Al Hakam - 25 December 2020

A chronology of Waqf-eJadid’s early years (1957-1965)

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From the Markaz Australia Lajna amila seek advice from Huzoor in virtual meeting Page 5

The first and last Jalsa Salanas held in the time of the Promised Messiah

Six reasons Muslims – or everyone – should not celebrate Christmas

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 25 December 2020 | Issue CXLV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Reboot 2020: The year with the virus

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

Khilafat on the precepts of Prophethood

ّٰ ّٰ ‫قال رسول الله صلى الله عليه وسلم تكون النبوة‬ ّٰ ّٰ ‫ ثم يرفعها الله إذا شاء‬،‫فيكم ما شاء الله أن تكون‬

‫ ثم تكون خلافة على منهاج النبوة‬،‫أن يرفعها‬ ّٰ ّٰ ‫ ثم يرفعها الله إذا شاء‬،‫فتكون ما شاء الله أن تكون‬ ً ً ‫ ثم تكون ملكا عاضا فيكون ما شاء‬،‫أن يرفعها‬ ّٰ ّٰ ‫ ثم‬،‫ ثم يرفعها إذا شاء الله أن يرفعها‬،‫الله أن يكون‬ ً ّٰ ‫ ثم‬،‫تكون ملكا جبرية فتكون ما شاء الله أن تكون‬ ّٰ ‫ ثم تكون خلافة على‬،‫يرفعها الله إذا شاء أن يرفعها‬ ‫ ثم سكت‬،‫منهاج النبوة‬

“The Holy Prophetsa is reported to have said, ‘Prophethood shall remain among you as long as God wills. He will bring about its end and follow it with Khilafat on the precepts of Prophethood for as long as He wills and then bring about its end. Kingship shall then follow, to remain as long as God wills and then come to an end. There shall then be monarchical despotism which shall remain as long as God wills and come to an end upon His decree. There will then emerge Khilafat on the precepts of Prophethood’. Then he became silent.”

(Musnad Ahmad bin Hanbal)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Islam can benefit from the Sedition Act The jubilant noise of fireworks had only just faded down. From Auckland to Vancouver, every city in the world had celebrated the arrival of 2020 as their clocks had struck zero-hundredhours in their respective time zones. The excitement, the joy and the commotion had not been much different to New Year

celebrations witnessed in yesteryears.

Those heading back home from the firework displays in their city centres were now tired and sleepy of not only the night spent out in the cold, but of the thoughts of the year that lay ahead. They knew that the joy of festivity was now over and what lay ahead was another normal year swamped

in efforts of earning livelihoods, paying bills, attending meetings in conference rooms and attending parents’ evenings at schools.

No one had imagined even in their wildest of dreams that the year that lay ahead was not going to be a normal one; Continued on page 2

The Sedition Act is very beneficial for us. It is only we who can truly benefit from this law. This is also a means by which other religions will be uprooted. For we possess a treasure of divine verities and Continued on page 2

Friday 25 December 2020 | AL HAKAM

2 Continued from page 1

what lay ahead was the strangest year of the century and also of the millennium so far.

It was only a couple of months into the new year that everything about the year starting turning “new”.

First and foremost, a new strain of a new virus infected a large number of residents in the Chinese city of Wuhan.

The general population of the world chose to ignore the news, assuming that the virus from China might not last very long.

No one knew that this assumption was to be proven worryingly wrong.

The coronavirus was to spread and it had come to stay. It had come to shake the world to its very core and bring it to its knees. It was here to turn what we once knew as normal life, upside down. It had come to change everything that the world was expecting to unfold as normal; no more conference room meetings, no more face-to-face parents’ evenings, no more free mixing of families, no more cuddles and hugs between children and grandchildren, no more goodbyes to dear ones on their deathbeds, no more last respects at funerals.

The year has now passed, albeit as though on mute. We now stand at the threshold of a new year. 2021 is just around the corner and Al Hakam does not want to welcome it with sorrow and grief.

So as we stand facing the East, waiting for the sunrise of a brand new year, let us turn around and bid farewell to a year that changed the world; let us bid farewell to this year with bravery; let us do so with courage and zeal; let us tell 2020 that those who believe in God were able to draw blessings from a year that struck the rest of the world like a stroke of paralysis!

As the whole of the UK was put under lockdown at the start of spring 2020, restrictions were imposed on communal worship. It was only the very first Friday under this lockdown that went without a Friday Sermon of Hazrat Khalifatul Masihaa that works as the highlight of every Ahmadi’s week; the law itself was still unclear and Huzooraa would never have wanted to take any step that was not in line with the law. But even that Friday came with a special live message from Hazrat Khalifatul Masihaa.

Ever since, Huzooraa has delivered his Friday Sermon and, truth be told, that alone is sufficient to leave every Ahmadi at peace. Every Ahmadi was at peace that new avenues of blessings had started to open and every week had started to come with surprises that no one had ever imagined of.

Ahmadis had always seen Khuddam, Atfal, Nasirat and Lajna of the UK Jamaat

with great envy. It was mostly them that got the opportunity to sit before Huzooraa in his classes and mulaqats. Ahmadis living across the rest of the world watched this happen and wondered if they too would ever get the chance to talk to Huzooraa directly and if they would ever hear Huzooraa calling out their name in a mulaqat and ask them to recite something or even ask how they were doing.

Who would have thought that this would come true, but at a time when the whole world would be enveloped in a deadly pandemic?

This dream of many came true when Huzooraa started to hold virtual mulaqats with Ahmadis living in different parts of the world. Students of Jamia Ahmadiyya Indonesia and Ghana were blessed with hour-long mulaqats. Huzooraa called out their names from their badges and spoke to them; asked them which country they came from; whether they liked Pakistani food and also told them about his fond memories of living in Ghana.

Students of Jamia Indonesia expressed, after their mulaqat with Huzooraa, how they had felt an electric current run through their bodies when Huzooraa, at the end of the mulaqat, said, “Pyare bacho, Allah Hafiz [Dear children, may Allah be your Protector]! Assalamo alaikum wa rahmatullahi wa barakatuhu”. It still felt like a dream to them.

Atfal, Khuddam, Nasirat and Lajna from Australia, Mauritius, Canada and other corners of the earth have had the unique chance of being in the company of Huzooraa during the times that have very rightly been termed as “unprecedented times”; it is indeed unprecedented in some very positive meanings too!

At the very heart of the teachings of the Jamaat lies the passion of serving humanity. The unprecedented year of 2020 brought with it many unprecedented opportunities for Ahmadis to exercise this passion at an unprecedented scale.

All jamaats at their national and auxiliary levels remained (and remain) fully active in doing whatever is possible to serve those in need of help in such testing times.

The mass media of the Jamaat was able to communicate to its audiences as normal, if not in a more efficient manner.

Time was something that everyone had in abundance during hardcore lockdowns and time it is that you need to read and study.

MTA, Alislam.org, Al Fazl and Al Hakam (to name a few of the media outlets) tried to remain even more readily at the service of their readers and viewers.

Huzoor’s activities, mulaqats, meetings and the services carried out by all the jamaats across the globe were communicated to Ahmadis. Ahmadis felt connected to Khilafat and it is this and only this feeling that has kept them going through the rough waters of 2020; it hasn’t been a smooth sail for the global population but Ahmadis had the reassurance that no one else had. Alhamdolillah!

As world leaders wrestled with the deadly, iron claws of the pandemic, most of them appeared to have lost direction.

They tried everything that was possible – or so we are told – but nothing seemed to be working.

It was at such a time of despair, dismay and disillusionment that Hazrat Khalifatul Masih Vaa wrote to them to show them the only ray of hope and the only way through the thick, dark woods that the coronavirus has left the world in; to guide them to the only passage that can circumnavigate the world out of the deadly cyclone.

The message of the letters written to heads of states was simple and clear: Scientific advancement in the world has been great enough to gain control of many things, but there still is a greater power that has the whole Universe in His control. Have the recipients of this blessed guidance paid head? Only time will tell!

We can only hope that they do.

Talking of world leaders, we must mention that almost all of them have faced growing criticism in the wake of the coronavirus crisis from not only their opposition parties, but from their peoples also.

It might be a good idea to recall that they have had to take huge decisions in very few days, sometimes hours, and, most of the times, at the spur of the moment.

They might have made mistakes, but we need to remember that to maintain the balance of the science, society and economy was not at all an easy task.

We must ask ourselves how many times we have prayed for leaders of our nations to be able to make right decisions. If we haven’t, let us make it a point that we do so in the new year.

This is what we have been taught by the Promised Messiahas and his Khulafae-Ahmadiyya and this is what we must do. There will be plenty of time to criticise and analyse the decisions made by Continued from page 1

insights; we shall distribute these gems and this will never come to an end, but what insights can the Arya Samaj and the Christian clergy present? What have the Christian clergy demonstrated in the past 50 years? Do they have the ability to put forth anything other than abuse, so that one may imagine that this might change in the future?

governments.

Let us, for now, support them with prayers. We are all in this together and the whole world needs to sail through it together.

In the lines above, we have touched upon, very briefly, some blessings on the Ahmadiyya Muslim Jamaat during these trying times. Just as the blessings are unique, certain responsibilities that lie on the shoulders of Ahmadis are equally unique.

We listen to Huzoor’s sermons and his words of wisdom in various mulaqats shown on MTA. Of the many things we learn, one is that the world is caught up not only in a pandemic, but also in the unpleasant probabilities of the postpandemic aftermath. With major world economies falling apart, borders being shut, trade deals hanging in oblivion and the fog of geo-political tensions getting dense, we stand at a crossroads where Allah the Almighty alone can save the entire world from a catastrophic nervous breakdown.

So how do we break away from the gloomy shadows of the past year? How do we welcome the new year with hope? The answer is at hand.

The only way to do so is by giving our hands in the strong, reassuring hand of the Man of God and join him in praying to Allah the Almighty that He saves the world and we are able to live a normal life again.

They say that life might never be normal again. They are right! For Ahmadis, it will be much better than what they have always known as normal. It will most certainly be filled much more with prayer and effort to serve humanity, hand in hand with our beloved master, Hazrat Khalifatul Masih, may Allah strengthen his hand!

The Hindus possess nothing but allegations either. I can confidently say that if a follower of the Arya Samaj or a Christian missionary were called to expound the qualities and excellences of their respective religions, they would be unable to stand against us for even a moment.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, p. 181)

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Friday 25 December 2020 | AL HAKAM

This Week in History 25-31 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 25 December 1897: On this day, the Promised Messiahas delivered his inaugural speech during Jalsa Salana. The Promised Messiahas spoke about the blessings of adopting taqwa, spiritual provision for a righteous person, obligatory and voluntary deeds and various other enlightening topics. (Malfuzat, Vol. 1, p. 7) 25 December 1903: On this evening, many external guests arrived in Qadian. Hazrat Ahmadas stated to Mian Najamuddin Sahib, who oversaw the responsibilities of the Langar Khana, that there were many guests, some of whom he knew personally and others he did not. Thus, Huzooras said that it would be best to serve them all with the utmost respect.

