Al Hakam - 18 December 2020

Why interest and war are two sides of the same coin

When faith becomes light

From the Markaz Mauritius Lajna amila virtual mulaqat with Huzoor

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14 characteristics of angels, as explained by Hazrat Musleh-e-Maud

The story of a brave woman

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Page 18

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THE WEEKLY

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www.alhakam.org AL HAKAM | Friday 18 December 2020 | Issue CXLIV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

The façade of materialism shackling the youth Society has sewn social media, celebrity culture and materialism into the fabric of modern life. A culture of imitating celebrities and swiping through illusory perfect lives is now drowning the youth into deep waters of depression and anxiety.

Recently, the Journal of Epidemiology & Community Health published an illuminating study which reveals that body dissatisfaction affects 61% of teens worldwide, leading to heightened risk of depression in adulthood.

The researchers based their study on 4,000 participants in the Avon Longitudinal Study of Parents and Children (ALSPAC).

At the age of 14, “both the boys (1,675) and the girls (2,078) were mildly satisfied with their body, overall. But girls were more dissatisfied than boys.”

At the age of 18, the same pool of boys and girls were assessed for depressive symptoms, revealing that “girls were more likely to experience episodes of depression than boys … One in 10 (10%) of the girls reported at least one depressive episode compared with 1 in 20 (5%) of the boys.”

This showed that body dissatisfaction at a young age reflected heightened risk of

“Because of this name, Allah will also fulfil many of the promises He made to the Promised Messiah” Waqf-e-Nau Mauritius’ virtual class with Huzoor

Continued on page 3

A group of waqifeen-e-nau in Mauritius had the good fortune of meeting with Hazrat Amirul Momineenaa on 13 December 2020 in a virtual class.

It is narrated that during the time of Hazrat Khalifatul Masih IIra, Majlis-e-Irfan used to take place after Maghrib prayer at Masjid Mubarak in Qadian. On one occasion, Hazrat Musleh-e-Maudra had the following poem read out for three days [in Majlis-e-Irfan]: ‫ی‬ ‫م اےنپ پ ی�اروں یک تبسن رہزگ ہن رکوں اگ دنسپ نیھبک‬ ‫�� چ�ی‬ ‫وہ وھچےٹ درہج ہپ رایض وہں اور اُن یک اگنہ رےہ ی‬ “I shall never expect from my loved

ones that they are satisfied on a lower status and they set small goals [for themselves].”

With regard to this poem, Huzoorra said, “I have written this poem for waqifeen-e-zindagi [life devotees].”

The class of waqifeen of Mauritius commenced with the recitation of a portion from the Holy Quran, which highlighted Mary’s mother who vowed to dedicate her child’s life for the cause of God. Following this, the above mentioned nazm, composed by Hazrat Musleh-eMaudra, was presented.

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Friday 18 December 2020 | AL HAKAM

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This Week in History 18-24 December In this third year of Al Hakam, we will present a selection of incidents from the blessed life of the Promised Messiahas with some more details

18 December 1891: On this day, the Promised Messiahas wrote a letter to Hazrat Munshi Rustam Alira in which he stated that he had received his postcard. Huzooras informed him that a cloth made of gabardine [a fabric used in winter clothing] was sent to Hamid Ali Sahibra. Huzooras added that just as Hazrat Munshi Rustam Alira stated [in his postcard], the robe was given to Hafiz Muinuddin Sahib’s daughters.

Huzooras further wrote to Hazrat Munshi Rustam Alira that he should decide matters regarding the gardens and land with [Hazrat] Mirza Sultan Ahmad Sahib. In those days, Munshi Sahibra was in Lahore.

Mirza Sultan Ahmad Sahib

After the demise of the Promised Messiah’sas father, the elder brother of the Promised Messiahas, Mirza Ghulam Qadir Sahib, was not only managing his part of inherited land, but also the part of the land which was inherited by the Promised Messiahas. As the Promised Messiahas had no worldly interests and was dedicated to religious work, he never asked for his part of the land. Then, after the demise of Mirza Ghulam Qadir Sahib, his land’s control was passed onto Mirza Sultan Ahmad Sahib, who began to oversee it. So for acquiring the possession of share from the mentioned land, Huzooras directed Hazrat Munshi Rustam Alira that he should decide this matter with Mirza Sultan Ahmad Sahib, on behalf of the Promised Messiahas. (Maktubat-e-Ahmad, Vol.2, p. 580) 18 December 1889: The Promised Messiah wrote a letter to Hazrat Munshi Rustam Alira in which he stated that he would pray for him that Allah granted that which was beneficial for him in both secular and religious affairs. (Maktubat-e-Ahmad, Vol. 2, p. 570) as

19 December 1883: The Promised Messiahas replied to a letter he received from Mir Abbas Ali Sahib of Ludhiana in which he stated that he had to make his way to Amritsar for some important work. Huzooras said that he, due to the printing capacity at Riaz-e-Hind Press, had given some printing work to the Chashma-e-Nur Press.

Huzooras added that despite them having given their word that the work would be completed, he received a letter in which it was stated that an issue had arisen, which disturbed print.

The Promised Messiahas further added that he had to make his way back to Qadian by 26

December as guests were scheduled to arrive on that day. This letter perfectly captures Huzoor’sas selflessness and humility. (Maktubat-e-Ahmad, Vol. 1, p. 584)

Nuruddinra and also complements Huzoor’sas honest personality in that he passed on a message conveyed in a letter to a young child. In the same letter, Huzooras also instructed Hazrat Maulvi Hakim Nuruddinra to prepare a ring, write a response to Lekhram’s book, Takzeeb Barahini-Ahmadiyya, and search for a job for Abdullah Khan Sahib, younger brother of Fateh Khan Sahib.

(Maktubat-e-Ahmad, Vol.2, p. 48)

19 December 1892: On this day, the Promised Messiahas wrote a letter to Munshi Habib-urRahman Sahib, Chieftain of Hajipura. In the letter, Huzooras expressed his concern for Munshi Sahib’s illness and prayed for him. Huzooras further stated that he should attend Jalsa Salana and added that one should not shorten one’s Namaz due to an illness; rather, one should offer it while sitting if one does not have the strength to stand.

(Maktubat-e-Ahmad, Vol. 3, p. 53)

20 December 1890: On this day, the Promised Messiahas wrote a letter to Hazrat Hakim Maulvi Nuruddinra in which he outlined details of the publication of his book Fath-e-Islam (Victory of Islam).

19 December 1894: On this day, the Promised Messiahas wrote to Hazrat Munshi Rustam Alira in which he stated that Hazrat Hakim Maulvi Nuruddinra and a few guests had come to meet with him. Huzooras said that he should also come and told him to bring a few important things with him. (Maktubat-e-Ahmad, Vol. 2, p. 607)

Further on, Huzooras wrote the detailed symptoms of a young relative, Muhammad Baig, son of Mirza Ahmad Baig. Huzooras requested Hazrat Hakim Maulvi Nuruddinra to prepare a medicine for him as he lost his voice and his mother was extremely worried for him. (Maktubat-e-Ahmad, Vol. 2, p.

97)

20 December 1885: On this day, the Promised Messiahas wrote a letter to Hazrat Munshi Rustam Alira in which he explained that if a muqtadi (a person who is praying in congregation behind the imam) is unable to recite Surah al-Fatihah, the Namaz is still accepted; however, it is preferred for one to recite Surah al-Fatihah. If the imam is quick in his recitation, then, Huzooras stated, a person may recite as much as he is able to; even if it be only a verse or two. Huzooras added that this should not distract one from the imam’s recitation. If one is unable to complete the recitation of Surah al-Fatihah, then the Namaz will still be accepted, but the reward and standard will not be the same. (Maktubat-eAhmad, Vol. 2, p. 467)

20 December 1895: On this day, the Promised Messiah’sas Urdu book, Nur-ul-Quran Part II was published from Zia-ul-Islam press, Qadian.

20 December 1886: The Promised Messiah wrote a letter to Hazrat Munshi Rustam Alira and mentioned a review which was written about his book, Surma Chasham-e-Arya. (Maktubat-eAhmad, Vol. 2, p. 483) as

20 December 1887: The Promised Messiahas wrote to Hazrat Hakim Maulvi Nuruddinra in which he stated that he had conveyed his salaam to Bashir (Awal – the first). Huzooras added that at first, he thought: ۡ َ َ ۡ َ ُ َُّ َ ۡ َ ‫ان فِی ال َم ۡہ ِد َص ِب ًّیا‬ ‫کیﻒ ن�لِم من ک‬ “How can we talk to one who is a child in the cradle?”

Huzooras further added that upon conveying his salaam to Bashir Ahmad, who was a child at the time, he began to smile and placed his index finger over his mouth.

This letter shows the Promised Messiah’sas cordial relationship with Hazrat Maulvi Hakim

Fateh Masih, a Christian missionary, was posted at Fatehgarh, district Gurdaspur. He wrote two letters to the Promised Messiahas in which he resorted to abuse with regard to the Holy Prophetsa of Islam. He wrote in a scurrilous manner concerning his marriages, character and the Islamic concept of paradise. In answer to these letters, the Promised Messiahas wrote the second part of Nur-ul-Quran. It was priced at eight annas and spanned around 80 pages.

(Maktubat-e-Ahmad, Vol.1, p. 179) 21 December 1887: The Promised Messiahas wrote to Hazrat Munshi Rustam Alira in which he mentioned a few important matters. He instructed him to arrange for a woman of prominent characteristics to nurse Bashir Ahmad.

After stating the required characteristics, Huzooras told him to fix a salary and further said that he would, upon fulfilling this task, continue to receive God’s blessing in this world and the in the Hereafter. (Maktubat-e-Ahmad, Vol.2, p. 530) 21 December 1898: The Promised Messiahas composed a letter to Hazrat Haji Seith Allah Rakha Abdur Rahmanra in which he stated that he had received a revelation in the morning: ‫�در ےہ وہ �ر� �� �م �وے‬

‫� � یا� �ڑ دے �� اس � � ���ی�� ہن �وے‬ (Almighty is He. He sets right a ruined project and breaks up a running one. None has access to His secret.)

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depression when older. The study noted that boys had more intense episodes of depression compared to girls.

Regarding this, researchers suggested that “it is possible that in the era of social media and increasing pressures on body ideals, male adolescents have also become sensitive to [idealised body image] pressures, which may translate into later depressive episodes”. The study goes into further detail and can be accessed online at: www.bmj.com/company/newsroom/ teen-dislike-of-physical-appearancestrong-predictor-of-depression-in-earlyadulthood/ In recent years, a plethora of studies have proven that modern society has caused a surge in mental health issues across a spectrum of demographics, especially amongst teenagers.

Concerns about the need for social media regulation are echoed worldwide, but practically, little is done. Children and adolescents are constantly trapped in illusionary worlds and face depression, anxiety and sadness as a result. The children’s charity, YMCA, spoke to 1,000

young people aged 11 to 16 years old about body image expectations; 58% of the children blamed celebrities, while 52% of them blamed social media for body image expectations. (www.ymca.org. uk/latest-news/young-people-face-greatexpectations-to-look-perfect) The Journal of Adolescence in 2016 published a study which showed that adolescents who used social media more and those who were more emotionally invested in social media “experienced poorer sleep quality, lower self-esteem and higher level of anxiety and depression.”

This has added to the evidence that “social media use is related to various aspects of wellbeing in adolescents.” (Journal of Adolescence, Vol. 51, August 2016, pp. 4149) It is not just social media that has caused depression and anxiety; rather, the culture our modern world has created – through technology – is a hollow, pretentious society that perpetuates materialism. The pressure to obtain the latest gadget, car or possession are never-ending; acquiring the “dunya” (world), as the Quran puts it, is now the primary objective of life.

Studies on the causes for depressions

Huzooras further wrote that he should inform him of his wellbeing. (Maktubat-e-Ahmad, Vol. 2, p.

383) 22 December 1891: On this day, the Promised Messiahas replied to a letter he received from Hazrat Nawab Muhammad Ali Khanra in which he stated that the Jalsa was soon approaching.

Huzooras said that due to Nawab Sahib’sra poor health and his inability to travel for this blessed Jalsa, he should send his employee, Mirza Khuda Bakhsh, in his stead. (Maktubat-e-Ahmad, Vol. 2, p. 161) 22 December 1893: On this day, the Promised Messiahas replied to a letter he received from Hazrat Munshi Rustam Alira.

In his letter, this noble companion stated that he desired to have a coat prepared for the Promised Messiahas. Upon reading this, the Promised Messiahas replied that it would be better that he prepare quilts for guests of Qadian instead.

Hazrat Sheikh Yaqub Ali Irfanira says that this letter had no date mentioned, but the stamp was dated as 22 December 1893. Moreover, he added that this letter exhibited Huzoor’sas hospitality for guests. Hazrat Munshi Rustam Alira wrote to Huzooras expressing his desire to provide him ease, but setting aside his own comfort, Hazrat Ahmadas instructed Munshi Sahibra to prepare quilts for the guests instead. This shows how Huzooras morally trained his Companionsra. (Maktubat-e-Ahmad, Vol.2, p. 598) 22 December 1901: A student named Munshi Abdul Haqq Kasurira, who became a Christian after being influenced by Rev Newton in Firozpur, upon reading Al Hakam and a few writings of the Promised Messiahas, wrote a letter to Huzooras stating that he desired to witness the truthfulness of Islam. Upon receiving the letter, the Promised Messiahas wrote that he should visit Qadian and stay there for at least two months. Thus, he made his way to Qadian Dar-ul-Amaan (the abode of peace). This student arrived in Qadian on this

and anxiety (of which there are many) are deeply alarming; they expose the detrimental culture materialism brews, especially for our youth. Society, especially in the West, boasts slogans of “freedom” and “liberty”.While basic human rights are much better in the West, shackling social pressures continue to imprison the youth, leading to unprecedented levels of anxiety, depression and inferiority complexes.

Youngsters shouldn’t have to feel pressured into how their bodies look or compare their lives to others, but sadly, social pressures to conform with social “norms” and look and act a certain way plague their lives. This expectation then expands to publicise oneself, which leads to a trap of comparisons, wants and complexes.

Prior to the age of Facebook and Instagram, cherishing personal pictures and memories stayed within families and friends – they weren’t for all to view, nor was there social pressure to disclose them as they were tucked safely away in photo albums stored in bookshelves and cabinets. However, in an almost numb manner, people continue to expose their lives to the world and an online echo-

chamber has been created where those aspects of our lives that used to be private and personal are publicised for all to see.

Of course, this public exhibition has also lead to a mirage in which people show their lives to be “perfect”, when in reality, they are far from it. Whether one is mindful or not, this culture affects people, especially youngsters, in detrimental ways, as studies continuously point out.

Valid arguments are made that the youth need to be made aware of the dangers circling them and that social media comes with responsibility, but this is easier said than done. Big tech companies painstakingly ensure that social media remains addictive and fund studies to dig out more ways to hijack our dopamine systems.

Of course, modern society has its benefits, as does social media. But we must stop and ask ourselves if our current system is healthy, progressive and wholesome for the future of our children.

Do we want this façade of materialism to continue, or should our moral compass and ideals change?

date sometime after 2pm.

This young man left college to visit Qadian. In Qadian, he was fortunate to have a sitting with the Promised Messiahas and ask questions and hear their answers directly from Hazrat Ahmadas. This incident has been recorded in Malfuzat (Vol. 2, p.

69).

23 December 1884: The Promised Messiahas replied to an abusive letter he received from Haji Waliullah who was from Kapurthala.

Haji Waliullah did not accept Ahmadiyyat, but all of his close relatives did. Due to some circumstances and influences, Haji Waliullah had reservations with regard to the claim of the Promised Messiahas, which he mentioned in a letter to Huzooras. On this date, Huzooras replied to that letter.

We can only imagine how harsh the letter, written

by Haji Sahib must have been; however, we must appreciate the courage and patience shown by the Promised Messiahas. This incident clearly highlights the high morals Huzooras possessed.

(Maktubat-e-Ahmad, Vol. 1, p. 394) 23 December 1891: The Promised Messiahas wrote a letter to Hazrat Munshi Rustam Alira in which he stated that on 27 December 1891, a Jalsa would take place in Qadian to decide matters related to his opponents. Huzooras further stated that he should attend this Jalsa too.

This letter refers to the first ever Jalsa Salana, in which 75 fortunate individuals gathered at Masjid Aqsa, Qadian. (Maktubat-e-Ahmad, Vol. 2, p. 582) 23 December 1891: The Promised Messiahas wrote a letter to Hazrat Munshi Rustam Alira in which he asked him to attend the Jalsa and instructed him to bring two large carpets along with him.

Huzooras also told him to arrive by 25 December.

(Maktubat-e-Ahmad, Vol. 2, p. 582) 24 December 1902: In this day’s issue of Al Hakam (24 December 1902, pp. 11–12) it was reported, “On the night between 21 and 22

December, which was the first night of the last ten nights of Ramadan, the Promised Messiahas received the revelation: َ ْ َ َ َ َ ْ ‫يَأ� ِ ْي َعل ْيك ز َم ٌن ك ِمث ِل ز َم ِن ُم ْو ٰسى‬ “[A time is coming for you which will be like the time of Moses.]

“The Promised Messiahas said, ‘I have not received this revelation before during this period of 24 or 25 years, even though I have been given the name Musa [Moses] several times in divine revelations.”

(Tadhkirah [English translation], p. 605) 25 December 1902: On this day, the Promised Messiahas received the following revelation. ٌ ٌ ّٰ ُ ْ َ ّ ‫اِنِ ْى َصادِق َصادِق َو َسیش َهد الل ُہ ل ِْى‬ “I am truthful, truthful; and soon will Allah bear witness for me.” (Tadhkirah [English translation], p. 606) With regard to this revelation, the Promised Messiahas writes in his book, Haqiqatul Wahi (English translation, p. 895): “Verily, God Almighty repeatedly informed me of Dowie’s death; the number of glad tidings in this regard is quite large. All of them were published in the newspapers named Badr and Al Hakam prior to Dowie’s death and before he became afflicted with a number of calamities. One who is ready to reflect should refer to the aforesaid newspapers.”

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After the nazm was presented, Hazrat Khalifatul Masih Vaa said, “You have done well, masha-Allah” and further asked how many waqifeen knew the meaning of this nazm. Huzooraa then added, “It should be translated and given to each and every waqf-e-nau so that they know Hazrat Khalifatul Masih II’sra expectations of them.”

Following this, a brief report was presented by the national secretary waqfe-nau. In the report, he stated that there were a total of 280 waqifeen-e-nau in Mauritius. Of the 280, 166 were boys and 114 were girls. He further said that there were 18 waqifeen serving as life devotees, six serving as missionaries, five studying in Jamia International Ghana, one studying in Jamia Ahmadiyya Canada, three serving in MTA studio Mauritius, one serving in the Jamaat’s printing press in Burkina Faso, one serving under the Nusrat Jahan scheme and one serving in Dar-us-Salam office in Mauritius.

In addition, the secretary stated that between 2019-2020, one national Ijtema was held, one general meeting was held and a career guidance forum was conducted.

After delivering the brief report, the secretary expressed that some waqifeene-nau were not active in any Jamaat related activities, nor in offering Namaz in congregation and further asked what could be done to improve this.

Hazrat Khalifatul Masih Vaa said: “You are in the field working there; you know better what tactics and what strategy you should include in bringing them closer to the Jamaat. If they are well trained from the very childhood, then they will know their responsibility as Atfal and if their parents are also active in the Jamaat, then definitely they will also be very active members of the Waqf-e-Nau scheme. If parents are lazy and inactive – they are not taking part in the Jamaat activities, not observing their responsibilities, like offering the five daily prayers – then their children will also follow them. So you should ask the tarbiyat department to do the tarbiyat of parents so that they set a good example for their children.”

Following this, a student of Jamia Ahmadiyya Canada said that since Jamia was being held online due to the pandemic, what Huzoor’saa advice was for students who are pursuing their studies online.

Huzooraa replied, “You have to be honest whilst you are studying online.

Your teachers do not know where you are or what you are doing.”

Hazrat Khalifatul Masih Vaa further said: “I know that some students – university students, school students and those who are studying online – are not actually involved in online studies and pretend and pose as though they are online, whereas they are not, yet their teachers think they are. So you have to be honest.

“Secondly, now that you have more time since you are sitting in your house, you should give some more time for extra studies, like reading the books of the Promised Messiahas and studying the commentary of the Holy Quran and other religious books that will help you increase your religious knowledge.”

A waqif-e-nau, whilst asking a question, expressed that some of the best schools and colleges in Mauritius were co-educational schools. He further asked if they should attend those schools or give precedence to gender-isolated educational schools which are reserved for boys only and girls only.

Answering the question, Huzooraa explained: “If the best schools are co-educational schools where they are mixed with boys and girls and you are confident that you will not involve or indulge yourselves in bad activities and making friendships with girls and that you will only concentrate in your studies, then you can go to mixed schools. If you are not confident and you think you can go astray by mixing with girls, then it is better to go a boys’ school.”

Following this, Hazrat Khalifatul Masih Vaa was asked how a waqif-e-nau, who is working in the private sector, can make the best use of his time to serve the Jamaat and attain the pleasure of Allah.

Answering this, Huzooraa said: “Waqf means that you have dedicated your life. Since you have dedicated your

life for the cause of the Jamaat and Islam, then you should always consider that any time which is being spent by you should totally be spent for the betterment of the Jamaat.”

Hazrat Khalifatul Masih Vaa added: “Whenever you get spare time, you should offer it to the Jamaat and say, ‘Now, I am ready. I can give this much time regularly for Jamaat work’. At the same time, you should set your own example before your colleagues so they know that this person is honest in his work, is pious, discharges his duties towards his religion and offers his daily prayers.” Huzooraa added, “In this way, you would have opened new avenues for tabligh.”

A waqif-e-nau expressed that among the youth, many are addicted to mobile phones and spend less time playing sports.

He asked Huzooraa what could be done in relation to this.

Responding to the young waqif-e-nau, Hazrat Khalifatul Masih Vaa said, “This is a matter of realisation of your duties.

If you realise that your main objective and duty is to set good examples and not waste time, then instead of being involved in and getting addicted to mobile phones and other Internet games, you will not indulge in such matters. So, it is a matter of understanding.

“Every Ahmadi should understand that their main obligation is to offer the five daily prayers and not just merely offer them for the sake of offering prayers, but it should be done with the intention of achieving Allah’s love.”

Huzooraa added: “A child of 10 years of age should not spend more than one hour on mobile games … I do not say that you should not play mobile games. There are quite a number of games which can help you increase your knowledge and there are some games which are just a wastage of money.”

Following this, Huzooraa was asked about his reaction when he heard the revelation: ‫اني معك يا مسرور‬ “Surely, I am with you, O Masroor”

Responding, Hazrat Khalifatul Masih Vaa said: “‫ اني معك يا مسرور‬was revealed to the Promised Messiahas. Allah the Almighty has given the name Masroor to the Promised Messiahas. So, when I was elected as the Khalifa of the time, then I came to know that this is not only a coincidence, but God wishes to help me at the same time. Because of this name, Allah the Almighty will also give me the glad tidings and, insha-Allah, fulfil so many of the promises which He promised to the Promised Messiahas.”

