maximum utility” should always be kept in mind.

Huzooraa also adds that the spirit with which financial sacrifices have been made should never be forgotten: “At all times, the office-bearers or those who allocate or spend the Ahmadiyya Muslim Community’s money should keep in mind the spirit with which the funds have been collected. Often, Ahmadis set aside their own personal needs and requirements and put themselves in difficulty so that the needs of our Community can be fulfilled … If Ahmadi Muslims are making such earnest sacrifices and tolerating personal adversity for the sake of Allah’s Community, then the office-bearers and those who produce the budget must pay great attention to ensuring

that every single penny is utilised extremely carefully and accounted for.’” (Majlis-eShura UK, 2018, London, www.alislam.org/ articles/majlis-e-shura-uk-2018/) The first Islamic teaching we can perceive here is that when a person is made responsible for a specific task, they are answerable and accountable to the one who entrusted them with those responsibilities. Man must not consider himself unaccountable just because of his material wealth or position that he is given in this world. Every office-bearer must always remember that the most basic and fundamental aspect of any position is that it is a trust, and that God will hold them accountable for their actions: “Verily, Allah commands you to give over the trusts to those entitled to them, and that, when you judge between men, you judge with justice. And surely excellent is what Allah admonishes you with! Allah is All-Hearing, All-Seeing.” (Surah al-Nisa, Ch.4: V.59) It will have escaped no one that Huzooraa, out of boundless benevolence, keeps in view the sacrifices of every single member of the community. He also said one occasion that the finance of the community must remain “transparent” and that the members have a right to know how the community spends the money collected. (Huzoor’s Tour of Germany & Belgium – Part 2, 2018, pp. 6465: www.pressahmadiyya.com/wp-content/ uploads/2019/02/Germany-Belgium-2018Part-2.pdf) Huzooraa is reminding us that related to the concept of social accountability is the principle of full disclosure. Several verses of the Quran refer to “relevance”, and information is relevant from an Islamic point of view only when it includes the attribute of truth – fair and accurate disclosure of the matters at hand. (Surah alNisa, Ch.4: V.136) Simple lifestyle Secondly, this maxim also corresponds to another important teaching of the Holy Quran that would be beneficial for everyone to follow in their daily lives.

Indeed, the current economic world order has brought a degree of prosperity

for some segments of society in different parts of the world. However, the damaging consequences of this order prevail over its productivity. It has produced a society which believes and practices a wasteful and extravagant lifestyle rather than a moderate and frugal life that is desired by our Creator: “And give to the kinsman his due, and to the poor and the wayfarer, and squander not thy wealth extravagantly. Verily, the extravagant are brothers of satans; and Satan is ungrateful to his Lord.” (Surah Bani Isra‘il, Ch.17: V.27-28) “And those who, when they spend, are neither extravagant nor niggardly but adopt a moderate position in the middle.” (Surah al-Furqan, Ch.25: V. 68) Defining extravagance, Hazrat Khalifatul Masih IIra says: “Islam does not stop us from spending money on people’s genuine needs. It only restricts individuals from wasteful expenditures that come about by neglecting the rights of public at-large. If a multi-storey building is built with hundreds of offices for the use of thousands of people, it is a legitimate expense. However, if an individual builds a house with large number of rooms to show off his wealth, then that expenditure would be considered extravagant and not legitimate in Islam. Such a person would be answerable before God on the day of judgement to explain why he did not spend money for the benefit of mankind.” (The Economic System of Islam, p. 49) As mentioned above, Islam prohibits excess and wasteful consumption and advocates a simple lifestyle. When evaluated with respect to the worldly goals of happiness and contentment, the pursuit of frivolous luxury is harmful, and seeking simplicity in lifestyle is beneficial.

This is because people quickly get used to luxury and it does not provide them with additional happiness. Simple lifestyles allow satisfaction with relatively little effort and can be achieved by all. They leave one free to do things which really matter instead of wasting one’s precious life on an empty pursuit of consumption.

Psychologically, people drowning in excessive consumption are persuaded to feel proud of themselves if they are in possession of something novel as compared to others in their social circles. But such a system of value tends to stigmatise as inferior all who fail to acquire the new items possessed by their peers and neighbours. This creates jealousy and an impulse to “catch up” and overtake others in wealth, leading to a never-ceasing rat race.

However, in Islam, the poor are encouraged not to envy the rich, but to be content since “the true richness is the richness of the soul” (Sahih Muslim, The Book of Zakat). Namely, this consists in the feeling of satisfaction and the fact of being content with little, without attaching too much to ephemeral goods. True wealth does not consist in possessing an abundant quantity of wealth accompanied by the desire to obtain and accumulate ever more.

On closer scrutiny, we observe, therefore, that Islam provides good advice concerning the areas where the horizons of society and economy meet. If these teachings are implemented, they can turn our dusks and dawns into twilights of exceptional beauty.

And these are best expressed through the words of our Khalifa.

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Friday 13 November 2020 | AL HAKAM

Tahrik-e-Jadid: The magnum opus of Hazrat Musleh-e-Maud Part III Ata-ul-Haye Nasir Al Hakam

In his Friday Sermon of 23 November 1934, Hazrat Musleh-e-Maudra outlined 19 demands of Tahrik-e-Jadid.

Huzoorra described eight major types of expenses, on which the world usually spends: 1. Food 2. Clothes 3. Women’s jewellery 4. Medical treatment 5. Entertainment – Cinema, theatre, circus and sports matches 6. Marriage 7. Decoration 8. Education Huzoorra explained in detail how sacrifices can be made by reducing expenses towards the aforementioned expenditures.

Addressing women, Huzoorra said: “We desperately need women to support us for this sacrifice, otherwise our sacrifice will be merely a verbal sacrifice.

So I specifically draw the attention of women to pay heed to these sacrifices and the matters which I will explain. Share this responsibility with men. Anyone who wishes to make a sacrifice without taking women on board, will actually be reducing their expenses forcibly. Thus, on the one hand they will be deprived of reward and on the other, there will be chaos in the house. Our women must remember that there have been such women before them who had made such sacrifices that are astonishing. It is written about Hazrat Aishara that she used to give a lot of charity.” (Khutbat-e-Mahmud, Vol. 15, p. 416) Huzoorra narrated examples of the sacrifices of some prominent Muslim women and said that such wonderful examples of these women can be found, the likes of which cannot be found elsewhere.

Regarding the expenses on jewellery, weddings and other celebrations, Huzoorra said that these expenses could be reduced to make sacrifices for this scheme.

Regarding food, Huzoorra said: “Every Ahmadi who wants to join us

in this war should agree that they will only consume one type of dish from today. Roti [bread] and salan [curry] or rice and salan are not two things, but both will make one. But two salans with roti or two salans with rice will not be allowed.” (Khutbat-eMahmud, Vol. 15, p. 426) Regarding clothing, Huzoorra said: “People who have enough clothes should not have more clothes made until they are worn out. Then those who make new clothes often, should reduce the number of new clothes to half or 3/4 or 4/5.”

(Khutbat-e-Mahmud, Vol. 15, p. 427) Huzoorra instructed the Jamaat that no Ahmadi should go to the cinema, theatre or circus etc. for three years. Later on, in his Friday Sermon of 8 December 1944, Huzoorra stated that the cinema was the biggest curse of that era. Cinema owners’ sole purpose was to earn money, not to teach morals and for this, they present such vulgar stories and songs, which have a negative impact on morals.

Huzoorra added that when descent people go there, their way of talking and sense of humour becomes filthy and uncivilised. He said that cinemas are affecting the country so destructively, that even if he doesn’t prohibit it, a believer’s soul should itself rebel against it.

Huzoorra continued to state the demands and said: “So for those individuals or jamaats who wish to join, I am setting a deadline of one month. Residents of India should submit their names within one month and those living in other countries should do it within four months. The year will begin from the time they make this pledge.”

(Khutbat-e-Mahmud, Vol. 15, p. 431) “The second demand for sacrifice from the Jamaat, which is actually based on the first demand, is that there should be a group of sincere people who deposit 1/5 to 1/3 of their income in the treasury for three years for the benefit of the Jamaat. In this case, the amount they give in various

donations or spend on other pious works …. should be deducted from that amount, and deposit the rest of the money for this scheme at Sadr Anjuman Ahmadiyya.”

(Ibid) “The third demand of sacrifice from the Jamaat is that in order to confront the enemy, there is a great need to respond to the foul and abusive literature which our enemy is publishing against us, or our point of view should be conveyed to the people in the best possible way and to remove the obstacles that are being created in the way of our progress. We need money, men and new ways to work.”

(Khutbat-e-Mahmud, Vol. 15, p. 432) In connection with the above mentioned third demand, Huzoorra announced the formation of a committee and mentioned the names of its 15 members.

Then he stated: “The fourth demand of sacrifice from the Jamaat is that a nation needs to spread

Friday 13 November 2020 | AL HAKAM

14 in times of trouble. In the Holy Quran, Allah the Almighty tells Muslims that if there was passion [from the opponents] against the Muslims in Mecca, then why did they not go out and spread to other countries. If they went out, then Allah the Almighty would open many avenues for their progress ... How do we know where our madani life [referring to the prosperity of Muslims after migrating to Medina] begins? Qadian is indeed our religious centre, but I don’t know where our centre of glory and power is. It could be in any other city in India, and it could be in China, Japan, the Philippines, Sumatra, Java, Russia, the United States, or any other country in the world. So when we find out that people are humiliating the Jamaat for no reason, they want to crush us, then it becomes our duty to go out and find out where our madani life begins.”

(Khutbat-e-Mahmud, Vol. 15, pp. 433434) “The fifth demand of sacrifice from the Jamaat is that I have a preaching scheme in my mind, which will cost a hundred rupees a month and thus, 1,200 rupees are required for it [annually]. Those members who can take part in it should do so. In order to involve the poor in this too, I allow them to contribute even five rupees to participate in this scheme.” (Khutabate-Mahmud, Vol. 15, pp. 436) “The sixth demand of sacrifice from the Jamaat is that I want five devotees to be appointed to travel all over Punjab on bicycles, and send detailed reports to the Markaz on the possibility of the propagation of the Jamaat ... The five men who will go on bicycles must be maulvi fazils or have passed matriculation. They should dedicate themselves for three years.” (Khutbat-e-Mahmud, Vol. 15, p.

436) Then, during the Friday Sermon of 30 November 1934, Huzoorra stated that during the previous Friday Sermon, he presented six demands of the scheme, which would enable the Jamaat to tackle the ongoing opposition and tribulations.

By these means, we could remove obstacles in the way of our progress.

Huzoorra added that he suggested some new tasks to enhance the spread of Islam Ahmadiyyat to find such new places where we can preach our religion. For this purpose, an appeal for 27,500 rupees was announced.

Huzoorra elaborated that the main addressees were those who could donate a hundred rupees or more. But as Allah the Almighty had granted a bigger spirit of sacrifice to the underprivileged, Huzoorra did not deem it appropriate to deprive them of this reward. So, Huzoorra said that they too could participate in this scheme by donating even five or 10 rupees.

Huzoorra continued to state the demands of this scheme and said: “Now, I present the seventh demand and that is, in view of the preaching needs of the current time, in spite of all the demands that I have made, our preaching needs are not met and our example is like that of the martyrs of Uhud. It is said that if their heads were covered with a cloth, their feet would be bare and if their feet

were covered, their heads would be bare.

At that time, there was not enough cloth available. We are in a similar situation at the moment …. In such a case, there must be another way of preaching efforts.

That is, there should be a reserve force that can be used as and when required, to fulfil our needs, in addition to the work of missionaries.” (Khutbat-e-Mahmud, Vol. 15, pp. 447-448) “The eighth demand is that which has already been published, that such youngsters should present themselves who will dedicate their lives for three years.” (Khutbat-e-Mahmud, Vol. 15, p.

450) In this regard, Huzoorra said that so far, about 125 youngsters have presented themselves, out of which 30 or 40 are maulvi fazils, while the rest have merely passed matriculations, FAs and BAs. Huzoorra continued: “The ninth demand in this regard is that those who cannot dedicate three months because there are some employees who do not get such leave ... such people should dedicate whatever seasonal holidays or due holidays are available.”

(Khutbat-e-Mahmud, Vol. 15, p. 454) “The tenth demand is that people who hold a status in terms of their position or knowledge, i.e. doctors, lawyers, or those honourable jobs or tasks that people look up to with respect, such people should present themselves so that they can be sent to the jalsas of different areas instead of the missionaries.” (Khutbat-e-Mahmud, Vol. 15, p. 456) “The eleventh demand is that once, I had instructed to set up a reserve fund of 2.5 million rupees and thus create such an income that the [Jamaat’s preaching] works of urgent nature can be accomplished with it. Now, our budget is such that we cannot spend anything on such works ...

Let us survey the whole country and see where success can be achieved and then emphasise there.” (Khutbat-e-Mahmud, Vol. 15, pp. 458-459) “The twelfth demand is that when these tasks have been achieved, the work at the Markaz will increase. Many outsiders say that the staff at the headquarters do not have much work to do. I ask them to come and work here themselves and when someone comes and works, they then say that there is a lot of work to be done here …

“I come to my office in the morning and start work, go through the letters and office papers, then meet visitors, and thus, six to seven hours are already spent and no time is left for any other work. Then people expect me to devise schemes, give direction, deliver speeches and write books. There is no doubt that there can only be one Khalifa at a time; there cannot be many khalifas like the nazirs, but if there are more subordinates working under the Khalifa, then matters will still come to him, but he can give direction and guide towards the best practices.

“In the current situation, work cannot go on like this, unless there are more people working … Therefore, I urge those men [to devote their lives] who receive pensions and are sitting at home. God

has given them the opportunity to get pensions from the lower government and serve the higher government, that is, serve their religion.” (Khutbat-e-Mahmud, Vol. 15, pp. 461-462) “The thirteenth demand is that members of the outside jamaats should send their children to Qadian’s High School or Madrassa-e-Ahmadiyya for education.” (Khutbat-e-Mahmud, Vol. 15, p. 462) “The fourteenth demand is that those affluent people who want to give their children a higher education, should dedicate their sons for serving the Jamaat, instead of deciding according to their personal wishes and desires or that of the children or their friends.” (Khutbat-eMahmud, Vol. 15, p. 463) “The fifteenth demand from the Jamaat, especially from the youth of the Jamaat, is that as I have said, many youngsters are unemployed .... They should leave their homeland and go abroad. As far as other countries are concerned, if they make the right choice for themselves, there is a 99% chance of success. Some of them should go to America, some should go to Germany, some should go to France, some should go to England, some should go to Italy, some should go to Africa; that is, they should go to a distant location and try their luck.” (Khutbat-e-Mahmud, Vol. 15, pp. 464-465) “The sixteenth demand is that the members of the Jamaat should develop the habit of working with their hands.”