Huzooras further stated that as it was the winter season, they should be served with tea and none of them should feel uncomfortable in any way.

Huzooras also instructed him to arrange for wood or coal in case someone felt cold. (Malfuzat, Vol. 3, p. 492) 25 December 1904: The Promised Messiahas wrote a letter to Hazrat Seith Ismailra in which he expressed his gratitude for sending 25 rupees for the arrangements of Jalsa Salana. The Promised Messiahas stated that this was very timely and much needed and prayed that Allah blessed him.

(Maktubat-e-Ahmad, Vol.2, p. 267) 25 December 1907: On this day, the staff of Tash-hizul-Azhan conducted a meeting in Qadian. It was Hazrat Mirza Bashiruddin Mahmud Ahmad’sra dream to provide likeminded individuals with a platform to discuss ways of propagating the message of Islam.

The meeting commenced after Zuhr prayer. To start off, Hafiz Abdur Rahim Sahib presented the yearly report followed by various speeches and nazms. Then, whilst describing the current state of affairs, Hazrat Mirza Bashiruddin Mahmud Ahmadra drew the youth’s attention towards their responsibilities and duties. At the end, Hazrat Hakim Maulvi Nuruddin, Khalifatul Masih Ira delivered a speech in which he stated that a person who gives advice should possess the ability to purify others. (Tarikh-e-Ahmadiyyat, Vol. 2, p.

508) 26 December 1896: A three-day conference began on this day in Lahore. Upon the unanimous demand of the audience to hear the full speech of Hazrat Mirza Ghulam Ahmadas, titled Islami Usul ki Philosophy (The Philosophy of the Teachings of Islam), it was extended to 29 December. The purpose of the conference was to give the representatives of all faiths and groups – Judaism, Christianity, Arya Samaj, Parsis, Brahmins, Jainism, Bhuddism, Sanatan Dharam, Hinduism and atheism – the chance to present the positive aspects of their religions from their own scriptures and teachings. (Tarikh-e-Ahmadiyyat, Vol. 1, p. 561)

26 December 1900: On this day, some distinguished guests arrived in Qadian from Aligarh. The Promised Messiahas delivered a speech on this occasion. Mahdi Hussain Bar at Law, who was also a trustee of Aligarh College, arrived in Qadian. Huzoor’sas speech at this occasion can be found in Malfuzat (Vol.1, pp. 405413).

Jan Sahib, an ardent supporter of Hazrat Ahmadas.

Hazrat Sufi Ahmad Jan Sahib’s son, Pir Iftikhar Ahmad Sahibra, stated that the Promised Messiahas remained among them for a while and mentioned Hazrat Sufi Ahmad Jan Sahib’s sincerity and continuous services to religion. Hazrat Ahmadas then led everyone in dua (silent prayer). (Tarikhe-Ahmadiyyat, Vol. 1, p. 266)

26 December 1902: A pundit belonging to an old and respectable family was in Qadian and desired to meet and converse with the Promised Messiahas. On this day, he was granted an audience with Hazrat Ahmadas and he posed questions and heard their answers directly from Huzooras. This incident is recorded in Malfuzat (Vol. 2, p. 604-610).

27 December 1891: The first ever Jalsa Salana of the Ahmadiyya Jamaat started on this day in Masjid Aqsa, Qadian with an attendance of 75 fortunate Companionsra. The Promised Messiah’sas book, Asmani Faislah (The Heavenly Decree), was read out. (Tarikh-e-Ahmadiyyat, Vol. 1, p. 440)

26 December 1905: The Promised Messiahas delivered a speech in front of guests in the guesthouse before noon. In his speech, Huzooras stated that such people must be prepared who are fully aware of the teachings of Islam and who are able to reply to the allegations raised against Islam and the internal and external attacks faced by Islam.

A report published in the newspaper Badr stated that the Promised Messiahas was alluding to Madrasa Ahmadiyya. (Malfuzat, Vol. 4, p. 588624) 26 December 1906: During Jalsa Salana, the Promised Messiahas delivered his speech after Zuhr and Asr prayers in the main mosque. Huzooras stated: “O people! Listen carefully. Even though my health is frail and I am not able to deliver a lengthy speech while standing; however, it crossed my mind that people have gathered from distant areas to listen to my words. In such circumstances, it would be a sin to not say anything. So, despite my illness, I deemed it appropriate that I should inform people of the guidance which Allah the Almighty has given me.

(Malfuzat, Vol.5, p. 87) 27 December 1885: The Promised Messiahas travelled to Ludhiana to offer his condolences to the family of Hazrat Sufi Ahmad

27 December 1892: On this day, the second Jalsa Salana, also known as Bara Jalsa, commenced.

First, Hazrat Hakim Maulvi Nuruddinra delivered a speech on the death of Jesusas, followed by a qaseeda (Arabic poem) delivered by Syed Ahmad Shah Sahib. The Promised Messiahas then delivered a speech full of wisdom and insight. (Tarikh-eAhmadiyyat, Vol. 1, p. 442) 27 December 1898: The Promised Messiah’sas Urdu book, Kashf-ul-Ghita (The Truth Unveiled), was published on this day by Zia-ulIslam Press, Qadian.

Maulvi Muhammad Hussain Batalvi, a bitter foe of the Promised Messiahas, after failing in his other schemes, started to spread baseless rumours,

Friday 25 December 2020 | AL HAKAM

4 saying that the beliefs held by Ahmadis were not in favour of the British Government.

In his book, the Promised Messiahas wrote about his mission, informed the British government of the peaceful principles of the Jamaat and eradicated the misconceptions spread by his enemies.

27 December 1902: On this day, at Zuhr time, as the Promised Messiahas entered the mosque, Maulvi Muhammad Ali Sahib MA said, “The memorial that is to be sent to the Imperial Durbar in Delhi [an Indian Imperial-style assembly organised by the British at Coronation park, Delhi to mark the succession of the Emperor or the Empress of India].” Hazrat Ahmadas instructed that it should be widely circulated as through such means, the name of the Jamaat reaches the public and the ruling class are acquainted with its teachings, thereby receiving publicity. (Malfuzat, Vol. 2, p. 610) The Delhi Durbar, 1903

27 December 1902: On this day, after the Asr prayer, the Promised Messiahas was informed that a priest named H Griswold had written a book, in which he denied the claims of the Promised Messiahas, titled “Mirza Ghulam Ahmad Qadian ka Masih aur Mahdi”. In the book, the priest mentioned the claims of the Promised Messiahas in detail. This book was published in large numbers in America and served to propagate the message of Ahmadiyyat. Huzooras stated that as the book was written and sent to him as a gift, he too would also compose a book and send it to the priest as a gift. Huzooras stated that these were Allah’s works and added that it was often observed that wherever his opponents stumbled, therein was latent, inherent divine wisdom.

(Malfuzat, Vol. 2, pp. 610-611) 27 December 1905: On this day, at 10 o’clock in the morning, the Promised Messiahas led the funeral prayer of Hazrat Maulvi Abdul Karim Sialkotira for a second time and reburied him, through which Bahishti Maqbarah saw its inception. Prior to this, on 12 October, Hazrat Maulvi Abdul Karim Sialkoti’sra body was placed in a casket and buried elsewhere as amanat (interim burial). (Tarikh-e-Ahmadiyya, Vol 2, p. 403) 27 December 1905: The Promised Messiahas delivered an important speech, which was later published as “Ahmadi aur Ghair Ahmadi mein kiya faraq hay?”

On the morning of 26 December 1905, a large event of members of the Jamaat was held in the main hall of the new guesthouse. The purpose for this Jalsa was to discuss about reformation of Madrasa Talim-ul-Islam. Several members spoke about many aspects. In this regard, a speaker said that in his view, the only difference between the Jamaat of the Promised Messiahas and other Muslims was that Ahmadis believed that Jesusas had died, while the other Muslims believed that

he had ascended to the Heavens. He said that there was nothing new that could cause any basic difference.

From this speech, the purpose of the Jamaat was not made perfectly clear and it created a sort of doubt in it. So, it was necessary that the Promised Messiahas clarify this matter. As there was not enough time, on 27 December, after the Zuhr and Asr prayers, Huzooras deemed it appropriate to speak about the main purpose of his advent.

Huzooras was not feeling well, but with Allah’s grace, he still delivered a lengthy speech on this delicate and important topic. (Malfuzat, Vol.4, pp. 624-647) 27 December 1907: The Promised Messiahas delivered the inaugural speech of Jalsa Salana on this day. This turned out to be the last Jalsa Salana in the lifetime of the Promised Messiahas. (Malfuzat, Vol 5, p. 374) 28 December 1897: On this day, the Promised Messiahas delivered a speech after the Zuhr prayer at the occasion of Jalsa Salana in Qadian.

Huzooras spoke about the belief in the existence of Allah, belief in the Hereafter, spiritual struggle and exercise, distinction of the Arabic language, jihad in the present age and the present era’s call for jihad of the pen, among various other enlightening topics. (Malfuzat, Vol. 1, p. 33) 28 December 1899: On this day, the Promised Messiahas delivered his address at the occasion of Jalsa Salana. Huzooras spoke about righteousness and godly preachers, the effect of godly preachers on people’s soul, the immense sympathy and compassion of the noble Prophetsa and the cure for spiritual maladies, among many other important topics. (Malfuzat, Vol. 1, p. 265) 28 December 1907: The Promised Messiahas delivered an address to listeners gathered in Qadian for Jalsa Salana. This address was delivered after Zuhr and Asr prayers in Masjid Aqsa. (Malfuzat, Vol. 5, p. 413) 28 December 1907: With connection to Jalsa Salana, taking benefit from the presence of members of the Jamaat, Sadr Anjuman Ahmadiyya conducted its conference after Maghrib prayer in Qadian.

During this conference, various reports by Sadr Anjuman Ahmadiyya of different departments were presented. After Khawaja Kamaluddin Sahib’s speech, Hazrat Maulvi Nuruddinra addressed the gathering. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 511) 29 December 1890: The Promised Messiahas replied to a letter he received from Hazrat Mian Abdullah Sanaurira in which he stated that efforts were being made for Mian Abdullah Sahib’sra second nikah. Huzooras also instructed him to visit Qadian after the census so that this matter could be discussed in detail. Then, Huzooras wrote, “A new booklet, titled Fath-e-Islam, has been written and its printing is underway. It will be published very soon. This booklet will express a matter which is seemingly new, but in fact is an ancient one.” (Maktubat-e-Ahmad, Vol.3, p. 210) 29 December 1904: The Promised Messiahas delivered a speech in Masjid Aqsa after Zuhr prayer at the occasion of Jalsa Salana. (Malfuzat, Vol.4, p. 197) 30 December 1884: On this date, the Promised Messiahas wrote Haji Muhammad Waliullah Sahib of Kapurthala a letter. In his letter dated 23 December, Huzooras announced his claims of ma‘muriyat (divine appointment). Upon this, Haji

Sahib sent eight questions. In the letter, Huzooras answered those questions and explained his high status with heavenly power and courage. Huzooras also said that God Almighty had addressed him with such words in his revelation, which not everyone had the capacity to understand.