Huzooraa added: “So, although it is not about myself, but it was a coincidence or God’s plan that a Khalifa of the time was elected whose name was also Masroor. And I can see that Allah has been helping me in this regard and I pray that all those benefits which are attached to this revelation are fulfilled during my time.”

Following this, a young waqif-enau asked Hazrat Khalifatul Masih Vaa if it was advisable to study homeopathy as a profession as there were very few homeopathy doctors in Mauritius.

Huzooraa said, “You will have to go outside, either to Germany or France to study homeopathy” and further said, “When you complete your education in France, or Germany or even in the UK – but France is also advance and it is easy for you to go to France – then, open a homeopathy clinic in Mauritius. That will be good for you. It is a good idea.”

Upon being asked what the greatest problems an island like Mauritius could face in an eventual world war, Hazrat Khalifatul Masih Vaa explained: “Whether Mauritius is involved in the war or not, it does not matter because nowadays, the world is like a global village as all countries are interdependent. So, if there is a world war and you have food items which are being imported, then you will suffer to get those food items. If your trading with another country has been badly affected by the world war and their economy has crippled, then Mauritius will Continued on next page >>

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also be affected. So the people of different nations will suffer whether they are directly involved in the world war or not because nowadays, as I have said, we are dependent on each other. So, this interdependence will make every country suffer because economically, the whole world will see the crisis.”

Following this, a waqif-e-nau asked how we know our previous sins have been forgiven.

Responding to this, Hazrat Khalifatul Masih Vaa said: “If you know that all your sins have been forgiven, you might start committing more sins. So the best way is to not know.

Only Allah knows. If you have committed any sin and you do istighfar [repent] and seek Allah’s refuge and come under Allah’s shelter, then you will feel that you are not committing that sin again. When you feel that you are not committing that sin again, or any other sins, and you are now inclined towards the commandments of Allah and following the true teachings of Islam, then this is one way of knowing your past sins have been forgiven.”

A waqif-e-nau asked Huzooraa whether one oppose a government that one comes to learn is corrupt.

Responding to this, Huzooraa said, “You should use your right to vote and bring those people into the government who are not corrupt – those who are honest and sincere to the country.”

A waqif-e-nau expressed that a large number of youth found it difficult to get married or were simply not interested in marriage. He asked what could be done to solve this issue.

Hazrat Khalifatul Masih Vaa explained: “There is a rishta nata department in your country and an international rishta nata department also. You can write to the international department, which is being run by wakalat-e-tabshir here in London, or ask your rishta nata department there.”

Whilst offering guidance for those who do not wish to marry, Huzooraa said, “The Holy Prophetsa said, ‘Those who do not follow my sunnah are not from me.’”

Upon being asked if it was possible for

a dead person to see what was happening to their close relatives on earth, Hazrat Khalifatul Masih Vaa said: “If God wishes, He can let the person know what is happening in the world, but it is up to Allah the Almighty. If a person was very pious and prayed for their children to be pious, faithful, sincere and honest … and if they are living according to the desire of the deceased person, then Allah the Almighty may show them what is happening in this world, but it is up to Allah.”

Following this, a question was asked about the election of the new president in America and whether it would have an impact on the timing of a world war.

Answering this, Hazrat Khalifatul Masih Vaa said, “Nobody knows. If it is Allah’s plan which is destined to happen, then it will happen and it won’t matter if the American president has changed.”

Huzooraa added: “As the world is forgetting their responsibilities – they are not following the teachings given by Allah the Almighty; they are not discharging their duties owed to Allah and [fellow] human beings – then Allah’s wrath and punishment will come and it can come in the shape of a world war, no matter whether there is an American president or any other president.”

Hazrat Khalifatul Masih Vaa further added: “We should pray that Allah the Almighty has mercy on us and that it should not happen in our lifetime and [we should pray that] Allah the Almighty changes the mind-sets of people and they accept the teachings of Islam and what Allah says. Then, yes, we can hope that it can be stopped. Otherwise, under the present circumstances, no matter who the president is, it seems that it is going to happen. When? Allah knows best.”

A waqif-e-nau asked Hazrat Khalifatul Masih Vaa about the Jamaat’s view on extraterrestrial life.

Huzooraa stated: “Yes, we believe that there is life on other planets as well … The Promised Messiahas has said that there are quite a number of universes and it is quite possible that there is life in other universes and on

other planets.”

Upon being asked how one could safeguard oneself from the vices of society, Huzooraa said: “Allah the Almighty has said that Salat is the way of saving oneself from the bad effects of the evils of society. So, your first and foremost duty is that you follow the commandments of Allah and be a good Muslim.”

A waqif-e-nau expressed that in college, they had classes based on interreligious talks and asked what the best way to present Islam Ahmadiyyat was.

Responding to the young waqif-e-nau, Hazrat Khalifatul Masih Vaa said: “If you read The Philosophy of the Teachings of Islam or take help from a missionary or an elder who can provide a summary of the book, then it can help you present the true teachings of Islam; or, Hazrat Khalifatul Masih IV’srh book, Islam’s Response to Contemporary Issues – this is how you can present Islam. There are quite a number of my addresses during peace symposia which reflect the true teachings of Islam, how a Muslim should live, how to improve your standard of living and how to gain closeness to Allah the Almighty.

So there are quite a number of books in our literature that can help you to present Islam before your [fellow] students.”

Upon being asked why most people were greedy and what one could do to refrain from this habit, Hazrat Khalifatul Masih Vaa said: “Allah the Almighty has stated that one must learn to be content. The Holy Prophetsa has said that when you see somebody who is pious, God fearing and observing all of the commandments of Allah the Almighty, then try to follow him and pray to Allah the Almighty that He may also give you that status. But if you see a worldly person who is wealthy and is not discharging his duties towards his fellow human beings, but rather accumulating money and usurping the rights of others, then pray to Allah Almighty that He may save you from this. Greed is something which affects you due to your environment.”

At the end, Huzooraa concluded the class with a silent prayer.

Jamaat Malta’s services for fellow men and women Laiq Ahmed Atif President Jamaat-e-Ahmadiyya Malta

Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdias, says: “It is against the principles of morality to not stand by a brother who is in pain and distress.” (Malfuzat [English translation], Vol. 2, p. 176) He further says: “The principle to which we adhere is that we have kindness at heart for the whole of mankind.” (Siraj-e-Munir, Ruhani Khazain, Vol. 12, p. 28) Abiding by these guiding principles,

Jamaat-e-Ahmadiyya Malta showed its solidarity across the country – on the International Day of Persons with Disabilities – to help the needy, particularly those who are disabled. This was part of an ongoing effort by the Jamaat to serve humanity.

During the month of December, Jamaat members visited various places and presented gift hampers to people.

On 5 December 2020, the Jamaat visited Dar il-Kaptan, a home for disabled people that provides “Respite Care Services” to those of special needs and to their families.

During this visit, gift hampers were

presented to Mr Silvan Magro, the administrator of this facility to be distributed amongst the people there and their families who benefit from its services.

Jamaat-e-Ahmadiyya Malta also visited Fondazzjoni Wens, another facility for the disabled and presented cakes and chocolates to Mr Ronald Galea, the director of this home.

Jamaat-e-Ahmadiyya Malta was also pleased to visit the Millennium Chapel and met with the administration. At this occasion, gifts were presented which will be distributed amongst the needy people during the coming festive days.

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

Description of the Day of Judgement

َ َ َ َ َ َ َ َْ َ َ ّ ٰ َّ ّٰ ُ ‫ قال قال َر ُس ْول الل ِہ َصلى الل ُہ‬،‫ع ْن أ� ِ ْي ب َ ْرزة الأ ْسل ِ� ِّي‬ َ َ َ ْ َ ْ َ ْ َ َ َ َ ُ ْ ُ َ َ َ َّ َ َ ْ َ َ ‫ام ِة َح ّتى‬ ‫علي ِه وسلم لا تﺰول قدما عب ٍد يوم ال ِقي‬ َ َ َ َ​َ َ ْ ْ ْ َ َ ُ َ َْ َ ْ ْ ُ ْ َ َ​َ ُْ ْ َ ‫یسأل عن عم ِر ِہ ِف��� أفناہ وعن عِ ل ِم ِه ِف��� فعل وعن مال ِ ِہ‬ َ َ ُ َ َ َْ َ ُ َ ْ ُ َ َ َ ‫ِم ْن أيْ َن اک� َس َبه َو ِف ْ��� أنفقه َوع ْن ِج ْس ِم ِه ِف ْ��� أبْلاہ‬ Hazrat Abu Barzah Al-Aslami, may Allah be pleased with him, narrated that the Holy Prophet, peace and blessings of Allah be upon him, said: “The feet of the slave of Allah shall not move [on the Day of Judgement] until he is asked about five things: about his life and how he spent it; about his knowledge and what he did with it; about his wealth and how he earned it and what he spent it on; about his body and for what he wore it out.”

(Jami‘ al-Tirmidhi)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The defence of Islam through Ahmadiyyat At the present time, Islam is being attacked as in the case of the People of the Elephant. The Muslims suffer from many weaknesses. Islam is deprived and the “People of the Elephant” are in strength. But even now, Allah the Exalted desires to manifest a similar demonstration as in the past. God Almighty will employ small birds, as it were. What is our community in comparison to them? In the face of their unanimity, strength and wealth, we hold no position at all. However, the incident of the People of the Elephant is before us and we observe the immensely consoling verses that have been revealed in the chapter under discussion. I too have received the same revelation, which clearly demonstrates that the succour and help of God Almighty will definitely do its work. Of course, only those people believe this who love the Quran. What regard can such a person give to these matters if they have no fondness for the Quran and possess no love for Islam?

The very meaning of Islam and faith is to align one’s thoughts and desires with the will of God. God does not care for the honour and dignity of any person who has no indignation and jealousy for Islam, irrespective of who they may be; such a person is no practising Muslim. Do not view the affairs of God with contempt, and consider worthy of pity those who have rejected the truth on account of prejudice and have said that there is no need for anyone’s advent in this era of peace. Pity be on them.

They do not see how Islam is besieged by its enemies and onslaughts are being waged against it from all directions; the Messenger of Allah, peace and blessings of Allah be upon him, is maligned. Yet, despite all this, they say that there is no need for anyone?

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 180-181)

Friday 18 December 2020 | AL HAKAM

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From the Markaz

“Look after your children more than any other thing” Mauritius Lajna amila virtual mulaqat with Huzoor On 12 December 2020, the amila members of Lajna Imaillah Mauritius were fortunate to have a mulaqat with Hazrat Khalifatul Masih V, may Allah be his Helper.

The mulaqat commenced with a silent prayer followed by the recitation of the Holy Quran. After this, Huzooraa directly addressed all the members present and enquired about the tasks and duties of each department whilst offering guidance and direction.

Addressing an amila member serving as secretary tajnid department, Hazrat Khalifatul Masih Vaa asked about the total tajnid (number of members) and further enquired if it covered all the members of Lajna living in Mauritius. The secretary informed Huzooraa that the total tajnid of Lajna was 1,449.

Whilst addressing the secretary of Tahrik-e-Jadid and Waqf-e-Jadid, Hazrat Khalifatul Masih Vaa asked about the Lajna contribution towards Tahrik-e-Jadid and asked if work was being conducted to collect the Waqf-e-Jadid contributions as the year was almost coming to a close.

The secretary replied in the affirmative and said that local secretaries had been contacted in this regard.

Addressing the general secretary, Huzooraa asked how many Lajna majalis were present in Mauritius and further enquired if the monthly reports were being sent to the general secretary with regularity. Huzooraa further asked, “Whenever you see any shortcoming in their report, do you suggest how they can improve in their work?” The secretary replied in the affirmative and stated that they had been meeting with the presidents and local amila members where they personally give and provide their feedback.

Addressing the secretary talim, Hazrat Amirul Momineenaa asked about the talim plans being made for Lajna and whether any book of the Promised Messiahas had been suggested for Lajna members to study. The secretary said that they had assigned the book Barakaat-ul-Dua (Blessings of Prayer) for Lajna members to read. Additionally, the secretary expressed that they would be holding special classes for Lajna members who were unable to read or write. In light of this, whilst offering guidance, Huzooraa said, “You may send audio books to those Lajna members who are unable to read.”

Following this, addressing the tarbiyat secretary, Huzooraa emphasised the importance of tarbiyat and said that this is a “very important assignment”.

Hazrat Khalifatul Masih Vaa further asked which point of tarbiyat was being emphasised for this year. The secretary said that they had identified a few weaknesses in tarbiyat issues, such as observing proper purdah and general behaviour in society.

Upon this, Hazrat Khalifatul Masih Vaa said even when they are not having to observe purdah, they should at least be dressing modestly. Huzooraa also added that special emphasis should be given on helping others understand the importance of prayers.

Whilst offering guidance and direction to the secretary tarbiyat nau mubai‘at, Huzooraa said, “You should allocate a naib secretary with you whom herself is a new convert as she will be able to better understand the problems and situations the nau mubai‘at face. From this, you will see improvement.”

Huzooraa further advised, “You should remain in contact with the nau mubai‘at, do their tarbiyat and within three years you should bring them into the mainstream Jamaat … What is meant by bringing them into the mainstream Jamaat is that they should become pious.”

Following this, whilst addressing

the secretary khidmat-e-khalq, Hazrat Khalifatul Masih Vaa asked about plans and targets for the year. Upon this, the secretary said that all khidmat-e-khalq secretaries were given a one-year work plan in which they would visit 36 homes and one shelter home. The secretary added that a sponsorship programme was soon to be initiated for those students who were facing financial difficulties.

Whilst addressing the secretary maal, Hazrat Amirul Momineenaa took a keen interest in the chanda being paid by nonearning members and whether they were able to afford to make such sacrifices.

Addressing the muhasibah maal, Huzooraa asked if she was an accountant by profession. Upon this, the muhasibah maal replied in the affirmative and further said that she had not worked under employment for the past six years due to looking after her children. Hearing this, Huzooraa said, “Masha-Allah! Now you should look after your children more than any other thing. Make them good Ahmadis. Every Lajna member should take care of their children and make them good Ahmadis.”

Following this, addressing the secretary Nasirat, Hazrat Khalifatul

Masihaa asked about the total number of Nasirat in Mauritius. Upon this, the secretary replied that according to the AIMS list, there were 133 Nasirat.

Huzooraa further asked about the year’s plan which had been set for nasirat.

Responding to this, the secretary stated that they had prepared a progress book for the Nasirat to regularly record and monitor their progress in important matters such as Namaz, recitation of the Holy Quran, watching MTA and listening to Huzoor’saa sermons.

The secretary added that there was a Shura recommendation to include tabligh for Nasirat, which Huzooraa then enquired about. The secretary explained that they would start by consolidating the knowledge of Nasirat themselves about Ahmadiyyat. From January, the secretary said that they would introduce a series of videos of basic knowledge on Ahmadiyyat based on the Ahmadiyya 101 programme on MTA. Following this, whilst conversing with the tabligh secretary, Hazrat Amirul Momineenaa asked about the plan for this year and further stated, “Mauritius is a small island; you should convert the whole island within 10 years into true

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Friday 18 December 2020 | AL HAKAM Islam and Ahmadiyyat and if Lajna play their role properly, then I hope there can be a very big, significant change in tabligh activities.”

Addressing the secretary ishaat, Huzooraa asked if there was any magazine being prepared and printed by Lajna.

Whist responding to this, the secretary stated that they would be launching a magazine for the Nasirat which would start in February and would release a quarterly magazine for Lajna which would start from March. In addition to this, the secretary said that efforts were being made to launch a Lajna website.

Whilst addressing the secretary ziafat, Hazrat Amirul Momineenaa asked what dish had been prepared on the day. The secretary replied that they had prepared Chinese food for the Lajna. Upon this, Huzooraa lovingly remarked, “Enjoy it.”

Following this, addressing the secretary sehat-e-jismani, Huzooraa enquired as to how many Lajna members exercised regularly. The secretary explained that according to data collected through a survey, more than 43% partake in activities such as yoga, badminton, swimming, and further plans for selfdefence class, headed by a female sensei, was to be included.

Hazrat Khalifatul Masihaa then turned to the secretary umur-e-talibat and asked how many students went to university. Further, whilst emphasising the importance of studies, Huzooraa expressed his desire that Ahmadi Muslim girls should pursue medicine.

Whilst addressing the sadr muqami, Huzooraa asked whether all Lajna muqami members were cooperative. Responding to this, the sadr muqami replied that some were cooperative; however, some, even after being informed, do not come to Lajna sessions. Upon this, Huzooraa said, “You have to remain persuasive. Do not leave them.”

Towards the end of the mulaqat, sadr Lajna Imaillah said that the country needed the presence of the Khalifa and expressed that it had been 15 years since Huzooraa came to Mauritius. Hearing this, Hazrat Khalifatul Masihaa said, “Pray that I make another visit to Mauritius.”

Following this, one Lajna member expressed that on one occasion, Lajna members were individually asked to provide a tarbiyati report. They were asked about their regularity in offering Salat, reading the Quran and paying chanda. Upon this, some Lajna members did not give their report and said that these questions were all “personal matters”. Upon this, the Lajna member asked Huzooraa what should be done with regard to this.

Responding to the question, Hazrat Amirul Momineenaa said, “In my sermon last week, I narrated the incident where the Holy Prophetsa asked Hazrat Alira if he used to offer the Tahajud prayer, upon which he replied, ‘When Allah causes me to wake, I offer it’ … The Holy Prophetsa disliked this.”

Huzooraa further added: “Similarly, the Holy Prophetsa said, ‘For those who do not come to the mosque

for Namaz, I desire to order somebody to stand in my place so that I may go to the houses of those who do not attend the prayer and burn their houses.’ If Namaz was a personal matter, then what was the need for the Holy Prophetsa to say this.

Thus, it is not a personal matter.

“When a question is asked by any of the Jamaat’s organisation or a representative of the Jamaat, then it is the duty of all the members – be they Lajna, Khadim or Nasir – that they should provide that information to the concerned department so that a better planning can be done for betterment of those people and for improving the tarbiyat strategy for the Jamaat; this is very essential.”

Further, one Lajna member expressed that as mothers, it was becoming difficult to protect children from the vices of society and to keep them on the right path. She asked how one could ensure that they stay on the right path.

Huzooraa replied by saying: “This is a continuous process. From the very childhood, from the very beginning, you should start giving instructions to your children, with love and care, that they are Ahmadi children and they should respect and honour the teachings of religion.

“When the child is born, Azan in called in the right ear of the child and the takbir on the left ear; because Allah knows that tarbiyat starts from the very beginning. So, you should not think that when they grow up, they will improve themselves. When they turn five or six, ask them to offer prayers. When, at times, you offer prayer, ask them to stand beside you and when they are seven to 10 years old, ask them to offer at least three to four prayers daily.

“Of course, you have to be very loving towards your children so that they understand, ‘Whatever my parents are asking me to do is for my benefit’.

“When they reach the age of 10, it is obligatory on them to offer the five daily prayers; so, tell them that this is the commandment of Allah that they have to offer the prayer. Being an Ahmadi, you have to follow all the commandments and injunctions of Allah given to us in the Holy Quran or through the Holy Prophetsa.

“So in this way, from the very childhood, until they attain the age of maturity, they should be advised to practice the religious practices; and, of course, at the same time, your own example also counts. If you are not behaving well towards your children, if your own attitude and behaviour is not good towards your other fellow brothers and sisters, and if your attitude in the house is not good as husband and wife, then it will not help your children to get better training with regard to your religion. So, you will have to set your own example first and then keep on asking them to practice according to the teachings of Islam.

“Then, when they see that this is the example of my parents and this is the teaching, then they will, insha-Allah, follow and will be less affected by the environment which they come across outside the house.”

With this, the mulaqat came to a close.

Senegal Jamaat installs 45 water hand pumps in villages with help of IAAAE

Hafiz Musawer Ahmed Muzzamil Senegal

Earlier this year, when Covid-19 took the world by storm, where the economies of all countries were badly affected, the situation in the developing countries, especially the poorest countries in Africa, became worse.

In these circumstances, Jamaat-eAhmadiyya Senegal continued its welfare work without any discrimination of race and religion. Its auxiliary organisations, such as Khuddam-ul-Ahmadiyya, Ansarullah and Lajna Imaillah, helped the poor and needy in their respective countries.

Moreover, Humanity First, IAAAE (International Association of Ahmadi Architects and Engineers) and the Ahmadiyya Medical Association have also been able to serve humanity.

The provision of water in remote areas is also a part of the selfless service of Jamaate-Ahmadiyya under the blessed leadership of Hazrat Khalifatul Masih V, may Allah be his Helper. In this regard, IAAAE, under the guidance of Hazrat Khalifatul Masih Vaa, planned to install 100 water hand pumps to supply water to the needy in Senegal.

During the difficult times of Covid-19, work began in August 2020, to provide clean water to poor villages across Senegal and the association installed 45 water hand pumps in three regions of Senegal – Dakar, Ziguinchor and Tambacounda.

Meanwhile, three representatives of

IAAAE, Anjum Ahmadi Sahib from London and Bilal Ahmad Sahib and Kamran Danish Sahib from Germany visited Senegal as per the instructions of the Chairman of IAAAE, Akram Ahmadi Sahib, and got the views and recommendations of locals during the installation.

Prior to the commencement of installing the hand pumps, the local authorities were apprised of all the details and as per the instructions of the government administration, a list of needy villages was obtained and these villages were visited first.

Later, water hand pumps were installed in collaboration with the administration.

In this regard, people praised the charitable work of Jamaat-e-Ahmadiyya.

The local mayors and authorities also came and encouraged the team.

The governor of Tambacounda himself invited the team to his house and presented

a delicious meal and openly acknowledged the welfare work of Jamaat-e-Ahmadiyya Senegal and IAAAE. Moreover, through the delegates, he gave a message of special thanks and greetings to Hazrat Amirul Momineenaa for the services of the Jamaat.

So far (December 2020), more than 45 water hand pumps have been installed in Senegal in collaboration with IAAAE and they are benefiting 15,840 people in remote villages. Similarly, 10,560 animals (sheep, goats, cows, etc.) are also among the beneficiaries. Praise be to Allah!

Friday 18 December 2020 | AL HAKAM

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The exemplary young Companions: Sacrifice for the cause of faith Rahmatullah Khan Shakir (1901-2000) Former Assistant Editor and Manager of Al Fazl

After embracing Islam, Hazrat Ikrimahra bin Abi Jahl vowed to spend double the wealth in the cause of Islam as he had spent before Islam against it and to fight double the amount of battles he had fought in opposition to Islam, for the cause of Islam.

The pages of Islam’s history are adorned with his achievements in the expeditions of Syria and against rebellious apostates after the demise of the Holy Prophetsa. Of course, he fulfilled the vow of battles. And as for monetary sacrifice, he never took even a grain from the treasury for preparation and other expenditures of all these battles.

Hazrat Abu Bakrra once inspected the Muslim army when they were preparing for their expedition to Syria. He noticed horses around the camp and swords, spears and other weapons in large numbers. As he approached this camp, he learned that the camp belonged to Hazrat Ikrimahra and all the artillery also belonged to him.