(Khutbat-e-Mahmud, Vol. 15, p. 465) “The seventeenth demand is that those who are unemployed, should not remain so. If they do not go abroad, they should do whatever job is available. They should even sell newspapers and books and start collecting money for the reserve fund. No one should be left unemployed.” (Khutbate-Mahmud, Vol. 15, pp. 467-468) “The eighteenth demand from members of the outside jamaats is that they should try and build houses in Qadian. Till now, by the grace of God Almighty, hundreds of people have built houses, but there is still a lot of room. As the Ahmadi population in Qadian grows, our Markaz will progress and the ghair element will start diminishing.” (Khutbate-Mahmud, Vol. 15, p. 468) “There is one more thing [the nineteenth demand] that remains, which is for everyone, although the poor can play a greater role towards it. No matter how much worldly efforts are made, they are only worldly efforts and our progress does not depend on them; instead, our progress will be through divine plans.

“Although this field is the most important, but I have put it at the end; I am talking of prayer. Those who cannot participate in these demands and cannot work according to them should especially pray that those who can work, may God help them to work and bless their work.

“Our victory will not come about through the apparent wealth but through the inner wealth. If true faith is filled in our hearts and if we belong to God alone, it is not difficult for us to conquer the whole world.

“The Promised Messiahas used to say that if even 40 believers stood up, they could conquer the whole world.

Those who cannot do it, keep on praying that may God Almighty create 40 such believers about whom the Promised Messiahas said that they can conquer the world.” (Khutbat-e-Mahmud, Vol. 15, p.

469) After this, in his Friday Sermon of 7 December 1934, Huzoorra stated that nobody can instantly jump from the ground onto the roof, instead, one has to use a staircase. Similarly, in our scenario, the already mentioned demands are the first step of this staircase.

Huzoorra stated that in every aspect of the scheme, he had taken into account certain issues which he had not yet disclosed.

By the grace of Allah the Almighty, today we can all witness that Jamaate-Ahmadiyya is continuously moving forward and progressing at all times, for which Tahrik-e-Jadid has a great role to play.

Tahrik-e-Jadid was a heavenly scheme, which revolutionised the whole world.

Hazrat Musleh-e-Maudra says: “Do not ever think that Tahrik-e-Jadid is from myself. No, I can prove each and every word of it from the Holy Quran and show every command from the sayings of the Holy Prophetsa. But for this, a reflecting mind and a believing heart is needed. So do not think that what I have said is from me, but it is He in Whose hands your life lies.” (Friday Sermon, 13 December 1935, Khutbat-e-Mahmud, Vol. 16, p. 818) Then at another instance, Huzoorra said: “Tahrik-e-Jadid is not a new movement. In fact, it is the same early movement that was initiated by the Holy Prophetsa, 1,350 years ago from today.

According to the Gospel’s phrase, it is an old wine, which is being offered in new pots. But it is not the wine that corrupts and beguiles the human intellect; rather, it is the wine about which the Holy Quran says: َُۡ ۡ َ َ ‫لَا فِ ۡی َہا غوۡ ٌل ّو لَا ُہ ۡم َعن َہا یُنزفوۡ َن‬ [Wherein there will be no intoxication, nor will they be exhausted thereby. (Surah al-Saffat, Ch.37: V.48)] “That is, drinking this wine will not cause headaches or cause one to utter nonsense, because its source is the divine nur that Muhammad Rasulullahsa brought into the world.” (Speech delivered on 31 July 1938, Al Fazl, 16 June 1959, p.

2) Then Huzoorra once said: “….We need men. We need money.

We need determination and perseverance and we need prayers that will shake the throne of God Almighty; the combination of all these things is called Tahrik-e-Jadid.

Tahrik-e-Jadid has been initiated so that we can accumulate such money through it so that the name of God Almighty can be easily and conveniently conveyed to the corners of the world.

“Tahrik-e-Jadid has been initiated for this purpose, that there should be

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Friday 13 November 2020 | AL HAKAM people who dedicate themselves for the propagation of the religion of God and spend their lives in this task. Tahrike-Jadid has been launched so that that determination and stability may be created in our Jamaat, which is necessary to be found within working jamaats …

“Members of the Jamaat are proud that Sahibzada Abdul Latif Sahibra Shaheed sacrificed his life for the Jamaat. However, we do not need only a single Abdul Latif to revive the Jamaat; instead, hundreds of Abdul Latifs are needed who should go out to different countries and sacrifice their lives for Islam and Ahmadiyyat.

Unless [people like] Abdul Latif are born in every country and every region, the grandeur and majesty of Ahmadiyyat cannot be established until that time.”

(Friday Sermon, 27 November 1942, Khutbat-e-Mahmud, Vol. 23, pp. 522-525) Tahrik-e-Jadid created a great revolution among the Ahmadis and strengthened their zeal for the faith. But at the same time, it had an extraordinary impact on others as well. Many newspapers wrote about it.

The newspaper, Inqilab (of Lahore), wrote: “The Imam of Ahmadis has ordered his followers not to go to the cinema, theatre, circus, etc. for the next three years. They should adhere to simplicity in food and clothing. They should not have new clothes made unnecessarily. For now, wherever possible, they should use the current clothes and donate towards preaching.

“The Muslims, who have started a campaign against Qadianis nowadays, should take advantage of this opportunity and take an oath from Muslims that they will not go to the cinema in the future.

They will not go to the theatre. They will not watch the circus. They will not make new clothes except under extreme necessity. One meal will only have one salan [curry] and they will definitely donate some amount of chanda every month for the propagation of Islam.

“If the competition [between Ahmadis and non-Ahmadis] is in such a way that it benefits the nation [Muslim Ummah], then subhanallah! How wonderful it is that those Muslims, who did not pay attention to their economic reforms despite the hue and cry of their leaders, should pay attention to it, even just for the sake of opposing Qadianis.” (Akhbar Inqilab [of Lahore], 4 December 1934, Tarikh-e-Ahmadiyyat, Vol. 7, pp. 33) The series of victories achieved by Jamaat-e-Ahmadiyya through Tahrike-Jadid still continues and more great victories are yet to be achieved. But the condition for this is that we all abide by the demands outlined by Hazrat Muslehe-Maudra and clarified and reiterated repeatedly by Hazrat Khalifatul Masih Vaa. May Allah the Almighty enable us all to do so. Amin. ‫اِك و� آےئ � ہک ہ ی‬ ‫� ےگ امتم �گ‬ ‫� ےک اِس �ایئ � ر� دخا رکے‬ “The time will come when everyone will say, ‘May God have mercy on this devotee of the nation.’”

“The most telling aspect to me was the emphasis on putting others first”: Slough Jamaat peace symposium Atiq Ahmad Bhatti President Jamaat Slough

Jamaat-e-Ahmadiyya Slough held their 14th annual peace symposium on 24 October 2020, on the theme of “True Justice & Peace”. It was held virtually due to the coronavirus pandemic and was attended by approximately 140 participants.

The proceedings began with the recitation of the Holy Quran and its English translation, followed by a welcome address

by Regional Amir Middlesex, Muhammad Sohail Qureshi Sahib, who introduced Jamaat-e-Ahmadiyya and its objectives, to the guests.

The local president of Jamaat Slough, Atiq Ahmad Bhatti then introduced the local Jamaat’s “local community welfare & support initiative” which has been running since the start of the coronavirus pandemic in March.

This presentation covered the support that is being given to the local communities in Slough, including regular food donations to the NHS and the homeless community, the distribution of face masks to care homes and other projects being undertaken.

Some distinguished guests then proceeded to briefly speak on their friendship with the Slough Jamaat and the humanitarian work done by the Jamaat.

Speakers included Bob Slater President of the Burnham Royal British Legion, Councillor Preston Brooker, the Mayor of Slough Marg Rhiall, the High Sheriff

of Berkshire and Shin Dother founder of Slough Outreach.

The keynote address was delivered by Rabeeb Mirza Sahib, Regional Missionary Middlesex. He spoke on the true Islamic teachings for establishing justice and peace. He spoke about the teachings of the Promised Messiahas in this regard. He then presented some excerpts from addresses of Hazrat Amirul Momineenaa, delivered around the world on this subject.

Some feedback is as following: “I found it interesting. Thank you for inviting Shirley and I.” (Cllr Preston Brooker, the Mayor of Slough) “It was my pleasure. It was absolutely wonderful to see so many people. The guest speaker was great. Everybody enjoyed and learned more about the work you do for the diverse community. Love for all, hate for none. So proud to be associated with you.” (Karnail Pannu, from the Windsor & Maidenhead Interfaith Community Forum) “Thank you … I did indeed find it informative. It was good to hear about all the good work you have been doing.

The messages of peace were also good to hear in these very divisive times.” (Keith Greenough, President Burnham Beeches Rotary Club) “It was indeed an honour to be included as usual … I pray that you and your community remain well and be blessed

by God in all that you do. With every blessing.” (Rev Margaret Dudley, Thames

Valley Methodist Circuit) “Thank you for the invite. It was, as always, very informative. Stay safe; stay blessed.” (Rev Jason Griffiths, Vicar, St Andrews Church Burnham) “Thank you for a rewarding seminar.

The most telling aspect to me was the emphasis on putting others first. I will keep that thought with me. Every blessing.”

(Andrew Fleet, from Churches Together) “It was an honour to be in attendance with you today. Thank you so much for the invite. It was great to see so many likeminded people on there. I learned so much about your wonderful community.

Love and peace to you all.” (Shin Dother, Founder Slough Outreach) “Smoothest Zoom meeting I have ever participated in. It was an honour to be invited. Thank you for inviting us. Warmest wishes.” (Cllr Jackie Slater, Burnham Parish Council)

Friday 13 November 2020 | AL HAKAM

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Netflix’s“The Social Dilemma” and Islamic teachings Mahmood Kauser Missionary, New York City

Every so often, Netflix will air a special that stirs attention. Nowadays, the top of that list is “The Social Dilemma”, which has brought to light a problem we were all begrudgingly cognisant of but did not always want to admit.

As I sat to watch the documentary, a memory resurfaced in my mind of the first time social media blinded me to the beauty of life that I was then immersed in.

I was in Nice, France with some friends as we continued our Europe trip.

I recall the day I set up my first Facebook account and how, within seconds, my screen was lighting up with notifications one after another. Friends, family and all sorts of acquaintances began liking, tagging, and DM’ing my every move as updates about everyone continued rolling in. I had become so immersed by that first rush of curiosity and excitement that as my friends spent the day enjoying the mesmerising sights of Southern France, I sat glued to my screen, tumbling down a never-ending rabbit hole. And the reality is that I do not remember a single message or person I spoke to that day, yet my friends clearly remember every instance of natural beauty and wonder that they experienced in Nice.

This is the ugly truth behind social media. And this documentary captures this reality like never before.

This experience of a single day’s obsession was something I was not used to growing up. From my basic understanding of Islam, I knew not to fall prey to the crowd and that I should break free from the shackles of addiction and manipulation. Yet on that absurd day, I felt like a lab rat who was amused by simple lights and colors, too hypnotised to change direction. Still I was fortunate enough to hear from our spiritual leader, Khalifatul Masih, Hazrat Mirza Masroor Ahmadaa, about the ills of social media and how Facebook should be avoided to safeguard oneself from its dangers.

I was able to move on. Others were not so fortunate. Millions suffer from social media addiction and woefully, the majority are not able to free themselves of it.

Perhaps one of the most poignantly highlighted accounts of deception by the social media industry is the discovery that we are neither the clients, nor the

customer; we are merely the product.

Companies may acquire us as customers, but they cultivate our attention to rewire our perception of reality and our place in it so they can secure our future within their control. And it is our gradual change in perception that they invest in to create unlimited sources of revenue. Contrary to popular belief, the documentary unveils that our data is not being shared between companies because the reality is that our data is being processed, analysed and set on a course of manipulation by the social media giants to sell that analysis profit.

This business model is what inevitably leads to the addictive nature of social media.

Although the documentary likened social media addiction to drug addiction, the truth is that it stems from a different kind of addiction; the addiction of pornography.

Drug addiction leaves the user craving more of the same thing whereas porn addiction leaves users desirous of something new and novel. Since the basic stimulus quickly loses its attraction, no longer fulfilling their wants, people wind down a path searching for exotically new and absurd things. Usually these people would not have found any of those things appealing at the outset but because they are slowly being conditioned to find beauty in novelty, the exotic and strange becomes appealing.

This gradual transformation is portrayed in the documentary when one teenager slowly loses focus on his extracurricular activities, eventually ending up on conspiracy theorists’ vlogs in a blind haze grasping for the next eye-catching thing. This reminds me of an example that my friend would often share of someone who fixes up his car because he no longer finds it beautiful. Initially, he might put a simple sticker or a new muffler tip on his car to keep it modern and attractive.

Slowly he becomes so obsessed by the desire for novelty that he continues to

modify the car until it is unbearable to see by anyone other than him. Nevertheless, he still finds this hideously remodeled car beautiful because it looks updated to him.

This is the most effective way of causing behavioral change; constantly make someone desire novelty until they are forced to experience and like things that are increasingly absurd and strange until one day, their entire perception of reality is altogether changed.

Granted the documentary did acknowledge the existence of perception change and persuasion technology, it did not however explain how these phenomena are accomplished. It is probably because that model of addiction is so uncannily like the porn industry that they would have unwantedly ended up exposing more than one reality that plagues us today. And yet it could not be more evident that subscribing to social media eventually means that patterns of likes, dislikes, and interest are discovered. This in turn causes platforms to create a bubble of like-minded content while at the same time, pushing the boundaries by providing something new but somehow related so that users are hypnotised into endless scrolling. This is called tunnel persuasion.