Huzooras further stated that this is the status which is called the status of prophethood.

(Maktubat-e-Ahmad, Vol. 1, p. 396) 30 December 1886: The Promised Messiahas, in reply to a letter from Hazrat Munshi Rustam Alira, expressed his views about a newspaper, Sahifa Qudsi, which was published under the editorship of Maulvi Abdul Quddus Qudsi Sahib and was regularly being received by the Promised Messiahas. In reality, that person had love and loyalty for the Promised Messiahas. Qudsi Sahib presented himself as a witness during the Karam Din case. Moreover, he was a subscriber of Al Hakam (Urdu) as well. (Maktubat-e-Ahmad, Vol. 2, p. 488) 30 December 1886: The Promised Messiahas, in reply to a letter from Hazrat Hakim Maulvi Nuruddinra, wrote about his experiences after getting some work done from the printing press.

Huzooras said that as honesty was a rare trait among people in those days and it was not beneficial to trust verbal proclamations of people, one should always make a contract before giving the work of any book to the printing press so that there might be minimum loss at the end.

(Maktubat-e-Ahmad, Vol. 2, p. 19) 30 December 1886: The Promised Messiahas, in reply to a letter from Hazrat Mian Abdullah Sanaurira, wrote: “Due to the huge amount of work, I am extremely busy at present and cannot describe [the workload]. I will continuously pray for you that Allah the Exalted may save you from any problems you face.” (Maktubat-e-Ahmad, Vol. 3, p. 198) 30 December 1897: On this day, the Promised Messiahas delivered his third address of Jalsa Salana in 1897, which commenced after the Zuhr prayer. Among the topics Huzooras addressed, sympathy and compassion for friends, principles for the acceptance of prayer, the three states of the human soul, purpose of man’s existence and servitude to the Holy Prophetsa were covered.

When it was time for Asr prayer, the Promised Messiahas and attendees offered the prayer with immense sincerity and passion. Afterwards, Huzooras resumed his address. (Malfuzat, Vol. 1, p. 66) 30 December 1904: On this day, after the Jumuah prayer in Masjid Aqsa, the Promised Messiahas delivered a speech on the importance of breaking ties with this world and attaining God Almighty’s nearness. (Malfuzat, Vol. 4, p. 220) 31 December 1892: On this day, the Promised Messiahas, solely out of his compassion and mercy, sent a letter to Maulvi Muhammad Hussain Batalwi so that in his enmity for the Promised Messiahas, he may not cross boundaries and cause any further loss for himself.

In the letter, the Promised Messiahas stated, “In this village as well as in Batala, I have spent a large part of my life; however, who can say that I have ever uttered a lie?” (Maktubat, Vol. 1, p.

337)

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Friday 25 December 2020 | AL HAKAM

From the Markaz

“Keep reminding them, lovingly explain to them, not as officebearers, but as sisters” Australia Lajna amila seeks advice from Huzoor in virtual meeting

On 19 December 2020, the amila members of Lajna Imaillah Australia were fortunate to have a mulaqat with Hazrat Khalifatul Masih V, may Allah be his Helper.

The mulaqat commenced with dua (silent prayer). After this, Huzooraa directly addressed all the members present and enquired about the tasks and duties of each department, before offering guidance and direction.

Addressing the general secretary, Hazrat Khalifatul Masih Vaa asked how many Lajna majalis there were in Australia.

The general secretary replied that there were a total of 23 majalis and six regions.

Alluding to the vastness of the country, Huzooraa asked how many cities were in Australia and further stated, “There are also native people in the country; once you approach them, there will then be more majalis. Thus, there is still a lot of work to be done by Lajna.”

Hazrat Amirul Momineenaa reminded

everyone that monthly reports, remarks and feedback should be shared between the local majalis and the centre with regularity.

Following this, addressing the secretary Nasirat, Hazrat Khalifatul Masihaa asked about the total number of Nasirat in Australia. Huzooraa further enquired as to how tarbiyat was being conducted for young Ahmadi girls upon entering Nasirat.

Answering this, the secretary stated that the area of focus for this year was Namaz and further quoted the verse of the Holy Quran: َْ ْ ْ َ َ َّ َّ َْ ‫الصلاة تن َهى‏ َع ِن الف ْحشا ِء َو ال ُمنکر‬ ‫ِإن‬ and said that this topic was chosen so that Ahmadi girls were taught about the importance of Namaz.

In addition to this, Hazrat Amirul Momineenaa said, “This is very good” and added: “You should, from the very outset,

ْ ْ َ ُ ََْ educate them about ‫ان‬ ِ ‫الح َياء ِمن الإي َم‬ (modesty is part of faith) Ahmadi girls should be taught that their clothing must be modest and as they become older, when they reach mayar-e-kabir [12-15 years of age] and eventually enter Lajna Imaillah, they should understand and know that along with dressing modestly, it is Allah’s commandment to observe purdah.”

Hazrat Amirul Momineenaa went on to say: “When Ahmadi Muslims enter college and university, they should know who they are and also know about Ahmadiyyat.

Many among the youth are not fully aware of the purpose of the advent of the Promised Messiahas.”

Hazrat Khalifatul Masih Vaa added, “It is essential that they know about the purpose of the Promised Messiah’sas advent, which was in accordance with the prophecies of the Holy Prophetsa …

They must also know the basic teachings

of faith, why they are Ahmadis and know and understand their responsibilities. If you are successful in inculcating these teachings and values within the youth, then you will see that the next generations of Lajna to come will be far stronger than the Lajna today.”

Addressing secretary tarbiyat nau mubai‘at (new converts), Hazrat Amirul Momineenaa asked if she had any assistants who themselves were among nau mubai‘at.

Whilst offering guidance and direction, Hazrat Amirul Momineenaa said, “Within your team, you should have members who themselves are nau mubai‘at as they are well aware of the problems, situations and know what manner of tarbiyat can be conducted and how to integrate them into the Jamaat’s system.” Huzooraa added, “The nau muba‘in secretary we have here in the UK is an Englishman and he is aware of the situations and problems that usually arise with new converts. Similarly, the nau mubai‘at secretary is also among the nau mubai‘at.”

Huzooraa added: “You should make a team of naibeen [assistants] among nau mubai‘at whom you can train and guide so that they can tell you about the challenges nau mubai‘at face and which method can be adopted for their tarbiyat. One thing all the Lajna members – the secretaries sitting here, who have spent 10-30 years in service – should remember is that working alone and working well is no big achievement … If you have not assembled a team or a second line that can take care of work after you, then it means that you have not accomplished anything. To merely work alone is not important; what is important is that you also assemble a team that can continue the work in your absentia.”

Following this, whilst conversing with secretary tabligh, Hazrat Amirul Momineenaa asked about the plan for this year. Upon this, the secretary replied that they had set a target for 20 Bai‘ats. Hearing this, Huzooraa asked about the population in Australia and further said, “Your target should be more ambitious. If you aim and set high goals, you will be able to accomplish and achieve something.”

Hazrat Khalifatul Masihaa then added: “Do not simply try to convert others

Friday 25 December 2020 | AL HAKAM

6 to Islam for the sake of numbers or so that your reports seem more august. We [should] spread Islam because of our love and sympathy for humanity and so that we may bring them closer to Allah. Thus, our love and sympathy demands that we present the true teachings of Islam before them and bring them closer to God and in doing so, we ourselves should strive to improve ourselves and establish a relationship with God.” Following this, addressing the tarbiyat secretary, Huzooraa asked about tarbiyat plans and further said, “You should make such a plan that 100% of your members become regular in offering prayers; 100% of your members become regular in reciting the Holy Quran; they all should listen to my sermons; they should monitor their childrens’ progress in offering prayers; they must study hadith and the books of the Promised Messiahas so that their religious knowledge increases; they should dress modestly and observe purdah.

“If this is your plan, then you shall prosper. After six months, you must send me a report stating that you have been able to fulfil 50% of this plan.” Upon this, the secretary said, “Insha-Allah.” Hearing this, Hazrat Khalifatul Masih Vaa said, “You should say ‘Insha-Allah’, but after six months, you must say ‘Masha-Allah’ that you have fulfilled this plan.”

Addressing the secretary talim (education), 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. Huzooraa further stated that topics can also be chosen that are in line with or related to Lajna.

Hazrat Khalifatul Masih Vaa then asked how many Lajna and Nasirat members had memorised the qaseeda (Arabic poem, referring specifically to the qaseeda that starts with “Ya aina faidhillahi wal-irfani …”) of the Promised Messiahas and further said that Nasirat members should also be encouraged to memorise the Holy Quran.

Addressing an amila member serving as secretary tajnid (census), Hazrat Khalifatul Masih Vaa asked about the total tajnid and further enquired if it covered all the members of Lajna living in Australia.

Whilst addressing the secretary ishaat (publications), Huzooraa asked if there was any magazine being prepared and printed

by Lajna. The secretary stated that the magazine Ad-Duha was being printed and prepared for Lajna members and a twiceyearly magazine named Al-Meezan was printed for children.

Following this, addressing muavina sadr waqifaat-e-nau, Hazrat Khalifatul Masih Vaa asked how many waqifaat-e-nau were in Australia and further asked about their programmes and syllabi that were prepared for them.

With regard to the syllabi, the secretary asked Hazrat Amirul Momineenaa if there should be a uniform annual exam based on the syllabus received from markaz so that all waqifaat around the world are examined under one standard.

Responding to this, Huzooraa said, “The standard for each country is separate.

If one standard is kept, if will be difficult

for each country. Making your own separate exam will suffice. The syllabus has been provided; however, the exam may be different according to each country.”

Hazrat Amirul Momineenaa added, “You must see to it that all members study the syllabus.”

The national Wasiyyat coordinator asked what should be done for those women who wish to do Wasiyyat but their husbands would not allow them. Hazrat Khalifatul Masihaa said, “What can I say to such miserly husbands; I can only advise.”

Whist offering guidance to muavina sadr talim-ul-Quran and waqf-e-arzi, Huzooraa said, “To begin with, you should tell the national amila members to take part in waqf-e-arzi; then, you should tell the local sadrs.”

Whilst addressing the president of AMWSA (Ahmadiyya Muslim Women’s Student Association), Hazrat Amirul Momineenaa enquired about the number of students attending universities, those currently doing their PhDs and any seminars that they had conducted.

Addressing the secretary of Waqf-eJadid, Huzooraa asked if the target was accomplished for this year and further reminded them that only a few days

remained. Hazrat Khalifatul Masih Vaa asked about the Lajna contribution and further said, “You should fix your own targets. Here, in the UK, I have told them that they themselves should fix their own target; then, I add £50,000 to the target and they are able to accomplish this.”

Following this, addressing secretary sehat-e-jismani, Huzooraa enquired as to how many Lajna members exercised, played games or went out for walks. The secretary answered that approximately 1,000 Lajna members went out for walks.