Hazrat Abu Bakrra offered to give him some amount to reimburse him for expenditures on the battle, but Ikrimahra refused to take it and answered by saying that he still had 2,000 dinars with him; therefore he needed not burden the public treasury.

(Usdul-Ghabbah, Vol. 3, p. 569) Aside from monetary sacrifice, sacrifice of one’s honour is also not very easy to make. Many people are deprived of accepting guidance merely because they are overly cautious about falling in the sight of people. But the state of the Companionsra

was different altogether. They were ever ready to make any kind of sacrifice in the cause of faith.

Hazrat Saadra bin Muaz was the chief of his tribe. The people of his tribe came to learn about his embracing Islam. Thereafter, when he reached his people, he asked them, “What rank do I hold among you?”

His people replied, “You are a chief and possess excellence.” He said, “I will not talk to you unless you embrace Islam.” On account of his standing amongst his people, the whole tribe joined the fold of Islam before the sun set. (Usdul-Ghabbah, Vol. 2, p. 221) Hazrat Abdullah bin Zaidra owned a small property and even in straitened circumstances, he catered for his family. An occasion arose when money was needed for the cause of faith for which the Muslims were urged to donate. Despite Hazrat Abdullahra lacking funds, he was infused with the spirit of faith. He presented in the cause of faith whatever he had owned.

His father complained of it to the Holy Prophetsa. The Holy Prophetsa called for Abdullahra and said, “Allah has accepted your charity; now I return it to you as an inheritance of your father. Do accept it.”

(Usdul-Ghabbah, Vol. 2, p. 128) When the Quranic verse: ً َ ّٰ ُ ْ ُ َّ َ ً ‫َم ْن ذا ال ِذ ْی یق ِرض الل َه ق ْرضا َح َسنا‬ was revealed, a young companion, Hazrat Thabitra bin Dahdah presented himself to the service of the Holy Prophetsa and submitted, “O Prophetsa of God! Does Allah ask for loan from us?” The Holy Prophetsa replied in the affirmative.

The moment he heard this, all world-

ly needs and worries of his family and future became secondary and only God, His Prophetsa and His faith were at the forefront. Thus, he gave all his wealth in charity. (Usdul-Ghabbah, Vol. 5, p. 97, Zikr Abu Dahdah) The Companionsra excelled each other in giving charity after the Quranic verse: ُ َ ُ ْ ُ ّٰ َ ْ ُ َ َ ‫ل َ ْن تنالوا البِ ّر َحتی تن ِفقوْا ِم ّما ت ِح ُّبوْ َن‬ was revealed. Hazrat Abu Talhahra dedicated one of his highly valuable properties. This property contained a well of very palatable drinking water. The Holy Prophetsa loved to drink the water from this well.

(Sahih al-Bukhari, Kitab-uz-Zakat, Bab Zakat alal-Aqarib) Once, the Holy Prophetsa visited Hazrat Fatimahra after her marriage with Hazrat Alira. She requested the Holy Prophetsa to ask Harthahra bin Nu‘man to vacate one house for them as he owned many houses. The Holy Prophetsa replied, “He already has vacated so many houses for us that I have reservations to ask for more.”

Thus, the Holy Prophetsa did not approve of talking to him about vacating another house.

When Harthahra learnt of this from some other source, he immediately came to the Holy Prophetsa and submitted, “O Prophet of God! May all of my wealth and property be sacrificed for you! It gives me great pleasure when you accept any of my things. Your acceptance of a thing gives me greater pleasure than a thing that remains in my possession. Then he himself vacated a house and presented it to the service of the Holy Prophetsa, which was then given to Hazrat Alira and Hazrat Fatimahra.

(Tabqat Ibn Saad, Vol. 3, p.372, Harthah bin Nu‘man) In 8 AH, the Muslims had to go for an expedition, Jaish al-Khabt. The Muslim army, who numbered 300, ran out of food. They faced great trouble, so much so that they had to live on tree leaves. Hazrat Qaisra bin Sad bin Ibadah was a part of this expedition; thrice, he borrowed and sacrificed three camels and hosted the entire army. (Sahih al-Bukhari, Kitab-ulMaghazi, Bab Ghazwatu Saif al-Bahar) Hazrat Suhaibra was one of the early Muslims. He was a very humble and helpless man. The Quraish would torture him in various ways. On one occasion, his patience exhausted and he decided to immigrate, to which the Quraish of Mecca said to him that when he came to them, he was indigent and broke. Now, because of them, he had become rich and that he wished to take away his wealth along with him. They said they would never allow him to do this.

His passion for faith was not such as would allow the shackles of his wealth and property hinder him from immigrating in the way of Allah. He offered them to take all his wealth and allow him to leave, to which they agreed. Thus, he handed them all his wealth and property and immigrated empty-handed. At this, the Holy Prophetsa said: ‫ِربح صہیب‬ ra “Suhaib made a good bargain.”

Those who are deprived of serving the cause of Allah for trivial impediments and let go of the occasion of earning reward should reflect on the example of this noble man, who, without hesitating for a moment, sacrificed all his savings to protect his faith. (Tabqat Ibn Saad, Vol. 3, pp.

227-228) On the occasion of the Battle of Hunain, Hazrat Naufalra bin Harith presented 3,000 spears from his own pocket to the Muslim force. (Usdul-Ghabbah, Vol. 4, p.

593) Once, the Holy Prophetsa went to enquire after Hazrat Saadra bin Malik. He was so excited on this good fortune of his that he submitted to the Holy Prophetsa, “O Prophetsa of God! I give all my wealth in charity in the cause of Allah.”

The Holy Prophetsa asked, “Have you left anything for your heirs?” He replied, “They all are well off, with the grace of Allah.” But the Holy Prophetsa said, “Bequeath [in charity] only one tenth.”

Hazrat Saadra bin Malik expressed his desire to give more than this. At this, the Holy Prophetsa allowed him to give in charity one third at the most. (Tirmidhi, Abwab-ul-Jana‘iz, Bab ma ja‘a fil-Wasiyyati bith-Thuluthi war-Ruba) Hazrat Hazrat Saadra bin Abi Waqas was suffering from his final illness. The Holy Prophetsa visited him. He submitted to the Holy Prophetsa, “I have an abundance of wealth and only one heir – a daughter – and I desire to give in charity two thirds of my wealth.”

The Holy Prophetsa forbade him from doing so. Then he asked to be allowed to give one half. But the Holy Prophetsa did not allow this as well and said, “One third is enough.” (Abu Dawud, Kitab-ul-Wasaya, Bab ma ja‘a fi ma la Yajuzu lil-Musi

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Friday 18 December 2020 | AL HAKAM fi Malihi) Hazrat Talhahra embraced Islam at the young age of 17 or 18 and defended the Holy Prophetsa gallantly in the Battle of Badr. This has been discussed in detail at some other place in this book. As for his monetary sacrifice, in this respect also, he was no less than anybody else. He had vowed to offer his wealth for the expenditures of expeditions and battles and fulfilled this vow with consistency and steadfastness.

On the occasion of the Battle of Tabuk, when the Muslims in general were faced with adverse circumstances and the procurement of weaponry and other war material was extremely difficult, Hazrat Talhahra gave a hefty amount. At this, the Holy Prophetsa honoured him with the title of “fayyaz” (generous). (Usdul-Ghabbah, Vol. 2, p. 468, Zikr Talhah bin Ubaidullah Al-Qarshi) When the Quranic verse: َ ٰ َ َ ْ َ َ ّٰ َ ‫ال َص َد ُقوْا َما َع‬ ٌ ‫رِ َج‬ ‫اه ُدوا الل َه َعل ْی ِه ۚ ف ِمن ُه ْم ّم ْن قضی ن ْح َب ٗه‬ was revealed, the Holy Prophetsa said, “Talhah! You too are one of them.” (FathulBari, Vol. 8, p. 518, Kitab-ut-Tafsir, Bab Minhum man Qaza Nahbahu) During the battle of Dhu-Qarad, when Hazrat Talhahra, along with the Holy Prophetsa and other Companions, passed by a spring, he bought it and dedicated it in the cause of Allah. (Al-Isabah, Vol. 3, p.

430, Zikr Talhah bin Ubaidullah) Hazrat Abdur-Rahmanra bin Auf accepted Islam at young age. He was a successful businessman and was very wealthy, but money was not dear to him at all. In fact, he would feel pleasure in spending his welath in the way of Allah.

Once, his trading caravan comprising of 700 camels, laden with wheat, flour and other food items, came into Medina. As it was an unusual occurrence, it became the talk of the town. Hazrat Aishara said that the Holy Prophetsa had said that Abdur-Rahmanra would enter heaven crawling. This statement reached the ears of Hazrat Abdur-Rahmanra as well. He came to Hazrat Aishahra and said, “Be thou a witness that I have devoted the whole caravan, with all its goods and luggage, in the cause of Allah.” (Usdul-Ghabbah, Vol. 3, p.

379) The above-mentioned is not the only example of his monetary sacrifice.

Throughout his life, Hazrat Abdur-Rahmanra had sacrificed plentifully in the cause of faith. Twice, he gave 40,000 dinars as lump sums. Once, for a battle, he presented 500 horses and the same amount of camels. (Usdul-Ghabbah, Vol. 3, p. 379) On his death bed, Hazrat Abdur-Rahmanra bequeathed 50,000 dinars and 1,000 horses to be given in the cause of Allah.

Aside from this, he also bequeathed 400 dinars for each of the Badri Companions (the Companions who had fought in the Battle of Badr) who were alive and who numbered around a hundred at the time.

All of them happily accepted it; even Hazrat Uthmanra accepted his share. (Usdul-Ghabbah, Vol. 3, p. 380) The Companionsra made sacrifices in the cause of Allah in multifarious ways.

The sacrifice of an affluent person in the cause of faith is a different thing, but de-

priving oneself of all of one’s capital and savings by an underprivileged person is indeed an arduous trial. Satan tried to weaken their faith by this means as well, but, like all other trials, in this also they were proven unfaltering.

Hazrat Khababra was a young companion who was owed some money by an idol-worshipper, Aas bin Waail. Having embraced Islam, Hazrat Khababra demanded his debt from Aas. Aas replied “I will never return your money, until and unless you renounce your belief in Muhammadsa publicly.”

Khababra replied, “Whether I get the money or not, know that until the Day of Judgment, it is impossible for me to renounce the prophethood of Muhammadsa for an insignificant material benefit.” (Sahih al-Bukhari, Kitab-ul-Ijarah, Bab Hal Yuwajirur-Rajulu Nafsahu min Mushrik) In addition to sacrificing one’s life, money and honour, the sacrifice of one’s worldly relations is also very hard to make.

Those who responded to the call of the Holy Prophetsa were to definitely face this difficulty too. The Companionsra had to make such sacrifices and in these sacrifices too, they set very high examples.

Hazrat Saadra bin Abi Waqas was very obedient and devoted to his mother. He was 19 when he joined the fold of Islam.

His mother was very sad to learn this and vowed not to eat or drink or talk to him unless Saadra renounced his new faith.

She kept her vow so firmly that she fell unconscious on the third day of her strike.

Due to the weakness, she suffered from fits. She assumed that her continuous starvation and misery would force her devoted son to obey her and he would renounce Islam and sacrifice his faith for her sake.

But the love for Islam did not permit this, although it was a terrible trial.

On the one hand, his mother’s life was in peril, while on the other, his faith was at stake. In normal circumstances, very rarely do people become ready to sacrifice their mother for their faith. But for Hazrat Saadra, Islam was much dearer to him than his mother. Thus, the resistance from his mother did not impact him and he clearly said to her that even if she had a hundred lives and gave every one of them, even then he would not renounce Islam. (Usdul-Ghabbah, Vol. 2, p. 216, Zikr Saad bin Malik Al-Qarshi) Many other Companionsra were faced with such tribulations, but all of them remained steadfast. Hazrat Khalidra bin Saeed’s acceptance of Islam was a shock for his father, who thrashed him a great deal and abstained from eating and drinking.

He vowed that he would not eat or drink until and unless his son renounced Islam.

A boycott was ordered in the house and the whole family stopped talking to him. But this noble soul was not affected by any of these strategies. He could not bear to part from the Holy Prophetsa evem for a single moment and finally migrated to Abyssinia.

The grief of his father increased all the more and he left for Ta‘if with all his belongings. (Tabqat Ibn Saad, Vol. 4, p. 74, Khalid bin Saeed bin Al-As) Hazrat Abu Bakrra was two and a half years younger than the Holy Prophetsa.

The Prophetsa proclaimed prophethood at the age of 40. Thus, Abu Bakrra can also be counted among the young Companionsra.

Many slaves and slave-girls were owned by their idol-worshipping masters. The Muslim slaves were regularly persecuted by them because of their faith. Hazrat Abu Bakr’sra love for his persecuted brothers in faith neutralised his love for money.

Paying from his own pocket, he liberated many slaves, such as Hazrat Bilalra, Hazrat Amirra bin Fuherah, Nazirah, Nahdiyyah, Jariyah bin Naufal and Bint-e-Tahdiyyah etc.

Without any worldly temptation or hope of any apparent gain, huge monetary sacrifices for such people who were neither relatives nor kindred, some of whom were not even fellow countrymen, is a trait of the Muslims only. (Fath-ul-Bari, Vol. 7, p. 24) Hazrat Abu Bakrra was among the wealthy people of Arabia. He embraced Islam when he was young, which is the age of ambitions and longings. According to the social atmosphere of Arabs, this was the age of leading a happy and blissful social life. But Abu Bakrra had devoted his wealth and riches in the cause of faith.

He had 40,000 dirhams with him when he accepted Islam, but he spent it all in the cause of faith.

His philanthropy was such that during his Khilafat, he was 6,000 dirhams in debt.

At the time of his death, he was in debt and made a will to pay off the debt by selling his orchard, with the remaining money to be handed over to Hazrat Umarra.

At the demise of this great man, who had vast amounts of wealth and riches and was eventually conferred upon the august role of sovereignty, he was found to possess only a slave, a slave-girl and two camels, which were all handed over to Hazrat Umarra. (Tabqat Ibn Saad, Vol. 3, p. 193) Hazrat Uthmanra accepted Islam when he was 34. He was very rich. After the migration of Muslims to Medina, the Muslims faced scarcity of water. There was only one well, Bir-e-Rumah, with palatable water, but that belonged to a Jew, who would sell the water of that well.

The Companionsra were not financially strong as to buy water for drinking. Hazrat Uthmanra bought that well for 20,000 dirhams and sacrificed it in the cause of faith.

(Al-Isti‘ab, Vol. 3, p. 1039) Muslims were in extremely straitened circumstances when the Holy Prophetsa commanded them to prepare for the expedition of Tabuk. The procurement of war material was very difficult. The Holy Prophetsa urged the Companionsra to help monetarily.

In response, Hazrat Uthmanra paid for the preparation of 10,000 soldiers and even the minutest of things was bought from his money for them. Additionally, he donated 1,000 camels, 70 horses and 1,000 dinars in cash for food supplies. (Al-Isti‘ab, Vol. 3, p. 1040) It is reported about Hazrat Imam Hasanra that on three different occasions, he gave away half of his belongings in the way of Allah. He was so strict in halving it that he also gave one of a pair of shoes.

(Usdul-Ghabbah, Vol. 1, p. 490, Zikr Hasan bin Ali)

All the Companionsra – men and women – endeavoured to always be ready for making all kinds of sacrifices in the way of Allah. In addition to wealth and riches or their own selves, whenever the need arose, they sacrificed even their children in all sincerity. Read the following example and see how perfect the faith of our elders had been.

In the time of Hazrat Umarra, when battle commenced at Qadsiyah in Iraq, Hazrat Khansara, along with her four sons, came in the battlefield and addressed her sons by saying: “My dear sons! You did not accept Islam under any coercion, therefore it is incumbent upon you to make sacrifices for its sake. I swear in the name of Allah that I have never been disloyal to your father, nor have I disgraced your maternal uncle. The world is temporal; every born soul must die one day. But fortunate is the one who gets a chance to lay his life in the cause of Allah. Therefore, go into the battlefield tomorrow morning and fight till the last breath. Either return victorious or achieve martyrdom.”

The obedient sons listened to the advice of their old mother with due attention.

When the battle started, they lifted the reins of their horses at the same time and very enthusiastically, reciting military songs, fell upon the infidels. All four of them attained martyrdom.

The courageous mother expressed her gratefulness to God Almighty once she learnt of the martyrdom of the four sons that they were blessed by making sacrifices. (Usdul-Ghabbah, Vol. 6, p. 90, Zikr Khansa bint Umar) These were a few examples of the sacrifices of men and women among the Companionsra. These contain the secret for the triumph of religion. They had chances of all kinds of sacrifices, including monetary, of lives, of honour, of kith and kin and even of their children. On all these occasions, they offered them wholeheartedly and cheerfully.

These sacrifices were not offered by a specific group of Companionsra. Some may argue that monetary sacrifices are not at all difficult for affluent people and that this is a trial for the poor who have nothing to eat. But in the examples above, you will find that both the rich and the poor equally made extraordinary sacrifices.

Some others may argue that it is not burdensome for one who already lives in impoverished circumstances to give in charity and that it is only a challenge for those whose needs are extended and who, due to being used to comfort and luxury, cannot live in hardships.

The reality is that making sacrifices is neither dependent on wealth, nor is it a result of poverty and deprivation. It is associated with the faith of a person. Neither poverty nor affluence can hinder such a one from offering sacrifices who is enlightened with the light of faith.

(Translated by Shahid Mahmood Ahmad, Ghana, from the original Urdu, Muslim Nau-jawanon kay Sunehri Karnamey)

Friday 18 December 2020 | AL HAKAM

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Why interest and war are two sides of the same coin Ahmed Danyal Arif MA Economics and Politics, UK

It has become a truism to say that war benefits no one, not even the victors. The question then arises: why have so many conflicts plagued mankind, especially over the course of the past century?

Victory over the enemy appears to be the main purpose of war. However, to achieve this, states must encounter numerous problems. Finances and the provision of war resources are of paramount importance. In essence, the state must both incur expenses to procure the necessary goods and it must also obtain funds to cover these expenses. The war must be financed.

Financing a war requires a plan.

The financial sector is the only capable entity of fulfilling the immense financial requirements for wars, since taxes alone are insufficient. Increasing the tax burden upon the general population often also results in social unrest and instability. It is not an understatement to affirm that the victor of a war is the one who can best finance it. Indeed, the eternal victor – the one who funds the war and benefits the most, no matter who wins – rushes to its mortuary ground to collect the lion’s share, benefiting from the blood of its victims.

The Holy Quran, revealed 1,400 years ago to Prophet Muhammad, peace and blessings of Allah be upon him, speaks in depth on both subjects – finance and war.

The Quran also explains the intimate link between flawed and corrupt economic systems and armed conflicts.

This article will analyse the interestbased capitalistic system in the Western world and examine how the greatest wars in human history have been created and propagated by modern economic thought.

Moreover, it will discuss the remarkable predictions that the Quran makes on this subject and the solutions it suggests. Surely, without economic justice, there can be no peace.

How interest and war intertwine The interest-based system of credit prevailing in global economy today is destructive to the peace of the world in two ways. On the one hand, it helps the accumulation of wealth in a few hands, while on the other, it facilitates war. Moneylenders are always creating circumstances that may cause conflict between one nation and another so that war can break out and the belligerent nations may be compelled

to borrow money from them.

The concentration of money in the hands of fewer individuals and multinational corporations, through banking interests, creates tensions between the interests of different economic actors and a constant pressure for large scale investments (atomic power plants, arms, etc.).

Why is this? Because inequality secreted by an interest-based financial system creates insecurity. In any society where the rich control a huge proportion of the country’s wealth, they end up controlling, even taking hostage, the political system.

Many of the wealthy somehow own shares in the military-industrial complex. They then demand that state policy expand the military sector.

So the insecurity caused by the increase in inequality feeds the insecurity inherent in the status of a heavily armed military giant attacking other nations on the planet.

It functions as a spiral. Military production is the only area where the “saturation” point can be postponed indefinitely as long as the “enemy” is equally able to develop faster and better weapons. Profits in the military sector are far greater than any profits made in the civilian sectors of our economy.

Similarly, Margrit Kennedy’s research showed that one penny invested at the birth of Jesus at 4% interest would have bought, in the year 1750, one ball of gold equal to the weight of the earth. In 1990, however, it would have been raised to 8,190 balls of gold. At 5% interest, it would have bought one ball of gold by the year 1466.

By 1990, it would buy 2,200 billion balls of gold equal to the weight of the earth.

The example shows the enormous difference 1% makes. It also proves that the continual payment of interest is arithmetically, as well as practically, impossible. The reason is quite obvious. The economic necessity and the mathematical impossibility create a contradiction, which, in order to be resolved, has led to innumerable feuds and wars in the past.

(Interest and Inflation Free Money, p. 7) Islam’s warning Surprisingly enough, the Quran makes precisely the same link in the following words: “O ye who believe! Fear Allah and give up what remains of interest, if you are truly believers. But if you do it not, then beware of war from Allah and His Messenger; and if you repent, then you shall have your principal; thus you shall not wrong nor

shall you be wronged.” (Surah al-Baqarah, Ch.2: V. 279-280) In these verses, the Quran begins by identifying “true believers” as those who shun interest entirely. According to Islam, goodness and beneficence towards the poor and needy, as well as fair and equitable distribution of wealth among people and nations, are essential.

Both on an individual and on a societal level, concepts of charity and moral economics are tantamount to a true Godfearing society. When these concepts evaporate, the entire structure of society falls. The verse continues by warning those who propagate unjust economic systems that a corresponding reaction is inevitable.

When a society sinks to immorality and wealth gaps between rich and poor grow exponentially, the natural result is, quite literally, war.

As a matter of fact, no government could ever imagine entering into a great war unless it relies on its ability to raise money by means of loans carrying interest.

Long and devastating wars are made possible only by the institution of interest.

Interest introduces a debt trap mechanism which leaves the debtor little chance of leaving. Excessive debt at the national and international level creates risks of insolvency and countries affected by it can only get out of this vicious cycle by declaring bankruptcy or by waiting for the unlikely debt cancellation from the money-lenders.

If huge loans on interest were not possible, many countries would refuse to enter what appeared to be a long war. If they entered such wars at all, they would certainly hasten to withdraw from them long before they actually terminated, for the treasuries would become empty and their people would revolt in protest against the criminal waste of men and money.

According to Rosella Cappella Zielinski, most leaders care about public opinion and they anticipate how the public might react in different ways to different forms of financing conflict. As most people are not fond of being taxed, leaders attempt to finance wars accordingly. If they think the war is going to get a lot of negative attention, they are going to finance wars in ways that mitigate citizen awareness.

This means they will borrow or finance in other ways to make sure that citizens won’t feel that direct sacrifice, that is, direct relationship to the war. (How States Pay for Wars, pp. 5-6) The system of what appears to be easy

loans makes it possible for governments to carry on ruinous struggles as they are able to obtain the sinews of war without having to resort to a system of direct taxation.

During a war, people of belligerent countries do not feel the burden which is laid on their backs. But after the war is over, their backs are bent double under the staggering weight of national debts and future generations are kept busy reducing the weight. (The Holy Quran with English Translation and Commentary, Vol. 1, p.