A consequence of tunnel persuasion is that users experience quick-lived satisfaction from any given content and are soon on the hunt for something else. There is no end in sight. Ask anyone who is a regular TikTok user, they will tell you that after a few days, the most annoying thing to see is a previous post appearing again.

Be that as it may, when a platform caters to their desires, one begs the question, why is seeing the same thing again so distasteful?

Another example is found in YouTube.

Why is it that every YouTuber ends their video with the phrase “make sure to like and subscribe” and yet whenever it is heard, it makes people physically cringe?

The reason is because the same statement heard over and over quickly becomes unappealing. This can also lead to selfimage issues. Why are people so disgusted by the face they see in the morning after waking up? It is because their reflection is the same as yesterday and their brains are now engineered to be attracted only to that which is novel in an excessive way. This is what makes the perfect environment for things like Snapchat dysphoria to take hold of people by unrealistically accusing them of characteristics which are so criminal to have, yet nobody else even notices.

In the grand scheme of things, the social

media business model aims to manipulate the masses. Mob like mentality is a normal term that has been known since time immemorial. It is easier to get action from a mob than from an individual. Therefore, it is no surprise that tunnel persuasion, when combined with other techniques, makes manipulation of the masses oh-so easy.

The danger is when manipulation of masses is for sale. It has always been at the fingertips of the wealthy and powerful and that is precisely why religious books always speak of the little guy going against the status quo to correct the trajectory of mankind. Not to mention his or her efforts are always stopped by the rich and wealthy, who rein control over society through their influence.

The only difference is that nowadays, this influence is being directed through the agendas of social media giants. Hence as an Ahmadi Muslim, when I read the Quran and see the struggle of past prophets who constantly pushed against the tide to reform and guide their people, I am instantly reminded of the reality that “history repeats itself ”.

Despite all the technology and intellectual advancements we enjoy, people are still as gullible and naïve as they were thousands of years ago. Whether it was the magicians who performed in front of Pharoah or the social media platforms that spread the Pizzagate conspiracy theory, both had objectives to please their provider without concern of the consequences.

The Khalifa of the Ahmadiyya Muslim Community addressed the entire movement across the globe on various occasions and said something that was completely out of this world, that Facebook was in fact a growing danger and must be avoided. It was a direction that the world was not ready for. And as a result, many people may have scoffed and laughed at the stance that was presented. But time revealed the advice he gave that day saved countless people from the ill-effects of a business model that has ruined the lives of millions.

He said in one instance, “I have individually been saying to people that Facebook leads to wrong actions and can be a source of worry for an individual ... May Allah the Exalted save us from all harm and may the Jamaat tread on the paths leading to progress.” (Friday Sermon, 31 December 2010) But not all people are fortunate enough to have such insight readily available. I remember reading an article almost a decade ago of a young girl from a typical American

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Friday 13 November 2020 | AL HAKAM high school who made the grave decision to share a nude photo with close friends who inevitably shared it with the whole school.

She never showed up to school the next day, not because she did not want to, but because she had hung herself out of shame. I spent years pondering what her parents must have gone through and more importantly, how she had an entire life ahead of her that was tragically cut short.

I remember walking around in the villages of east Africa and seeing other Americans from similar cities and backgrounds who were living there and helping to change the world for the better and thinking to myself that that girl could have been one of them if she had not fallen prey to the hidden monstrosity of social media. Instead, she ended her life because of a single text. When our children are killing themselves, we must realise that our entire society is being ravaged by a lack of censorship.

This leads me to my final impression of the documentary, the role of regulation.

At the very core of Islamic teachings is regulation for the sake of real progression.

Some people might see regulation as the antithesis to freedom, but true freedom is a regulated order that allows for more growth.

If you were to remove all of the street-lights in Central London in the name of freedom, would that result in easier commute or complete chaos? It becomes obvious that street-lights are a regulation of society, allowing for the greater value of safety and efficiency. This is exactly what Islam promotes. The rules surrounding things like the consumption of alcohol and pork give Muslims an innate ability to easily embrace regulation and to live by rules and laws if they so choose.

And for the idea of regulation to flourish, there is another concept in Islam known as moderation. Excessive use of anything is contrary to a balanced lifestyle which is an integral part of a healthy life.

And if you add the avoidance of addictions and a hint of moral responsibility in the mix, you find a three-step rule in Islam that enables individuals and society as a whole to rid itself from the shackles of any harmfully prevailing trend. Namely, in order to succeed, society must embrace regulation by the means of moderation, avoidance of addictions and affirming a moral responsibility for the health and wellbeing of its people.

It was 1,400 years ago when the Holy Prophet Muhammadsa forbade the drinking of alcohol. Streams of alcohol flowed the streets of Medina when alcohol was finally deemed “haram” or prohibited. This became the only true adaptation of prohibition in the history of the world and yet, even

this was not without additional safety measures for society. For one, any items that reminded people of drinking alcohol were also forbidden in order to safeguard the masses from any influence in returning to alcoholism. The idea was to disconnect society completely from the environment that encouraged drinking. Unsurprisingly the documentary failed hopelessly in resolving the social media dilemma since at the very end, it asked for only one thing; regulation.

A hundred years ago, when the government banned alcohol in this very country on the sole basis of regulation, it quickly disintegrated and society reverted back as if nothing happened. The only reason could be that regulation alone is not effective if the people themselves have not been educated and morally uplifted.

Otherwise what motivation do they have to make such a drastic change among themselves?

On the other hand, the people who readily accepted the Quran’s injunction to forego alcohol were morally transformed which is why the ill-effects of alcohol were easily recognised and weaned off of without any pushback. Furthermore, if regulation were blindly enacted in America without previous uplifting and educating of the masses, they would defiantly rebel, perceiving their freedoms were being infringed upon.

Meanwhile the accused party will already have misinformation spread in favour of its continued existence. If a people can argue that wearing masks is counterproductive in stopping the spread of Covid-19, how can you expect such people to be sensible enough to embrace with open arms the idea of regulation in regard to their use of social media.

This is why I hold the words of the Khalifa of Islam so dear to me and feel that his guidance is what can genuinely help us liberate the millions, if not billions, of people who have been duped by such companies. It starts from within.

“These days, a new method of introduction has been created on the computer and the Internet called Facebook. Though it is not that new, but it was introduced in the last few years. I had previously discouraged you from this practice. I had said in my sermons that it encourages immodesty.

It shatters boundaries amongst people; boundaries from one another; boundaries around secrets. It exposes secrets and invites indecency. The creator of this site has said, ‘I have created this and I believe that whatever a man is on the outside and inside should be exposed to others.’

“In his view, exposing someone means that if someone wants to post a nude

Another Ahmadi martyred and Pakistani government turns blind-eye yet again Nazarat Umur-e-Aama Sadr Anjuman Ahmadiyya Pakistan

An innocent Ahmadi, Mr Mahboob Khan was brutally murdered in Peshawar because of his faith.

This murder is a direct result of an ongoing hate campaign against the Ahmadiyya Community who remain vulnerable to such attacks.

One after another, Ahmadis are being targeted in Peshawar while the government has repeatedly failed to protect and stop the violence against the members of the Ahmadiyya Community.

The state institutions need to take effective measures regarding the protection of Ahmadis living in Pakistan.

Mr Mahboob Khan of 82 years, an Ahmadi, was killed in Peshawar because of his faith. He was a retired official from a government public health service.

On 8 November 2020, he was on his way back home from visiting his daughter when unknown assailants shot at him while he was waiting for his bus at the bus stop. He was shot at a very close range close to his head, killing him instantly.

He has left behind a 70-year-old widow, two sons and two daughters.

As a member of the Ahmadiyya Community, Mr Mahboob Khan was facing persecution and threats because of his faith. It is the fourth incident of such nature in Peshawar against the members of the Ahmadiyya Community in the past four months.

Spokesperson of the Ahmadiyya Community, Mr Saleem-ud-Din, has strongly condemned this incident and has demanded the government must take decisive action against such heinous acts of violence that are a direct result of the ongoing religious hatred.

He further said that in Pakistan, members of the Ahmadiyya Community picture of themselves, they may and even encourages others to comment on it. This is allowed! Inna lillah! Similarly, anyone can post about anything he sees. If this is not extreme moral regression and degradation, then what is?

“In this state of moral regression and degradation, an Ahmadi has to teach the high standard of morality and virtue.”

(Concluding address, Jalsa Salana Germany, 26 June 2011) In conclusion, The Social Dilemma documentary exposed one of the greatest plagues of our era. My only hope is that it does not fall on deaf ears. In order for

have been targeted due to their faith for years. But as a direct result of such hatred and targeted attacks, the sense of insecurity and fear is at an alarming rate.

Such incidents are clearly evident that the government and the law enforcement agencies are least bothered about the lives and properties of Ahmadis.

He also said that there is a significant increase in the hate campaign against Ahmadis in recent months. The Government of Pakistan has turned a blind eye towards the plight of members of the Ahmadiyya community and has failed to act against those behind this hate campaign.

The Spokesperson of the Ahmadiyya Community demanded that the government ensure that in future, such hate campaigns against Ahmadis are dealt with and will take practical measures against the perpetrators.

We hope that the Pakistani Government will not abandon the peaceloving, patriotic, innocent and law-abiding Ahmadis at the mercy of these terrorists and hate mongers. us to take benefit from the message of this documentary, we must finally realise that real change will only occur when the collective willpower of the people makes an educated effort to reform society and hold guilty parties accountable.

So the next time you are mindlessly staring at your screen, blind to the real world, you are actually sitting in and allowing yourself to fall further down the rabbit hole. Remember this. Until you as an individual and we as a society do not put our will power and effort into coming up for air, things will never change.

Friday 13 November 2020 | AL HAKAM

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Under the wings of the Caliph: A response to “Far From the Caliph’s Gaze” Part V Zafar Bhatti UK

Qadian is isolated from the Khalifa The continued refrain from Evans is that Qadian has been “left … in a uniquely isolated position from the global caliphate” (Far From the Caliph’s Gaze, p. 78) and that it is both physically and spiritually distant from the Khalifa: “his actual distance (both physical and spiritual) from the town”. (Ibid, p. 82) However, whilst reading the book, I struggled to comprehend Evans’ central point; how and in what way was Qadian isolated?

1. Did any interlocutor express this view?

2. Is Qadian isolated from Khilafat from an organisational perspective?

3. Is Qadian spiritually isolated from the Khalifa?

4. Was Qadian isolated in the past and it is that period which has left its mark on the town?

5. Or is it that the people of Qadian feel the absence of the Khalifa, after he was once amongst them?

We will examine each of the above points in turn.

Did any interlocutor express this view?

Throughout the book, I did not find a single interlocutor expressing the view that Qadian is isolated from the Khalifa.

The closest I found was the desire and longing for the Ahmadis of Qadian for their beloved Khalifa: “Qadian exists in a perpetual state of waiting for its caliph to return” (Ibid, p. 79). But this desire and longing is not unique to Qadian; I have had the fortune of visiting jamaats in the European, American, African and

Indian continents and in every jamaat I have visited, I found this same longing for Khilafat – the question is one of love, not of bureaucracy or formality – we love the Khalifa and so we long for him.

In fact, I have a personal anecdote which occurred during my stay in Qadian regarding this very matter. Whilst in Qadian I remember several people telling me, “Yes, we are prepared that Huzoor will come this year for Jalsa”. In response, I remember laughing and saying, “I have been to Canada and I found the Ahmadis telling me the same thing there; I went to Burkina Faso, and found the same thing there – a hope and longing that Huzoor will come. Then, even in my backwater town in the middle of England, my local president would keep saying to me that Huzoor would come back, and would conceive various means to invite him.”

The fact is that the feelings of those in Qadian longing for the Khalifa are the feelings that each Jamaat echoes across the world of Ahmadiyyat and is a feeling which is reciprocated by Hazrat Khalifatul Masih Vaa, who states: “‘Before sleeping at night, there is no country of the world that I do not visit in my imagination and no Ahmadi for whom I do not pray whilst sleeping and whilst awake.”

The following is an example of the longing of members of the Jamaat to see their beloved Khalifa, also known affectionately and respectfully as “Huzoor”: “A friend of mine told me that two days before Huzoor’s arrival in Philadelphia, he observed a devoted member of the Philadelphia Jamaat, Syed Fazal Ahmed sitting in the basement of the Mosque after midnight with tears in his eyes. Upon being asked why he was crying, Syed Fazal Ahmed Sahib responded, ‘In my mind, I have dreamed a hundred times of the day when beloved Huzoor would walk into a new Mosque in the heart of this city and address our neighbours. Now, we are 48 hours away and my only prayer is that Allah lets me live to see this happen. I do not want to leave this hall until it does.’

“Then, when Huzoor had inaugurated the Mosque, Syed Fazal Ahmed said, ‘My life is complete. The person I love more than anyone on earth has visited my city and my Mosque. I can pass away now and need nothing else more.’” (www.pressahmadiyya.com/wp-content/ uploads/2019/03/USA-Guatemala-2018Part-1.pdf, p. 55) Evans has not made an ethnographic study of the other Jamaats in the Ahmadiyya Muslim Community, and therefore has nothing to compare Qadian to. Evans does not realise the strength of love between the Khalifa and his followers all over the world, and so missing this point, tries to concoct an alternative narrative that has no basis in reality.

Is Qadian isolated from an organisational perspective?

Maybe Evans’ contention is that Qadian is isolated from the wider organisation of

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Friday 13 November 2020 | AL HAKAM the Jamaat, as he states, “Qadian is also, however, unique in its structural position, for due to its history, it has been forcibly separated from its leader and the global system.” (Far From the Caliph’s Gaze, p.

28) But throughout the book, Evans keeps contradicting this very point and many times, albeit mockingly, but repeatedly acknowledges the direct link of Qadian with the Khalifa; for example, in one place, Evans quotes an interlocutor as saying “there is no gap between this department and the caliphate. We have never been stuck by any problem because of this.” Later in the same conversation, he told me, “Our brain is the khalifa [caliph] of the time: we merely carry out his instructions’” (Ibid, p. 95). Then in another place, he states, “One senior administrator explained that even the smallest matters are put before the caliph for permission”. (Ibid) So the question to Evans is which one is it? From Evans’ own analysis, it is certainly not the case that Qadian is in anyway isolated from the Khalifa from an organisational perspective. And this is not just unique to Qadian, but is reflected in every Jamaat in the world.