Upon this, Hazrat Amirul Momineenaa asked if there was a gym or any hall allocated for Lajna members. The secretary explained that there was only one hall which was used for all auxiliary organisations.

Huzooraa said, “You may put up a screen in a specific area of the hall and utilise that space. If you are able to put up a screen for this meeting, then you can arrange for a permanent screen and allocate a space solely for Lajna members.”

Whilst addressing the secretary ziafat (food preparation), Huzooraa asked which dish had been prepared for the Lajna. The secretary replied that they had prepared and served chicken korma with rice.

Hazrat Khalifatul Masihaa was then asked a question regarding increasing attendance for meetings. Huzooraa replied by saying, “Keep reminding them, lovingly explain to them, not as office-bearers, but as sisters … include interesting programmes in the meetings or give those who do not attend the meetings an opportunity to present a speech.”

Huzooraa was then asked how one could motivate those Lajna members who refrained from giving chanda. Answering the question, Hazrat Khalifatul Masihaa said, “You should continue to remind them [about offering chanda]. [Remember] we are not tax collectors. Chanda is given in the way of Allah.”

A Lajna member stated that an Ahmadi friend of hers asked if one should follow instructions one receives from Hazrat Khalifatul Masih Vaa in a dream.

Huzooraa explained, “If it is a good instruction, then you should follow it.

If I say you should not offer prayer, then you shouldn’t follow it.” Hazrat Amirul Momineenaa further said, “Tell her that it is better to write to me, then I will see what the interpretation of the dream is.”

With this, the mulaqat came to a close.

Inauguration of Baitul Aafiyat Mosque in Sierra Leone Abdul Hadi Qurashi Sierra Leone Correspondent

On 16 December 2020, Jamaat-e-Ahmadiyya Sierra Leone inaugurated a new mosque and a mission house in Lunsar region.

The Jamaat in this region was established in 2009. The expenses for the mosque and the mission house were paid by the children of the late Chaudhry Jahan Khan Sahib and the late Rabia Begum Sahiba of 87 Shumali, Sargodha, on behalf of their parents.

For this project, Nasira Nazir Sahiba started a campaign in the family to collect the funds for this blessed endeavour. The whole family participated generously in this blessed cause. May Allah bless them. Amin Hazrat Amirul Momineenaa, graciously named it Baitul Aafiyat Mosque. The mosque is situated at the main Freetown Highway.

The foundation of the mosque was laid on 30 November 2019, by Abdul Karim Koroma Sahib, Member of Parliament, in a small gathering.

Regional Missionary, Rana Babar Shehzad Sahib supervised the construction of the mosque. The mosque can accommodate approximately 200 worshippers. The Jamaat members regularly participated in the construction of the mosque and helped to save lots of expenses.

The inauguration programme was chaired by Saeedur Rahman Sahib, Amir and Missionary-in-Charge, Sierra Leone.

The ceremony started at 11am, with the recitation of the Holy Quran, its translation and a nazm.

In his speech, Amir Jamaat Sierra Leone

mentioned the high status of the Holy Quran and mentioned the advent of the Promised Messiah and Imam Mahdias and his signs.

He also told the audience about the services of Jamaat-e-Ahmadiyya, in Sierra Leone and around the world.

Amir Sahib cut the ribbon and officially inaugurated both the buildings and led the attendees in dua (silent prayer). After the Zuhr and Asr prayers, lunch was served to the guests.

A total of 472 Ahmadis and nonAhmadis participated in this blessed programme, which included eight chiefs, chiefdom Imam, chairman Imam Council Marampa Chiefdom, 22 imams, school principals and teachers and one pastor.

31 Jamaats of Lunsar region were represented in this programme.

We pray that this mosque may always remain inhabited with true worshippers.

Amin.

7

Friday 25 December 2020 | AL HAKAM

From the Markaz

“Gain that knowledge, which is useful for yourself, human beings and your religion” Mauritius waqifaat-e-nau virtual mulaqat with Hazrat Amirul Momineen On 20 December 2020, a group of waqifaate-nau in Mauritius had the good fortune of meeting with Hazrat Amirul Momineenaa in a virtual class.

The class commenced with a recitation from the Holy Quran and its translation.

Following this, a nazm, composed by the Promised Messiahas, was read out, after which its translation was presented.

Following this, a brief report was presented by muavina sadr waqifaat-e-nau.

In the report, she stated that there were a total of 114 waqifaat-e-nau in Mauritius.

She further stated that every Sunday, a class was conducted in which they taught the waqf-e-nau syllabus and that this year, a new tabligh class was also implemented.

After delivering the brief report, the muavina sadr asked Hazrat Khalifatul Masihaa how to encourage waqifeen-e-nau to be more involved in Jamaat work.

Responding to this, Huzooraa said: “Tell [the parents] to listen to my khutbas [sermons], then they will know their duties towards their Waqf-e-Nau children. Especially the khutba I delivered in Canada, in 2016, about Waqf-e-Nau; that should be widely spread and distributed to the parents of Waqf-e-Nau children.”

During the mulaqat, the waqifaat-enau had the chance to ask Huzooraa various questions on matters relating to religion, life and day-to-day issues.

A young girl stated that missionaries were able to gain a lot of knowledge by joining and attending Jamia Ahmadiyya and further expressed that she would also like to gain such knowledge and asked Hazrat Khalifatul Masih Vaa for advice and guidance on this matter.

Answering the young girl, Huzooraa said: “Those countries that are very much established have started Aisha diniyat [theological] classes for girls and also hafizun [memorisation of the Holy Quran] classes. So, in those classes, girls are also receiving religious knowledge and also, at the same time, they are memorising the Holy Quran and becoming huffaz [those who have memorised the Holy Quran].

“So, when Mauritius Jamaat becomes well established – although it is established, but I think you are still lacking the resources – and when there are enough resources, I hope some training courses will also be implemented for girls in Mauritius.” Huzooraa added, “There is

no international Jamia Ahmadiyya for girls. So, for the time being, you have to increase your knowledge by reading yourself and striving hard for obtaining that knowledge.”

Following this, a young girl stated that on one occasion, whilst conversing with her friends, she said that God had not created anything in vain. Upon this, she said that she was asked why God created lizards and cockroaches, to which she expressed that she had no answer for this.

The girl thus asked Huzooraa how she could give a satisfactory answer.

Hazrat Khalifatul Masihaa explained: “As you said, Allah has not created anything in vain. Even scorpion is used for making medicine … medicine is also made from snakes. For instance, those who suffer from hay fever and pollen allergy, for them, Lachesis is a homeopathic medicine which is used for treatment.” Huzooraa added, “So, there are quite a number of things which we do not know the purpose of, but Allah has created everything for a

purpose.”

After being asked how one can acquire Allah’s love and know that Allah is satisfied with our deeds and actions, Huzooraa said: “If you always obey what Allah commands, then you can acquire the love of Allah. There are quite a number of commandments in the Holy Quran.”

Hazrat Khalifatul Masih Vaa added, “If one follows all those commandments and injunctions given to us by Allah, then one can attain the love of Allah.”

Huzooraa further said, “When you are following all those commandments which God has given and you are a true believer and follow the true teachings of Islam, then Allah says that He is happy.”

Upon being asked how children should respond when parents punish them, Huzooraa said: “Parents should not punish or scold children on small, petty things … Even the Promised Messiahas has said that he did not like for parents to unnecessarily punish their children on small, petty things;

rather, they should tolerate each and every thing of their children and pray for them that Allah reforms them and remove their shortcomings and problems.” Huzooraa added, “One day, insha-Allah, when you become a mother, then you take care of your children in a proper way so that they become a good asset for the community.”

Thereafter, a young girl said that usually, during Namaz, one prays during sajdah; however, she asked whether one could still pray by raising their hands after saying salam.

Responding to this, Hazrat Khalifatul Masih Vaa said: “When you wish to seek help from somebody and go to the person’s house, but you do not talk about the required thing before them and then upon leaving and coming out of the house, you say, ‘O [so and so], help me’, it is senseless. The prayers show that you are in the presence of Allah. Allah has told you that when you are in prayer, you are close to Him, especially when you are in prostration.”

Friday 25 December 2020 | AL HAKAM

8 Huzooraa added, “Whenever we are in the presence of Allah, we should say everything to Him, not when we leave His house.”

Upon being asked about the Nusrat Jehan Scheme, Hazrat Amirul Momineenaa said: “During his visit to The Gambia, Allah revealed to Hazrat Khalifatul Masih IIIrh or put it in his heart that he should start a scheme in which the less privileged people of Africa should be catered for … This scheme is to help those underprivileged people of Africa in their education and with regard to their health problems. This is why he started opening hospitals and schools in African countries.”

Following this, a young girl asked how one can distinguish if a dream is from Allah or if it is just from one’s own subconscious.

Responding to this, Hazrat Khalifatul Masih Vaa said: “A normal person sees 4-5 dreams during the night if you have a good sound sleep; this is what psychiatrists say.

Sometimes, some dreams are so strong that when you see those dreams, you realise that they are from Allah … If you see any verse of the Holy Quran that has some meaning, then it is a true dream. If you see somebody telling you not to pray, it means it is from Satan and should not be followed.

“There are so many things which happen in your day-to-day life and during the night time, when you are sleeping, all those things come out from your subconscious and then take the shape of a dream and then you see them; they are not necessarily true dreams.”

Huzooraa further said, “Sometimes, some dreams are very clear; sometimes they are complicated and sometimes they merely reflect the things you see during your day-to-day life.”

A young girl said that in a hadith, it is mentioned that a person who dies by way of drowning is considered a shaheed (martyr). She further asked if this applied to everyone.

Hazrat Amirul Momineenaa said, “There are so many categories of shaheeds … The main thing is that the person must be a momin – a person who obeys the commandments of Allah and is a good believer.”

Following this, a girl asked what advice Huzooraa could give to protect oneself from drugs, which is becoming more and

more prevalent in schools.

Answering this, Hazrat Amirul Momineenaa said: “It is everywhere in the world nowadays.

There is a big mafia which is causing this problem. They are utilising school children to sell their drugs. They give them a small amount in the beginning, free of cost, and when they get addicted, they say, ‘Okay, we will give you these things free of cost if you sell them among your fellow students.’

“So, society is now completely corrupted. There are no morals in society, they do not care about what they are doing with their children; with the children of the nation. Everybody is now selfish.”

Hazrat Amirul Momineenaa added, “We have to be very vigilant, keep an eye on those people, admonish them, advise them and the main thing is to pray for your children that they are not involved in such types of habits.”

Whilst asking her question, a young girl said that when one attains a certain spiritual level, how a person could ensure that they do not fall into old habits.

Answering this, Huzooraa said, “You must seek Allah’s help and continuously do istighfar and fervently pray to Him.” Following this, a young girl said that she learned to play the violin in school as it was an obligatory subject and the marks obtained were counted in the overall results. She further asked for Huzoor’saa advice on the matter.

Huzooraa explained, “If it is compulsory for you to use the violin at school, then only use it in school; there is no need to bring it home. At home, you should concentrate more on your prayers and other positive things which can increase your knowledge.” Huzooraa added, “You should try to gain that knowledge, which is useful for yourself, human beings and your religion.”