431) Exploring history As Islam correctly and remarkably predicted, interest-based systems inevitably end up in a situation where the nations rise in arms against each other.

Indeed, “those who are familiar with the history of the First and Second World Wars are aware that capitalism played a disastrous role in not only causing but also prolonging those wars.” (Islam’s Response to Contemporary Issues, p. 189) The Great War (1914-1918) required war-making states to mobilise and sustain the financial resources on an unprecedented scale. Most belligerents used a combination of two methods: taxation and debts.

If taxation was important to the theory of war finance and the most direct and traditional way to pay for expenditures on war, we know it played a secondary role for almost every country involved in the conflict.

As an illustration, wartime taxation met between 6% and 15% in Germany and Italy and approximately a quarter of the actual expenses of fighting in Britain and United States (War Finance, International Encyclopaedia of the First World War, 2018). In fact, financial mobilisation plans for WWI were actually premised on the strategic scenario of a few months’ conflict.

Despite the final horrific death toll, even the direst military predictions failed to foresee a conflict lasting more than four long years. As war finance has a temporal component, there was clearly a discrepancy between expectations of a short war and the realities of financing a long-term war. (https://news.sky.com/story/world-war-oneand-the-short-war-illusion-10394372) The reality is that borrowing was the foundation of wartime finance. There were two dimensions of borrowing that are important in understanding the dynamics of war finance in the First World War. The first dimension was whether it was a shortterm or a long-term plan in government

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Friday 18 December 2020 | AL HAKAM borrowing. The second was whether credit was domestic or from lenders abroad.

Foreign borrowing was distinct from domestic borrowing in that it depended on a country’s position in the global economic hierarchy. Incurring debt was certainly the worst move because it forced belligerents to play a dangerous game of cat-and-mouse in the chaos of the war.

One of the driving forces behind this initiative was the American bank JP Morgan & Co – the most well-connected bank who performed a central role in facilitating the belligerents’ war effort in spite of American neutrality.

The ambitious Henry Davison, partner of JP Morgan, presented a blunt argument in favour of loans: “To maintain our prosperity we must finance it. Otherwise it may stop and that would be disastrous.”

(House of Morgan, International Encyclopaedia of the First World War, 2017) In August 1914, Davison travelled to London to arrange a deal with the Bank of England that made his bank the official sponsor of all credits to the British government issued on American markets.

JP Morgan & Co underwrote $1.5 billion in war loans to London over the course of the war.

By 1915, when it became apparent the war was not going to end quickly, the bank decided to forge formal relationships with France.

Once Russia also picked JP Morgan as the intermediary for its borrowings on the American market, the House of Morgan had become the credit-broker to the entire Entente Powers (military alliance of France, United Kingdom and Imperial Russia). For its services to the alliance it obtained an 8.3% commission, which netted over $200 million in profits (Collision of Empires: Britain of in Three World Wars, 17931945, p. 291). JP Morgan’s activity on behalf of the Allies became ammunition for some enemies who accused it of “war profiteering”.

Between 1914 and 1918, the Old Continent was awash in a sea of debt and foreign credit taken out by the Entente totalled $16 billion: “The United States was the largest wartime creditor, lending a total of $7 billion, of which $3.7 billion went to Britain, $1.9 billion to France, and $1 billion to Italy. Britain came a close second with a total credit provision of $6.7 billion, largely to Russia ($2.5 billion), Italy ($1.9 billion), and France ($1.6 billion). France lent $2.2 billion, almost of half of which ($955 million) was to Russia, $535 million to Belgium, and the rest to smaller Allies.

“Britain and France were therefore both big lenders and borrowers at the same time, although the British balance sheet matched debts and assets much more evenly. As the only government that never had to fund itself through external debt, the United States was the backstop of this global credit pyramid.” (War Finance, International Encyclopaedia of the First World War, 2018; War Debts and World Prosperity, p. 426) Indeed, American entry into the war in 1917 transformed the inter-Allied credits into a set of intra-governmental relations of indebtedness, with the United States at its core as the ultimate global creditor. This financial pre-eminence caused significant

discord, however.

European sovereigns had borrowed in the United States on the assumption that they were defending civilisation from the threat of the Central Powers’ aggression and autocracy. They did not expect the Americans to treat their foreign lending as a business investment aimed at maximizing profit. When the loans came due, European countries faced the costs of reconstruction and foreign debt repayment in tandem.

From that moment on, war debts became a major weakness in the material foundations of the “liberal” international order during the 1920s. By the mid-1920’s, interest on Britain’s debt was absorbing 44% of all government expenditure, comfortably exceeding spending on defence until 1937 when, as Second World War clouds drew near, re-armament finally began to get underway in earnest. (Civilization: The West and the Rest, p. 720) The Allies’ failure to resolve it satisfactorily before the Great Depression commenced was a pre-figuration of further coordination failures in the response to the economic slump itself. This paved the way to a deterioration of global economic relations amidst mutual suspicion and distrust in the 1930s – a precondition for the political instability in the following years and that in due course made a Second World War possible.

In Britain’s case, it was finally in March 2015 that the taxpayer paid off the money the country borrowed to fight WW1 (www.gov.uk/government/news/chancellorosborne-to-repay-part-of-our-first-worldwar-debt). At the end of WW2, the same country badly needed money to pay for reconstruction, and also to import food for a nation worn down after years of rationing.

As a result and as if that was not enough, the United Kingdom took an umpteenth loan for £145 million and a further £930 million from the United States (at 1945 exchange rates).

Despite being Britain’s closest ally, the United States did not hesitate to charge them a fixed interest rate of 2%.

At that time, the terms of the loan were considered extremely generous, making it supposedly less terrifying. But still, there were British officials, like economist John Maynard Keynes, who detected a note of churlishness in the general demeanour of the Americans after the war (http://news. bbc.co.uk/1/hi/magazine/4757181.stm).

His biographer, Robert Skidelsky, says the economist hoped either for an assistance that would take the form of a grant to cover Britain’s post-war balance of payments, or an interest-free loan. (Keynes: A Very Short Introduction, Oxford, p. 117) Keynes understood the dangerous passion, which he presented as “the love of money as a possession”. He even came to regret the time when “gold fever” was the target of the prohibitions imposed by the great monotheistic religions: “I see us free, therefore, to return to some of the most sure and certain principles of religion and traditional virtue – that avarice is a vice, that the exaction of usury is a misdemeanour, and the love of money is detestable …” (Economic Possibilities for our Grandchildren, Revisiting Keynes, p.

25) Beyond a shadow of a doubt, the European belligerents experienced the World Wars as wars of financial attrition. If huge loans had not been possible, the result of the wars would certainly have been the same. But the devastation and the heavy indebtedness of the different countries would have been avoided. Wars themselves might have been avoided; even if they had taken place, the belligerents would soon have been exhausted, peace would have been signed within a year, and the world would have proceeded on its forward march of progress. (The Holy Quran with English Translation and Commentary, Vol. 1, p. 431)

Accepting the reality Throughout history, debt and war have been constant partners. And as recent history has demonstrated, the concept of interest is not simply damaging to the financial system, it quite literally results in bloodbaths as it enables long, drawn-out wars to occur.

It is remarkable that such a subtle truth, which has proved itself devastatingly true over the past hundred years, was predicted by the Holy Quran. That a seventh century book, revealed to a prophet in the deserts of Arabia, made this link, gives significant credence to its claim of being a divinely revealed text. It also serves to highlight the timeless nature of the Quran – its teachings and its warnings echoing down centuries.

The critics of the current financial system are numerous. If there is a consensus on its anti-economic effects, the analysis of the causes of its defects is not monotonous. But in the tangled tree of mechanisms leading to imbalances in the current financial system, there is one common pathogenic factor: interest.

As long as the financial system is based on this destabilising factor, it will create tensions between the interests of different economic actors. Today, this power relation is in favour of the capitalist class.

But being unfair, it is also unstable. The capitalist system will therefore always try to find effective expedients to preserve this balance of power, even if it means to take on the role of the warmonger.

We are therefore faced with the following difficulty, erected in taboo, which is that the legalisation of the interest rate is an obstacle to economic peace.

Let’s not make the same mistake a third time. That would be one time too many. But there is more than a little truth in the idea that those who do not learn from history are doomed to repeat it.

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have not been given the power to commit evil … In contrast to human beings, the scope of action of angels is limited. Man can transgress his limits, but angels are unable to exceed the limits placed upon them. Allah the Almighty states: ُ َۡ َ ۤ ّٰ َ َّ ‫لا ی ۡع ُصوۡ َن الل َه َما ا َمرَ ُه ۡم َو یف َعلوۡ َن َما یُ ۡؤ َمرُ ۡو َن‬ “They do not disobey Allah in what He commands them and they do as they are commanded.” (Surah al-Tahrim, Ch.66: V.7).” (Malaikatullah, Anwar-ul-Ulum, Vol. 5, p. 492)

14 characteristics of angels, as explained by Hazrat Musleh-e-Maud Frasat Ahmad Missionary, USA

If someone approaches you and asks, “What are angels?”, how would you answer? Would you be able to give a succinct response, or would you stumble your way through an ambiguous, half-hearted answer?

Fortunately for us, the Promised Messiahas offers a simple, yet comprehensive answer to this tough question. He writes: “[Angels] are wholly like the limbs of the Divine. All the designs of God Almighty are first reflected in their transparent mirrors.

Through their mediation, the designs of God Almighty are implemented and spread throughout the whole of creation.” (Aina-eKamalat-e-Islam, Ruhani Khazain, Vol. 5, pp. 169-170, footnote) He proceeds: “The All-Wise, Who chose the mediation of means for the physical development of man and created many physical mediators to influence the human body in diverse ways, the same One without associate, Whose works have unity and symmetry, chose that man’s spiritual development should also follow the system which has been adopted for his physical development so that the two systems, the external and the internal, and the physical and the spiritual, through their balance and harmony, should point to the One Creator, Who regulates everything by His will.” (Aina-e-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, pp. 86-87, footnote) As the Promised Messiahas has theoretically explained the existence of angels, Hazrat Musleh-e-Maudra has practically pinpointed exactly how the Quran defines angels.

In his own words, here are Hazrat Musleh-e-Maud’sra 14 Quranic points on the reality of angels (taken from his speech entitled, Malaikatullah, delivered in December 1920 at Jalsa Salana Qadian).

1. They are God’s creation “One may think, with the status ascribed to them, that angels are not God’s creation.

Christians have fallen victim to this very misconception and supposed that the Holy Spirit is not God’s creation, but rather a part of God Himself. As such, they have ascribed

divinity to it. But Islam purports that the idea of angels being uncreated is false. Allah the Almighty declares: ٰ َ ً َ َ​َ ۡ ََۡ​َ َ ‫ا ۡم خلقنا ال َم ٰٓل ِئکۃ ِاناثا ّو ُه ۡم ش ِہ ُد ۡو َن‬ “‘Did We create the angels females while they were witnesses?’ (Surah al-Saffat, Ch.37: V.151) “This verse proves that Allah the Almighty created angels.” (Malaikatullah, Anwar-ul-Ulum, Vol. 5, p. 489) 2. They cannot be seen by the naked eye “Man cannot behold angels in their original forms with his physical eyes. If he does see them with his eyes, he will see them manifested in a new form, meaning that physical eyes will not suffice to see them [in their original form], but rather one needs spiritual eyes to do so…

“Hence, Allah the Almighty states: ۡ َ َ َ َ َ ٰ ۡ َّ ً َ ٰ ۡ ‫َو لَوۡ َج َعلن ُه َمل�ا ل َج َعلن ُه َر ُجلًا ّو لَل َب ۡسنا َعل ۡی ِہ ۡم ّما یَل ِب ُسوۡ َن‬ “[And if We had appointed (as Messenger) an angel, We would have made him (appear as) a man; and (thus) We would have made confused to them what they are (themselves) confusing. (Surah al-An‘am, Ch.6: V.10)]” (Malaikatullah, Anwar-ul-Ulum, Vol. 5, p. 490) 3. They have no gender “One must remember that they [angels] are neither male nor female. The abovementioned verse alludes to this: ٰ َ ً َ َ​َ ۡ ََۡ​َ َ ‫ا ۡم خلقنا ال َم ٰٓل ِئکۃ ِاناثا ّو ُه ۡم ش ِہ ُد ۡو َن‬ [Did We create the angels females while they were witnesses? (Surah al-Saffat, Ch.37: V.151)] “Here, God did not declare that angels are actually males; rather, He stated that these people claim that angels are females.

What do they know, what they [angels] are? Were they present when God created the angels? … To state that angels are male or female is incorrect. Gender is related to physical beings, not to spiritual entities.”

(Malaikatullah, Anwar-ul-Ulum, Vol. 5, p.

490) 4. They are of three ranks “The angels have three ranks. They all do not belong to the same rank. Allah the Almighty states:

َّ َ َ ۡ ُ ُ ‫ال ِذیۡ َن یَ ۡح ِملوۡ َن ال َع ۡرش َو َم ۡن َحوۡل َ ٗه یُ َس ِّب ُحوۡ َن ِب َح ۡم ِد َر ِّب ِہ ۡم َو یُ ۡؤ ِمنوۡ َن ِب ٖه‬ َّ ۡ َ ۡ َ ً َ َ ُ ۡ َ​َ ُ ‫َو یَ ۡس َتﻐ ِف ُر ۡو َن ل ِل ِذیۡ َن ٰا َمنوۡا ۚ َر ّبنا َو ِس ۡع َت ک َّل ش ۡی ٍء ّر ۡح َمۃ ّو ِعل ًما فاﻏ ِف ۡر‬ َ َ ّ َ ّ ۡ َ َ ۡ َ َ َۡ َ ُۡ َ َ ُۡ َ َ ۡ ‫اب ال َج ِح ۡی ِم‬ ‫ل ِل ِذین تابوا و اتبعوا س ِبیلک و قِ ِہم عذ‬ “[Those who bear the Throne, and those who are around it, glorify their Lord with (His) praise, and believe in Him, and ask forgiveness for those who believe, (saying): ‘Our Lord, Thou dost comprehend all things in (Thy) mercy and knowledge. So forgive those who repent and follow Thy way; and protect them from the punishment of Hell.’”

(Surah al-Mu‘min, Ch.40: V.8)] “This verse reveals three categories of angels, two of those from dalaalatun-nass [proven through textual evidence] and the third from ishaaratun-nass [indicated through text]. As it is stated that the first category is of those angels who bear Allah’s Throne and the second category is of those angels who encircle His Throne.

“In other words, the first category is of those angels who implement divine injunctions. The second category serve as deputies who relay their instructions to lower ranks of angels. And this statement demonstrates that there exists a third rank of angels, below the rank of the angels who encircle His Throne [second rank], and this is also proven true by the Ahadith…

“Thus, there are the angels who bear Allah’s Throne, and then there are those angels who are subservient to them and act as their assistants, whilst still muqarrab [close] to Allah.

“This second class is not directly given any instructions, but they serve as the first category’s helpers. And then there are those angels who are subservient to this second class. Hence, there are three ranks of angels: i. Those who manifest Allah’s attributes ii. Those who assist the first rank and are muqarrab to Allah iii. Those who have been appointed smaller tasks. Their number cannot be determined, as Allah the Almighty states: َ‫َو َما یَ ۡع َل ُم ُج ُنوۡ َد َر ِّب َک ِالَّا ُهو‬ “[And none knows the hosts of Thy Lord but He.” (Surah al-Muddaththir, Ch.74: V.32)]” (Malaikatullah, Anwar-ul-Ulum, Vol. 5, pp.

490-491) 5. They are unable to commit sin “The angels are such a creation that they

6. They fulfill Allah’s command to its fullest extent “Angels are not only unable to disobey Allah’s command, but they have such inherent faculties that they completely fulfill God’s command in its entirety …

They have been given such capability that they completely fulfil whatever task they are assigned. Meaning that all of them are capable to do so. Angels are unlike human beings, in that some humans have the power to fulfill a command and some do not. Allah the Almighty states: ُ َۡ ‫َو یف َعلوۡ َن َما یُ ۡؤ َمرُ ۡو َن‬ “‘They do as they are commanded.” (Surah at-Tahrim, Ch.66: V.7).’” (Malaikatullah, Anwar-ul-Ulum, Vol. 5, p. 492) 7. No external force can manipulate them “Angels are protected in every way [from external influence]. Allah the Almighty states: َ ٌ ٌَ ‫َعل ْی َہا َم ٰٓل ِئکۃ ِﻏلَاظ ِش َد ٌاد‬ “[Over which are appointed angels, stern and severe. (Surah at-Tahrim, Ch.66: V.7)] “Angels are stern and severe. No other force can influence or affect them; rather, they influence and affect fully any substance for which they are commanded to influence.”

(Malaikatullah, Anwar-ul-Ulum, Vol. 5, p.

493) 8. They are countless in number “Their number is immeasurable to human beings. Allah the Almighty states: َ‫َو َما یَ ۡع َل ُم ُج ُنوۡ َد َر ِّب َک ِالَّا ُهو‬ “[And none knows the hosts of Thy Lord but He. (Surah al-Muddaththir, Ch.74: V.32)] “Only Allah knows the number of angels. No one else.” (Malaikatullah, Anwarul-Ulum, Vol. 5, p. 493) 9. They follow a system of administrative order “They [angels] are fixed in their position of administrative service, to the extent that they hold offices of ranked authority of different divisions. Hence, Allah the Almighty states: َّ ُ ُ ُ َُ ُ ّ ۡ ُ َ َ ُ ّٰ ‫ق ۡل یَ َتوَفک ۡم ّملک ال َموۡ ِت ال ِذ ۡی ُوکِ َل ِبک ۡم ث ّم ِالٰی َر ِّبک ۡم ت ۡر َج ُعوۡ َن‬ “‘Say, “The angel of death that has been put in charge of you will cause you to die; then to your Lord will you be brought back”’ (Surah al-Sajdah, Ch.32: V.12) “Allah also declares: َ َ ۤۡ ُ ۡ َ ۡ ۡ ۡ َ ۤۡ ُ َ ُ َ ٰٓ َ ۡ َ ۡ َ ۡ ٰ َ َ ۡ َ ۡ ُ ّٰ ‫اسﻄوا ای ِدی ِہم ۚ ا� ِرجوا‬ ِ ‫َو لوۡ ت ٰۤری ِا ِذ الﻈلِمون فِی ﻏمر ِت المو ِت و المل ِئکۃ ب‬ ٰ ُ َ ُ ۡ َ َ َ َ ۡ َ ۡ ُ َ ۡ َ َۡ ۡ َ ُ َۡ ۡ َۡ ّ َ ُ ُ ۡ ‫انفسکم ؕ الیوم تجزون عذ‬ ‫اب ال ُہوۡ ِن ِب َما کن ُت ۡم �قوۡلوۡ َن َعلی الل ِه ﻏی َر ال َح ّ ِق‬ َ‫َو ُک ۡن ُت ۡم َع ۡن ٰا ٰیت ِٖه تَ ۡس َت ۡکب ُر ۡون‬ ِ “‘And if you could only see, when the wrongdoers are in the agonies of death, and the angels stretch forth their hands, saying, “Yield up your souls. This day you shall be awarded the punishment of disgrace because of that which you spoke against Continued on next page >>

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Friday 18 December 2020 | AL HAKAM << Continued from previous page

Allah falsely and because you turned away from His Signs with disdain.”’ (Surah alAn‘am, Ch.6: V.94) “In another place, He says: َّ َ ُۡ ُ َۡ َ ُ َ ۡ ّٰ َ ُ َ ‫ِا ّن ال ِذیۡ َن توَف ُہ ُم ال َم ٰٓل ِئکۃ ظال ِ ِم ۡۤی انف ِس ِہ ۡم قالوۡا فِ ۡی َم کن ُت ۡم‬ “‘Verily, those whom the angels cause to die while they are wronging their own souls, they (the angels) will say to them, “What were you after?”’ (Surah al-Nisa, Ch.4: V.98) “Reflect upon these three verses. The first verse mentions that only one angel has been tasked with taking people’s souls. The other two verses mention that many angels take souls.

“This illustrates that one angel has been placed in charge of this task, but many other angels act as his deputies, who, in obedience to him, carry out his work. If a system of administration has been used for the process of death, then it can be deduced that a system of administration is used for all tasks done through angels.” (Malaikatullah, Anwar-ul-Ulum, Vol. 5, pp. 493-494) 10. They are limited in their state and strength “Angels are, in contrast to human beings, limited in their powers and capabilities.

They remain only in one state of being, whereas human beings can greatly progress and evolve. Allah the Almighty states: َ َ َ َ َ َ ٰٓ َ ۡ َ َ ۡ ُ َ َ َ َّ ُ َ َّ ُ َ َ ۡ َ ۡ َ َ ٰ َ َّ َ َ ‫ال ان ۢۡ ِبـُٔوۡنِ ۡی ِبا ۡس َمٓا ِء‬ ‫و علم ادم الاسمٓاء کلہا ثم عرضہم علی المل ِئک ِۃ ۙ فق‬ ُۡ ۡ ‫ٰۤہ ُؤلَٓا ِء ِا ۡن کن ُت ۡم ٰص ِدقِی َن‬ َّ ۤ َ ۡ َ َ ۡ ۡ ۡ َ َ َّ َ َّ ُ َ ‫قالوۡا ُس ۡب ٰحنک لَا ِعل َم لَنا ِالا َما َعل ۡم َتنا ؕ ِانک ان َت ال َعل ِۡی ُم ال َح ِک ۡی ُم‬ “‘And He taught Adam all the names, then He put [the objects of] these [names] before the angels and said: “Tell Me the names of these, if you are right.” They said: “Holy art Thou. No knowledge have we except what You have taught us; surely, You are the AllKnowing, the Wise.”’ (Surah al-Baqarah, Ch.2: V.32-33).” (Malaikatullah, Anwar-ulUlum, Vol. 5, pp. 494-495)

11. They have free will, but to an extremely limited extent “Their [angels] example is akin to a horse whose neck is harnessed to a long rope which is tethered to a nail; [the horse] can move about, but it cannot leave the boundaries of its leash. Angels also orbit a fixed station and cannot leave its boundaries. This boundary is: ُ َۡ َ ۤ ّٰ َ َّ ‫لا ی ۡع ُصوۡ َن الل َہ َما ا َمرَ ُہ ۡم َو یف َعلوۡ َن َما یُ ۡؤ َمرُ ۡو َن‬ “[They do not disobey Allah in what He commands them and they do as they are commanded. (Surah al-Tahrim, Ch.66: V.7)] “One can glean that angels do have free will by way of the question they raise about Hazrat Adamas: ّ ُ َ ُ ۡ ُّ َ ۡ َ​َ َ ‫الد َم‬ ‫ٓاء‬ ِ ‫اتج َع ُل فِ ۡیہا َم ۡن یف ِسد فِ ۡیہا َو یَ ۡسفِک‬ “[Wilt Thou place therein such as will cause disorder in it, and shed blood?(Surah al-Baqarah, Ch.2: V.31)] “The angels asked Allah the Almighty what the wisdom was [in placing a Khalifa on earth] if human beings were to create disorder and spill blood. To ask this question illustrates that angels do, to some extent, have free will. However, this free will neither inclines them towards evil, nor exceeds the virtue [they have been assigned to fulfill] …

“We also gather from the ahadith that angels have some free will. It is recorded that a man went to a scholar and said, ‘I have committed countless sins. Will I be forgiven?’ The scholar said, ‘Your repentance will not be accepted.’ The man murdered the scholar and proceeded to another scholar so that he could seek repentance at his hand.