In my trip to Burkina Faso, I remember visiting an Ahmadi village on the edge of the Sahara Desert, seemingly miles away from anywhere, with a population of only a few hundred people. Even that village had been affectionately named by the Khalifa himself as Mehdiabad; from that we can see how the Khalifa lovingly takes interest even in those Jamaats which are in the most remote parts of the world, let alone somewhere like Qadian which is not only the birthplace of Ahmadiyyat but is situated in the technologically progressing India, where there are no barriers to communication.

Is Qadian isolated from the Khalifa spiritually?

If not organisationally, maybe Evans feels that the residents are isolated from the spiritual connection with the Khalifa, but even this view is contradicted by Evans himself as he continually acknowledges the connection of Ahmadis in Qadian with the Khalifa. For example, an interlocutor tells Evans about MTA, “Ahmadis have been provided new ways of seeing and hearing their caliph … ‘There is now a personal relationship [with the caliph] through MTA’, one Jama‘at employee told me, before comparing this new relationship to the pre-MTA days, when sermons were available only on cassette, and people would go to the extreme and costly measure of trying to cultivate a bond with their caliph by listening to his sermons live via international phone calls.” (Ibid, p. 106) Then Evans himself talks about the intimate link between Ahmadis in Qadian and the Khalifa, writing, “In difficult periods, people will ask the caliph to pray that their personal or family problems might be resolved. They might ask that he pray that they are able to be true servants to the Jamaat … While individuals will frequently write to request prayers before

making a big decision, they also ask the caliph for advice. Should they marry a particular person? Should they accept a job? Should they study engineering or English at university? Sometimes, people will even write with very specific personal requests. One young boy, a finalyear student at the theological college in Qadian, wrote to the caliph asking whether the latter could recommend any books for his thesis.” (Ibid, p. 85) An onlooker may find that these remarks are in fact too personal; why ask the Khalifa regarding such matters? But one can easily understand this when we look at this from the perspective of love; there is no requirement in the community that says a person should ask advice of the Khalifa regarding their marriage, job or any other personal request – but Ahmadis love the Khalifa just as a child loves their father, in fact even more than that. Therefore, just as a child would discuss their most personal matters with their father, so too do the followers of the Khalifa pour their hearts out to their spiritual father.

I present one such inspirational account here. An onlooker outside the community may view this as hyperbole, but Evans’ own account is mostly full of anonymous interlocutors and each narration is always twisted to mock the community or the Khalifa. It is only fair to present in full, fully referenced and nonanonymised accounts with interlocutors: “Some years later, Trawalley Sahib’s wife was expecting a daughter in the United States but the doctors had informed that the child had tested positive for Downs Syndrome and asked the family if they wanted to keep the child or abort it. At that time of grief and confusion, Trawalley Sahib sought the guidance of Hazrat Khalifatul Masih Vaa. Sarjo Trawalley Sahib said, ‘The doctor told me we had just one week to decide if we wanted to have an abortion.

I told the doctor that I would not make a decision until I had consulted my Khalifa in London. In reply, the doctor’s tone was quite dismissive and condescending. He said, “You are the father, not someone in London”. Upon this, I told him that I did not make any major decision without my Khalifa. The doctor then handed me his business card and said somewhat indignantly “Give it to your Khalifa!”’

“After writing to Huzoor, Trawalley Sahib waited for a response. Just one night before the abortion deadline was due to pass, he got a call from the private secretary’s office in London.

“Narrating the message, Sarjo Trawalley Sahib said, ‘The private secretary’s office conveyed Huzoor’s clear message to me. The person on the phone said that Huzoor had said, “If you are a sincere Ahmadi, do not abort your child.

She will be fine if you let her live!”’

“As soon as he received the message, any doubt in the mind of Trawalley Sahib was eliminated. He went and told his wife that they would keep the child. The next morning, he went to see the doctor to inform him that they would keep the child.

However, before he could say anything, his

doctor greeted him with a smile and said: ‘Congratulations’. Sarjo Trawalley sahib said, ‘I could not understand why he was congratulating me, as our baby was sick.

But then the doctor explained. He said they had taken another test at my wife’s last appointment and it showed that our baby was fine and the initial Downs Syndrome diagnosis was mistaken! It was then that I told him the message we had received the night before and that our Khalifa had given us the glad tiding already. The doctor, who initially had been dismissive of our desire to seek Huzoor’s guidance, was genuinely amazed. He took a lot of interest and so I was able to do tabligh and tell him about the advent of the Promised Messiahas. Now, over a decade later, my daughter is ten years old and just as Huzoor promised, she is fine and healthy, Alhamdolillah!’”(www.pressahmadiyya. com/wp-content/uploads/2019/06/USAGuatemala-Part-3.pdf, pp. 60-61) As such, it is quite clear from Evans’ own analysis that there is a direct and personal relationship of each Ahmadi with the Khalifa, based on love and the belief born out of the personal experience of hundreds of thousands of Ahmadis that the Khalifa is a man of God. Was Qadian isolated in the past and is it that period which has left its mark on the town?

Maybe what Evans contends is that although Qadian is no longer isolated, but that in the past, it was isolated; “Consequently, during the first four decades of independence, the Indian Jama‘at was largely isolated”. (Far From the Caliph’s Gaze, p. 78) However, this too is entirely baseless.

I feel that the main evidence that Evans presents to support this view is that the partition of India and Pakistan created “complete division of Punjab by a border that to this day lacks real permeability”.

(Ibid) But can we really believe that this border completely cut-off any form of communication between the two countries; such that Qadian was left isolated and bereft of contact with the headquarters in Rabwah, as Evans implies? Even the “Iron Curtain” of the cold war would not have had this kind of effect. For instance, if we just look at one form of communication, the mail service, it was only last year in 2019 that for the first time, the mail service was stopped from India to Pakistan; that is throughout “partition, three wars, and extended tension, and despite the circuitous route involving the Middle-East” the mail service between India and Pakistan never stopped and continued. (https:// indianexpress.com/article/india/lettersput-on-hold-as-pakistan-stops-mail-fromindia-for-the-first-time-6079517/) Furthermore, if we question the elderly folk of Qadian who are the sons of the Darvesh, they categorically state that the people of Qadian were never cut off from the Khalifa and constant communication remained between Qadian and the Khalifa.

Is it that the people of Qadian feel the absence of the Khalifa after he was once amongst them?

Finally, maybe Evans’ contention is that in the past, the people of Qadian experienced the physical presence of the Khalifa amongst them, but now they no longer do. And as such, it is this loss that has caused anxiety amongst the residents of Qadian. If this is Evans’ contention, then surely this ethnographic study is 70 years too late! Hardly anyone lives in Qadian now, who was alive when the Khalifa lived there.

However, there is one Jamaat in the world of Ahmadiyyat that does exist today, where its residents have lived through the painful forced separation from their beloved; Rabwah. So not only is Evans 70 years too late in his study, it also seems he has chosen the wrong town!

Opposition to the Ahmadiyya Jamaat has heightened the anxiety of those in Qadian with regard to their Muslim identity In quite a lengthy narrative (Far From the Caliph’s Gaze, pp. 21-22), Evans explains that the identity of an Ahmadi as a Muslim is constantly under attack and contested, and as such, there is a reaction from the Ahmadiyya community to prove their “Muslimness”: “In India, even if the Ahmadis are legally free to call themselves Muslim, their being so is always contested”. (Ibid, p. 21) The more one reads this narrative, anyone familiar with Ahmadiyyat becomes ever more perplexed asking the question: if Evans wanted to examine the effect of separation from Khilafat and opposition to practice, then surely Evans picked the wrong town in the wrong country? Surely, he should have picked Rabwah, where young and old are keenly aware of the separation of their beloved Khalifa, where daily life is under the shadow of the sword making it illegal for an Ahmadi to even outwardly profess being a Muslim? Surely it is the town of Rabwah and not Qadian which meets the self-devised criteria of Evans’ ethnographic study. Why Qadian?

Where virtually no one is alive who was present in Qadian at the time of partition and so felt the loss of the Khalifa and which is a town where Ahmadis are free to practice their faith. How and in what guise would there be a compelling need for Ahmadis in Qadian to try to grapple with some kind of existential crisis of Muslim identity and then try to reinforce that ident using a “fax machine” and “bureaucracy” as Evans contends?

I have clearly demonstrated that Evans’ contentions regarding Qadian being in any way isolated from the Khalifa, or in any sense abandoned are false. Therefore, Evans’ contention that this perceived isolation has resulted in the people of Qadian having an anxiety regarding their own “Muslimness” is completely erroneous.

(To be continued...)

Friday 13 November 2020 | AL HAKAM

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Responding to Allegations

Did the Promised Messiahas claim that obsolete words of various languages were divinely revealed to him?

The opponents of the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas, object that the founder of the Ahmadiyya Jamaat falsely claimed that his revelations contained obsolete words of different languages, i.e. English, Sanskrit, Hebrew, etc.

As always, the deniers and rejectionists have twisted the words of the Promised Messiahas and realising that their customary practice is not enough, they have personally added some words to his statement. Moreover, they have either deliberately tampered the translation of the actual statement of the Promised Messiahas which is present in his book, Nuzul-ul-Masih, or they are not wellacquainted with the Urdu language.

The actual Urdu quote of the Promised Messiahas and its correct translation is as follows: ‫م یھب ھجم رپ انزل وہا نج زابونں وک ی‬ ‫نوہ ان زابونں ی‬ ‫م‬ � ‫ہی‬ ‫� اجاتن اھت ج ی‬ ‫�ا شہک ئزابن ارگن�ی ظزی اور رکسنست اور ربعاین۔‬ � � ‫پ‬ ‫ی‬ ‫ی‬ � ‫گ‬ ‫اس ےن ڑبی ڑبی � یو�اں اور ع ااشلن اشنونں ےس اثتب‬ ‫رک د یا� ہک وہ دخا اک الکم ےہ اور اس ےن اقحقئ و اعمرف اک‬ ‫ا� زخاہن یمرے رپ وھکل د یا� سج ےس ی‬ ‫م اور یمری امتم وقم‬ ‫ی‬ � ‫ےب ربخ یھت۔ وہ ق قیھبک یھبک زابن رعیب یا� ارگن�ی زی یا� یسک دورسی‬ ‫د� اور انولعمم اافلظ ی‬ ‫زابن ےک ان ی‬ ‫م یمرے رپ انزل وہا‬ ‫ی‬ ‫نج ےس م ےب ربخ اھت۔‬ “He [Allah the Almighty] manifested upon me in languages I did not know, such as English, Sanskrit and Hebrew.

He proved with great prophecies and glorious signs that they were divine words of God. He opened for me a treasure of knowledge and wisdom, of which my entire nation and I were unaware. At times, He expressed Himself to me in fine words of Arabic, English or some other language that were not known to me. I was completely unaware [of those words].”

(Nuzul-ul-Masih, Ruhani Khazain, Vol. 18, p. 466) The opponents have translated the

Urdu words “na maloom alfaz” as “obsolete words,” which is absolutely wrong. If they have done this intentionally, it shows that they can stoop to any low to prove the Messiahas of Muhammadsa false. However, if they are not familiar with the Urdu language as was the Promised Messiahas with English, Sanskrit and Hebrew, we have presented above the correct translation of Hazrat Ahmad’sas words.

The statement of the Promised Messiahas plainly means that such words and phrases were revealed to him by Allah the Almighty that were unknown to him.

The Promised Messiahas himself explains: “Some of the revelations that I receive are in languages I have no knowledge of, such as English, Sanskrit or Hebrew, etc. A few of those examples have been mentioned in [the book], Barahine-Ahmadiyya. I swear by the God in Whose hands is my life that this is surely how Allah deals with me. This is one of the signs that has been given to me that the unseen is revealed to me in various ways. My God does not care if any word that is revealed to me as a revelation is already recorded in an Arabic, English or Sanskrit book because for me it is just like the unseen.” (Nuzul-ul-Masih, Ruhani Khazain, Vol. 18, p. 435) The Divine revelations consisting of matters which are previously not in the knowledge of prophets fall in the category of unseen, even if those things are known to other people. For example, the angel of Allah the Almighty conveyed the message of God to Hazrat Maryamas. She got its knowledge and other people of her nation also came to know about it through her.

However, the Holy Prophetsa did not know it and to him it was like the unseen. Thus, when it was revealed to him, Allah the Almighty said:

ُ َۡ َ َ َ ٰ ‫ذل ِک ِم ۡن ان ۢۡ َبٓا ِء الغ ۡی ِب نوۡ ِح ۡی ِہ ِال َ ۡیک‬ “This is of the tidings of things unseen which We reveal to thee.” (Surah Al-eImran, Ch.3: V.45) Likewise, referring to the events of Noah’sas life, God Almighty addressed the Holy Prophetsa and stated: َۡۤ َ َ ۡ ُ َ ۤ ُ َۡ َ َ َ َ ۡ ‫ِتلک ِم ۡن ان ۢۡ َبٓا ِء الغ ۡی ِب نوۡ ِح ۡی َہا ِال َ ۡیک ۚ َما کن َت ت ۡعل ُم َہا ان َت َو لَا قوۡ ُمک‬ َ َ َ ٰ َ‫اصب ۡر ؕ ِا َّن ال ۡ َعاقِ َب َۃ ل ِۡل ُم َّت ِقیۡن‬ ۡ ِ ‫ِم ۡن ق ۡب ِل ھذا ؕ ف‬ “This is of the tidings of the unseen which We reveal to thee. Thou didst not know them, neither thou nor thy people, before this. So be thou patient; for the end is for the God-fearing.” (Surah Hud, Ch.11: V.50) Mentioning Hazrat Josephas, his parents and brothers, Allah the Almighty said to the Holy Prophetsa: ُ َۡ َ َ َ ٰ ‫ذل ِک ِم ۡن ان ۢۡ َبٓا ِء الغ ۡی ِب نوۡ ِح ۡی ِہ ِال َ ۡیک‬ “That is of the tidings of the unseen, which We reveal to thee.” (Surah Yusuf, Ch.12: V.103) The opponents also say that the English words, which were presented by the founder of Jamaat-e-Ahmadiyya as revelations, are too imperfect and weak.