As the class drew to a close, the muavina sadr stated that there were some waqifaate-nau who had not yet confirmed their waqf and did not respond when contacted.

Huzooraa said, “They should be given a final intimation that ‘if you do not wish to contact us, then we are going to report your name to the centre to remove your name from the list the waqifaat-e-nau …

Those who do not want to continue their waqf can leave; that is not a problem. There is no compulsion.”

Ahmadi Muslims in Malta: Humanitarian services in 2020 Laiq Ahmed Atif President Jamaat-e-Ahmadiyya Malta

In the modern and technological world, life has become so busy and hectic that the people who need our attention the most are abandoned and neglected. Marginalisation, deprivation and isolation are pressing issues for the contemporary world.

During this particular year, however, the Covid-19 pandemic has put the whole of humanity through suffering. It has affected everyone. Besides the health issues, the pandemic has caused great economic damage, preventing people to even make ends meets; poverty has increased drastically.

In such circumstances, becoming selfless, caring for others and serving humanity is an unparalleled noble deed, a core teaching of Islam.

The Promised Messiahas has taught us that serving humanity is itself a form of worship of Allah and that to fail to help a brother in their time of need or difficulty is utterly immoral and wrong.

Jamaat-e-Ahmadiyya Malta was fortunate to have the opportunity to serve their fellow human beings and to show solidarity to them.

On 15 December 2020, Jamaat Malta visited Dar tal-Providenza, a home for disabled people that provides individualised residential services to persons with disabilities. During this visit, gift hampers were presented to Ms Nadine Camilleri Cassano, the administrator of Dar talProvidenza.

In addition, Jamaat Malta visited Peace Lab, a voluntary institute that provides accommodation, training and help for finding employment to refugees living in Malta. At this occasion, gift packs were presented to Priest Dijonisju Mintoff, the founder of the Peace Lab. This year again, Jamaat Malta had the

opportunity to visit San Blas – a Caritas Malta’s rehabilitation facility for people with drug addiction problems, and to present gift hampers consisting of cakes and chocolates, for all the residents and staff members.

Mr Anthony Gatt, the director of Caritas Malta, together with his team, welcomed the Jamaat and thanked them for its continuous support and solidarity.

During this visit, we also had the opportunity to meet the people at the rehabilitation centre. I explained to them the purpose of our visit, the Islamic teaching regarding serving humanity and briefed them about Jamaat-e-Ahmadiyya.

In addition, I also spoke about the consequences of using illicit drugs and how one can successfully come out of this difficult phase in life.

We were extremely moved by listening to the heartbreaking stories of people who had personally suffered or had seen their loved ones suffer from drugs addiction.

One woman lost her husband at a very young age due to drugs addiction. She was overwhelmed with emotion whilst she narrated the story of how her loved one conceded to drugs. Her husband was a Muslim and she asked for prayers for him.

I recited prayers from the Holy Quran and ahadith for the deceased and also presented their translation. The words of the Quran and teachings of the hadith made those present there well up.

One person told us that he successfully came out of drug addiction but relapsed. I told him that the Holy Quran has guided us that we must be mindful and extremely careful in choosing our friends because human beings are influenced by the people with whom they associate or spend time.

Thus, we must befriend pious people.

“O ye who believe! fear Allah and be with the truthful.” (Surah al-Taubah, Ch.9: V.119)

Waqf-e-Jadid awareness event in Huddersfield Aamir Shahzad President Huddersfield South

On 13 December 2020, Jamaat-e-Ahmadiyya Huddersfield North and South organised a virtual Jalsa, in which presentations were delivered regarding Waqf-e-Jadid and amin ceremonies also took place (the ceremony held when one completes first reading of the Holy Quran).

Fahim Anwar Sahib, Secretary Waqf-eJadid UK – with his IAAAE team – joined

this jalsa and delivered a talk about Waqfe-Jadid.

Nayab Sahib shared a beautiful presentation which highlighted the humanitarian works of IAAAE in Africa that have taken place with the help of Waqfe-Jadid funds. It showed how this blessed scheme is helping humanity all over the world.

During the lockdown, members of Huddersfield Jamaat took benefit of their spare time and helped their children in

completing their first readings of the Holy Quran.

During this jalsa, a few couplets from Durr-e-Sameen were recited. Then amin ceremonies for 12 children, who had completed their first reading of the Holy Quran, were held.

In reality, all parents, Atfal and Nasirat wished to have their amin ceremony with Hazrat Khalifatul Masih Vaa, but it was impossible due to the ongoing pandemic situation. Neverthless, all the names of

these children who had completed the first reading of the Holy Quran, along with how long it took them, were sent to Hazrat Khalifatul Masih Vaa for prayers.

At the end, the regional missionary of Huddersfield, Sabahat Karim Sahib, advised all participants to regularly recite the Holy Quran and try to recite with it with translation and commentary as well.

This blessed jalsa concluded with silent prayer.

Friday 25 December 2020 | AL HAKAM

Impressions of waqifaate-nau Mauritius on virtual mulaqat

Muhammad Aniff Muslam Amir Jamaat Mauritius

On 20 December 2020, waqifaat-enau Mauritius had the opportunity to attend their first virtual mulaqat with Hazrat Amirul Momineenaa. 64 waqifaate-nau attended the virtual mulaqat.

Alhamdolillah.

The planning started as soon as we got approval from the Markaz. One week’s refresher course and tarbiyyat camp was organised in the mosque to fully prepare the waqifaat-e-nau on a wide range of topics and materials from the Syllabus.

Everyone’s name tag was prepared well in advance for the historic event. Parents also bought new clothes for their daughters on this special occasion.

With the help of MTA Studios Mauritius, rehearsals for the seating arrangements and tests were carried out along with guidance on etiquette of a mulaqat. The muavina sadr Waqf-e-Nau did a survey and prepared her report with the latest figures to present to beloved Huzooraa.

They had the chance to do a final rehearsal a day before the mulaqat. A small programme was also made for the virtual class, consisting of a short tilawat with translation and nazm in chorus.

The atmosphere was very tense minutes before the class started. Everyone was eager to welcome beloved Huzooraa.

As soon as Huzooraa greeted us with Salaam, everyone’s tension and stress vanished, leaving them at ease just with the presence of the Khalifa.

The waqifaat-e-nau were very happy to see Huzooraa. When the class ended, impressions of the waqifaat were noted.

Here are some of those impressions: Amina Mehreen Bukhuth Sahiba said: “I feel deeply humbled and honoured to have had the blessed opportunity to watch Huzooraa speak to us live and advise us with so much gentleness, kindness and love. Especially during these times, when Covid-19 has put the whole world in confinement, seeing Huzooraa live gives us a breath of freshness and brings much peace and contentment to our hearts, alhamdolillah” Munreddy Warzeefa Hania Sahiba said: “I was so happy. My heart was filled with joy. It was the first time that I saw

Huzooraa live, talking to us.”

Aisha Sultana Begum Aullybux Sahiba said: “Coming up to the mulaqat, we were all very tense, but on seeing Huzooraa speak to us directly, I instantly felt relaxed. I was grateful to be blessed with an opportunity like this and pray that we have another.”

Madiha Hadi Bhugeloo Sahiba said: “At first, I was nervous but when the meeting was being carried out the nervousness went away. I felt a sense of joy by seeing Huzooraa. It was memorable experience.”

Hadiyah Kawthar Hosany Sahiba said: “It was such a blessed and historic moment, which will forever be cherished in my heart.”

Shakila Tayyeba Taujoo Sahiba said: “The experience that we have had was incredible; a chance that not many have had or may have in the future. Although Huzooraa was not physically here, the feeling which we felt throughout the mulaqat was incredible. I will forever remember this event”.

Amtul Kafee Aullybux Sahiba said: “It was an amazing experience to see Huzooraa live in front of us and he was able to answer the questions of waqifaate-nau. I wish we could have such meetings frequently.”

Aisha Mohun Sahiba said: “The topics on which Huzooraa was asked questions were all very interesting and the answers Huzooraa gave were all very resourceful and eye-opening.”

Bhugeloo Masheerah Begum Sahiba said: “I felt anxious before the start of the mulaqat, but as soon as Huzooraa showed up, all my stress went away and I felt relaxed. I always watch Huzoor’saa classes with other waqifaat on MTA and I am very happy that we also got the opportunity to meet Huzooraa and benefit from his guidance”.

Saima Afzal Durgauhee Sahiba said: “We always look at videos of Huzooraa having classes with other waqifaat-enau and it felt really nice to be part of this. Seeing Huzooraa smiling was really overwhelming. Time flew by very quickly during the mulaqat.”

Amtul Kafee Taujoo Sahiba said: “I am very happy that all waqifaat-enau had the opportunity to have a mulaqat with Huzooraa. Indeed, this mulaqat

was a heart-warming one. Moreover, it was a complete pleasure to receive all these beautiful advices from our beloved Huzooraa. This day will remain memorable. Jazakallah.”

Arzeena Bakarkhan Sahiba said: “It was a pleasure to have this mulaqat with Huzooraa. Throughout the questions and answers, we got to learn new things, the best part of which was Huzoor’saa humour and smile. If possible, these mulaqat sessions should be done at least twice a year.”

Jowahir Nighat Ayesha Sahiba said: “I felt as if we were sitting in Huzoor’saa office in Mubarak Mosque, Islamabad.

I could feel the love, affection and trust beloved Huzooraa has for us. Jazakallah beloved Huzooraa, MTA Team and Waqfe-Nau department for this memorable and wonderful mulaqat!”

Humaira Haneefa Durgauhee Sahiba said: “It was a great pleasure to have this mulaqat with Huzooraa. He spoke to us in a jovial manner, which was so overwhelming to see and also made us comfortable during this mulaqat. I feel very proud to be a waqifa-e-nau. I hope to have more mulaqats with Huzooraa, inshaAllah.”

Rahimun Inayah Sahiba said: “Like every mulaqat, this one also was very enlightening. However, to experience it first hand is a whole higher level of happiness. I feel blessed to have had the opportunity to talk to beloved Huzooraa.”

9

Madiha Taujoo Sahiba said: “I was overwhelmed to see Huzooraa.

He was very patient in answering our questions with so much love. I will always remember this experience and hope to get the chance to have such sessions like this again.”

Farzana Jamal Ahmad Sahiba said: “It was a real pleasure to hear beloved Huzooraa addressing us.”

Amreena Khan Croutsche Sahiba said: “It was a historic moment for me. I strongly felt beloved Huzoor’saa presence amongst us. For me personally, this was a learning experience and after this mulaqat, I firmly believe that we should reform ourselves to be worthy members of the blessed scheme of Waqf-e-Nau. Jazakallah.”

Aysha Nooreen Khudurun Sahiba, Muavina Sadr Lajna Waqf-e-Nau, said: “As in-charge Waqf-e-Nau, I was very much anxious and kept praying for the success of the mulaqat. When Huzooraa addressed us, I felt mostly relieved of the anxiety. Huzooraa asked me to let the girls ask their questions first and if there was time, then I could ask. I was really thrilled when, at the end, Huzooraa remembered and asked me to continue with my questions. I feel Huzooraa takes care of every detail in a mulaqat and remember every little thing, which is amazing.”