But the man died on the way. Upon this, the angels of Heaven said, ‘We will take him to Heaven, for he went with the intent of repenting.’ The angels of Hell, however, said, ‘We will take him to Hell, because he died before repenting.’ (Sahih Muslim, Kitab alTaubah). This [dialogue and difference in opinion] illustrates that angels have free will [to some extent].” (Malaikatullah, Anwar-

ul-Ulum, Vol. 5, pp. 495-496) 12. They do not have knowledge of the unseen “Allah the Almighty states: ُ ُ َ َ َ ۡ َُ​َُ َ ُ َ ُ َ ‫َو یَوۡ َم یَ ۡحش ُر ُہ ۡم َج ِم ۡی ًعا ث ّم یقوۡ ُل ل ِل َم ٰٓل ِئک ِۃ ا ٰۤہ ُؤلَٓا ِء ِا ّیاک ۡم کانوۡا ی ۡع ُب ُد ۡو َن قالوۡا‬ َ ۡ َ ُ ۡ َ َ َ ۡ َ َ َ ‫ُس ۡب ٰحنک ان َت َول ُِّینا ِم ۡن ُد ۡونِ ِہ ۡم ۚ بَ ۡل کانوۡا ی ۡع ُب ُد ۡو َن ال ِج َّن ۚ اکث ُر ُہ ۡم ِب ِہ ۡم‬ ُ ُ ‫ّم ۡؤ ِمنوۡ َن‬ “‘And [remember] the day when He will gather them all together; then He will say to the angels: “Was it you that they worshipped?” They will say, “Holy art Thou.

You are our Protector against them. Nay, but they worshipped the Jinn; it was in them that most of them believed.”’ (Surah Saba, Ch.34: V.41-42) “This verse demonstrates that angels have no knowledge of the unseen. If angels had knowledge of the unseen, they would not have demonstrated a lack of knowledge regarding their worship … Some angels [on the Day of Judgment] will, due to a lack of knowledge, deny that some humans used to worship them [in the world].”

(Malaikatullah, Anwar-ul-Ulum, Vol. 5, p.

496) 13. There are different angels allocated to different tasks “The ahadith record that Hazrat Aishara asked the Prophetsa, ‘Have you encountered a day harder than the day of the Battle of Uhud?’

“The Prophetsa replied: “‘On the day of Aqaba, after facing rejection by the Meccans, I when I went to the people of Abd-Yalail and they did not pay attention and rejected my message. So, I departed, overwhelmed with excessive sorrow, and proceeded on … I lifted my head towards the sky to see a cloud and saw Gabrielas in it. He called me saying, “Allah has heard what your people have said to you and seeing their opposition, Allah has sent the Angel of the Mountains to you so that you may order him to do whatever

you wish to these people.” The Angel of the Mountains called and greeted me, and then said, “O Muhammad! Order what you wish. If you like, I will let Al-Akhshabain (two mountains near Mecca) fall on them”’, meaning that they would die as a result of an earthquake. The Prophetsa said, ‘No, but I hope that Allah will give them pious progeny who will worship Allah Alone.’ (AlBidayah wa-Nihayah, Vol. 3, pp. 135-137, Beirut Edition, 1966) “This hadith reveals that the Angel Gabrielas told the Prophetsa, ‘Allah has instructed the Angel of the Mountains to help you.’ Gabriel did not say, ‘I have myself come to help you.’ This illustrates that different angels are assigned different tasks.”

(Malaikatullah, Anwar-ul-Ulum, Vol. 5, p.

497) 14. They are manifestations of Divine Attributes “Some angels are manifestations of one specific attribute of Allah, while some other angels are manifestations of a multitude of attributes. Hence, Allah the Almighty states: َ ۡ ٰۡ َ َ ّٰ ُ ۡ َ ۡ َ َ ُ ۡ َ ۡ َ ٰ ٰ َّ ‫ض َجا ِع ِل ال َم ٰٓل ِئک ِۃ ُر ُسلًا اول ِۡۤی ا ۡجن َِح ٍۃ ّمثنی‬ ِ ‫الحمد ل ِل ِہ فا ِط ِر السمو ِت و الار‬ َ َ ُ ّٰ َ ُ َ َ َ ۡ َ ۡ ُ ۡ َ َ ٰ ُ َ َ ٰ ُ َ ‫و ثلث و ربع ؕ ی ِزید فِی الخل ِق ما یش‬ ‫ٓاء ؕ ِا ّن الل َہ َع ٰلی ک ِ ّل ش ۡی ٍء ق ِدیۡ ٌر‬ “‘All praise belongs to Allah, the Maker of the heavens and the earth, Who employs the angels as messengers, having wings, two, three, and four. He adds to [His] creation whatever He pleases; for Allah has power over all things.’ (Surah Fatir, Ch.35: V.2) …

“The Holy Prophetsa states, ‘He (i.e.

Gabrielas) who brought me the Perfect Book [the Holy Quran] has 600 wings.’ (Sahih alBukhari, Kitab-ut-Tafsir, Surah al-Najm).

“This demonstrates that Gabriel is a manifestation of 600 divine attributes …

Thus, angels are manifestations of different attributes, and that their having wings is not literal; rather, it refers to the attributes they represent.” (Malaikatullah, Anwar-ul-Ulum, Vol. 5, pp. 497-498)

Students visit Mosque in Bensheim, Germany and enquire about Islam Holy Ka‘bah?

4. If Islam propagates peace, then why are many Muslim countries indulged in On 10 December 2020, a student group terrorist activities? arranged by Bilal Aslam Khan Sahib, visited 5. How does Jamaat-e-Ahmadiyya prove Bashir Mosque in Bensheim, Germany. the authenticity of different ahadith?

Prior to visiting the mosque, the same 6. What historical proofs are there to group also visited a local church. The show that the Holy Prophet of Islamsa really tabligh department of Jamaat-e-Ahmadiyya existed?

Bensheim arranged an “Islam Ahmadiyya Missionary Adil Ahmad Khalid Sahib Exhibition” in the mosque. After having a replied to all of the questions to the full tour of the mosque, the group was informed satisfaction of the visitors. The facial in detail, through the exhibition, about expressions of students were the indicators Islam Ahmadiyyat, and Islam & Science etc. of the satisfaction regarding the replies to Missionary, Adil Ahmad Khalid Sahib, their questions. attended to further educate the students and After having spent one and a half hours hold a discussion about Islam. During the in this interactive talk, the students were event various questions were raised by the served with light refreshments. students. These questions included.

At the end, Bilal Aslam Sahib, Secretary 1. Rights of women from an Islamic Ishaat Jamaat-e-Ahmadiyya Bensheim, perspective presented gift bags to everyone. Adhering 2. Why are women separated from strictly to imposed Covid-19 restrictions, men while performing Islamic rituals in the tabligh committee of Jamaat-emosques?

Ahmadiyya Bensheim worked hard to make 3. Why has the Kingdom of Saudi Arabia the event a great success. May Allah bless all put restrictions on non-Muslims to visit the these efforts. Amin.

Zubair Khalil Khan President, Jamaat Bensheim, Germany

Friday 18 December 2020 | AL HAKAM

14

Responding to Allegations

Verses from other poets in Arabic poems of the Promised Messiah Among the miraculous and extraordinary Arabic works of Hazrat Mirza Ghulam Ahmad, peace be upon him, were the great Arabic qasaid, or poems, which cover a wide range of subjects, including exaltation of Allah the Almighty and praise of the Holy Prophet, peace and blessing of Allah be upon him.

The opponents have questioned the authenticity of these poems and submitted that the founder of the Ahmadiyya Jamaat stole some verses from other poets and mixed them with his own words and later claimed that God helped him write those poems.

Opponents raise this allegation referring to the very few occasions where the Promised Messiahas has either quoted from Arabic literature or his words have naturally corresponded with other poets.

This objection has been repeatedly rejected by well-renowned Arabic scholars.

If the enemies of the Promised Messiahas had spared some time to do some research instead of concocting stories against him, they could have easily recognised that it is not stealing or plagiarism if a literary writer used similar words or even same structures present in the writings of other scholars.

Allama ibn al-Rashiq states: ‫و مما یعد سرقا و لیس بسرق اشتراک اللفظ المتعارف‬ “If prominent words [present in the work of one writer] correspond with [another], then they do not fall in the category of plagiarism.” (Al-Umdatu fi Mahasin al-She‘r wa Adabihi, Bab asSarikat wa ma Shakilaha, Juz‘ 2, p. 292) Then, he presents the following examples: “Antarah says: ‫وخيل قددلفت لها بخيل‬ ‫عليها الأسد تهتصر اهتصارا‬ “‘And I brought my horses closer to the enemy’s horses [for fighting]. I have such lions riding on those horses that completely tear (the enemies) into pieces.’

“Amr ibn Ma‘adi Yakrib says: ‫وخيل قد دلفت لها بخيل‬ ‫تحية بينهم ضرب وجيع‬ “‘And I brought my horses closer to the enemy’s horses [for fighting]. They exchange the gifts of inflicting a severe blow to their [enemies] while greeting them.’

“Khansa Tarsi … says: ‫وخيل قددلفت لها بخيل‬ ‫فدارت بين كبشيها رحاها‬ “‘And I brought my horses closer to the enemy’s horses [for fighting]. Thence, the war flared up between the leaders of these two groups.’

“Another example is: ‫وخيل قددلفت لها بخيل‬ ‫ترى فرسانها مثل الأسود‬ “‘And I brought my horses near the enemy’s horses [for fighting]. You will see the horsemen as if they are lions.’”

Referring to these examples, Allama ibn al-Rashiq says: ‫و امثال ھذا کثیر‬ “There are very many examples of this kind.” (Al-Umdatu fi Mahasin al-She‘r wa Adabihi, Bab as-Sarikat wa ma Shakilaha, Juz‘ 2, p. 292) The verses of some very famous poets correspond with each other. At times, exact same phrases and words are used by both writers and on other occasions, the meanings of their couplets bear sharp resemblance. Below are some examples: Imra‘ul Qais says: ‫إني حلفت يمينا غير كاذبة‬ ‫انك أقلف الاماجبي القمر‬ “I swore on oath and it was not false that [O Caesar of Rome] You are an uncircumcised person, like a one who has been gathered by the moon.” (Diwan Imra‘ul Qais, Dar-ul-Kutub al-Ilmiyyah, Beirut [2004], p. 81) Hazrat Hassanra bin Thabit said: ‫إني حلفت يمينا غير كاذبة‬ ‫لوكان للحارث الجفني أصحاب‬ “I swore on oath and it was not false that if Harith al-Jafni had friends and associates, [they would have surely sided with him].”

(Diwan Hassan ibn Thabit, Dar-ul-Kutub al-Ilmiyyah, Beirut [2004], p. 30) At another place, Imra‘ul Qais said: ‫ويخطوعلى صم صلاب كأنها‬ ‫بطحلب‬ ‫حجارة غيل وارسات‬ ٖ “He [the horse] pawed on the hard rocky ground and looked as though he is a hard rock in the running water, which has been turned yellow by the moss.” (Diwan Imra‘ul Qais, Dar-ul-Kutub al-Ilmiyyah, Beirut [2004], p. 33) Hazrat Nabigah al-Ja‘dira says: ‫كأن حواميه مدبرا‬ ‫خضبن وإن كان لم يخضب‬ “Upon its return, it seems that the hooves of this [horse] have been dyed.

However, they have not been coloured in reality.” ‫حجارة غيل برضراضة‬ ‫كسين طلاء من الطحلب‬ “[As though, the hooves of this horse] are as hard as a stone submerged in shallow water on a hard ground, and these hooves are covered with moss.” (Al-She‘r wa alShu‘ara li Ibn Qutaybah, p. 34)

Imra‘ul Qais says: ‫كأن الحصى من خلفها وأمامها‬ ‫إذا نجلته رجلها خذف أعسرا‬ “It is as if he is throwing stones from the front and back, when his legs hit the rocks.” (Diwan Imra‘ul Qais, Dar-ul-Kutub al-Ilmiyyah, Beirut [2004], p. 63) Hazrat Shumakhra said: ‫لها منسم مثل المحارة خفة‬ ّ ‫كأن الحصي من خلفه خذف أعسرا‬ “His hooves are like the hooves of a camel. It looks as if he is throwing pebbles with great force from the rear.” (Al-She‘r wa al-Shu‘ara li Ibn Qutaybah, p. 34) Imra‘ul Qais said: ‫وقوفا بها صحبي علي مطيهم‬ ‫يقولون لا تهلك أسى وتجمل‬ “At the house of the beloved, I stopped the rides of my friends for my own sake, while the friends were saying, ‘Do not hurt yourself with the sorrow [caused by parting from the beloved] and bear it patiently.’”

(Diwan Imra‘ul Qais, Dar-ul-Kutub alIlmiyyah, Beirut [2004], p. 110) Al-Farazdaq said: ‫وقوفا بها صحبي على وإنما‬ ُ َ ‫الدار بعد التوهم‬ ‫عرفت‬ “I stopped the rides of my friends before the beloved’s house and I definitely identified the beloved’s house after deep thought.” ‫يقولون لا تهلك أسى ولقدبدت‬ ‫لهم عبرات المستهام المتيم‬ “The friends say, ‘Do not hurt yourself with the sorrow [caused by parting from the beloved] and bear it patiently. However, the tears of a person, who is madly and insanely in love, came out before them [the friends].” (Diwan Al-Farazdaq, Dar-ulKutub al-Ilmiyyah, Beirut [1987], p. 524)

In his book, Al-Umdatu fi Mahasin alShe‘r wa Adabihi, Allama ibn al-Rashiq writes: ‫ ویشیر بہ اشارہ‬،‫من التضمین ما یحیل الشاعر فیہ احالۃ‬ “One kind of tazmin [introducing verses of someone else in one’s own work] is to point to a couplet or the subject of a number of couplets and draw attention towards it.”

He further states: ‫فھذا النوع ابعد التضمینات کلھا و اقلھا و جودا و ذالک‬ :‫نحو قول ابی تمام‬ ‫لعمر و مع الرمضاء والنار تلتظى‬ ‫ارق واحمى منك في ساعة الكرب‬ ::‫اراد البیت المضروب بہ مثل‬ ‫المستجير بعمر وعند كربته‬ ‫كالمستجير من الرمضاء بالنار‬ “The second kind of tazmin is rare and its example is present in the following two couplets. Abu Tammam says: “‘I swear by Amr that the heat and flame of this burning fire becomes more harsh and fiery in the time of hardships.’

“The [above couplet] points towards the subject of the second couplet: “‘The one who seeks refuge from Amr in times of trouble is like the one who seeks refuge from the flame of fire.’” (AlUmdatu fi Mahasin al-She‘r wa Adabihi, Bab atTazmin wa al-Ijazah, Juz‘ 2, p. 88) Allama Abu Hilal al-Askari states: ‫ربما اخذ الشاعر القول المشھور و لم یبال کما فعل‬ :‫النابغۃ بانہ اخذ قول وھب بن الحارث بن زھرۃ‬

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Friday 18 December 2020 | AL HAKAM ‫تبدو كواكبه والشمس طالعة۔۔۔‬ :‫و قال النابغۃ‬ ‫تبدو كواكبه والشمس طالعة‬ ُ ‫لاالنور نور ولا الاظلام اظلام‬ “Sometimes poets include famous quotes [from each others’ words] in their writings without any hesitation. As AlNabigha excerpted from the following saying of Wahab bin al-Harith bin Zahrah: “‘His stars are always [trying] to become apparent even though the sun is shining …

“His stars are always [trying] to become apparent even though the sun is shining.

So in this case, neither is the light real, nor is darkness really darkness.” (Kitab alSinaatain, Bab as-Sadis p. 197) Allama ibn al-Rashiq states: ‫ وربما وقع الحافر علی موضع الحافر‬،‫الشعر جادۃ‬ “Couplets should be considered like a path. Just as the footsteps of a horse while walking along a path sometimes fall on the exact same tracks of another horse, so too are the words of one poet repeated over and over again by other poets.” (Al-Umdatu fi Mahasin al-She‘r wa Adabihi, Bab asSarikat wa ma Shakilaha, Juz‘ 2, p. 292) Responding to a similar kind of objection which has been mentioned at the outset, the Promised Messiahas cited the works of two different poets of the preIslamic era and explained: “Literary scholars acknowledge this fact that out of thousands of phrases, if a handful of sayings are added as an extract, then they do not cause any effect on the quality of eloquence. On the contrary, this type of writing is considered powerful. For example, the following verses of the two poets of the Mu‘allaqat al-Sab‘ah [a group of seven Arabic poems of pre-Islamic poets] spontaneously coincide with each other: “One of the poets says: ً ‫یقولون لا تھلک‬ ّ ‫اسی و‬ ‫تجم ٖل‬ “[They were saying, ‘Do not hurt yourself with the sorrow (caused by parting from the beloved) and bear it patiently.’]

“And the other poet states: ّ ً ‫یقولون لَا تھلک‬ ‫اسی و تجل ٖد‬ “[They were saying, ‘Do not hurt yourself with the sorrow (caused by parting from the beloved) and bear it patiently.’]

“Now tell me which of the two should be called a plagiarist. On the other hand, if an incompetent person is allowed to write something by stealing, even then he will not be able to produce quality writing because the real ability is not present in him. However, a person [the Promised Messiahas], who is capable of writing consistently and without any cessation, it is indeed his miracle that he is able to express scholarly matters, pearls of wisdom and insightful knowledge in coherent, ornate, expressive and eloquent phrases, and there is no question of objection even if 10,000 phrases of someone else’s writing come in his works according to the need of the subject.” (Nuzul-ul-Masih, Ruhani Khazain, Vol. 18, p. 443) Hence, the Arabic poems and other works of the Promised Messiahas also contain tazmin and profound sayings of famous poets and writers, and this style of writing, as demonstrated above, proves that his Arabic writings were indeed exceptional and out of the ordinary.

The Quran: A timeless book

Qamar Ahmad Zafar MTA International

MTA International just completed the International Quran Competition. This came after a hugely successful all African Quran competition. So, how did this all begin and where did the idea stem from?

You may think I am about to expound on behind the scenes work done by MTA to initiate this competition, but this actually began 1,500 years ago.

The Holy Quran was revealed to the Prophetsa of Islam over a period of 23 years and preserved word-for-word to such perfection that the Quran recited by the competitors in MTA’s competition is exactly the same Quran which was first revealed by the Archangel Gabriel, beginning in Cave Hira.

There is not a single book in the world which holds such a grand legacy of preservation, so much so that long before Muslims even had to worry about preserving the Quran on any sort of parchment, hundreds, if not thousands, of Muslims had already committed all 114 chapters to memory.

Then, in the Khilafat of Hazrat Uthmanra, complete and multiple copies were preserved and safeguarded.

The MTA Quran competition may have seen competitors go head to head in a bid to find the best reciter; however, the true competition is not about who is the best reciter, but rather who can live and love the Holy Quran to the best of their capacity.

The Promised Messiahas said, “Those who honour the Quran in this world shall be honoured in the Hereafter.”

So why is so much importance given to the Quran by Muslims. Let us briefly try to understand this.

The Quran is the holy book of Islam and is a source of guidance for all mankind.

It contains 30 parts and 114 chapters. The Holy Quran stresses the unity of God and affirms the truth of all prophets. It also acknowledges that all revealed scriptures were true at their original source. This is a unique feature of the Holy Quran and

provides a solid foundation for genuine dialogue and understanding between followers of different faiths.

The Holy Quran endorses aspects of earlier teachings that are timeless and apply to all mankind and supplements those teachings with further guidance, thereby making it a comprehensive code of life and source of knowledge for all people. Its eternal teachings remain as relevant today as they were at the time of their revelation more than 1,400 years ago.

The Holy Quran covers an amazing range of topics that deal with all aspects of our lives, be they social, economic, scientific, political or inter-religious.

The breadth and depth of its teachings reflect the infinite knowledge of Allah (Arabic for the One God) and touch upon history, human biology, nature, evolution, genetics, physics, astronomy, life in other parts of the universe and many other subjects.

However, the Quran is not a book of science or general knowledge as such, but it is a book that implores man to enhance his knowledge, search for truth and thereby enhance his awareness of and relationship with Allah.

One of the unique features of the Holy Quran is that it is the only divine scripture in which the text has remained completely unchanged since it was revealed. This preservation of text was promised by God in the Holy Quran and is unique to it.

“Verily, We Ourself have sent down this Exhortation and most surely We will be its Guardian.” (Surah al-Hijr, Ch.15:V.10) During the lifetime of Prophet Muhammad, peace and blessings of Allah be upon him, the entire text of the Holy Quran, as well as being written down, was committed to memory by thousands of Muslims, a practice that has been followed ever since. This is also one of the ways by which the text of the Holy Quran has been preserved in its original form.

The Holy Quran was not authored by any person. It was revealed by Allah (through the Angel Gabriel) in the Arabic language to Prophet Muhammadsa over a period of 23

years.

As was common among the Arabs of his time, Prophet Muhammadsa had no schooling and was unable to read or write.

When he received the verbal revelation of the Holy Quran, he used to dictate the words to his appointed scribes. This is how the entire text of the Holy Quran was transcribed within the lifetime of the Prophetsa.

The Holy Quran declares itself to be “a guidance for the righteous” (Ch.2: V.3) and “a guidance for mankind” (Ch.2: V.186).

This means that all those who seek the truth with a pure heart will find the Holy Quran to be a rich source of guidance.

The teachings of the Holy Quran set out the key principles in every sphere of life. The Quran provides complete guidance on how man can achieve the object of his creation and explains the basis upon which he will be judged in his next life. An enormous amount of knowledge and meaning is compacted into each verse, word and indeed, each vowel.

At the same time, the Holy Quran uses expressions that are rich in allegory and symbolism. It discusses spiritual and intellectual subjects by way of narratives and in parables, the objectives of which are equally applicable to the past, present and future. Its poetic style makes it easy to read and memorise.

Every concept, principle and law necessary for man’s ethical, moral, intellectual and spiritual development has been expounded on in the Holy Quran.

The Quran also reaffirms the fundamental principle of freedom of religion for all, leaving man free to accept or reject its guidance with accountability to Allah alone.

It is this Quran which Muslims all around the world love and live by.

However, one question does naturally arise, since the Quran was revealed in Arabic: How could it possibly be understood and accepted by billions of Muslims around the world who do not speak Arabic?

The answer is simple, there are now many translations available for people of many languages. The Ahmadiyya Muslim Jamaat is at the forefront of this great endeavour and has thus far translated the Holy Quran into 75 languages.

This is not all. To attain an even deeper understanding of the Quran, the Khulafa of the Ahmadiyya Jamaat have rendered translations and commentaries of their own so that Muslims can comprehend the deeper meanings of the Quran.