The truth of the matter is that the Promised Messiahas claimed that God Almighty spoke to him in different languages, i.e. Arabic, English, Sanskrit, Hebrew, etc. If he was false in his claim, the Promised Messiahas would have been annihilated and his Jamaat would never

have spread, according to the following declaration of Allah the Almighty: َ​َ َ َ َ َ​َ َ َ​َ َُ ۡ ۡ ۡ َ ۡ َ َ ‫َو لَوۡ تق ّوَ َل َعل ۡینا بَ ۡعض الۡاقا ِویۡ ِل۔ لَاخذنا ِمن ُہ ِبال َی ِمی ِن۔ ث ّم لَقط ۡعنا‬ ُۡ َ ۡ ۡ ۡ ۡ َ ‫ِمن ُہ الوَ ِتی َن۔ ف َما ِمنک ۡم ِّم ۡن ا َح ٍد َعن ُہ ٰح ِج ِزیۡ َن‬ “And if he had forged and attributed any sayings to Us, We would surely have seized him by the right hand, and then surely We would have severed his lifeartery. And not one of you could have held Us off from him.” (Surah al-Haqqah, Ch.69: V.45-48) On the contrary, the Promised Messiahas was blessed with Divine succour and his Jamaat, the Ahmadiyya Muslim Community, reached the corners of the Earth. God Almighty’s continuous support and the overwhelming defeat of his opponents are proof that the claims of the Promised Messiahas were absolutely correct.

The English revelations that were sent to the Promised Messiahas by Allah the Almighty were fulfilled to the letter. For example, if the phrase, “I love you” is not a revelation of God but a mere fabrication, then why did Allah treat the Promised Messiahas the way He treats His beloveds and chosen ones? God Almighty accepted his prayers, gave him glad tidings which came to pass and helped him at every step of the way, etc. These things clearly show that the Promised Messiahas was truly God’s beloved and the English phrase was Continued on next page >>

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Friday 13 November 2020 | AL HAKAM

100 Years Ago...

Letter by a sincere American Professor and news from Mauritius, Iraq and India Al Fazl, 11 & 15 November 1920 Hazrat Maulvi Abdur Rahim Nayyarra

Letter by an American friend Mr Maynard, a professor at Columbia University, New York, recently visited London and met with Ahmadi missionaries. After listening to the claims of Hazrat Jariullah [the champion of Allah] and getting acquainted with the evidences and miracles, he said, “Surely, Ahmadas was a Prophet of Allah.” Recently, this noble American sent a letter from his country and stated: “It seems like a long time has passed since I met you in London. Believe me, I will never forget that brief encounter which took place at 4 Star Street. I truly believe that if the Christian preachers to India had taken lessons from you for a few days, they would have done better work. I have not been able to meet Mufti Muhammad Sadiq yet, but I am looking forward to meeting him soon.

“I am sending 10 shillings along with this letter. I wish I could have sent more than that. I am hopeful that a time will come when I will be able to present more.

Please spend four shillings to help the poor and utilise six shillings on whatever you think is best.

“I have been reading the first part of the translation of the Holy Quran. It is a wonderful scripture. I will try my best to circulate this translation as much as possible. Its study informed me of my religious lack of knowledge.

“I regret that I forgot Arabic due to a lack of practice, but now I am trying to get it back. I intend to gain more knowledge than before.

“We, the Westerners still need to learn a lot from the East, but we always act hastily.

“It is now very clear that Westerners have greatly misinterpreted the message of the Gospel. Moreover, [it is quite surprising] that these people forcibly convey their false views to those who << Continued from previous page

surely a divine revelation.

Moreover, God Almighty assured the Promised Messiahas through the fulfilment of countless other prophecies and divine signs that the revelations he was receiving in foreign tongue were not the result of mental delusions.

Hence, no matter how many imperfections the revelations of the Promised Messiahas may have in view of

know this message better than they do.

“Although, it will take time for my wisdom to increase, but I am hopeful that I will soon witness more [divine] light.

Yours sincerely, John A Maynard” Ahmadiyyat in Mauritius Maulana Sufi Ghulam Muhammad Sahib BA, Muslim missionary, Rose Hill, writes: “On 25 September [1920], I went to Phoenix with Maulvi Obaidullah Sahib and gave lectures. First Maulvi Obaidullah Sahib delivered a speech on How to recognise true religion. Then, I made a speech and proved that the Promised Messiahas drew the attention of the people [towards God’s message] and some of them considered him a liar but did not confront him out of fear and thought that he would die after some time and everything would remain in their hands. However, some people mulled over and accepted him after recognising the arguments of his truth. [I explained that] after Ahmadas, many people had learned the arguments of truth and started to carry out tabligh to others. They have not only reached [and conveyed his message] in India but also in Nigeria, Sierra Leone, England, America and Australia. By the grace of God, [my speech] had a positive influence on the audience. A non-Ahmadi promised that he would offer Jumuah prayers with Ahmadis in Rose Hill [mosque]. Subsequently, he fulfilled his promise and hopefully, he will announce his conversion to Ahmadiyyat in a few days, insha-Allah!

“By the grace of God, the proceedings of the mosque’s case have come to an end and the only thing remaining is the issuing of the verdict. Consequently, we have planned to hold public lectures at the cinema hall on the first weekend of every month. All praise be to Allah that we have started as planned. On the afternoon of 3 October 1920, the lecture began and there was a large audience as well. The subject of the speech was that Islam is the only the opponents, their fulfilment and the manifestation of the following promise of God Almighty prove them true and perfect: َ َ َ َ ۡ َ ّٰ َ ٌ َ ّٰ َ ‫ک َت َب الل ُہ لَاغ ِلب َ ّن انا َو ُر ُس ِل ۡی ؕ ِا ّن الل َہ ق ِو ّی ع ِزیۡ ٌز‬ “Allah has decreed: ‘Most surely I will prevail, I and My Messengers.’ Verily, Allah is Powerful, Mighty.” (Surah alMujadala, Ch.58: V.22) (Research conducted by the Research Cell)

religion which is alive. Its living proof is the Promised Messiahas and his true successors. The religion of Hindus is not alive because God does not communicate with the followers of the Vedas. Moreover, the religion of the believers of Gospels is no longer alive because no other Christian receives any revelation after the disciples of Jesusas, nor does the Holy Spirit descend upon them. I told the audience that the Islam of non-Ahmadis was also dead and the only living proof of the truth of Islam is the Promised Messiahas. By the grace of God, [my words] had a profound effect [on the participants].

“Hindu dignitaries were also present in the gathering and they included a barrister-at-law and an attorney-at-law.

Maulvi Obaidullah Sahib writes that a lot of people gathered on the death of an Ahmadi brother’s son and tabligh was done among them. A sermon was also delivered on the women’s side.

“A conversation took place with a Christian at Phoenix Station. As he could not understand Urdu, it was the first time that a religious issue was discussed in Mauritian language in a public gathering.

“Obaidullah Sahib writes: ‘On Sunday, 11 September [1920], I went to convey the message of Islam in Montagne Blanche and carried out tabligh over there. A meeting was held at Rose Hill to discuss various matters, including the registration of the Ahmadiyya Society, which went very well …’”

Jalsa at Banga, [India] On 27 October [1920], Maulana Ghulam Rasul Sahib Rajeki, Maulvi Fazlur Rehman Sahib and Mian Ilahudin Sahib (philosopher) went to Banga. An announcement was made on the 27th and the Jalsa began after three o’clock near the committee house.

The first speech was given by Fazlur Rehman Sahib in which he compared Islam to other religions. The issue of niyoga also came up during the discussion.

A Lala Sahib called it their holy and pure religious principle. In reply, it was said that if it is such a blessed doctrine then “why do you hide it and not express it openly? Moreover, you do not even reveal the names of those people who offer their services for niyoga and also those women who want it.”

Soon after, Rajeki Sahib’s speech was held on the topic of the Islamic Khilafat.

He proved four types of Khilafat from the Holy Quran. Firstly, the Khilafat

of Adam; secondly, national Khilafat; thirdly, individual and general Khilafat and fourthly, the Khilafat mentioned in ayat-e-istikhlaf (Surah al-Nur, Ch.24: V.56). Maulvi Fazlur Rahman Sahib delivered a sermon in the gathering of women at night. The next day, Maulvi Fazlur Rahman Sahib gave a speech on the existence of God. Thereafter, Maulana Rajeki Sahib presented the interpretation of the Kalimah Shahadat [Islamic declaration of faith]. On Friday, Maulana Rajeki Sahib, Maulana Fazlur Rehman Sahib, Philosopher Sahib and Haji Ghulam Ahmad Khan Sahib of Karyam, delivered speeches in assembly of ladies.

Humbly yours, Rahmatullah, Secretary Anjuman Ahmadiyya, Banga, (India) Jalsa at Sangrah Cuttack A Jalsa was held at Sangrah Cuttack on 22 and 23 October [1920] and several resolutions were passed. Maulvi Fazil Abdul Salam Sahib, Maulvi Fazil Abdul Haleem Sahib, Maulvi Alam Munshi Fazil and various others delivered speeches.

(Muhammad Ahmad, Secretary Anjuman Ahmadiyya, Sangrah) Announcement for friends in Iraq Muhammad Tufail Sahib Ahmadi (overseer), Nasiriyah, Iraq, announces from Arab Camp, Field Park, adjacent to Railway Station Nasiriyah, that the Ahmadis who reside in or near Nasiriyah should meet him as soon as possible.

Wassalam Humbly yours, acting Nazir Talif-oIshaat, Qadian

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Friday Sermon 16 October 2020 Men of Excellence: Hazrat Muawizra bin Harith and Hazrat Ubayyra bin Kaab After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated: Today, the companion whose accounts I shall narrate first is Hazrat Muawizra bin Harith. Hazrat Muawizra belonged to the Khazraj tribe of the Ansar. Hazrat Muawiz’sra father’s name was Harith bin Rifa‘ah. His mother’s name was Afraa bint Ubaid. Hazrat Muazra and Hazrat Aufra were his brothers. All three of these brothers used to be referred to by the name of their father as well as their mother. Hence, all three were also known as Banu Afraa [the sons of Afraa]. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat alSahabah, Vol. 5, Muawiz bin Afra [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003] 231) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Muawiz bin Afra (Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990), 374.)

Ibn Ishaq is the only one to have reported that Hazrat Muawizra was among the 70 Ansar who participated in the Second Pledge at Aqabah.

Hazrat Muawizra married to Umm Yazid bint Qais. The names of his two daughters from this marriage were Hazrat Rubai‘ bint Muawizra and Hazrat Umairah bint Muawizra. (Ibn Saad, Al-Tabaqat alKubra, Vol. 3, Muawiz bin Afra [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990] 374) Hazrat Muawizra had the opportunity to participate in the Battle of Badr alongside his two brothers; Hazrat Muazra and Hazrat Aufra. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 5, Muawiz bin Afra [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003] 231) During the Battle of Badr, Hazrat Muazra, Hazrat Aufra and Hazrat Muawizra, who were referred to as the Banu Afraa and their freed slave Abul Hamraa, had one camel between them, and they would take turns to ride on it. (Al-Waqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 1, Badr alQital [Beirut, Lebanon: Dar al-Kutub alIlmiyyah (2013)] 38) I presented the following narration once before in relation with Hazrat Muazra but it is also important that it is mentioned here in relation to Hazrat Muawizra, hence, I will narrate it here as well. Hazrat Anasra

narrates, “On the day of the Battle of Badr, the Holy Prophetsa said, ‘Who will go to see what became of Abu Jahl?’ Hazrat Ibn Mas‘udra went and saw that both sons of Afraa had attacked him with their swords to such an extent that he was on the brink of death. Hazrat Ibn Masudra went to him

and asked, ‘Are you Abu Jahl?’”

Hazrat Anasra further narrates, “Hazrat Abdullah bin Mas‘udra grabbed hold of Abu Jahl by the beard. Abu Jahl said, ‘Have you killed a greater man than this?’ or he said ‘has his tribe had killed a greater man?’”

(Sahih al-Bukhari, Kitab al-Maghazi, Bab

Qatl Abi Jahl, Hadith 3962) This is a narration from Sahih Bukhari.

In the commentary to this narration, Hazrat Sayyid Zain-ul-Abideen Waliullah Shah Sahibra states: “In some narrations, it is mentioned that the two sons of Afraa, Muazra and Muawizra attacked Abu Jahl to the extent that he was on the brink of death and that Hazrat Abdullah bin Mas‘udra severed his head later on. Imam Ibn Hajar Asqalani has expressed the possibility of Muawizra bin Afraa having also attacked him [i.e.

Abu Jahl] after Muazra bin Amr and Muazra bin Afraa had already done so.” (Sahih al-Bukhari, Kitab Fard al-Khumus, Bab man lam Yakhmus al-Aslab, Hadith 3141, Vol. 5, p. 491, footnote, Urdu translation, published by Nazarat-e-Ishaat Rabwah) Whilst relating the incident of Abu Jahl’s killing, Hazrat Khalifatul Masih IIra states: “Sometimes, a person celebrates something and deems it to be useful for him. However, that same thing becomes the cause of his destruction and downfall.

“At the occasion of Badr, when the disbelievers of Mecca arrived at the scene, they thought, ‘We will be rid of these Muslims in no time.’ Abu Jahl said, ‘We will mark this as a joyous occasion and drink wine.’ He thought to himself that he would not return until he killed all the Muslims. However, that same Abu Jahl was killed by two young boys from Medina.

The disbelievers of Mecca used to look at the people of Medina with contempt. Abu Jahl had to experience such humiliation that even his final wish was left unfulfilled.

It was a custom among the Arabs that if a chief was killed in a battle, they would cut his neck in a manner that it would be prominent so that he can be recognised as one of the chiefs. Abdullah bin Mas‘udra saw him as he was lying there motionless and injured and said to him, ‘Look what has become of you!’ He replied, ‘I do not regret anything but the fact that the children of farmers from Medina have killed me.’ That is, children of people who plant crops and work as farmers; such

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Friday 13 November 2020 | AL HAKAM

work was considered inferior in the eyes of the Meccans and they believed that such people from Medina had no knowledge of war and fighting. However, these very people killed him and shattered his arrogance. As a matter of fact, it was not just these people, rather it was their sons, who were not experienced in the slightest.