The virtual mulaqat was one-hour long, alhamdolillah.

Friday 25 December 2020 | AL HAKAM

10

Answers to everyday issues Part V

Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa has given at various occasions in his written correspondence and during MTA programmes is being officially published below for everyone’s benefit.

Zaheer Ahmad Khan Records Department, Private Secretariat, London

Female prisoners of war Someone wrote to Huzooraa that he had been taken aback by the fact that Islam allowed intimate relationships with and the sale of female prisoners of war. He wrote that it had been very disheartening for him to know this. He also wrote that after the Bai‘at of the Promised Messiahas, he had hoped that Huzooraa would dismiss this notion and cleanse Islam of it, but he had not seen this happen.

Huzooraa, in his letter dated 3 March 2018, gave a very insightful reply to this question. He said: “The truth is that several misunderstandings regarding this issue arise because this issue has either not been well explained to people or not well understood by them. These misunderstandings have been cleared by the Promised Messiahas in his writings.

His Khulafa have also been refuting the misconceptions at appropriate occasions and have been explaining the true teachings.

“Firstly, Islam does not at all permit anyone to capture the women of the enemy and to enslave them just because they are at war against them.

“The teaching of Islam is that no one can be taken prisoner unless a regular war takes place. Allah the Exalted states in the Holy Quran: ُ ۡ َ ۡ َ ۡ ُ ّٰ َ ٰ ۡ َ ۤ ٗ َ َ ۡ ُ َّ ۡ َ ّ َ َ َ َ َ َ ‫ض ؕ ترِیۡ ُد ۡو َن ع َرض‬ ِ ‫ما کان ل ِن ِب ٍی ان یکون لہ اسری حتی یث ِخن فِی الار‬ ّٰ َ َ َ ٰ ۡ ُ ۡ ُ ُ ّٰ َ َ ۡ ُّ ٌ‫الل ُہ عَزیۡ ٌز َح ِک ۡیم‬ ‫الدنیا ۖ٭ و اللہ یرِید الاخِرۃ ؕ و‬ ِ ‘It does not behove a Prophet that he should have captives until he engages in regular fighting in the land. You desire the goods of the world, while Allah desires for you the Hereafter. And Allah is Mighty, Wise.’ (Surah al-Anfal, Ch.8: V.68) “Thus, since the condition of a regular war was in place, only those women were taken prisoners who were there to fight on the battlefield. Therefore, they were not just general women, but rather those who came as armed adversaries.

“Moreover, when one looks at the rules of engagement and customs of that time, it becomes clear that in those days, when there was warfare, both sides used to seize each other’s people, be they men, children or women, and they used to enslave them. ُ “Therefore, in accordance with ‫َج ٰٓزؤا‬ َ‫[ َس ّی َئ ٍۃ َس ّی َئ ٌۃ ِّم ۡث ُلہا‬the recompense of an injury ِ ِ is an injury the like thereof], it was not objectionable for Muslims to do so under the rules of engagement, mutually agreedupon by both the parties. This is especially

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so when viewed in the context of that era, the circumstances and the region.

“Nonetheless, the Holy Quran has further bound all these rules of war by a core teaching. It says: ُ َ ۡ ‫اع َت ُد ۡوا َع َل ۡی ِہ بم ۡثل َما‬ ۡ ‫َف‬ ‫اع َت ٰدی َعل ۡیک ۡم‬ ِ ِ​ِ “This means, ‘Whoso transgresses against you, punish him for his transgression to the extent to which he has transgressed against you.’ (Surah alBaqarah, Ch.2: V.195) “It further states: َ ٌ َ َ َٗ​َ َ َٰ َۡ َٰۡ َ​َ ‫اب ال ِۡی ٌم‬ ‫فم ِن اعتدی بعد ذل ِک فلہ عذ‬ ‘Whoso, therefore, will transgress after this shall have a grievous punishment.’

(Surah al-Ma‘idah, Ch.5: V.95) “This doctrine is distinctly superior to the teachings of all previous religions.

If one studies the teachings about warfare in the Bible and the holy books of other religions, one finds in them the teaching to utterly destroy the enemy. Let alone men and women, we find that they even go so far as to command the robbing, burning down and destroying of their children, livestock and homes.

“Even under such conditions, when both the parties lose control over their emotions, are determined to kill each other and are so enraged that even after the killing, the emotions do not subside

and the anger is only quenched by mutilating the corpses of the enemy, the Holy Quran gave such teachings which amounted to bridling uncontrollable horses. The Companionsra followed this teaching so beautifully that history is filled with hundreds of enviable examples.

“In those days, the disbelievers used to imprison and severely maltreat Muslim women. Let alone prisoners, they even used to cut off the noses and ears of the fallen Muslims while mutilating them.

Who can forget that Hindah chewed on the liver of Hazrat Hamzahra?

“But even on such occasions, Muslims were taught that although they are on the battlefield, they should not raise their swords against any woman or child and they were strictly forbidden from mutilating the enemy’s corpses. So, the sanctity of the enemy’s dead bodies was safeguarded.

“As far as the issue of female slaves is concerned, it should always be kept in mind that in the early stages of Islam, the enemies of Islam would make Muslims a target of various kinds of atrocities. If they got hold of the wife of a poor and oppressed Muslim, they would include her among their wives as a slave.

“Hence, in accordance with the ُۡ ٌَ َ ُ Islamic injunction of ‫[ َج ٰٓزؤا َس ِّیئ ٍۃ َس ِّیئۃ ِّمثل َہا‬the recompense of an injury is an injury the

like thereof], such women who came along with the assailing army against Islam in order to support them would be taken captives as prisoners of war in accordance with the custom of that era.

Then, if such women did not earn their freedom by paying the ransom or through the method of mukatabat [an agreement between a slave and master, where the slave offers to pay his own monetary value in order to be set free, by working the number of hours required to pay the settled amount], it became permissible to have intimate relations with such women after performing nikah.

“However, there was no consent required from that prisoner of war for such a nikah. Moreover, a nikah to such a woman did not affect the permission to marry four [free] women. In other words, a man could perform nikah with such a woman despite being married to four [free] women. However, if the female prisoner of war bore a child, she would become free as a result of being the mother of that child.

“Moreover, the good treatment of female prisoners of war, arranging for their education and training, and freeing them was declared a meritorious deed in Islam. Therefore, Hazrat Abu Musa alAsh‘arira narrates:

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Friday 25 December 2020 | AL HAKAM َ​َ َ ْ َ َ َ​َ َ ٌ ُ َ ُ َّ َ َ ‫الن ِب ّي أيّ َما َر ُج ٍل كانت ل ُه َجا ِريَة فأ ّدب َ َها فأ ْح َس َن‬ ‫قال‬ َ ُ َ َ َ َ َّ َ َ َ َ َ ْ َ َ َ ْ َ ْ َ َ ‫ان‬ ِ ‫تأدِيبها وأعتقها وتزوجها فله أج َر‬ “That is, the Holy Prophetsa said: ‘He who has a slave-girl and teaches her excellent manners and then frees and marries her, will get twofold reward.’

(Sahih al-Bukhari, Kitab al-Itq, Bab alabdi iza ahsana ibadata rabbihi wa nasaha sayyida sayyidahu) “Ruwaifa Ibn Thabit Ansarira narrates: ْ ُّ َ َ َ َ ْ َ ُ َ ْ َ ُ ُ َ ّ ٰ َ ُ َ ُ ْ َ ‫ام ِرئ ي ُ ْؤ ِم ُن‬ ‫س ِمعت رسول الل ِه يق‬ ٍ ِ ‫ول يوم حني ٍن قال لا ي ِحل ل‬ َ ْ ْ َ َّ َ‫اء ُه َز ْر َع َغيْره۔ ي َ ْعني إتْ َيان‬ ْ َ َ َ ْ َ ‫آخ ِر أن يس ِقي م‬ ِ ‫بِالل ِه وال َي ْو ِم ال‬ ِ ِ ِ​ِ ْ َ َ َ ْ َ ّ ٰ ُ ْ ْ ُّ َ َ َ َ َ ْ ‫آخ ِر أ ْن يَقع‬ ِ ‫الح َبالى ولا ي ِحل لِام ِر ٍئ يُؤ ِمن بِالل ِه وال َي ْو ِم ال‬ ْ ُّ َ َ َ َ َ ْ َ ْ َ َّ َ ْ َّ ‫َ َ ْ َ َ م َن‬ ‫ام ِرئ ي ُ ْؤ ِم ُن‬ ٍ ِ ‫على امرأ ٍة ِ السب ِي ْحتى ي َستب ِرئها ولا ي ِحل ل‬ ْ َ ّٰ ْ َ ًَْ َ َ ْ ‫يع َمغنما َح ّتى يُق َس َم‬ ‫آخ ِر أن ي ِب‬ ِ ‫بِالل ِه وال َي ْو ِم ال‬

‘I heard the Messenger of Allahsa say on the occasion of the Battle of Hunain, “It is not lawful for a man who believes in Allah and the Last Day to water what another has sown with his water [meaning intercourse with women who are pregnant]; it is not lawful for a man who believes in Allah and the Last Day to have intercourse with a captive woman till she delivered; and it is not lawful for a man who believes in Allah and the Last Day to sell the spoils of war before it is formally divided.”’ (Sunan Abi Daud, Kitab an-Nikah, Bab fi wat’i s-sabaya) “Hence, in principle, Islam is definitely not in favour of enslaving people. In the early stages of Islam, temporary permission had to be granted for this under the specific circumstances of that era. However, Islam and the Holy Prophetsa encouraged the manumission of slaves and emphasised that they should be treated with kindness until they themselves earned their freedom or they were set free.

“As soon as these specific conditions ended and the state laws took on a new form, as is the custom now, so did the justification to enslave people. Now, according to Islamic law, there is absolutely no justification for keeping a slave. In fact, the Promised Messiahas declared it as forbidden [haram] under current circumstances.”

Evil eye, prayers of the oppressed and shirk Huzooraa was asked regarding when it is said that the evil eye of someone has affected us or that any trouble or distress has been caused by the prayers of an oppressed person and whether such thinking is considered shirk.

Huzooraa, in a letter dated 7 March 2018, gave the following reply to this question: “Being affected by an evil eye or the supplication of the oppressed has nothing to do with shirk because in both cases, the result is effectuated by God Almighty and not the one who casts an evil eye nor the oppressed person. The beholder of the evil eye merely expresses an unintentional desire and a sigh arises from the pain of the oppressed person which God accepts and sets it into action.

“Hence, both matters have nothing to do with shirk, especially since both of these matters are proven by the sayings of the Holy Prophetsa.