In the era of the Fifth Khalifa, Hazrat Mirza Masroor Ahmadaa, the Ahmadiyya Jamaat will soon be launching a new website shining light on the Quran in an easy and accessible way like never before. The Quran website will allow users to search for key words and dictionary definitions for each and every word mentioned in the Quran.

Truly, the services of the Ahmadiyya Muslim Jamaat are such that should be recorded in history.

May Allah enable us all to live and love the Quran. Amin.

Friday 18 December 2020 | AL HAKAM

16

100 Years Ago...

Request of Bai‘at, tabligh and lectures Al Fazl, 16 December 1920 Donations for the launch of a magazine from America I will donate one dollar annually to Hazrat Mufti Sahib’s proposed magazine which will be launched for the spread of Islam. Each of the following ladies will also [contribute one dollar every year to this cause]: 1. Maimuna Khatun 2. Fatima Bibi (Teacher) 3. Ghulam Fatima Wassalam, Humble Sakinatun Nisa, Dar-ulAman, Qadian Suggestion for an Ahmadiyya College in Qadian The resolution of Patiala Jamaat has been published in a previous issue [of Al Fazl] and we have now received the following letter: “A meeting of Anjuman Ahmadiyya Batala was held on 10 December 1920. The following resolution was presented in it and passed by the President of the Anjuman and then sent to Hazrat Khalifatul Masih for approval:

“‘By the grace of Allah the Almighty, a large number of Ahmadi students enrol in colleges. [Their admission in other institutes] leaves some of the innocentminded students with harmful effects.

Thus, there is an urgent need for a college in Qadian. [We request] Hazrat Khalifatul Masih to pay special attention to this issue.

Batala Jamaat supports both resolutions of Patiala Jamaat.’”

Request to join Islam Ahmadiyyat “To His Holiness, Khalifa of the time, the righteous Imam, Hazrat Mian Mahmud Ahmad Sahib, may his blessings remain on us forever!

“This humble one took Bai‘at of Hazrat Nabiyullah [Prophet of Allah], Imam of the age, the Promised Messiahas, in the year 1902. It has been two years since I attended the annual Jalsa of Qadian and had a brief audience with Hazrat Khalifatul Masih II[ra], but I returned before the ceremony of Bai‘at.

“I keenly heard the sermons of the Lahori Jamaat on the issue of prophethood

and sought research for truth. I also studied and listened to the books, Taudih-e-Maram [Elucidation of Objectives], Haqiqatul Wahi [The Philosophy of Divine Revelation], Mawahib-ur-Rahman [Bounty of God] etc. I stayed in the company of the Gujrat Jamaat and prayed in congregation with them and listened to the dars of the Holy Quran. I regularly gave monthly chanda and from time to time, I used to help the poor people by giving an equal amount of chanda. I repeatedly read and pondered over the book, Barahin-e-Ahmadiyya. I kept sharing my views [with members of the Jamaat] and tried to find the truth.

“Finally, I have come to the conclusion that Mirza Ghulam Ahmadas, the Promised Messiah belongs to those group of chosen ones, who, after Prophet Mosesas till the time of Prophet Jesusas, continued to appear as prophets under the law of Prophet Mosesas.

In the same way, through the blessings of Hazrat Muhammadsa Rasulullah [Messenger of Allah], Hazrat Mirza Sahibas also appeared as a prophet under the Shariah [divine law

of Islam]. [Non law-bearing prophets] can still appear and might come in future. The One God still speaks as He used to speak in the past and still hears as He used to hear in former times. If the door of prophethood is considered close, then we will be like the Jews, Christians and Aryans, who have also closed the door of prophethood.

“Although I have been in the Bai‘at of the Promised Messiahas since 1902 and I regularly observe fasts and offer prayers, but after the death of the Promised Messiahas, I swear allegiance at the hand Hazrat Khalifatul Masih and promise to give preference to religion over the world. I hope that Hazrat Khalifatul Masih will pray for me that I be granted perseverance.

“My eldest son, Muhammad Akbar Khan, is currently serving as the Head Clerk of Baghdad High Court. He is coming back to Punjab very soon. He is already an Ahmadi and took Bai‘at at the hand of Hazrat Khalifatul Masih in the year 1913 or 1914. I request Hazrat Khalifatul Masih to remember him in special prayers and accept my Bai‘at as well.

“Humbly yours, Raza Muhammad Khan (Appeal Navis), Sadar Gujrat.”

Tabligh in District Gurdaspur I preached in 18 villages of this [Gurdaspur] district last month. By the grace of God Almighty, [the tabligh] caused a huge impact in some areas. In a village called Sakhanwali, where there was no Ahmadi before, an entire family took Bai‘at. May Allah the Almighty grant them perseverance.

(Yours humbly, Chiragh Din [Missionary]

1,000 fruit seedlings as a gift to the State House, Zambia Bilal Ahmed Missionary, Zambia

Jamaat-e-Ahmadiyya Zambia is always committed to help the government in carrying out works for social betterment and improving people’s lives.

By the grace and blessings of God Almighty, our efforts are acknowledged and this also helps to spread the message of Islam Ahmadiyyat to the higher authorities.

Recently, the President of Zambia, Dr Edgar Chagwa Lungu, while addressing the nation, re-launched the remarkable campaign of “Make Zambia Clean, Green and Healthy.”

In response to the appeal, plans were made so that Jamaat-e-Ahmadiyya could also play its role in the service of country and humanity.

A letter was written to the president through the area’s MP who is also the minister of gender (Hon Elizabeth Phiri), regarding the donation of 1,000 fruit seedlings that the Jamaat wanted to donate.

The president of Zambia replied by expressing gratitude over the efforts of Jamaat-e-Ahmadiyya and directed the minister of gender to receive the seedlings on his behalf and distribute them in various government institutions. The ministry of gender arranged the whole programme in consultation with myself.

On 27 November 2020, the Jamaat’s delegation participated in the programme.

This delegation included the Missionaryin-Charge, Muhammad Javed Sahib, two missionaries, a devotee teacher and 12 other locals.

The programme started with the recitation of the Holy Quran. The missionaryin-charge addressed the audience and explained the Islamic teachings regarding the planting of fruit trees and an excerpt of Hazrat Khalifatul Masih V, may Allah be his Helper, was also presented.

Later, the minister of gender addressed the gathering. In her speech, she acknowledged the activities of the Jamaat and appreciated the fruit trees initiative as well. She acknowledged the Jamaat’s efforts in supplementing government efforts especially in the education sector, considering that the Jamaat’s school is in her constituency.

She also echoed the fact that the initiative of planting trees would open up entrepreneurial opportunities and aid in public health too.

At the end, a vote of thanks was presented by the Missionary, Tahir Ahmed Saifi Sahib.

In attendance were three cabinet ministers and one MP, while the rest of the ministers and MPs were represented by their permanent secretaries and senior

government officials.

After the event, all respected guests were gifted Jamaat’s literature, which included the Holy Quran, World Crisis and the Pathway to Peace, and a DVD that gave an introduction to Jamaat-e-Ahmadiyya.

Media outlets covered the entire programme. After the event, the Jamaat delegation had a friendly meeting with the ministers and they also acknowledged the establishment of the Jamaat in their respective areas.

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Friday 18 December 2020 | AL HAKAM

100 Years Ago...

Islam Ahmadiyyat continues to spread in the West Al Fazl, 20 December 1920 All praise be to Allah that the work of tabligh of Islam is succeeding in every way in this country.

The message of the religion of Islam is being spread through lectures and publishing of articles in newspapers and the misconceptions of the people are being removed. Some new convert Muslims have memorised the Arabic wording of Salat and a few of them still pray in English. I came from New York to Chicago, which is relatively in the middle of the country, and it is easy to carry out tabligh across the country from here.

A letter has been received from the city of New Orleans that the people of that place want to invite me for a series of lectures.

After the previous report, the following people converted to Islam: 1. Mr L Holt, who has been given the Islamic name Fateh Din 2. Mr Andrew Jacob, who been given the Islamic name Muhammad Yaqub Finding a home in Chicago was very difficult. I had to change my house many times due to tabligh work. We had to leave one of the houses only because the owner of the house did not like the above mentioned two Muslims visiting me there and therefore gave me a notice. Finally, a portion of a house was taken on a one-year written contract. Its rent, along with the electricity charges, is 100 dollars a month. Around 800 dollars are required for provisions. Lectures have also been arranged in this house and the first lecture was held last Sunday on the topic of Islamic Unity. Next Sunday, another lecture will be conducted on The Universal Spirit of the Islamic Brotherhood, insha-Allah.

The people of America were very busy in the election of a president these days. A lot of speeches, discussions and clashes took place. In some places, the situation got to the point of bloodshed. Millions of rupees were spent by each party. In the end, Mr Harding and his associates were elected by a majority.

All of them were sent congratulations and invited to Islam from our office here.

(Your servant, Muhammad Sadiq, 6 November 1920. 4334 Ellis Avenue, Chicago, Illinois, USA) Tabligh through speeches Hazrat Maulvi Abdur Rahim Nayyar says: With the support of Allah the Almighty, tabligh is being carried out very successfully through speeches. Outdoor jalsas are held three times a week and hundreds of men and women listen intently to the message of Islam.

I met a priest, who is not as bigoted as ordinary Christians can be, and he said, “I have heard one of the speeches and I am glad that you are making your presence felt.” I also had the opportunity to talk to an engineer from the Caribbean Islands, America. He said, “Your views about the death of Jesusas are acceptable, reasonable and factual. I discussed them with a priest and conveyed him the message of Ahmad’sas arrival, which you express in the speeches.”

Another gentleman said, “You people should set up a grand mission in London and circulate [your message] on large scale.”

Lecture in Northampton In addition to the above series of speeches, lectures were also delivered in various

societies. Hence, a lecture of Maulvi Fateh Muhammad Sayal Sahib on India and England was held before an association of British women on 9 November [1920] at Northampton Heath, located in the outskirts London. Around 70 women and some men were present in it.

In the lecture, they were told that India and England were taking equal advantage from each other in political and cultural terms. Therefore, it is beneficial for these two countries to be merged into a single empire.

Apart from the said gains, there are many other advantages as well. The people of Asia need education of business and industry.

Moreover, they need to come to the UK to learn the art of agriculture, medicine, engineering, etc. and strive to advance their countries in this regard. Likewise, England needs to learn religion because religion has faded away not only in England but in the entire West. People here are either idolaters or superstitionists, which is even worse and others are atheists. You have lost the true faith, which is the spirit of all nations. To you, religion is merely a story or a tale, and to us, it is a reality based on truths. You read the words of Jesus in the Gospels, and we have witnessed a man like Jesus of Nazareth with our own eyes. As a matter of fact, he was even better then him. Thus, the only way to attain salvation now is in learning the religion of Islam and the truth of spirituality from India. All this is for the good of your people, so that you may prosper religiously and in the world as well.

The lecture ended with a few questions and answers regarding the concept of politics and civilisation in Islam, and the

Islamic principles of economics. Thereafter, literature was distributed.

Maulvi Mubarak Ali Sahib went to attend the lecture along with Muhammad Hussain Sahib and Aziz Zafarul Haq Chaudhry Sahib.

Mr John Garden’s lecture Regular weekly lectures are held at the Ahmadiyya Lecture Room, located in Ahmadiyya Dar-ul-Tabligh [mission house].

Last Sunday, there was a speech by a friend named Mr John Garden. This gentleman is being preached to and is a very sensible and educated person. He participates in all the jalsas on regular basis. We hope that Allah the Almighty will someday help him announce his conversion to Islam. His speech was excellent and full of praise for the religion of the Prophet Muhammadsa of Arabia. The erudite speaker said: “I am familiar with spiritualism. The messages received from the spirits indicate the same true status of Prophet Jesus as is described in the Holy Quran. Moreover, an expert of spiritualism established a connection with Jesus himself and attested to the truth of Islamic beliefs.”

Comparing the teachings of Jesus and the Holy Prophet Muhammadsa, the speaker said: “Jesus turned water into wine but Muhammad changed wine into water and made desert a garden.”

Daily Graphic Newspaper The accounts of our outdoor meetings have been published in the well-known newspaper of London, Daily Graphic. Its [correspondent] stated: “Near the Christian pulpit, a tall man in an oriental dress and turban was zealously preaching the message of Muhammad, saying that Islam will be the religion of Europe in future. I read the words written in front of his pulpit and found out that he was the servant of Ahmad[as]. Ahmad[as], as the speaker said, was the Prophet of God, who was appeared in the East at the time of the need of mankind. Ahmadas passed away in 1908.”

Friday 18 December 2020 | AL HAKAM

18

When faith becomes light: The story of a brave woman “You should have left Ahmadiyyat by the time I return from Hajj!”

This was the order of a husband who wanted his wife to renounce Ahmadiyyat.

He had renounced it himself a few years ago and had turned bitterly against Ahmadis.

This wasn’t the first order of this kind.

This woman had received such threats on many occasions. Although the start of her marriage had been smooth, but the road ahead got bumpier and bumpier as life started to move on.

Sadiqa was born to a practising and loyal Ahmadi family. Her upbringing had been typical of an Ahmadi child who learns to love the Holy Prophetsa, the Promised Messiahas and the Khalifa-e-Waqt from the first day of their life in this world. Growing up in a lower middle class area of Karachi, she had been an active member of her local Jamaat and had immense love for Khilafat.

As was customary in those days, she was seen as mature enough for marriage by the time she entered her teens. Only just turned 18, she was married to her cousin.

The father of this cousin had been a practising Ahmadi, but the mother – owing to her background and family – had always been borderline. The wedding, hence, was a very Ahmadi one in nature and the events surrounding it were nothing different to normal.

Sadiqa’s life took a strange turn when her father-in-law passed away. The borderline mother-in-law saw this as the best chance to renounce Ahmadiyyat; not only that, but to turn into an enemy of everything associated with Ahmadiyyat.

Her sons, including Sadiqa’s husband, joined her in this move. In their enmity for the Jamaat, Sadiqa was the closest and softest target.

With her husband at the forefront, all her in-laws pressurised her to break all ties with Ahmadiyyat. What was first presented as an innocent suggestion soon turned into a threat.

Sadiqa was not one to give up her faith to any threat. She stayed firm and never wavered even an inch from the path of the faith that coursed through her blood.

She would later recall those days – even the memory of which was agonising – and wonder what kept her unmoved in the face of such intense pressure that could, at times, become violent.

Day after day passed and eventually, Sadiqa gave birth to child after child, until she had seven of them – all born a year or a year-and-a-half apart.

This combination of hate and procreation, both running side by side and on a very regular basis, could perplex those who are happily married; but it is a typical manifestation of domestic abuse in the South Asian culture.

She continued to give birth and bring up the children of a man who would rarely

have anything to give to her but stress, pain, worry and sorrow. What had once started to appear as bags under her eyes would sometimes change colour to black or purple – the only colours that domestic abuse can bring. But Sadiqa always remained silent about those bruises.

Her husband’s threat of divorcing her if she didn’t renounce Ahmadiyyat never materialised. That would have meant an end to the abuse that he wanted for an Ahmadi victim.

So there she was, a young mother of seven who stood undeterred in her faith, absorbing in her heart (and through her body) all hardships that came her way.

Although he never divorced her, but the marriage, and its twinned abuse, came to a sudden end.

Many Muslims think that performing the Hajj means salvation from all evil that had ever happened at their hands. Probably with the same wishful ambition, Sadiqa’s husband set off for the Holy Ka‘bah for a whitewash of his conscience. But he felt that he was leaving behind an Ahmadi woman who was still in his wedlock and, hence, could hinder his spiritual revamp.

Having bade a loving farewell to all family members, he turned around to Sadiqa and said: “When I return from Hajj, I want to see you a Muslim!”, he demanded sternly. “Or else be ready for divorce!”

Upon his return, he had expected to see all prayers offered at the Ka‘bah accepted, including his wife’s change of heart. Before he could see whether the rest had been accepted, he found that the one which he had ardently begged for had been blatantly rejected.

He became furious to see that his wife was still very much an Ahmadi. As if she was the one not to have accepted his prayer, Sadiqa alone had to take the toll of a frustrated enemy of Ahmadiyyat. Like characters of a Shakespearean play, both persons represented a religious sect and its orthodox enemies, a community and a whole nation, the good and the evil.

Now was the time for him to make a decision. Just as he was about to make one, a sudden pain in his left shoulder caused him to bow and scream in pain. The jubilant household of a haji (pilgrim) returning home panicked and doctors and ambulances were sent for. It was on the ambulance bed that he breathed his last breath, never to make the biggest decision of his life.

This could have been an end to Sadiqa’s miseries, but unfortunately, it was not. Her faith was to be tested further. Her husband had left behind a thriving business of cold storage for the fisheries by the coastal part of Karachi. The business brought back handsome amounts to provide for the many households that made part of his big joint family.

Sadiqa’s eldest son, who automatically

inherited the business, was barely 12 years old and could not take control of the business. His uncle (Sadiqa’s brother-inlaw) took upon himself the role of a “regent” until the “heir” came of age. This long spanning period of regency left the business divided and split and scattered to bits; the bits of this big Humpty-Dumpty could never be put together again. Or at least this is the narrative that was given and Sadiqa, naïve as she was, had accepted it to be true.

A meagre subsistence allowance was fixed for Sadiqa and her children. She lived in a one-bedroom quarter allotted to her in the big house shared by families of her brothers-in-law. Abusive language for her and her faith remained a norm for many years that followed.

Finally, the greater family decided to move out of the family home and settle in a more affluent area of Gulshan-e-Iqbal in Karachi. It was here that Sadiqa was given a single bedroom quarter again, but one that was secluded for being at the rooftop of the house. This, for Sadiqa, was a great blessing.

She could now bring up her children the way she wanted. The non-Ahmadi rituals and practices were all left in the quarters downstairs.

Sadiqa taught her children the reading of the Holy Quran, acquainted them with the teachings of the Holy Prophetsa and about the revival of these teachings at the hand of the Promised Messiahas. She instilled in the hearts of her children the love for Khilafat.

Of her seven children, one child had passed away in a road accident. She now had two sons and four daughters, all very much Ahmadi, all very much like her in virtue, kindness and tolerance.

With little gap in their ages, all four daughters approached the age of marriage almost at the same time. Her finances were still very limited with the only source of income being the allowance that had been set for her many years ago. It was not before the two sons started earning and contributing that life became only slightly easier for her; slightly because the queued up marriages of four daughters was not a walk in the park, not least in a society where dowry has become changed from a social norm to a social curse.

In the winter of 1997, Sadiqa was ready

to have her eldest daughter married. That done, the queue started to move quickly and the rest of the children got married with the same gap of time as in their ages. It took her almost 10 years for her to marry all her children; all of them in Ahmadi families.

Purity of intention, patience, perseverance and steadfastness always bear the sweetest of fruits. Sadiqa witnessed this herself and so did everyone who knew her.

Her in-laws, who once hated her for her faith, started to sail back to her after years of stumbling and rocking in rough waters of worldly misfortunes. They saw that their wealth and worldly prosperity had not earned them the peace and tranquillity that the poor woman had won only through her faith and prayer. Most of her in-laws, having envied her for many years, later reverted to Ahmadiyyat.

So this simple and almost illiterate woman called Sadiqa not only protected her own faith in Ahmadiyyat, but brought up six Ahmadi children and, through marrying them in Ahmadi families, produced six Ahmadi households. Her patience and love won the hearts of her in-laws and brought about three more households back into the pale of Ahmadiyyat.

Sadiqa lived to see 18 grandchildren born into the six Ahmadi households of her children. I feel fortunate and privileged to tell you that I married her eldest daughter and have, by the grace of Allah, contributed three to the total tally of her grandchildren.

This daughter of hers has taught my three children the reading of the Quran and has brought them up in a very Ahmadi-Islamic manner.

As coronavirus took hold of the world and everyone seemed to have nothing else to worry about, Sadiqa was diagnosed with cancer. She was diagnosed with stage four cancer in spring this year and come autumn, she breathed her last breath on 21 October.

I have written these lines not for my mother-in-law, but for a very brave Ahmadi woman who sacrificed every bit of herself for the honour and love of Ahmadiyyat.

These lines are released from my pen not only from my sorrow at losing her, but for my desire that her legacy lives on. O Allah, be it so!

(Written by Asif M Basit)

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Friday 18 December 2020 | AL HAKAM

Friday Sermon 20 November 2020 Men of Excellence: Hazrat Aufra bin Harith and Hazrat Abu Ayyub Ansarira After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated: The first companion who shall be mentioned today is Hazrat Aufra bin Harith bin Rifa‘a Ansari. According to various narrations, his name has been recorded as Auf bin Harith and Auf bin Afra. Afra was the name of his mother. Hazrat Aufra bin Harith bin Rifa‘ah Ansarira belonged to the Banu Najjar tribe of the Ansar. Hazrat Muazra and Hazrat Muawwizra were the brothers of Hazrat Aufra.

Hazrat Aufra was among those six men from among the Ansar, who were the first to come to Mecca and do the Bai‘at [pledge initiation]. He also partook in the Bai‘at at Aqabah. After he accepted Islam, he broke the idols of Banu Malik bin Najjar along with Hazrat Asadra bin Zurarah and Hazrat Umarah bin Hazmra.

On the day of the Battle of Badr, Hazrat Aufra bin Afra asked the Holy Prophetsa in the midst of the battle, “O Messenger of Allahsa! At which deed of His servant is Allah the Almighty most delighted?” The Holy Prophetsa replied, “When His servant is engaged in battle and fights fearlessly without his armour.” In other words, if he is in battle, he should fight fearlessly.

Upon this, Hazrat Aufra bin Afra took off his armour, went forth and started fighting until he was martyred. Abu Jahl martyred Aufra bin Harith and his brother, Hazrat Muawwizra, during the Battle of Badr.

In the books of Ahadith and in the biographies of the Holy Prophetsa, various names of Companions have been mentioned who attacked Abu Jahl during the Battle of Badr among whomra Auf bin Afra is also mentioned. This has been previously mentioned as well. In Sunan Abi Dawud it is mentioned that his name was Aufra bin Harith. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 1990], 373-375, 370) (Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 1995], 614-615) (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, [Beirut, Lebanon: Dar al-Jil, 1992], 1225-1226) (Sahih al-Bukhari, Kitab al-Maghazi, Bab Fadl man Shahida Badran, Hadith 3988) (Sahih al-Bukhari, Kitab Fard al-Khumus, Bab Man lam Yakhmus al-Aslab, Hadith

3141) (Sahih al-Bukhari, Kitab al-Maghazi, Bab Qatl Abi Jahl, Hadith 3963) (Sunan Abi Dawud, Kitab al-Jihad, Bab fi al-Asir Yuthaq, Hadith 2680) He was commonly known by these two names. Nevertheless, he was among those

who killed Abu Jahl and he also attained martyrdom during the Battle of Badr.

The next companion to be mentioned is Hazrat Abu Ayub Ansarira. Hazrat Abu Ayub Ansari’s name was Hazrat Khalidra and his father was Zaid bin Kulayb. (Ali Ibn al-

Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 6, Hazrat Abu Ayub al-Ansari [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], 22) He is known by his name as well as his title. Hazrat Abu Ayub Ansarira belonged to the Banu Najjar branch of the Ansar tribe of Khazraj. Hazrat Abu Ayub Ansarira was blessed with the opportunity to do the Bai‘at on the occasion of the second pledge at Aqabah along with 70 other companions.