Abdullahra asked Abu Jahl if he had any last wish. He replied that he wanted his neck to be cut off slightly longer. However, Abdullahra said that he would not fulfil this request of his either and severed his neck close to his chin. The day he wanted to be a source of happiness for him became a day to mourn and he was not even able to digest the alcohol he had consumed.”

(Khutbat-e-Mahmud [Khutbat Eid-ulFitr] Vol. 1, p. 11) On the occasion of the Battle of Badr, Hazrat Muawizra was martyred during combat by Abu Musafi‘. (Ibn Abd alBarr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 4, Muawiz bin Afra [Beirut, Lebanon: Dar al-Jil, 1992] 1442) The next companion to be mentioned is Hazrat Ubayyra bin Kaab. Hazrat Ubayyra belonged to the Banu Muawiyah branch of the Khazraj tribe of the Ansar.

His father’s name was Kaab bin Qais and his mother’s name was Suhaila bint Aswad. Hazrat Ubayyra bin Kaab had two titles; one was Abu Munzir, as given by the Holy Prophetsa and the second was Abu Tufail, given by Hazrat Umarra because of his son, Tufail. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1 [Beirut, Lebanon: Maktabat Dar al-Kutub al-Ilmiyyah, 2016] 168-169) Hazrat Ubayyra was of moderate height.

The colour of his hair and beard was white and he did not dye them in order to conceal his grey hair. (Ibn Saad, AlTabaqat al-Kubra, Vol. 3 (Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017) 378) He did not dye his beard nor his hair.

Hazrat Ubayyra bin Kaab participated in the second pledge at Aqabah along with seventy other individuals. Hazrat Ubayyra knew how to read and write even before he accepted Islam and once he became a

Muslim, he received the honour of writing the revelations received by the Holy Prophetsa. The Holy Prophetsa formed a bond of brotherhood between Hazrat Ubayyra and Hazrat Talha bin Ubaidillahra.

According to another narration, the Holy Prophetsa established a bond of brotherhood between Hazrat Ubayyra and Hazrat Saeed bin Zaidra. (Ibn Saad, AlTabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017) 378] With regard to Hazrat Ubayyra bin Kaab, it is mentioned that Allah the Exalted commanded the Holy Prophetsa to recite the Quran to Ubayyra. Furthermore, the Holy Prophetsa said that Ubayyra was the best qari [who recites the Quran according to the rules of recitation] among his people. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 2017] 378) It is mentioned in regard to him that he had great knowledge of the Holy Quran due to this very reason. Other narrations about this will be mentioned later.

Hazrat Musleh-e-Maudra states: “Hazrat Ubayyra bin Kaab was among those four individuals with regard to whom the Holy Prophetsa said that they are the qurra-e-ummat [reciters of the Holy Quran] of this ummah.” That is, if anyone wished to learn to read the Quran, they should learn from them. (Tafsir-eKabir, Vol. 10, p. 84) Hazrat Musleh-e-Maudra further states: “The following 15 names of scribes are those to whom the Holy Prophetsa dictated the Holy Quran and are proven from history. They are, Zaid bin Thabitra, Ubayyra bin Kaab, Abdullah bin Saad bin Abi Sarahra, Zubair bin al-Awamra, Khalid bin Saeed bin al-Aasra, Aban bin Saeed al-Aasra, Hanzala bin al-Rabi al-Asadira, Mu‘ayqib bin Abi Fatimara, Abdullah bin Arqam Zuhrira, Shurahbil bin Hasanahra, Abdullah bin Rawahara, Hazrat Abu Bakrra, Hazrat Umarra, Hazrat Uthmanra and Hazrat Alira. When [a portion] of the Holy Quran was revealed to the Holy Prophetsa, he would call one of these individuals and dictate the revelation to him.” (Dibachah

Tafsir al-Quran, Anwar al-Ulum, Vol. 20, pp. 425-426) Hazrat Musleh-e-Maudra states in one instance that the Holy Prophetsa appointed a group of teachers who taught the Holy Quran; they learned and memorised the entire Holy Quran from the Holy Prophetsa and taught it to others. There were four esteemed teachers who were responsible for learning the Holy Quran from the Holy Prophetsa and teaching it to others, and there were many companions under them who would also teach the Holy Quran to others. The names of these four esteemed teachers are Abdullah bin Mas‘udra, Salim, the freed salve of Abu Hudaifahra, Muaz bin Jabalra and Ubayyra bin Kaab. The first two were Muhajireen and the latter two were Ansar. With regard to their work, Abdullah bin Mas‘udra was a labourer, Salimra was a freed slave, while Muaz bin Jabalra and Ubayyra bin Kaab were chieftains of Medina. Thus, keeping in view every member of society, the Holy Prophetsa appointed qaris from each rank.

It is narrated in a hadith that the Holy Prophetsa used to say: ّٰ َ​َ َْ ْ َ ٰ ُْ ُ ُ َ ْ ‫خذوا الق ْران ِمن اربع ٍۃ ( ِمن) ع ُ ْب ِد الل َ ِہ بْ ِن َم ْس ُع ْو ٍد َو َسال ٍِم‬ َ ْ َُ َ َ ‫و معا ِذ ب ِن ج َب ٍل و اب َ ِ ّی بِ ْن ک ْع ٍب‬

“Anyone who desires to read the Quran should learn from the following four individuals: Abdullah bin Mas‘ud, Salim, Muaz bin Jabal and Ubayy bin Kaab.”

These were the four people who either learned the entire Quran from the Holy Prophetsa or would recite it before him to ensure they did not make any mistakes.

Aside from them, there were also many other companions who learned various portions of the Holy Qur’an directly from the Holy Prophetsa. (Dibachah Tafsir alQuran, Anwar al-Ulum, Vol. 20, pp. 427428) Hazrat Anas bin Malikra narrates that the Holy Prophetsa said to Ubayyra, “Allah has commanded me to recite to you the َ ‫[ ل َ ْم یَ ُکن الَّذیْ َن َک َف ُر ْوا م ْن اَ ْھل الْک‬i.e. Surah chapter ‫اب‬ ‫ت‬ ِ ِ ِ ِ ِ ِ al-Bayyinah].”

Hazrat Ubayyra enquired whether God had specifically mentioned his name to

which the Holy Prophetsa replied “Yes.” Upon hearing this, Hazrat Ubayyra began to cry.

This narration is from Sahih alBukhari. (Sahih al-Bukhari, Kitab Manaqib al-Ansar, Bab Manaqib Ubayy bin Kaab, Hadith 3809) There is another narration in which Hazrat Anas bin Malikra relates that the Holy Prophetsa said to Hazrat Ubayyra bin Kaab, “Allah the Almighty has commanded me to recite the Quran to you.” Hazrat Ubayyra enquired, “Did Allah mention my name to you?” to which the Holy Prophetsa replied, “Yes.” Hazrat Ubayyra asked, “Did the Lord of this world and the Hereafter mention me?” to which the Holy Prophetsa replied, “Yes.” Upon this, Hazrat Ubayy’sra eyes filled with tears. (Sahih al-Bukhari, Kitab al-Tafsir, Bab Surah “Lam yakun…”, Hadith 4961) Hazrat Musleh-e-Maudra has also explained this incident in his own words.

He states: “It is narrated by Abu Hayyah Badri that Surah al-Bayyinah was revealed in its entirety, i.e. all in one go; and then Gabriel informed the Holy Prophetsa that Allah the Almighty had commanded him to ensure Ubayy bin Kabra memorised this chapter.

The Holy Prophetsa said to Ubayyra bin Kaab, ‘Gabriel has informed me that God Almighty has commanded that I should ensure you memorise this chapter.’ Ubayyra bin Kaab said, ‘O Messengersa of Allah, did God Almighty mention my name?’

The Holy Prophetsa replied, ‘Yes.’ Hearing this, Ubayy bin Kaab began to cry out of happiness. (Tafsir-e-Kabir, Vol. 8, p. 342) After the demise of the Holy Prophetsa, Hazrat Umar Farooqra often recounted this incident. Once, while standing at the pulpit in Masjid al-Nabawi [the Prophet’s Mosque], he said that the greatest qari was Ubayyra. Once, during his expedition to Syria, whilst in Jabiyah – which is a settlement near Damascus – he delivered a sermon wherein he said: ُ ْ ْ َ َ ُْْ َ َ​َ ْ َ ‫آن فل َیا ِت ابَ ًّیا‬ ‫من اراد القر‬ Meaning, “Whoever has a desire to

Friday 13 November 2020 | AL HAKAM

24 learn the Holy Quran should go to Ubayy.”

(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 149) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 2 [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi] 91) Hazrat Anasra narrates that there were four people during the time of the Holy Prophetsa who committed the entire Quran to memory, all of whom were from the Ansar; Hazrat Ubayyra bin Kaab, Hazrat Muaz bin Jabalra, Hazrat Abu Zaidra and Hazrat Zaid bin Thabitra. This narration is from Sahih al-Bukhari. (Sahih al-Bukhari, Kitab Manaqib al-Ansar, Bab Manaqib Zaid bin Thabit, Hadith 3810, translated version, Vol. 7, p. 290, Nazarat-e-Ishaat Rabwah) Hazrat Musleh-e-Maudra states that the names of prominent huffaz [those who have memorised the entire Quran] from the Ansar were Ubadah bin Samitra, Muaz, Mujama bin Harithahra, Fuzalah bin Ubaidra, Maslamah bin Mukhalladra, Abu Dardara, Abu Zaidra, Zaid bin Thabitra, Ubayyra bin Kaab, Saad bin Ubadahra and Umm Waraqahra. (Dibachah Tafsir alQuran, Anwar al-Ulum, Vol. 20, p. 430) The Holy Prophetsa once said that the most benevolent upon his people was Hazrat Abu Bakrra. The strictest with

regard to God’s religion was Hazrat Umarra, meaning he was very strict in adhering to religious principles. The most modest was Hazrat Uthmanra, as in he had achieved the greatest levels of modesty. The person with the greatest understanding of what is lawful and unlawful was Hazrat Muaz bin Jabalra. The person with the greatest awareness of his obligations was Hazrat Zaidra bin Thabit. The person with the highest knowledge in recitations of the Holy Quran was Hazrat Ubayyra bin Kaab. And every ummah has a Custodian; and the Custodian of this Ummah was Hazrat Abu Ubaidah bin Jarrahra – whose accounts have been narrated previously.

(Jami‘ al-Tirmidhi, Abwab al-Manaqib, Bab Manaqib Muaz bin Jabal … Hadith 3790) The first scribe to write a revelation of the Holy Prophetsa after his migration to Medina was Hazrat Ubayyra bin Kaab.

At the time, it was not common for the scribe’s name to be written at the end of a Quranic inscription; however, Hazrat Ubayyra initiated this practice and the other companions also adopted this practice. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2016] 170) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi,

Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 158) Meaning, the name of the person who had inscribed the text would not be written, rather the text would simply be written out [without any indication of who transcribed it]. Hazrat Ubayyra began signing his name at the end of an inscription to make it known that it had been written by him, and thus, it became common practice.

Hazrat Ubayyra memorised the Holy Quran after hearing every single word from the Holy Prophetsa himself. The Holy Prophetsa noticed his passion for learning and as a result paid special attention towards his education. The lofty rank and awe of prophethood would make even the most senior companions to abstain from asking [many] questions; however, Hazrat Ubayyra would ask questions without hesitation. He would not ask questions unnecessarily; he paid due regard to the esteemed rank of prophethood and asked questions in a respectable manner, but he did not hesitate in doing so. Due to Hazrat Ubayy’sra passion, sometimes the Holy Prophetsa would initiate the conversation himself without being prompted by a question. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 148) Once, the Holy Prophetsa was leading the Fajr [pre-dawn] prayer, during which he forgot to recite a verse in his recitation [of the Holy Quran]. Hazrat Ubayyra was not able to join the congregation from the beginning of the prayer, instead he joined in the middle [of the prayer]. Upon completing the prayer, the Holy Prophetsa enquired if anyone in the congregation had noticed anything different in his recitation.

Everyone remained silent. Then, the Holy Prophetsa asked whether Ubayyra bin Kaab was present. By this time, Hazrat Ubayyra had completed offering his Salat. Despite joining the congregation late, he must have joined by the second rak‘ah [unit of prayer] to have been able to hear the mistake that was made or notice the verse which had been forgotten.

In any case, Hazrat Ubayyra bin Kaab had completed offering his Salat and informed the Holy Prophetsa that he had not recited such and such verse. He said, “O Messengersa of Allah, you did not recite such and such verse during your recitation; has it been abrogated or did you simply forget to recite it?” The Holy Prophetsa replied that he had merely forgotten to recite it. Then, the Holy Prophetsa said to Ubayyra, “I knew you would be the only one to notice this.” (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 148) Hazrat Ubayyra bin Kaab narrates, “Once, I was in the mosque when a man entered and began offering Salat. He recited the Quran in such a manner which seemed very unusual to me. Then another man entered the mosque and started reciting [the Holy Quran] with a different qir‘ah [reading]. When we had all offered our Salat, we went to the Holy Prophetsa.

“I informed the Holy Prophetsa that

this person has recited the Holy Qur’an in such a qir‘ah [reading] which seems strange to me. Then another person came who recited it in a different reading to the first person. So the Holy Prophetsa asked both of them to recite their qir‘aat of the Holy Quran, to which they recited. The Holy Prophetsa then declared both their qir‘aat to be correct and told them both they had recited correctly.”

Upon the reversal of his own opinion, Hazrat Ubayyra says, “When I had formed an opinion that such and such person recited incorrectly and the Holy Prophetsa corrected my view declaring both readings to be correct, I became extremely embarrassed in a manner I had not even experienced in the era of ignorance when I knew little. The embarrassment I felt at that point was like none other I had felt in my entire life.