“It is narrated in the ahadith that the Holy Prophetsa advised:

ٰ ْ َ َ َ ُ ْ ْ َ ْ َ َّ ْ َ َ َّ َ ٌ َ‫اللّه حِ ج‬ ‫اب‏‏‏‬ ِ ‫ ف ِإنها لي َس ب َ ْينها وبَي َن‬،‫وم‬ ِ ‫ات ِق دع َوة ال َمظل‬

‘Fear the curse of the oppressed as there is no screen between his invocation and Allah the Exalted.’ (Sahih al-Bukhari, Kitab al-Mazalimi wal-Ghasb) “Similarly, it is mentioned: ْ َ َ َ َ َ ٌّ َ ُ ْ َ ‫العين حق ونهى ع ِن‬ ‫الوش ِم‬ “The Holy Prophetsa said, ‘It is true that one could be affected by an evil eye’, and he forbade the tattooing of the body.’

Purdah of the feet Someone asked Huzooraa whether it was permissible for Ahmadi Muslim women to exclude their feet from purdah.

Huzooraa, in his letter dated 3 May 2018, gave the following reply to this question: “When the Holy Quran addresses the commandments of purdah, it first commands believing men to lower their gaze. After this, whilst giving commandments of purdah to believing women, they are also firstly commanded to restrain their eyes. Then they are instructed to draw their head-coverings over their bosoms and not to disclose their beauty and to not to strike their feet so that what they usually hide of their ornaments may become known to people.

“One of the meanings of not striking the feet on the ground is that if a piece of jewellery such as an anklet etc. is worn on the feet, its sounds may draw people’s attention and gaze to that lady wearing them which is contrary to the commandments of purdah.

“Similarly, if the feet are adorned with henna or nail polish etc. then such feet can be a form of attraction to men. As a result, the eyes of these men will turn to a woman who is not following these commandments of purdah. However, if the feet are not adorned with any kind of ornaments, then there would not be such attraction to those feet and it would not be a violation of purdah even if such feet were not covered up.

“The ahadith also contain various instructions regarding purdah. In one hadith, the Holy Prophetsa commanded women to cover their whole body except their face and hands. In another narration, the Holy Prophetsa was asked, if a woman did not have a skirt, whether she could pray in a veil and a tunic.

“The Holy Prophetsa approved,

provided that the tunic was long enough to cover the back of her feet.

“According to another narration, on the occasion of the Battle of Uhud, Hazrat Aishara and Hazrat Umm-e-Sulaimra used to lift their skirts and fill jugs to give water to the men. The narrator says that in this condition, their anklets were visible.

“Whilst explaining the Quranic verses about purdah, the Promised Messiahas said: ‘In the same way, direct the believing women that they should restrain their eyes from looking at men outside the prohibited degrees and should safeguard their ears against listening to the passionate voices of such men. They should cover up their beauty and should not disclose it to anyone outside the prohibited degrees.

They should draw their head-coverings over their bosoms and should thus cover up their heads and ears and temples. They should not strike their feet on the ground like dancers. These are directions which can safeguard against stumbling [Surah alNur, Ch.24: V.31-32).’ (The Philosophy of the Teachings of Islam, p. 28) “Speaking of Islamic purdah, the Promised Messiahas said: ‘Islamic purdah is to fully cover the hair by wrapping a veil around the head and using a part of the veil to cover the chin and a part of the forehead as well as covering every part of adornment. The veil could, for instance, go around the face like this: (Here a sketch of a person’s facial features is shown. The areas that do not fall under the dictates of purdah are shown to be open while the rest is shown to be covered under purdah.) This kind of purdah could be easily tolerated by English women and this way, there would be no issue with going out on a walk as the eyes are uncovered.’ (The Review of Religions, Vol. 2, no. 1, p. 17, January 1905) “Hazrat Musleh-e-Maudra writes, in his commentary regarding lowering one’s gaze, that the aim of this is to prevent the gazes of men and women from meeting.

Other than that, whenever she goes out, every woman’s feet, movements, height, the movement of her hands and many such things remain visible to men. (Tafsire-Kabir, Vol. 6, p. 298) “Therefore, the above-mentioned extracts prove that every part of a woman’s body which falls under the category of her adornment and could attract a nonmahram, must be covered under normal

circumstances.”

Ways of expressing gratitude to Allah During a virtual mulaqat of Jamia Ahmadiyya Indonesia students with Hazrat Khalifatul Masihaa, on 31 October 2020, a student said to Huzooraa that in 2025, Jamaat-e-Ahmadiyya Indonesia will have been established since 100 years. He asked how they could express gratitude for this to Allah the Exalted.

Huzooraa gave the following reply: “Within the next five years and upon the centenary of the establishment of the Jamaat in Indonesia, you should set a target of converting at least 100,000 people to Ahmadiyyat. You should endeavour to inculcate the habit of offering Salat in congregation within every Ahmadi. You should endeavour to instil the habit of reciting the Holy Quran daily within every Ahmadi. You should endeavour to make every Ahmadi develop and maintain a relationship with Khilafat. You should strive to develop the habit of invoking salutations upon the Holy Prophetsa within every Ahmadi. If you do all of these things, then it will be a great achievement.”

Huzoor’s prayers as a student In the same mulaqat, held on 31 October 2020, a student asked Huzooraa which supplications he used to offer as a student when he faced difficulties.

Huzooraa gave the following answer: “There is no supplication in particular.

I would prostrate before my Lord and would implore Allah the Exalted to solve my problem. Salat and prostration; that is all! Pray for whatever you need in your own language during prostration when praying.

“A prayer which one recites in one’s own language naturally invokes passion and heartfelt emotions within the person.

In terms of other prayers, you should also recite Durood Sharif, istighfar and ‘la haul’.

One should seek forgiveness for one’s sins whilst reciting istighfar, but the best method of praying is to weep and pray before Allah the Exalted in the prostration of your voluntary, sunnah and obligatory prayers. And prayers which are offered in one’s own language produce heartfelt emotions, which then solve one’s issues.”

(Translated by Aqeel Ahmad Kang, London)

Friday 25 December 2020 | AL HAKAM

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A chronology of Waqf-e-Jadid’s early years (1957-1965) Ata-ul-Haye Nasir Al Hakam

Allah the Almighty granted glad tidings to the Promised Messiahas about a son, through whom Islam Ahmadiyyat was to prosper and whose great attributes were to be manifested in every corner of the world.

Hazrat Mirza Bashiruddin Mahmud Ahmadra was the fulfilment of this glad tiding. From the very beginning, he was seen as an extraordinary person. Then in 1914, Allah the Almighty bestowed upon him the mantle of Khilafat. He devoted his entire life to the service and propagation of Islam and always strived to carry forward the mission of the Promised Messiahas.

At every step, many enemies emerged and made every effort possible to stop him from accomplishing his mission. But the help of God Almighty remained with him. He initiated such great movements and schemes for the progress of Islam, the fruits of which are still visible today and will continue till the Day of Judgment, inshaAllah Tahrik-e-Waqf-e-Jadid is also one of the great achievements of Hazrat Musleh-eMaudra.

During his Eid-ul-Adha sermon on 9 July 1957, Hazrat Musleh-e-Maudra stated: “It is my desire that if there are such youngsters who have the desire in their hearts to follow in the footsteps of Hazrat Khawaja Moinuddin Sahib Chishtirh and Hazrat Shahabuddin Sahib Suhrawardyrh, then just as the youth of the Jamaat dedicate their lives under Tahrik-e-Jadid, they should dedicate their lives directly to me so that through me, they can perform the task of educating the Muslims. They should take instructions from me and then serve in this country [Pakistan]. Our country is not deserted in terms of population, but very deserted in terms of spirituality …

“So I want the youth of the Jamaat to have the courage and dedicate their lives to this cause. They would not be employed under Sadr Anjuman Ahmadiyya or Tahrike-Jadid, but instead, they will use those ways for their livelihood, which I will tell them.

Thus, they will gradually establish new communities [jamaats] in the world … and create new Rabwahs and new Qadians ...

They will teach people the Holy Quran and hadith and train their students. In this way, the era of the old sufis will re-emerge in the whole country.” (Al Fazl, 1 August 1957, pp.4-5) He then elaborated on the scheme in his address of Jalsa Salana on 27 December 1957 and said: “Now, I am launching a scheme for a new kind of waqf [dedication]. I had mentioned it in a sermon on 9 July 1957 … The purpose of this waqf is to create a network of our muallimeen [missionaries dedicated to the scheme of Waqf-e-Jadid] from Lahore to Karachi. There should be a muallim present in all places at short distances, i.e. 10 to 15

miles. He should either start a madrassa or run a shop and live and work among the people of the area all the time.

“This is a very vast scheme, but I have decided to take only 10 devotees in the beginning, considering the expenses. It is possible that some devotees may be taken from Africa or other countries, but in any case, the beginning will be with 10 devotees and then more efforts will be made to increase their number to thousands.” (Al Fazl, 16 February 1957, p. 3) In his Friday sermon on 3 January 1958, Huzoorra stated that the Jamaat must remember that if it wanted to make progress, it would have to make sacrifices and spread the network of guidance and reform.

Huzoorra stated: “So I urge the Jamaat to pay attention to this waqf as soon as possible and make yourselves recipients of its reward. This is the reward you get for free. If you do not take it, it will be given to others instead of you.” (Khutbat-e-Mahmud, Vol. 39, p. 5) Hazrat Musleh-e-Maudra wrote a special message to members of the Jamaat on 5 January 1958 to further explain this scheme.

He stated that on 27 December 1957, he had presented an important proposal for reform and guidance, which had two parts, i.e. waqf and chanda.

He expounded that though he did not

declare the chanda as mandatory, but every Ahmadi should try to donate six rupees per year in one lump sum or through 12 instalments.

Huzoorra expressed that the Jamaat could easily have had 100,000 such people and if they donated in this way, the Jamaat could easily spread the scheme of guidance and reform – from Dhaka to Karachi, from Karachi to Multan and then via Lahore and Rawalpindi, to Peshawar and the valleys of Hazara.

Huzoorra said that five requests had been received after his sermon, two of whom were maulvi fazil [degree holders] and others who had passed matriculation exams, with one who had simple education.

During the same message, Huzoorra said: “This task is from God Almighty and it will surely be fulfilled. As God Almighty has put this scheme in my heart, even if I have to sell my house and clothes, I will still fulfil this duty. Even if not a single member of the Jamaat supports me, God will separate those who do not support me and send down angels from the Heavens to help me. Thus, I declare once again for the sake of itmame-hujjat [completion of responsibility] that people should pay attention towards financial sacrifice and waqf as well.” (Tarikhe-Ahmadiyyat, Vol. 20, pp. 6-7) Huzoorra hoped that the esteemed

Ahmadi landowners would dedicate their lands around their respective villages, from Karachi to Peshawar, for this scheme. Then, the devotees would cultivate those lands and that would help run the scheme.