Hazrat Abu Ayub Ansari’s mother was Hind bint Saeed, whereas, according to one narration, her name was Zahra bint Saad.

Hazrat Abu Ayub Ansari’s wife was Hazrat Umm-e-Hasanra bint Zaid, who bore a son by the name of Abdur-Rahman. The Holy Prophetsa formed a bond of brotherhood between Hazrat Abu Ayub Ansarira and Hazrat Mus‘abra bin Umair. (Ibn Abd alBarr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 2, Hazrat Khalid bin Zaid [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], 200.) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Hazrat Abu Ayub al-Ansari [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 368-369) When the Holy Prophetsa migrated to Medina, he stayed with Hazrat Abu Ayub Ansarira until the construction of Masjide-Nabawi and his house. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 6, Hazrat Abu Ayub al-Ansari [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 23) In Sirat Khatam-un-Nabiyyin [The Life and Character of the Seal of Prophetssa], Hazrat Mirza Bashir Ahmad Sahibra has mentioned the following in relation to the Holy Prophet’s stay in the house of Hazrat Abu Ayub Ansarira: “When the Holy Prophetsa reached the Banu Najjar, the question once again posed itself as to which person the Holy Prophetsa would stay with. Every individual of the tribe was desirous that he be the one to receive this honour. As a matter of fact, in the fervour of their love, some would even take hold of the reins of the camel belonging to the Holy Prophetsa. Upon seeing this, the Holy Prophetsa said, ‘Leave my camel, for at this time, it has been divinely inspired.’

“In other words, wherever Allah so

Friday 18 December 2020 | AL HAKAM

20 desired it would sit down itself; and upon saying this, the Holy Prophetsa also released its reins. The camel gracefully advanced and sat down when it reached the place where, later, the Masjid-e-Nabawi, and the living quarters of the Holy Prophetsa, were built.

At the time, this was an uncultivated plot of land, which was the property of two children from Medina. Immediately, however, it stood up and began to move forward; but after a few steps, it once again returned to its initial place of resting, and sat down. The Holy Prophetsa stated: ُ ْ ْ ّٰ َ َ ْ َ ٰ ‫اء الل ُہ ال َمن ِزل‬ ‫ھذا اِن ش‬ “‘It seems as if the Will of Allah desires that this be our place of residence.’

“After this, the Holy Prophetsa supplicated to Allah and dismounted from his camel. Then the Holy Prophetsa enquired as to whose home was closest from that place. Abu Ayub Ansarira rushed forward and said, ‘O Messengersa of Allah! It is mine, and this is the entrance to my home. You are most welcome.’

“The Holy Prophetsa said, ‘Alright, then go and prepare a place for me to stay.’

“Abu Ayub Ansarira immediately prepared his home and returned. The Holy Prophetsa proceeded inside along with him.

This was a two-storey home. Abu Ayubra desired that the Holy Prophetsa stay on the top floor. However, taking into consideration the ease of those people who would come to visit, the Holy Prophetsa preferred the ground-floor and resided there.

“At nightfall, Abu Ayubra and his wife could not sleep all night in the thought that the Holy Prophetsa was beneath them, and they were above him. In addition to this, it so happened that during the night a pale of water broke on the roof. In his fear, Abu Ayubra quickly placed his quilt over the water to dry it, in order to prevent even a single droplet of water from seeping through to the ground floor.

“In the morning, he presented himself before the Holy Prophetsa, and implored the Holy Prophetsa to stay on the top floor. At first, the Holy Prophetsa hesitated, but upon witnessing the insistence of Abu Ayubra, he agreed. The Holy Prophetsa stayed in this home for seven months, or according to Ibn Ishaq, he remained here until the month of Safar 2 AH. In other words, the Holy Prophetsa remained here until the construction of Masjid-e-Nabawi, and the adjacent living-quarters of the Holy Prophetsa. Abu Ayubra would present food to the Holy Prophetsa, and then, whatever would remain of it, he would eat himself.

Due to his love and sincerity, he would eat from where the Holy Prophetsa had taken his food. Other Companions would also present food to the Holy Prophetsa.” (Life & Character of the Seal of the Prophets, Hazrat Mirza Bashir Ahmadra, pp. 267, 268) Hazrat Musleh-e-Maudra has also narrated this incident. Sometimes, there are certain additional details mentioned which have not been heard before, therefore I shall quote the incident in his words as well.

Although the incident is more or less the same, however Hazrat Musleh-e-Maudra has his own unique style of narration. He writes: “While the Holy Prophetsa was in Medina, everybody longed to have the honour of being his host. As his camel passed through the streets, families would line up to receive the Messengersa of Allah. With one voice, they would say, ‘O Messengersa of Allah!

Here we are with our homes, our property and our lives to receive you and stand ready to protect to you. Come and live with us.’

Many would show greater zeal, and would go forward and hold the reins of the camel and insist on the Prophet’s dismounting in front of their doors and entering their houses. Politely the Holy Prophetsa would refuse saying, ‘Leave my camel alone. She is under the command of God; she will stop where God wants her to stop.’

“Ultimately it stopped on a site which belonged to orphans of the Banu Najjar tribe. The Holy Prophetsa dismounted and said, ‘It seems that this is where God wants us to stop.’ Thereafter, the Holy Prophetsa enquired as to who the land belonged to.

The guardian of the orphans came forward and informed the Holy Prophetsa and then offered the site for the use of the Holy Prophetsa. The Holy Prophetsa replied that he would not accept the offer unless he were allowed to pay. A price was settled and the Holy Prophetsa decided to build a mosque and some houses on it. After this, the Holy Prophetsa asked who lived nearest to the site.

Abu Ayub Ansarira came forward and said that his house was the nearest and that his services were at the Holy Prophet’ssa disposal.

The Holy Prophetsa asked him to prepare a room in his house for him. Abu Ayub’sra house was double-storeyed. He offered to let the Holy Prophetsa have the upper storey.

But the Holy Prophetsa preferred to have the lower storey for the convenience of his visitors.”

Hazrat Musleh-e-Maudra further writes: “The devotion which the people of Medina had for the Holy Prophetsa showed itself again. Abu Ayubra agreed to let the Holy Prophetsa have the lower storey, but he and his wife were unable to sleep the entire night in the thought that the Holy Prophetsa was residing beneath them. He and his wife thought it discourteous to do so. (This was an expression of their deep love.) At night, a pale of water was accidentally broken and water flowed on the floor. Abu Ayubra, fearing lest some water should drip through to the room occupied by the Holy Prophetsa, took his quilt and with it, dried up the water before any could drip through. In the morning, he presented himself before the Holy Prophetsa and narrated the events of the night before, upon hearing this, the Holy Prophetsa agreed to occupy the upper storey. Abu Ayubra would prepare the meals daily and present it to the Holy Prophetsa.

Abu Ayubra and his family would then eat whatever remained from it. After a few days, the other members of the Ansar insisted in having a share in serving the Holy Prophetsa.

Until the Holy Prophetsa settled in his own house and made his own arrangements, the Muslims of Medina would take turns in presenting their services to the Holy Prophetsa.” (Dibachah Tafsir al-Quran, Anwar al-Ulum, Vol. 20, pp. 228, 229) The reference from Introduction to the Study of the Holy Quran by Hazrat Musleh-e-Maudra is complete and now the following is a hadith narrated by Hazrat Abu Ayubra. Hazrat Abu Ayubra narrates that the Holy Prophetsa came to his home. The Holy Prophetsa stayed on the lower storey of the house while Hazrat Abu Ayubra was staying on the upper storey of the house.

The narrator says that one night, Hazrat Abu Ayubra woke up and said that they were walking above the Holy Prophetsa and thus

moved to one side and spent the entire night in a corner. Later, when he expressed this to the Holy Prophetsa, he replied by saying that it was easier for him to remain on the lower floor. Hazrat Abu Ayubra said that he could not reside on the upper level, while the Holy Prophetsa resided beneath it. Thus, the Holy Prophetsa moved to the upper level and Hazrat Abu Ayubra came down to the lower storey of the house.

“Hazrat Abu Ayubra would prepare food for the Holy Prophetsa and when whatever remained from the food would be brought back to him, he would enquire from the person who brought it back as to where the Holy Prophet’sra fingers had touched the food and Hazrat Abu Ayubra would touch the same places; meaning he ate from the exact place where the Holy Prophetsa had eaten from.

“Once he prepared food for the Holy Prophetsa which contained some garlic.

When the food was brought back, he enquired once again as to where the Holy Prophetsa had eaten from. When he was informed that the Holy Prophetsa had not eaten that day, he became worried and went upstairs to the Holy Prophetsa to ask whether garlic was haram [forbidden]. The Holy Prophetsa replied, ‘No, but I personally dislike it.’ Hearing this, Hazrat Abu Ayub Ansarira said, “If you dislike something, then I dislike it as well,” or he said, “If you do not like something, then I will not like it either.”

The narrator says that angels would visit the Holy Prophetsa. This is a narration from Sahih Muslim. Since the angels would visit the Holy Prophetsa, therefore he disliked anything with an unpleasant odour; however, he did not say it was forbidden.

Another narration from Sahih Muslim is also recorded as such; Hazrat Abu Ayub Ansarira narrates, “When food would be presented to the Holy Prophetsa, he would eat from it and would send whatever was left to me. One day, he sent back the food, from which he had not eaten at all because it contained garlic. I asked the Holy Prophetsa whether this was forbidden, to which he replied, ‘No, but I do not like it due to its smell.’ Upon this, Hazrat Abu Ayubra said, ‘I also dislike that which you dislike.’” (Sahih Muslim, Kitab al-Ashribah, Bab Ibahat alAkl al-Thum, Hadith 5356-5358) There is another narration from Musnad Ahmad bin Hanbal in which this same incident has been recorded in the following manner; Abu Ayub Ansarira narrates: “The Holy Prophetsa stayed on the lower storey of our home while I was residing on the upper level. Once, some water spilled on the upper level and so I, along with Umm Ayub, began drying the water with a sheet of cloth, for fear that lest some water drips onto the Holy Prophetsa. Then, I nervously went before the Holy Prophetsa and submitted, ‘O Messengersa of Allah, it feels inappropriate for us to be residing above you. I request that you move to the upper level.’ Thus, upon the instruction of the Holy Prophetsa, his belongings, which comprised of very little, were moved to the upper level.

“I then submitted, ‘O Messengersa of Allah, whenever you sent [some of your] food back to me, I would find the imprints of your fingers and would place my hand on the very same place. Today, however, when you sent the food back to me, I did not find the imprints of your fingers.’ The Holy Prophetsa replied, ‘You are right. Actually, it contained

onions’” – onions have been mentioned here instead of garlic – “‘and I did not wish to eat it due to the fact that there is an angel who comes to visit me. However, you may eat it.’”

(Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 7, Musnad Abu Ayub Ansari, Hadith 23966 [Beirut, Lebanon: Alam alKutub, 1998], 781) Hazrat Abu Ayub Ansarira had the honour of accompanying the Holy Prophetsa in all the battles, including the battles of Badr, Uhud and Khandaq. (Ibn Saad, AlTabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 369) Hazrat Abu Ayub Ansarira relates, “On the day of Badr, the Muslims were arranging themselves in rows, when some people moved ahead of the row. The Holy Prophetsa looked at them and said, ‘Remain with me, remain with me’”, meaning they should remain behind him and not move ahead of him. (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 7, Musnad Abu Ayub Ansari, Hadith 23963 [Beirut, Lebanon: ‘Alam al-Kutub, 1998], 780) Then, there is a narration in regards to the night following the marriage of the Holy Prophetsa with Hazrat Safiyyahra. Although I have briefly mentioned this before in relation to another account, however I shall mention it again. At night, after the Holy Prophet’ssa marriage with Hazrat Safiyyahra, Hazrat Abu Ayub Ansarira stood guard outside the tent with his sword unsheathed and remained on guard for the entire night, circling all four sides of the tent. In the morning, when the Holy Prophetsa saw Hazrat Abu Ayubra outside the tent, he asked him, “O Abu Ayub, what is the matter?” He replied saying, “O Messengersa of Allah, I feared for your wellbeing since her father, husband and the people of her nation have been killed and she has only recently become a believer. Thus I stood guard the entire night for the sake of your security.” Upon this, the Holy Prophetsa prayed for Hazrat Abu Ayub Ansarira: َ ُ َ َ ْ َ ْ َّ ُ ّ ٰ َ ُ َ َ َ ‫اللہم‬ ‫احفظ ابَا ایّ ْو َب ک َما بَات ی ْحفظ ِن ْی‬ “O Allah! Protect Abu Ayub just as he spent the entire night for the sake of my protection.”

Imam Suhaili states that as a result of this prayer offered by the Holy Prophetsa, Allah the Almighty protected Hazrat Abu Ayubra, to the extent that the Romans used to safeguard his grave and would pray by his graveside for water, as a result of which it would rain upon them. (Ali bin Burhan alDin al-Halabi, Al-Sirah al-Halabiyyah, Vol. 3, Ghazwat Khaibar [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], 65) Hazrat Mahmood states that he heard from Hazrat Itban bin Malik Ansarira – who was among those who were present alongside the Holy Prophetsa in the Battle of Badr – say: “I used to lead my tribe, Banu Salim, in prayer. Along the way to the mosque, however, there was a small stream which would become difficult for me to cross when it rained. Thus, I went to the Holy Prophetsa and submitted, ‘My eyesight has weakened significantly. When it rains heavily, the small stream between my place of residence and the rest of the people becomes flooded and becomes difficult for me to cross.

Thus, it is my wish, O Messengersa of Allah, that you come to my home and offer your prayers here, after which I will turn my house into a place for worship.’ The Holy

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Friday 18 December 2020 | AL HAKAM Prophetsa replied by saying that he would come.

“The next morning, the Holy Prophetsa and Hazrat Abu Bakrra came to my home after sunrise. Upon reaching the door, the Holy Prophetsa requested permission to enter. I permitted them to enter. When the Holy Prophetsa entered the home, he did not sit down; rather, he asked, ‘Which part of the house do you wish for me to offer prayers?’”

Since he had requested the Holy Prophetsa to come and offer prayers, he asked where he wished for him to offer prayers.

“I pointed to a corner of the house where I desired for the Holy Prophetsa to offer his prayers. The Holy Prophetsa stood up for prayer and said, ‘Allahu Akbar’ [Allah is the Greatest]. We stood behind him forming a row for prayer. The Holy Prophetsa led two rak‘aat [units] of prayer and then offered the salaam. When the Holy Prophetsa said salaam, we also said salaam. I then requested the Holy Prophetsa to stay a little longer to eat khazeerah (a dish prepared from meat and flour or bread) which was still being prepared. Some other residents of the area had heard that the Holy Prophetsa was visiting my home, and so they came running and eventually many people had gathered in my home. One of them said, ‘Where is Malik? I do not see him.’ Another person replied, ‘He is a hypocrite.’”

One of the individuals was asking regarding the whereabouts of another companion and to this he responded by saying, “‘He was a hypocrite and has no love for Allah or His Messengersa, which is why he did not come.’ Upon hearing this, the Holy Prophetsa said, ‘Do not say this. َ Has he not professed the Islamic creed of ‫لا‬ ّ ٰ َّ َ ٰ ‫[ اِلہ اِلا اللہ‬There is none worthy of worship except Allah] in the hope of attaining the pleasure of God?’ The one who said the aforementioned statement then said, ‘God and His Messengersa know best’. He then said, ‘However, we only see him having ties and taking to the hypocrites.’ Upon this, the Holy Prophetsa stated, ‘Hell has َ been ّ ٰ َ forbidden on the one who declares ‫لا اِل َہ اِلا‬ ّٰ ‫[ اللہ‬there is none worthy of worship except Allah] in a manner whereby they seek the pleasure of Allah.’”

Hazrat Mahmudra bin Rabi narrates, “I mentioned this saying of the Holy Prophetsa to a few other people, including Hazrat Abu Ayub Ansarira, a companion of the Holy Prophetsa. At the time, Hazrat Abu Ayubra was taking part in the battle against the Byzantine forces under the command of Yazid bin Muawiyah and he died during this battle in the Byzantine territory. Hazrat Abu Ayub Ansarira dismissed what I had stated, saying, ‘By God, I cannot accept that the Holy Prophetsa would have ever stated what you just narrated,’” i.e. the narration that Hell would be forbidden on the one ّ ٰ َّ ٰ َ who simply declares ‫[ لا اِل َہ اِلا اللہ‬there is none worthy of worship except Allah].

Nonetheless, he further narrates, “I was greatly perturbed by this matter and became anxious. I made a vow to Allah the Almighty that if He enabled me to return safely from this battle, I would go and enquire about this matter from Hazrat Itbanra bin Malik, so long as he was alive when I went to visit the mosque of his tribe. Thus, I returned and in order to perform Hajj or Umrah, I entered into a state of ihram [sacred state for the intention of performing the pilgrimage].

I then departed and reached Medina and

went to that part of Medina where the Banu Salim resided. I went to Hazrat Itbanra who had become very frail and his vision had deteriorated. He was leading his people in prayer. When he concluded his prayer, I offered him the greetings of peace and introduced myself to him. I then asked him concerning the matter. He narrated the exact same incident he had mentioned previously to me.” (Sahih al-Bukhari, Kitab al-Tahajjud, Bab Salat al-Nawafil Jama’atan, Hadith 1186) (Lughat al-Hadith, Vol. 1, p.

580) In other words, he had indeed heard the Holy Prophetsa say, “Hell wouldَ be ّ ٰ َ forbidden for the one who declared ‫لا اِل َہ اِلا‬ ّٰ ‫[ اللہ‬there is none worthy of worship except Allah]”; however, Hazrat Abu Ayubra did not accept this narration.

Hazrat Mirza Bashir Ahmad Sahibra has written his opinion on this matter. In the hadith, it states: ّٰ َ ّ ٰ َّ ٰ َ َ َ َ ٰ ‫َم ْن قال لا اِل َہ اِلا الل ُہ ی َ ْب َت ِغ ْی بِذل ِک َو ْجہ الل ِہ‬ Hazrat Mirza Bashir Ahmad Sahibra has quoted the entire hadith; I shall read the translation, which will shed further light on this matter. He writes: “Mahmud bin Rabi narrates, ‘I heard from Itban bin Malik that the Prophetsa of Allah said, ‘Allah the Exalted has prohibited the fire of hell upon all those who in full sincerity and to seek the pleasure of God Alone, declare that there is none worthy of worship except Allah.’” Mahmudra added, “I told the above narration to some people in a gathering where the companion, Abu Ayubra was also present. Abu Ayubra denounced the narration and said, ‘By God, I cannot at all presume that the Holy Prophetsa might have said so.’”

Hazrat Mirza Bashir Ahmad Sahibra further writes: “In this hadith, Hazrat Abu Ayub Ansarira refused to accept a narration on the basis of dirayat, though it seemed authentic with reference to riwayat”, i.e. based on the principles of hadith related to the chain of narrators. Hazrat Abu Ayubra refused to accept the narration based upon the principles [of verifying ahadith] which he deemed to be correct.

Hazrat Mirza Bashir Ahmad Sahibra further writes: “It is quite possible that the argumentation and rationalisation of Hazrat Abu Ayub Ansarira is incorrect, but nonetheless, this hadith is proof of the fact that the companions of the Holy Prophetsa did not blindly accept every hadith that reached them. Quite to the contrary, they would accept ahadith only after a thorough investigation, whilst utilising both the principles of riwayat and dirayat.” (Life & Character of the Seal of the Prophets, Hazrat Mirza Bashir Ahmadra, p. 16) In other words, Hazrat Mirza Bashir Ahmad Sahibra proves from this that the companions did not just blindly accept every hadith; rather, they would carefully ponder over it and study it.

Under the Commentary of this hadith from Sahih Bukhari, Hazrat Syed Waliullah Shah Sahibra has written: “When Hazrat Abu Ayubra heard this narration from Mahmud bin Rabi, he refused to accept it. Some are of the opinion that the reason he questioned this narration was because he believed that ّٰ َّ ٰ َ simply declaring ‫[ لا اِل َہ اِلا اللہ‬there is none worthy of worship except Allah] will not

safeguard one from the hellfire, unless one also performs virtuous deeds alongside it.

This is an established Islamic principle …”

Indeed, this is correct, but then Shah Sahibra ٰ further ٰ writes, “... however, the ّ َ َ clause ‫ ی َ ْب َت ِغ ْی بِذل ِک َو ْجہ الل ِہ‬clarifies the meaning of this declaration of faith, i.e. the one who ّ ٰ َّ ٰ َ declares, ‫‘ لا اِل َہ اِلا اللہ‬There is none worthy of worship except Allah’ with full sincerity and seeking the pleasure of Allah, Hell has been forbidden upon such a person.”

Shah Sahibra further writes, “Hazrat Mahmudra enquired again thinking that perhaps he was unable to memorise and recall some of the words correctly. However, after investigating, he discovered that everything mentioned in that narration was indeed correct.”

He then writes, “It is inappropriate to pass judgement in relation to a person’s faith or to call someone a hypocrite openly before others”, i.e. it is wrong to call someone a hypocrite or tell them they are of weak faith before others “because in this narration, the Holy Prophetsa was displeased by this same

criticism of Ibn Dukhshum’s character.”

The Holy Prophetsa disproved of it being publicly announced. “Instead of leading to reformation, this form of criticism leads to evil and discord.” (Sahih al-Bukhari, Kitab al-Tahajjud, Bab Salat al-Nawafil Jama‘atan, Hadith 1186, Vol. 2, p. 565, Nazarat Isha‘at Rabwah) In one narration, it is mentioned that when they were at Abwah, a disagreement arose between Hazrat Abdullahra bin Abbas and Hazrat Miswarra bin Makhramah regarding the ghusal [washing or bathing].

Hazrat Abdullahra bin Abbas stated that a muhrim [one who is in a state of ihram] can wash their head, whereas Hazrat Miswarra stated that a muhrim cannot wash their head. The narrator states: “Hazrat Abdullahra bin Abbas sent me to Hazrat Abu Ayub Ansarira. At the time, he was bathing between two wooden poles which had a covering around it. I went to him and offered the greetings of peace. He enquired as to who it was, and I replied, ‘I am Abdullah bin Hunain. Hazrat Abdullahra

Friday 18 December 2020 | AL HAKAM

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bin Abbas has sent me to you to enquire as to how the Holy Prophetsa used to wash his head when he was in a state of Ihram’”, as Hazrat Miswarra claimed that one should not wash their head in a state of Ihram.