“When the Holy Prophetsa saw me overcome in this state and the embarrassment was plain to see on my face, he placed his hand on my chest. I was covered in sweat as if I was beholding God Almighty in this state of fear. Then the Holy Prophetsa said to me, ‘O Ubayy, I was instructed that I should recite the Holy Quran in one qir‘ah. I replied by requesting ease for my people. I was then instructed that I should recite it, i.e. the Holy Quran in two qir‘aat, to which I again replied asking ease for my people. On the third try, he instructed that I should recite it in seven qir‘aat. Thus, in response to each one of my requests I was told by the angel that I have been given the right to seek whatever I wish from God,’ i.e. the angel Gabriel said, ‘For each response [to your request], Allah the Almighty has granted you the right to seek from Him whatever you desire of Him.’ ‘I then said (i.e. the Holy Prophetsa states), “O Allah, forgive my people, O Allah, forgive my people. And I deferred the third prayer for the day in which all of creation will turn to me [for intercession], including Prophet Abrahamas.”’” (Sahih Muslim, Kitab Salat al-Musafirin wa Qasriha, Bab Bayan anna al-Quran…, Translation of Nur Foundation, Vol. 3, pp. 308-309) One can gauge an understanding of Hazrat Ubayy bin Kaab’sra mastery over the qir‘aat [readings of the Holy Quran] that the Holy Prophetsa himself would recite the entire Holy Quran to him. Thus, the year in which the Holy Prophetsa passed away, he recited the Quran to Hazrat Ubayyra and stated, “Gabriel has told me that I should recite the Quran to Ubayy.” (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 149) And so, the Holy Prophetsa recited the Holy Quran to Hazrat Ubayyra.

Hazrat Ubayyra would teach the Holy Quran to an Iranian in the blessed era of the Holy Prophetsa. When he taught him the verse, َ ْ ُ َ َ ْ ُّ َّ َ َ َ َ َّ ‫ام الأثِ ْی ِم‬ ‫ِإن شجرۃ الزقو ِم طع‬ The Iranian was not able to properly pronounce the word “atheem” [sinners] and whenever he would recite the word atheem, he would recite it as yateem.

Hazrat Ubayyra was very concerned as

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Friday 13 November 2020 | AL HAKAM to how he could teach him. The Holy Prophetsa happened to be passing by and seeing the concern on the face of Hazrat Ubayyra, he stopped. When he heard the discussion said in Persian, “Try saying it َّ ُ َ he َ as ‫ام الظاثِ ْم‬ ‫[ طع‬ta‘amun zathim] this is with a ‫[ ظ‬zaa]. When he tried reciting it in this manner he very clearly said ‫[ اثیم‬atheem]. َ Thus, when Hazrat Ubayyra read out ‫ظاثِ ْم‬ [zathim] and the Iranian replied saying ‫اثیم‬ [atheem] and was able to pronounce it correctly.

Thereupon, the Holy Prophetsa said to Hazrat Ubayyra, “Correct his speech according to his own language so that he may learn to recite the Holy Quran correctly, and ensure he pronounces the letters fully, God Almighty will reward you for this.” (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 152) On one occasion, the Holy Prophetsa was delivering the Friday Sermon and recited Surah Bara‘at. Hazrat Abu Dardara and Hazrat Abu Dharrra did not yet know of this chapter. So during the sermon, they indicated through a gesture to Hazrat Ubayyra in order to ask when this chapter was revealed as they had not yet heard it.

Hazrat Ubayyra indicated that they should remain silent.

Upon the completion of prayer, when Hazrat Ubayyra stood up to go home, both of these noble men asked Hazrat Ubayyra why he had not answered their question.

Hazrat Ubayyra replied that their prayer that day had become invalidated owing to a vain act. Hearing this, they both went to the Holy Prophetsa and related to him what Hazrat Ubayyra had said. The Holy Prophetsa stated that indeed Hazrat Ubayyra had spoken the truth; in other words, they should not have spoken whilst the [Friday] sermon was being delivered.

(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 157) Hazrat Ubayyra bin Kaab relates: “The Holy Prophetsa stated, ‘O Abu Munzir, do you know which verse in Allah’s book that has been granted to you is the greatest of all?’ I submitted, ‘Allah and His Messengersa know better.’ The Holy Prophetsa again asked, ‘O Abu Munzir, do you know which verse in Allah’s book that has been granted to you is the greatest of all?’ I gave the same response, but when the Holy Prophetsa asked again, I stated: ّٰ َ َ ْ ْ َّ ‫الل ُہ لَآ ِالٰ َہ ِالا ُہوَ ال َح ُّی الق ُّیوْ ُم‬ [Allah – there is no God but He, the Living, the Self-Subsisting and AllSustaining. (Ch.2: V.256)] Hazrat Ubayyra states, “The Holy Prophetsa placed his hand upon my chest and stated, ‘By God, O Abu Munzir, may your knowledge be a source of blessing for you.’” (Sahih Muslim, Kitab Salat alMusafirin wa Qasriha, Bab Fadl Surat alKahf wa Ayat al-Kursi, Translation of Nur Foundation, Vol. 3, p. 300.)

In other words, the Holy Prophetsa expressed his approval to his answer.

During the blessed lifetime of the Holy Prophetsa, Hazrat Ubayyra taught the Holy Quran to Hazrat Tufail bin Amr

Dausi, who in return presented him with a bow as a gift. Hazrat Ubayyra took hold of the bow and presented himself before the Holy Prophetsa. The Holy Prophetsa enquired where he got the bow from and Hazrat Ubayyra submitted that it was a gift from one of his students. The Holy Prophetsa instructed him to return it and to refrain from such gifts. Similarly, another student gifted him a piece of cloth and the Holy Prophetsa gave the same instruction.

Thereafter, Hazrat Ubayyra completely abstained from taking anything in return of teaching the Holy Quran.

The people of Syria would learn the Holy Quran from Hazrat Ubayyra and would also get the scribes of Medina to produce copies of the Holy Quran. In return of their services for transcribing the copies of the Quran, they would invite the scribes to eat with them. However, Hazrat Ubayyra would never accept their invitation. Once, Hazrat Umarra enquired from Hazrat Ubayyra regarding the kind of foods eaten in Syria and he replied that he never ate with them and would always eat his own food. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 151-152) Hazrat Ubayyra participated in all the battles alongside the Holy Prophetsa including the battle of Badr, Uhud and Khandaq [the Ditch]. (Ibn Saad, AlTabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 378) During the Battle of Uhud, Hazrat Ubayyra was struck by an arrow which pierced into his median vein, which carries blood to the head, chest, back and to the hands and feet. Subsequently, the Holy Prophetsa sent a physician to treat him, who then cut the vein and then branded it with his own hand. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar alSahabah, Vol. 3 [Karachi, Pakistan: Dar alIshaah Urdu Bazar, 2004] 141, 142) (Urdu Lughat, Vol. 22, p. 29, Urdu Lughat Board, Karachi) There is an incident which took place during the Battle of Uhud, which, although it has been previously narrated, I will briefly mention it again.

After the battle, the Holy Prophetsa instructed Hazrat Ubayyra bin Kaab to go and assess the conditions of those injured.

As he went searching, he came across Hazrat Saad bin Rabira who had been fatally wounded and was breathing his last.

Hazrat Ubayyra asked him if he wished for him to convey any message to his relatives and loved ones. Hazrat Saadra smiled and replied that he was hoping a Muslim would walk by so that he could pass onto him his message. He then stated, “Place your hand in mine and promise me that you will certainly convey my message.”

His message was, “Convey my greetings of peace [salam] to my fellow Muslim brethren and tell my people and relatives that the Holy Prophetsa is the most excellent trust which Allah the Almighty has granted to us and we protected this trust with our very lives. Now I depart, but I hand over the responsibility of protecting this trust over to you. Let it not be the case that you show negligence in its

protection.” (Tafsir-e-Kabir, Vol. 7, p. 338) In 9 AH, when Zakat had become obligatory, the Holy Prophetsa appointed various people to different parts of Arabia for its collection. Hazrat Ubayyra was appointed to collect the Zakat from the tribes of Banu Bali, Banu Azar and Banu Saad. One day, Hazrat Ubayyra visited a village and one of the villagers brought out all his animals before Hazrat Ubayyra and stated that he could take any one of them as part of his Zakat. From among the camels, Hazrat Ubayyra selected a two-year old young camel. The individual who was presenting his donation stated that this camel was of no benefit for it could neither produce milk nor be used as a mount. He recommended a different camel to Hazrat Ubayyra which was much healthier and not too aged. Hazrat Ubayyra replied that this was not possible as he could not go against the teachings of the Holy Prophetsa. Hazrat Ubayyra then advised that it was better for them that they both go to Medina, which was not far from there, and present the matter before the Holy Prophetsa and whatever the Holy Prophetsa instructed, he should do accordingly. Agreeing with the suggestion of Hazrat Ubayyra, they both travelled to Medina with the camel and

presented the entire matter before the Holy Prophetsa. The Holy Prophetsa stated that if he wished to donate the bigger camel, he could do so and it would be accepted [as Zakat] and God Almighty would grant him its reward. Thus, he presented the camel to the Holy Prophetsa and left.

During the era of Hazrat Abu Bakrra, the compilation of the Holy Quran [into book form] was initiated. A committee consisting of [several] companions was formed for this task of which Hazrat Ubayyra was its supervisor. Hazrat Ubayyra would recite the Holy Quran and the companions would write it down. Since this committee comprised of those who were very learned and possessed deep knowledge, occasionally they would have discussion and discourse on certain verses. When the following verse of Surah al-Taubah was being written down: ُ ْ َُ ُ ُ ّٰ َ ْ َ َّ َ َّ َ ‫ث ّم ان َص َرفوْا َص َر َف الل ُہ قلوْبَ ُہ ْم ِبان ُہ ْم قوْ ٌم لا یفق ُہوْ َن‬ [Then they turn away. Allah has turned away their hearts because they are a people who would not understand. (Ch.9: V.127)] It was mentioned that this was the final verse to be revealed. Hazrat Ubayyra stated that in fact there were two more verses that the Holy Prophetsa taught him after

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this. Therefore this was not the last verse, rather there were two verses revealed after that as well. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 142) Hazrat Umarra introduced many beneficial initiatives during his Khilafat, one of which was the formation of a consultative body [Majlis-e-Shura].

The system of Majlis-e-Shura was established during the era of Hazrat Umarra. This consultative body was formed of prominent companions from among the Muhajireen and Ansar and Hazrat Ubayyra bin Kaab was also its member in representation of the Khazraj tribe. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Isha‘ah Urdu Bazar, 2004] 142-143) An individual by the name of Jabir or Juwabir states that during the era of Hazrat Umar’sra Khilafat, he went to see Hazrat Umarra in relation to some matter.

He states that there was a person who was stood next to Hazrat Umarra who had white hair and was wearing white clothes.

The aforementioned individual said, “Verily, the means to attain our objective and the provisions for the hereafter are present in this very world and our deeds in this world shall be rewarded in the hereafter.” Jabir states that he asked, “O Leader of the Faithful, who is this person?”

Hazrat Umarra replied, “Ubayyra bin Kaab, the leader of the Muslims.” (Ibn Saad, AlTabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 378, 379) Abdur Rahman bin Abd Qari narrates that one night, during the month of Ramadan, he went with Hazrat Umarra to the mosque and saw that people were scattered in various groups whilst offering their prayers. Some were offering the prayer on their own, whilst others were offering prayers with a small congregation behind them. Upon seeing this, Hazrat Umarra stated that he deemed it better if everyone was brought together as one congregation behind a single qari [Imam].

Upon making this decision, Hazrat Umarra appointed Hazrat Ubayyra bin Kaab to lead the congregation. (Sahih al-Bukhari, Kitab al-Salat al-Tarawih, Bab Fadl man Qam Ramadan, Hadith 2010, Translated version, Vol. 3, 680-681, Nazarat-e-Ishaat Rabwah) In other words, the Muslims were offering their nawafil [voluntary] prayers at night.

Hazrat Ubayyra is among those esteemed companions who had heard a large part of the ahadith [oral traditions] directly from the Holy Prophetsa. Many companions studied ahadith from him and in fact, the majority of his students would comprise of companions. (Even the companions would listen to the ahadith from him.)

Hazrat Umarra bin Khattab, Hazrat Abu Ayub Ansarira, Hazrat Ubadah bin Samitra, Hazrat Abu Hurairahra, Hazrat Abu Musa Ash‘arira, Hazrat Anas bin Malikra, Hazrat Abdullah bin Abbasra, Hazrat Sahl bin Saadra and Hazrat Suleman bin Sardra were among those who benefited from Hazrat Ubayy’sra knowledge of ahadith. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar alSahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 153) Hazrat Qais bin Ubadahra once came to Medina to meet the companions and states that he found Hazrat Ubayyra bin Kaab to be of a lofty rank. He states that it was the time for prayer and people had all gathered and Hazrat Umarra was also present. There was a certain matter for which people needed to be given guidance and so after the completion of the prayer, Hazrat Ubayyra stood up and related sayings of the Holy Prophetsa to the people. Their passion and zeal to listen to what he was saying was evident from the way they were all attentively listening to him. Hazrat Ubayy’sra extraordinary status had a left deep impact on Qais. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar alSahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 154.)

Hazrat Ubayyra would also provide guidance from the Holy Quran in relation to jurisprudential matters. Once, a lady

came to the Hazrat Umarra and stated that her husband had passed away while she was expecting and had now given birth.

At the time of his demise, she was expecting but now she had given birth but the period of her iddat had not been completed yet. Iddat is a period of four months and 10 days, which a wife must observe after the demise of her husband.

She was still observing this period when she gave birth. Therefore, she asked whether she should still complete the full period of the iddat or was that enough.

Hazrat Umarra instructed that she should continue to observe the full period of the iddat that had been prescribed for a widow.

Shen then went to Hazrat Ubayyra and enquired about the matter from him as well. She told him about the matter she had presented before Hazrat Umarra and also the verdict he had given.

Hazrat Ubayyra told her to go to Hazrat Umarra and tell him that Ubayy states that she no longer needed to observe the remaining period of the iddat. He also told her that if Hazrat Umarra enquired about him, she should tell him where he was and should come and call for him. The lady went to Hazrat Umarra and so he asked her to call Hazrat Ubayyra. Hazrat Ubayyra came and Hazrat Umarra asked how he had come to this verdict. Hazrat Ubayyra replied that he based it on the Holy Quran and then quoted the following verse: َ َّ َ ُ َ َ ْ َ ْ ُ َ ُ َ َ َ ‫ال ا َجل ُہ َّن ا ْن یض ْع َن َح ْمل ُہ ّن‬ ِ ‫واولات الاحم‬ “And [as for those] who are with child, their period shall be until they are delivered of their burden.”