“Hazrat Abu Ayubra placed his hand on the cloth covering and lowered it enough so that I was able to see his head (i.e. he lowered the screen that was used as a covering) and showed me his head and instructed the one who was pouring water over him to pour the water. He poured water over Hazrat Abu Ayub’sra head and he passed both his hands over his head from back to front and from front to back and then stated, ‘I have seen the Holy Prophetsa do this’”, i.e. to wash the head in a way that he would pass his hands over his head and then back. (Sahih alBukhari, Kitab al-Said, Bab al-Ightisal li alMuhrim, Hadith 1840) Hazrat Saeedra bin Musayyib narrates, “On one occasion, Hazrat Abu Ayubra saw a piece of straw or something similar in the beard of the Holy Prophetsa and removed it. He then showed the Holy Prophetsa [what it was]. The Holy Prophetsa said, ‘May Allah remove from Abu Ayub that which displeases him.’” In a different narration the Holy Prophetsa said, “O Abu Ayub! May all your difficulties be removed.” (Kanz alUmmal, Vol. 13, p. 614, Hazrat Abu Ayub Ansari, Hadith 37568, 37569, Maktabat

Mu‘assisat al-Risalah, Beirut, 1985) Hazrat Abu Ayub Ansarira was at the front of Hazrat Ali’s army during the Battles of Jamal, Siffin and Nahrawan. (Ali Ibn alAthir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 6, Hazrat Abu Ayub al-Ansari [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 22) One can gauge the level of trust Hazrat Alira had in Hazrat Abu Ayubra from the fact that when Hazrat Alira declared Kufa to be the Capital [of the Muslim empire] and moved there, he appointed Hazrat Abu Ayub Ansarira as the Governor of Medina.

He remained the governor of Medina until 40 AH when the Syrian army of Amir Muawiyah under the command of Busr bin Abi Artat invaded Medina. Owing to this, Hazrat Abu Ayub Ansarira left Medina to be with Hazrat Alira in Kufa.

After the demise of the Holy Prophetsa, the Companions of the Holy Prophetsa would be given a monthly stipend from the Khalifa. Initially Hazrat Abu Ayub’s stipend was 4,000, but during the Khilafat of Hazrat Alira it was increased to 20,000.

Initially, eight workers were assigned to cultivate the land belonging to Hazrat Abu Ayubra, but Hazrat Alira increased this to 40. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 3 [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 1987], 153) (Sheikh

Shah Moinuddin Ahmad Nadvi, Siyar alSahabah, Vol. 3 [Karachi, Pakistan: Dar alIsha‘ah, 2004], 112) Hazrat Habeeb bin Abi Thabit narrates, “Hazrat Abu Ayubra once came to Amir Muawiyah and complained about an outstanding debt. Amir Muawiyah took no notice of what pleased Hazrat Abu Ayubra but instead turned his attention to what displeased him”, i.e. he overlooked Hazrat Abu Ayub’s predicament and instead turned his attention to what had displeased him.

“Upon this, Hazrat Abu Ayub Ansarira said, ‘I heard the Holy Prophetsa say, “Later on, you will see that people’s priorities will change.”’ Amir Muawiyah stated, ‘What did the Holy Prophetsa command you to do in such circumstances?’ Hazrat Abu Ayubra replied, ‘The Holy Prophetsa instructed us to demonstrate patience,’” i.e. when the priorities change and their requests are not heard, then they ought to demonstrate patience.

“Amir Muawiyah said, ‘Then you ought to show patience. If the Holy Prophetsa has instructed to demonstrate patience, then you should be patient.’ Hazrat Abu Ayubra then stated, ‘By Allah! I will never make any request from you in the future.’

Hazrat Abu Ayubra then moved to Basra and stayed with Hazrat Ibn Abbasra. Hazrat Ibn Abbasra emptied his house for him and said to him, ‘Most certainly I will extend the same hospitality to you just as you extended to the Holy Prophetsa.’ Hazrat Ibn Abbasra instructed his family to leave and said to Hazrat Abu Ayub, ‘Whatever is in the house belongs to you.’ He also gave him 40,000 dirhams and 20 servants.”

He made other arrangements for himself and not only gave him 40,000 dirhams, but also 20 servants. (Kanz al-Ummal, Vol. 13, p.

614-615, Hazrat Abu Ayub Ansari, Hadith 37570, Maktabat Mu‘assisat al-Risalah, Beirut, 1985) In the commentary of the verse: ّٰ َّ ْ ُ ْ َ َ َ ُ ْ َّ َ ْ ُ ْ ْ َ ْ ُ ْ ُ َ َ ّٰ ْ َ ْ ْ ُ ْ َ َ َ‫اللہ‬ ‫وانفِقوا فِی س ِبی ِل الل ِہ ولا تلقوا ِبای ِدیکم ِالى التہلک ِۃ واح ِسنوا ِان‬ ْ ُ ْ ‫یُ ِح ّب ال ُم ْح ِسنِی َن‬ Hazrat Musleh-e-Maudra has stated: “People have erred greatly in their understanding of the verse: ُ َ ُ ْ ُ ّٰ ُ َْ ّٰ َ ُ َ َ ُ َّ ‫َوانفِقوْا فِ ْی َس ِب ْی ِل الل ِہ َولَا تلقوْا ِبایْ ِدیْک ْم ِالَى الت ْہلک ِۃ َوا ْح ِسنوْا ِا ّن الل َہ‬ ْ ُ ْ ‫یُ ِح ّب ال ُم ْح ِسنِی َن‬ “From this, they infer that whenever they are faced with a difficulty in the way of Allah, they immediately say that this is akin to ruining oneself with one’s own hands.

They claim that since Allah the Almighty Himself has stated, ‘And cast not yourselves into ruin with your own hands,’ therefore they are unable to partake in such matters.

However, this verse does not mean that whenever a Muslim is faced with a trial [from Allah the Almighty] whereby his life is under threat, he ought to run away from it and show cowardice. In actuality the meaning of this verse is that when there is war against the enemy, one ought to readily spend one’s wealth in this cause. If one does not spend their wealth, it will be akin to ruining oneself with their own hands.

“A narration is found in the ahadith in which Hazrat Abu Ayub Ansarira said when he had gone to conquer Constantinople, ‘This verse was revealed regarding us, the Ansar.’ He then further stated, ‘Initially we would spend our wealth in the way of God Almighty. But then when God Almighty established His religion and honoured it by

granting Muslims victory, we stated: َ ُ ُ ْ َ ُْ ‫قل َنا ہل ن ِق ْی ُم ِف ْی ا ْم َوال َِنا َو ن ْص ِلحُ َہا‬ “That is, it would be better if we safeguard our wealth and save it. At that time, this verse was revealed that one should not hold back in spending in the way of Allah Almighty for if one does that then it will be akin to casting oneself to ruin. Therefore, you ought not to accumulate wealth, rather spend it in the way of Allah the Almighty, otherwise your lives will go in vain and the enemy will overcome you and you will be completely destroyed.” (Tafsir-e-Kabir, Vol. 2, p. 429) After Hazrat Alira, when the era of Amir Muawiyah’s rule started, Uqbahra bin Amir Juhani was appointed by him as the governor of Egypt. During Hazrat Uqbah’sra rule as governor, Hazrat Abu Ayubra had the opportunity to travel to Egypt twice. The first time was for the purpose of recording a hadith as he had come to know that Hazrat Uqbahra used to relate a particular hadith.

Hazrat Abu Ayubra endured the hardship of travels in his advanced years for just one hadith. The second time he travelled to Egypt was with the intention to take part in the battle against the Byzantines. (Sheikh Shah Muinuddin Ahmad Nadvi, Siyar alSahabah, Vol. 3 [Karachi, Pakistan: Dar alIsha‘ah, 2004], 113) When Marwan was serving as the governor of Medina, he once saw that someone had placed his face on the grave of the Holy Prophetsa. Upon this, Marwan observed, “Do you know what you are doing?

This is shirk for you are prostrating before it.”

When Marwan came a little closer, he saw that it was Hazrat Abu Ayub Ansarira and he replied, “I have to come to visit the Holy Prophetsa and not these stones.” (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 7, Musnad Abu Ayub Ansari, Hadith 23983 [Beirut, Lebanon: Alam al-Kutub, 1998], 785) (Sheikh Shah Muinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Isha‘ah, 2004], 116) To clarify the aforementioned incident, what he meant by this was that he had lowered himself out of his deep love for the Holy Prophetsa and he was not prostrating to the stones. He was not committing any shirk, rather it was an expression of his love and even whilst doing this he had the belief in the oneness of God and there was no aspect of shirk.

Abu Abdur Rahman Hubli narrates that they were travelling by sea and Abdullah bin Qais Fazari was appointed as their Amir and Hazrat Abu Ayub Ansarira was also with them. When Hazrat Abu Ayub Ansarira walked past the individual who was responsible for distributing the spoils of battle and was overseeing the prisoners, he noticed that a woman was crying. Upon enquiring what had happened to her, he was informed by the people that the she and her son had been separated. The narrator of the tradition states that Hazrat Abu Ayub Ansarira took hold of the child’s hand and placed it in the hand of his mother.

Subsequently, the individual who was appointed to distribute the spoils of battle went to Abdullah bin Qais and informed him of what had just happened. Abdullah bin Qais called for Hazrat Abu Ayub Ansarira and asked why he acted in this manner. Hazrat Abu Ayub Ansarira replied, “I heard the Messengersa of Allah say, ‘Allah the Almighty will cause such a person who

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Friday 18 December 2020 | AL HAKAM

causes a mother and son to be distanced from one another, to be distanced from his loved ones on the Day of Judgment.’”

(Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 7, Musnad Abu Ayub Ansari, Hadith 23985 [Beirut, Lebanon: ‘Alam alKutub, 1998], 64.)

Hence, there is an important lesson for those people who separate children from their mothers. Islam shows great compassion in such matters; however, those who level allegations against Islam ought to look at their own actions.

Recently, it was reported that the migrants who had arrived in the USA were separated from one another and the children were also separated from their mothers.

In some cases, the children could not even recognise their mothers after some time.

In any case, Islam’s teaching are so detailed that it even states that a child should not be separated from their mother and not to cause them distress on account of this.

Hazrat Mursadra bin Abdillah narrates, “When Hazrat Abu Ayub Ansarira came to us to take part in Jihad, Hazrat Uqbahra bin Amir was the governor of Egypt at the time.

One day, he offered the Maghrib prayers slightly later than its prescribed time.

Upon this, Hazrat Abu Ayub Ansarira went to him and said, ‘O Uqbah, what kind of prayer is this?’ Hazrat Uqbahra replied that he was preoccupied in something. Upon this, Hazrat Abu Ayubra replied, ‘I swear by Allah, my only intention in saying this is so that people do not think that you saw the Messengersa of Allah doing this. Have you not heard the Messengersa of Allah say, “My Ummah will remain established on virtue – or perhaps he said that it will remain established on fitrah [pure disposition] – for as long as it does not delay offering the Maghrib prayer to the extent that the stars begin to shine.”’” (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 7, Musnad Abu Ayub Ansari, Hadith 23931 [Beirut, Lebanon: Alam al-Kutub, 1998], 773) Thus, one ought to offer the Maghrib prayer in the earlier part of its prescribed time.

Abu Wasil narrates, “I once met Hazrat Abu Ayub Ansarira and shook his hand and noticing that my nails were very long he said that the Holy Prophetsa once stated,

‘There are some among you who ask about heavenly matters and yet their nails are so long like the claws of a pigeon that impurity and filth begins to gather in it.’” (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 7, Musnad Abu Ayub Ansari, Hadith 23938 [Beirut, Lebanon: Alam al-Kutub, 1998], 775) In other words, they would ask highly intellectual question and yet their condition was such that their nails were extremely long. Since filth begins to gather in them, therefore one should cut their nails. This is a narration from Musnad Ahmad bin Hanbal.

Hazrat Abu Ayubra had such a lofty status that the companions would seek solutions to various matters from him. Hazrat Ibn Abbas, Ibn Umar, Baraa bin Aazib, Anas bin Malik, Abu Umamah, Zaid bin Khalid Juhani, Miqdam bin Ma‘di, Karib, Jabir bin Samurah, Abdullah bin Yazid Khatmy, etc., who had all directly received training from the Holy Prophetsa, would benefit from the knowledge of Hazrat Abu Ayubra. Similarly, among the Tabi‘een [those who had met the Companionsra] which included prominent individuals like Saeed bin Musayyib, Urwah bin Zubair, Salim bin Abdillah, Atta bin Yassar, Atta bin Yazid Laithi, Abu Salama, and Abdur Rahman bin Abi Laila, etc., all held Hazrat Abu Ayubra in high esteem.

(Sheikh Shah Muinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3 [Karachi, Pakistan: Dar al-Isha‘ah, 2004], 115) It has been related from Hazrat Abu Ayub Ansarira that he left to take part in Jihad during the rule of Amir Muawiyah.

He states, “I became severally ill and told my fellow companions that if I passed away, they should carry me until they were stood in their rows to fight the enemy and bury me in the ground below them. ‘I shall share a hadith with you which I heard from the Messengersa of Allah. If my demise was not imminent, I would never have related it. I heard the Messengersa of Allah say, ‘Whoever dies in a state whereby they never committed any shirk [associating partners with Allah] shall enter paradise.’”

In another narration it states that nearer to the time of his demise, Hazrat Abu Ayub Ansarira stated, “I have kept hidden something from you which I had heard from the Messengersa of Allah. The Messengersa of

Allah stated, ‘If you did not commit sin, then Allah the Most Exalted would have brought about a people who would have committed sin and Allah would then grant them His forgiveness.’”

In other words, this is the extent to which Allah the Almighty manifests His attribute of mercy and forgiveness.

The narrator, Muhammad relates that Hazrat Abu Ayub Ansarira took part in the Battle of Badr and was never absent from any of the battles in which the Muslims fought, except if he was engaged in another battle that was taking place at the same time.

In other words, if two battles were taking place at one time, he would certainly be present in one of them.

It was only one year that he did not take part in battle because the commander who was appointed over the army was very young and so, that year, he remained behind from taking part in any battle. After that year, he would always express his regret by saying, “What concern was it of mine as to who was appointed over me? What concern was it of mine as to who was appointed over me? What concern was it of mine as to who was appointed over me?” He repeated this three times.

It is narrated that the youth who was appointed to take command of the army was Abdul Malik bin Marwan. The narrator further states that Hazrat Abu Ayubra fell ill and at the time, Yazid bin Muawiyah was the commander of the army. He came to visit Hazrat Abu Ayub Ansarira and asked if there was anything he required. Hazrat Abu Ayub Ansarira replied, “My only desire is that if I pass away, then carry me to the land of the enemy as far as you possible can. When you can no longer carry me, then bury there and return.”

When Hazrat Abu Ayub Ansarira passed away, he placed him on a mount and as far as it was possible for him, he took him into the enemy’s land and buried him and returned.

The narrator relates that Hazrat Abu Ayub Ansarira used to say, “God Almighty has stated: ْ َ َ ً َ ‫ِان ِف ُر ْوا ِخفافا ّو ثِقالًا‬ ‘Go forth, light and heavy’ [Ch.9: V.41] and I find myself both light and heavy.”

It is mentioned in a narration of a resident of Mecca that when Yazid bin

Muawiyah went to Hazrat Abu Ayub Ansarira, he told him to convey his salaam and farewell to the people and that they should take him as far as they can go. Yazid therefore informed the people of everything Hazrat Abu Ayub Ansarira had said to him.

The people accepted this and carried his body as far as they possibly could.

Even after the demise of the Holy Prophetsa, Hazrat Abu Ayub Ansarira continued to perform Jihad up until his demise in Constantinople. It is mentioned in a narration that in 52 AH, Yazid bin Muawiyah fought in the battle in Constantinople during the rule of his father, Amir Muawiyah, and in the same year, Hazrat Abu Ayub Ansarira passed away.

Yazid bin Muwaiyah led his funeral prayer and his grave is by a fortress in Constantinople. The narrator states that he learnt that the Romans protected his grave and maintained it and through him, they sought water during the days of drought.

(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 369-270) (Ibn Hajar al-Asqalani, AlIsabah fi Tamyiz al-Sahabah, Vol. 2, Khalid bin Zaid [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 1995], 201) (Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 7, Musnad Abu Ayub Ansari, Hadith 23912 [Beirut, Lebanon: Alam al-Kutub, 1998], 768) According to a narration, during the rule of Amir Muawiyah, Hazrat Abu Ayub Ansarira fought in the battle against the Byzantine government under the command of Yazid. He passed away and was buried near the city of Constantinople in 50 AH or 51 AH. According to another narration, Yazid ordered his cavalry to run back and forth over the grave of Hazrat Abu Ayub Ansarira until there remained no sign of it.

It is also mentioned that the morning after when Hazrat Abu Ayub Ansarira was buried, the Romans enquired of the Muslims as to what they were doing at night.

The Muslims replied by saying, “Hazrat Abu Ayub Ansarira was among the revered companions of the Holy Prophetsa and had accepted Islam before any of us. We buried him as you can see. By God, if his grave is dug up, then as long as we have authority, your [church] bells shall not ring in the Arab lands.”

Mujahid states that whenever a drought would befall them, they would move some dirt off the grave of [Hazrat Abu Ayub Ansarira] and rain would begin to fall. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 6, Hazrat Abu Ayub alAnsari [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2003], 23) This narration has been recorded, but Allah knows best how accurate it is. Hazrat Abu Ayub Ansarira passed away during the battle in Constantinople in 50 AH, 51 AH or 52 AH; however, the majority are of the opinion that it was in 52 AH. (Ibn Hajar alAsqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 2, Khalid bin Zaid [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995], 201) The grave of Hazrat Abu Ayub Ansarira is in the city of Istanbul, Turkey. The grave is in a terrace, which is closed off by a brass grid door. Many people in Turkey visit it for the purpose of seeking comfort and peace.

(Salman bin Akhtar, Tabarrukat Sahabah ka Taswiri Album [Karachi, Pakistan: Maktabat Arsalan, 2011], 35, 50)

Friday 18 December 2020 | AL HAKAM

24 Now the mention of Badri companions has come to an end, but I shall mention the accounts of the four Khulafa, insha-Allah.

There has been brief mention of some of them, but I shall mention them in detail.

Similarly, in the beginning, some of the companions were mentioned briefly, so if further information about them is obtained, I shall also narrate that as well and when their details are compiled, they can be added to it, but there are only a few.

Now I wish to mention some deceased members who passed away recently and I shall also lead their funeral prayers in absentia after the [Friday] prayer. The first is Abdul Hayy Mandal Sahib, a muallim in India. He passed away at the age of 53 on 25 September 2020 due to َ a heart attack. َ ‫ِانَّا ل ِّٰل ِه َو ِانّا ِال َ ْی ِه‬ ‫اج ُعوْ َن‬ ‫ر‬ ِ [To Allah do we belong and to Him shall we return.]

After conducting his own research, he accepted Ahmadiyyat in 1999. After graduating from Jamiatul Mubashirin in 2003, he continued to serve the Jamaat with great effort, sincerity and passion right up till his demise. So in this way, his service spanned over 17 years.

He was extremely sincere, obedient, regular in offering his prayers and a muallim, who had great love for the Jamaat.

He is survived by his wife, two sons and two daughters. May Allah the Almighty grant forgiveness and mercy to the deceased and grant comfort and solace to his wife and

children.

The next funeral is of Sirajul Islam Sahib, a muallim of Murshadabad in the district of Bengal. He passed away on 14 October 2020 at the age of 60. َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا ل ِل ِه و ِانا ِالی ِه ر‬ [To Allah do we belong and to Him do we return.]

In 2002, the muallim acquired six months of training at Jamiatul Mubashirin in Qadian and continued serving as arzi bil muqtah [temporary non-graded] muallim until 2020. So in this regard, he served for 18 years. He was extremely sincere, pious, obedient, regular in fasting and offering his prayers and a hard-working muallim who had love for the Jamaat. He is survived by his wife and three daughters. The two elder daughters are married and the third is still in education.

May Allah Almighty grant forgiveness and mercy to the deceased. May He grant patience and forbearance to those he leaves behind and enable them to continue his good deeds.

The third funeral is of Shahid Ahmad Khan Pasha Sahib, the maternal grandson of the Promised Messiahas, who is also the paternal grandson of Hazrat Nawab Muhammad Ali Khan Sahibra. He was the son of Hazrat Nawab Amatul Hafeez Begum Sahibara and Hazrat Nawab Abdullah Khan Sahibra. He passed away in hospital on 26 October at the age of 85.َ ٰ َ َ َْ ّ َ ّ ّ ‫اج ُعوْ َن‬ ِ ‫ِانا ل ِل ِه و ِانا ِالی ِه ر‬

[To Allah do we belong and to Him do we return.]

By the grace of Allah he was a musi.

Shahid Ahmad Khan Pasha Sahib married twice. His first marriage was to Amatul Shakoor Sahiba, who is the daughter of Hazrat Khalifatul Masih IIIrh in 1962. His nikah was led by Maulana Jalaluddin Shams Sahib due to an illness of Hazrat Muslehe-Maudra at the time. He has five children from the first marriage – two sons and three daughters. His second marriage was in 1977 to Sameena Saeed Sahiba, daughter of the late Saeed Sahib. He has one son from her, who currently resides in the US. Although he did not serve in any official capacity, he did have the blessed opportunity to travel with Hazrat Khalifatul Masih IIIrh on his tours abroad, where he had the chance to render his services.

Another excellent quality, regarding which his wife wrote, is that he took great care of the poor and would pay for the needs of the poor. In fact, he even donated a house which he had constructed. He would regularly help the poor.

May Allah Almighty grant him forgiveness and mercy and enable his children to remain attached to the Community and to Khilafat.

The next funeral is of Syed Masood Ahmad Shah Sahib of Sheffield, UK who passed away on 8 September due to a heart failure. َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا ل ِل ِه و ِانا ِالی ِه ر‬

[To Allah do we belong and to Him do we return].

The first time Ahmadiyyat was introduced to his family was through his father, Hazrat Syed Nazim Husain Sahibra who, in 1902, took the oath of allegiance at the hand of the Promised Messiahas having travelled to Qadian at the age of 20. Syed Masood Shah Sahib took permanent residence in Sheffield after moving to the UK in 1962. After the Community was established in Sheffield, his house became the first Namaz centre and he served as the Sadr of the Community there until 1970.

From 1997 up till his last breath he served as the Ziafat [hospitality] Secretary. He was good-natured, hospitable, noble, full of passion to serve, compassionate to the poor and a pious, sincere human being. He had unbounded love for Khilafat.

His daughter, Dr Ayesha Sahiba says, “He would always strive for us to develop a bond with the Community, and Khilafat in particular, and he would advise us to go meet the Khalifa after every six months.”

May Allah the Almighty grant his daughter and his wife patience and forbearance. May Allah grant forgiveness and mercy to Shah Sahib and may Allah Almighty enable his daughter and his wife to uphold and continue his good deeds.

(Original Urdu transcript published in Al Fazl International, 11 December 2020, pp. 5-10.

Translated by The Review of Religions.)

In today’s world, Shariah law frequently takes the forefront of international headlines as a symbol of Islamic oppression and terrorism. The sensitivities surrounding this issue have divided populations with a polarising effect. Some Western nations and states have even gone to the extent of passing legislations against Shariah law.

In his speech addressing IRIS (Inter-Religious Council in Suriname) entitled “Shariah Relationship between Religion & Politics in Islam”, Hazrat Mirza Tahir Ahmadrh analysed the complexities of implementing Shariah law from various angles. www.alislam.org/library/books/Religion-Politics-in-Islam.pdf

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