Hazrat Ubayyra then stated that any lady who was expecting and was widowed would also be counted among them. Hazrat Ubayyra stated that he had also heard a hadith of the Holy Prophetsa regarding this matter as well. Hazrat Umarra then told the lady that she should act in accordance to what Hazrat Ubayyra had said, in other words what he had said was correct.

The house belonging to the Holy

Prophet’ssa paternal uncle, Hazrat Abbasra was attached to one side of Masjid-eNabwi. Hazrat Umarra wanted to extend the area of the mosque and asked Hazrat Abbasra if he would sell his house so that he could include that area as part of the mosque. Hazrat Abbasra stated that this was not possible.

Hazrat Umarra then asked if he could gift it and again Hazrat Abbasra refused to do so as he was would usually do things in his own way. Hazrat Umarra then asked if he himself would then extend the mosque and this would be a great act for the benefit of the ummah if he was to extend the mosque and include his house as part of it. Hazrat Abbasra replied that this was also not possible. He did not agree to this either.

Hazrat Umarra said, “You will have to accept one of these three options.” Hazrat Abbasra replied, “I agree to none of these options.”

Thus, as the matter remained unresolved, both of them appointed Hazrat Ubayyra bin Kaab as an arbitrator.

Hazrat Ubayyra said to Hazrat Umarra, “What right do you have to take something that he is not content on giving?” and then said, “You cannot take it from him.”

Hazrat Umarra asked Hazrat Ubayyra whether he based his decision on the Holy Quran or a Hadith. Hazrat Ubayyra stated that he based it on a hadith and then stated that when Prophet Solomanas constructed [the temple] in Jerusalem, one of the walls that was built on someone else’s land fell down. Prophet Solomonas received a revelation stating that he should seek permission from the owner before constructing on the land.

Upon hearing this, Hazrat Umarra fell silent. However, Hazrat Abbasra was loyal and sincere and had pledged allegiance to Khilafat and he was overcome with this passion. Although he initially refused, he had, however, a pious and virtuous disposition. He had great honour for the faith and respect for Khilafat which he demonstrated. When Hazrat Umarra agreed to the decision and fell silent, Hazrat Abbasra then said to Hazrat Umarra, “Very well, I will include my home as part of the mosque.” (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 155) On one occasion, Hazrat Umarra decided to prohibit people from performing Hajj Tamattau‘.

There are three types of Hajj, some youths may not be aware of this: Hajj Tamattau‘ is where one enters into a state of ihram for Umrah before arriving in Mecca. They first perform the Umrah and then come out of the state of ihram.

Then on 8 Dhul Hijjah, they will enter into a new state of ihram and perform the Hajj. This is known as Hajj Tamattau‘. The more commonly known form of Hajj is Hajj Mufrid and Hajj Qiran is when one performs the Umrah and Hajj in the same state of Ihram.

Nonetheless, Hazrat Umarra decided to prohibit people from performing Hajj Tamattau‘. Hazrat Ubayyra said, “You have no right to stop people from this.”

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Friday 13 November 2020 | AL HAKAM He subsequently stopped Hazrat Umarra from carrying this out saying that it was wrong to stop them. Thus, Hazrat Umarra abandoned his idea.

On one occasion, Hazrat Umarra decided to prohibit people from wearing cloaks from Heera, which was an area three miles from Kufa towards Najaf. The reason was that urine was added in order to dye the cloth or perhaps they would add animal urine in order to fade the cloth. Hazrat Ubayyra said, “You are not authorised to sanction this because the Holy Prophetsa himself wore clothes of this colour and wore cloaks from there, thus we also wore it during the life of the Holy Prophetsa and there were no issues.” Upon hearing this, Hazrat Umarra remained silent and said that Hazrat Ubayyra was correct. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 156) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 2 [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi] 328) (Fiqh-e-Ahmadiyyah, Vol. 1, pp. 335336) During the Khilafat of Hazrat Umarra, on one occasion, a disagreement arose between Hazrat Umarra and Hazrat Ubayyra over an orchard. Hazrat Ubayyra began to weep and said, “Am I to witness all this in your era?” Hazrat Umarra said, “This was not my intention. You are free to obtain a verdict from any Muslim. As there is a disagreement between us, I will not pass the verdict. You are free to obtain a verdict from anyone else, as I believe that I am in the right.”

Hazrat Ubayyra appointed Zaid bin Thabit as the arbitrator to which Hazrat Umarra agreed. The matter was presented before Hazrat Zaidra. Although Hazrat Umarra was the Islamic Khalifa, yet he came before Hazrat Zaidra as one of the two parties.

Hazrat Umarra rejected the view held by Hazrat Ubayyra [in regard to the orchard]. Hazrat Umarra said, “You seem to have forgotten. Think about it and try to recall.” Hazrat Ubayyra thought about it for a short while and said that he could not recall anything.

Hazrat Umarra then gave details about the entire incident saying that such and such took place. Hazrat Zaidra asked Hazrat Ubayyra what proof he had about his demand. He replied that he did not have any proof.

He said, “I do not have any proof at this point, but do not take an oath from Amir-ul-Momineen.” He said that he did not have any proof but he should not take an oath from Amir-ul-Momineen. Hazrat Umarra stated, “If it is necessary for me to take an oath then I have no hesitation in taking an oath.” Nevertheless, a decision was made regarding the matter. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar alSahabah, Vol. 3 [Karachi, Pakistan: Dar alIshaah Urdu Bazar, 2004] 145-146) Hazrat Uthmanra bin Affan selected 12 people from among the Quraish and Ansar for the codification [standardisation into a single codex or consonantal text] of the Quran, including Hazrat Ubayyra bin Kaab and Hazrat Zaidra bin Thabit. (Ibn

Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 381) During the era of Hazrat Uthmanra, differences in pronunciation and dialect of the Quran became widespread throughout the Islamic lands. In order to eliminate these differences, Hazrat Uthmanra summoned the companions who recited variant readings and heard all these variants individually. Hazrat Ubayyra bin Kaab, Hazrat ‘Abdullah bin ‘Abbasra and Hazrat Muaz bin Jabalra all had different dialects. In observing this, Hazrat Uthmanra wished to unite all Muslims upon a single mode of recitation of the Quran. There were twelve people from among the Quraish and Ansar who were extremely proficient in the Quran.

Hazrat Uthmanra assigned this important task to them and appointed Hazrat Ubayyra bin Kaab as the head of this committee. Hazrat Ubayyra would recite the words of the Quran and Hazrat Zaidra would write them down. All the various codices [manuscripts] of the Quran that are present today are in accordance with the reading of Hazrat Ubayyra bin Kaab. (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 143) Utai bin Damrah states that he said to Ubayyra bin Kaab: “What is the matter with the Companions of the Holy Prophetsa; we come from far off places so we can listen to incidents and accounts from you and so we can learn. However, when we come to you, you brush us aside as if we have no standing in your eyes.” Upon this, Ubayyra bin Kaab said, ‘By God! If I am alive until next Friday, I will reveal something to you and I care not whether after listening to what I have to say, you then wish to kill me or let me live.’”

The narrator states, “On the following Friday, I went to Medina and to my surprise, I saw huge crowds of people walking through the streets. I asked the people what was going on, to which one person said, ‘Are you not from this city?’

I replied in the negative. He then said, ‘Today, one of the leaders of the Muslims, Ubayyra bin Kaab has passed away.’”

The narrator then said, “By God! I have not witnessed the manifestation of God’s attribute of Al-Sattar [covering one’s shortcomings] as much as I did for him.”

I.e. referring to Ubayyra bin Kaab. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 380) As he had vowed on oath that he would say something after which he was unsure as to how he would be treated in return for saying that. From what the narrator stated, it seems as though Allah the Almighty saved Hazrat Ubayyra from saying something which, deep down, he did not want to say. Aside from this Allah knows best what is meant by this statement.

Nonetheless, upon hearing of his demise, the narrator stated, “I have not witnessed the manifestation of Gods attribute of Al-Sattar as much as for him (i.e. referring to Ubayyra bin Kaab).”

Hazrat Ubayyra bin Kaab states in one narration that he completes one reading of the Holy Quran in eight nights. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 379.)

Hazrat Ubayy bin Kaab’sra love for the Holy Prophetsa can be gauged from the following incident.

In Masjid al-Nabawi, the Holy Prophetsa used to deliver the sermon whilst leaning against the trunk of a date-palm tree that was used a pillar. Later, a pulpit was constructed and when the Holy Prophetsa sat on the pulpit to deliver the Friday sermon, a weeping sound resounded from that trunk which was heard by all those that were in the mosque.

The Holy Prophetsa went to that trunk and placing his hand over it, he embraced the trunk. The trunk began to weep profusely, just like an innocent child that needs to be consoled and after a while it became content and the noise coming from it stopped. Subsequently when [part of the] mosque was demolished for reconstruction, Hazrat Ubayyra bin Kaab took the trunk home, only because the Holy Prophetsa would lean against it. He took the trunk home but later it became withered and was reduced to [wood] dust

as termites consumed it. However, he kept the trunk with him owing to his love for the Holy Prophetsa. This is a narration of Musnad Ahmad bin Hanbal and some parts of it are from Sahih al-Bukhari.

(Musnad Ahmad bin Hanbal, Musnad al-Mukathirin min al-Sahabah, Musnad Jabir Abd-Allah Hadith 14075) (Sahih al-Bukhari, Kitab al-Buyu‘, Bab al-Najjar, Hadith 2095) (Sunan Ibn Majah, Kitab Iqamat al-Salah wa al-Sunnah fiha, Bab ma ja‘a fi Bad’ Sha‘n al-Minbar, Hadith 1414) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 158) From among the companions of the Holy Prophetsa, there were six arbitrators [qazis]: Hazrat Umarra, Hazrat Alira, Hazrat Abdullah bin Mas‘udra, Hazrat Zaid bin Thabitra, Hazrat Abu Musa Asharira and Hazrat Ubayyra bin Kaab. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2016] 170) Samurah bin Jundubra was an eminent companion of the Holy Prophetsa. After reciting the takbir [“Allahu Akbar” at the start of prayer] he would pause for a while before reciting a portion [of the Quran].

After reciting “Allahu Akbar”, he would

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28 remain silent for a period of time before reciting Surah al-Fatihah. Some people complained about this.

He wrote to Hazrat Ubayyra bin Kaab for him to shed light on this matter. Hazrat Ubayyra wrote a concise reply saying, “Your conduct is in line with the Shariah, therefore there is no harm if you pause.

Those who raise allegations against this are in the wrong.” (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 154.)

Hazrat Suwaid bin Ghafalah, Zaid bin Saujan and Sulaiman bin Rabia once travelled for an expedition. When they reached Uzaib, they came across a whip on the ground. Uzaib was the Valley of Banu Tamim where water was found. It was situated between Qadsiyya and Mughithah at a distance of four miles from Qadisiyya.

Nonetheless, Suwaid picked up the whip. The others said to him to leave it as it could belong to another Muslim.

Suwaid said he would certainly not leave it as if it remained there it would be eaten by wolves or consumed [by something else],

therefore it was better he made use of it.

A few days later, Suwaid left with the intention of performing Hajj. As Medina was en route, he went to see Hazrat Ubayyra and narrated the incident of the whip. Hazrat Ubayyra said, “I was also faced with a similar incident during the life of the Holy Prophetsa. During the time of the Holy Prophetsa, I found 100 dinars.”

Whether it is 100 dinars or a whip, everything found in this manner has its own value as it is a trust [belonging to someone else]. Let us see what the Holy Prophetsa stated in this regard.

Hazrat Ubayyra then continued, “The Holy Prophetsa instructed, ‘You ought to continuously make announcements to the people regarding it for one entire year.’

When that year had passed he said, ‘You ought to remember any markings and the amount of money and wait for one more year. If someone comes to collect it and gives the correct identification for it, you ought to hand it over to them, otherwise it will become yours.’” (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar alSahabah, Vol. 3 [Karachi, Pakistan: Dar

al-Ishaah Urdu Bazar, 2004] 156) (Sayyid Fadl al-Rahman, Farhang-i-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003] 197) This means that when one finds something, they ought to wait two years; they ought to continuously make announcements about it for one year and remember its markings or identifications for one more year. If someone comes to collect it giving the correct identification, it should be given to them.

A person was causing a commotion in the mosque stating that he had lost such and such thing. When Hazrat Ubayyra saw this he was displeased. The person said, “I have not uttered anything vile in the mosque.” Hazrat Ubayyra replied, “Indeed that is true; however, it is against the etiquette of a mosque to announce any worldly possession.” (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar alSahabah, Vol. 3 [Karachi, Pakistan: Dar al-Ishaah Urdu Bazar, 2004] 157) There are various narrations with regard to Hazrat Ubayy’sra demise.

According to one narration Hazrat

Ubayyra passed away in 22 AH during the Khilafat of Hazrat Umarra, whereas according to another narration, he passed away in 30 AH during the Khilafat of Hazrat Uthmanra – this [latter] narration seems more accurate because Hazrat Uthmanra appointed Hazrat Ubayyra for the standardisation of the readings of the Quran. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 381) (Ibn Hajar alAsqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 1 [Beirut, Lebanon: Dar al-Fikr, 2001] 35-36) The names of Hazrat Ubayy’sra children were Tufail and Muhammad and their mother’s name was Umm Tufail bint Tufail, who belonged to the Daus tribe.

It is stated that one of Hazrat Ubayy’sra daughters’ name was Umm Amr. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 378) This concludes the accounts relating to Hazrat Ubayyra.

(Original Urdu transcript published in Al Fazl International, 3 to 9 November 2020, pp. 5-10.

Translated by The Review of Religions)

The world is passing through very turbulent times. The global economic crisis continues to manifest newer and graver dangers almost every week.

The similarities to the period just before the Second World War continue to be cited and it seems clear that events are moving the world at an unprecedented pace towards a horrific Third World War. In this book, Hazrat Mirza Masroor Ahmadaa, the Head of the worldwide Ahmadiyya Muslim Community warns the world of the fast approaching dangers and how it can avert disaster and chart a course to peace. www.alislam.org/library/books/World-Crisis-and-Pathway-to-Peace.pdf

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