On 5 January 1958, Hazrat Musleh-eMaudra instructed the wakil-e-ala to transfer 600 rupees from Huzoor’sra personal account of Tahrik-e-Jadid into the account of Waqf-e-Jadid. In this way, the foundation of Waqf-e-Jadid’s financial system was laid through this blessed donation. (Tarikh-eAhmadiyyat, Vol. 20, p. 19) On 9 January 1958, Huzoorra appointed Syed Munir Ahmad Sahib Bahri as in-charge Waqf-e-Jadid and directed him to open an office. On the same day, this office was set up in the premises of the private secretariat. The first resolution of Waqf-e-Jadid took place on 13 January 1958. (Tarikh-e-Ahmadiyyat, Vol. 20, p.20) Then, in his Friday sermon on 10 January 1958, Huzoorra said that the structure of waqf, which he had presented to the Jamaat, still needed a lot of money. A minimum of 600,000 rupees was required annually for this.

Huzoorra mentioned that Hazrat Sir Zafarullah Khan[ra] had promised a donation on his behalf and his family and also promised to donate 10 acres of his land under this scheme.

Huzoorra said that he would himself dedicate 10 acres in Tharparkar district or Hyderabad district.

Huzoorra further said: “Our war is not a war of swords, but a war of arguments. And during the war of arguments, a man who has the spirit of working never says that he will show his back in the field of arguments, but rather, if the time comes to compete, he will be first and foremost [to fight] and will not give up the pledge of sacrifice until his death.”

(Khutbat-e-Mahmud, Vol. 39, p. 17) Huzoorra hoped that if this example was followed, then in his view, the scheme would be a great success.

Huzoorra added: “Look at the Companionsra [of the Holy Prophetsa]: they used to fight with swords and they got martyred in the battlefield, but they were not afraid of it at all.” (Khutbat-eMahmud, Vol. 39, p. 18) After narrating the sacrifices of the Companionsra, Huzoorra said that if one created such courage in themselves, then spreading the religion is not a difficult matter.

Huzoorra added: “God’s mercy is about to descend. Now it is impossible for the Heavens to withhold its help for a long time. For about 25 to 26 years, the Promised Messiahas listened to the abuse of his enemies … but he continued to preach. Then, we also continued this task [tabligh] for about 50 years. This whole period comes to about 75 years in total.

After all, Allah the Almighty does not allow a nation to be abused, beaten and stoned for

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Friday 25 December 2020 | AL HAKAM

75 years and even then remain silent. Now, I think – rather, I am convinced – that the time has come that the succour of Allah the Almighty will descend from the Heavens.”

(Khutbat-e-Mahmud, Vol. 39, pp. 19-20) On 12 January 1958, Anjuman Waqfe-Jadid was formally registered. Huzoorra approved the following members: 1. Sheikh Muhammad Ahmad Mazhar Sahib Advocate (President) 2. Syed Munir Ahmed Bahri Sahib (Secretary) 3. Hazrat Sahibzada Mirza Tahir Ahmad Sahibrh 4. Maulana Abul Ata Jalandhari Sahib 5. Maulvi Abul Munir Noorul Haq Sahib 6. Maulvi Abdur Rahman Anwar Sahib 7. Chaudhry Muhammad Sharif Sahib Fazil After that, Huzoorra delivered another special message on 13 January 1958. He stated that whether a person can afford 12 rupees a year or 50 rupees, they should make donations according to their financial situation.

Huzoorra said that his donation had been published as 600 rupees. His intention was that if God Almighty gave him the strength, he would donate 6,000 rupees.

Huzoorra added that even under Tahrike-Jadid, he did not increase his donations at once. The first year, he donated 300 rupees, and this year, he had promised 11,000 rupees.

Huzoorra prayed that Allah the Almighty would help him to increase his contribution to this scheme up to 25,000 rupees or more, and the whole Jamaat should collectively donate 600,000 to 700,000 rupees. He said that only then would the Jamaat be able to spread the network of guidance and reform from Karachi to Peshawar, insha-Allah.

Huzoorra prayed that Allah would guide members of the Jamaat and help them to participate in good deeds and bless their wealth so that they could effectively serve in the way of religion.

In his Friday sermon on 17 January 1958, Huzoorra mentioned the preaching efforts of the Christians and expressed that if they could be so enthusiastic about their religion, then why was there no enthusiasm among the people to support Islam, which is the true religion.

Huzoorra said that it is only our negligence that we do not create enthusiasm in people; otherwise if there is enthusiasm in them, it

will spread so much that the Heavens and the Earth would shake and Islam would be seen everywhere in the world.

Huzoorra expounded: “When all of you move forward for the service of religion, know that it is imperative that if a jamaat of one million people moves forward and each of them conveys the truth to 10 people, then the following year, there would be 10 million Ahmadis. Then we will have 100 million Ahmadis the next year and eventually, we will have 1 billion Ahmadis the following year.

“This means that Ahmadiyyat will spread to almost all countries of the world.

But this requires enthusiasm. Currently, our Jamaat is in such numbers, by the grace of God Almighty, that if it fulfils all the duties and creates enthusiasm in others, then in a very short period of time, there would be only Ahmadis in all corners of the world.

(Khutbat-e-Mahmud, Vol. 39, pp. 27-28) Along with the financial system of Waqfe-Jadid, interviews and the selection of devotees also commenced. While approving the selected devotees, Huzoorra said that the struggle for the reform and education should be started through 10 muallimeen at the outset. A short training class was

arranged and soon, a group of muallimeen was ready for the field.

On 31 January 1958, the Waqf-eJadid office and Majlis-e-Tujjaar [Traders’ Association] organised separate evening parties in honour of muallimeen, in which Maulana Ghulam Rasool Rajekira and Maulana Jalaluddin Shams Sahib led dua (silent prayers) respectively.

The next day, on 1 February 1958, Hazrat Sahibzada Mirza Bashir Ahmadra, along with other members, led silent prayer at Rabwah Railway Station and the first delegation of Waqf-e-Jadid muallimeen marched towards their destinations. Five more delegations were sent in March, April, May and September of the same year. Thus,

by September 1958, 81 muallimeen of Waqfe-Jadid had become active.

The first Yaum-e-Waqf-e-Jadid (Day of Waqf-e-Jadid) was celebrated on 9 February 1958, to present the three demands of Waqf-e-Jadid to the Jamaat and to collect complete lists with promises of chanda from its members.

During his Friday sermon on 28 February 1958, Huzoorra said: “The reports which are coming currently are very pleasing ... by the grace of God Almighty, the signs of this scheme are showing that its future will be very glorious.”

(Khutbat-e-Mahmud, Vol. 39, pp. 40-41) On 1 March 1958, in accordance to the instructions of Hazrat Musleh-e-Maudra, Waqf-e-Jadid was established in India as well. Its members were as follows: 1. Sahibzada Mirza Waseem Ahmad Sahib (in-charge Waqf-e-Jadid) 2. Maulvi Barkaat Ahmad Rajeki Sahib (member) 3. Malik Salahuddin Sahib MA (auditor and member) 4. Maulvi B Abdullah Sahib Fazil (member) 5. Muhammad Karimullah Sahib, Editor Azad Naujawan of Madras (member) 6. Seith Yusuf Ahmad Ilah Din Sahib

Hazrat Mirza Tahir Ahmadrh, while serving as Nazim Irshad Waqf-e-Jadid, spent some time in the rural areas of Pakistan, where the Ahmadiyya Jamaat in Islam has flourished over the years through the Waqf-e-Jadid scheme

(member) 7. Dr Syed Akhtar Ahmed Sahib (member) During his Friday Sermon on 7 March 1958, from Muhammadabad Estate, Huzoorra said that it had been nearly 25 years since our estates were established here.

However, the pace of growth of the Jamaat had been very slow till now.

He stated: “So, you must bring a transformation in yourselves and realise your duties. I have initiated the scheme of Waqf-e-Jadid after seeing such people who are not paying full attention to their duties.” (Khutbat-eMahmud, Vol. 39, p. 44) Huzoorra added that he had mentioned this scheme during the Jalsa Salana, but at that time, people did not fully understand it. Now, people were gradually becoming aware of its importance.

Huzoorra expressed that if 800 to 1,000 devotees could be possible in a year and a half and then through each one of them, 5,000 people became aware of the Islamic teachings and firmly attached to it, then it meant that 5 million people could become firm upon the teachings of Islam annually.

And the love of Islam and the Holy Quran would thus be established in their hearts and within two to three years, this number could reach tens of millions.

In short, the following key points of this scheme were laid out: 1. In villages, such muallimeen should be appointed who spread the teachings of the Holy Quran and Ahmadiyyat throughout the country 2. For the expenses of these muallimeen, members of the Jamaat should donate at least six rupees per annum and the landowners should dedicate parts of their land for spreading the religion of Islam 3. If any local chapter in a specific place was small in number and economically less privileged, then two or three members could jointly participate in donating chanda or land Continued on next page >>

Friday 25 December 2020 | AL HAKAM

14 << Continued from previous page

The speeches, special messages and sermons of Hazrat Musleh-e-Maudra created a great zeal of sacrifice in the whole Jamaat.

Many members of the Jamaat became increasingly involved in this financial sacrifice by dedicating lands and making donations.

In 1958, Waqf-e-Jadid’s income from donations was 59,719 rupees and 1,771 rupees from land production only.

Then this income started to increase every year. The amount of donations in 1965 was 115,418 rupees, and the income of land was 6,216 rupees.

By the first week of May 1958, 38 active centres had been set up under Waqf-e-Jadid.

The first budget of Waqf-e-Jadid for the year 1958-59 was prepared with an income and expenditure of 88,600 rupees.

On the occasion of Jalsa Salana 1958, Huzoorra said: “This year, 90 muallimeen are working under Waqf-e-Jadid and the promises of 70,000 rupees came from the Jamaat, which have almost been fulfilled. Thus the department is working wonderfully. 400 people performed Bai‘at through Waqf-eJadid.” (Al Fazl, 25 January 1959, p. 5) On 20 October 1959, Huzoorra appointed Hazrat Sahibzada Mirza Tahir Ahmad Sahibrh as Nazim Irshad (Director) of Waqfe-Jadid.

On the occasion of Jalsa Salana 1959, Hazrat Musleh-e-Maudra expressed his satisfaction over the activities of Waqf-eJadid and stated: “This year, better work has been conducted than last year, so work has started in East Pakistan [now Bangladesh] and one inspector and four muallimeen have been appointed there. Last year, 500 people performed Bai‘at after seeing the education and training of these muallimeen and their spirit of serving humanity, while this year, 628 people have done Bai‘at.

“Therefore, I urge the members of the Jamaat to realise the importance of this scheme and pay full attention to it and make every effort to make it a success; make sure there is no member of the Jamaat who does not participate in this chanda, despite having the capacity to do so.

“Remember, the age of a nation is much older than the age of a human being. So you should try to spread Ahmadiyyat all over the world in your time. (Al Fazl, 17 February 1960, p. 4) Then, at the beginning of the third year of Waqf-e-Jadid, Huzoorra stated in his special message: “So, where Allah the Almighty has elevated you in wealth, you should also donate generously for the progress of the Jamaat, so that Allah the Almighty may spread Islam Ahmadiyyat all over Pakistan and all over India. May Allah the Almighty help you to hearken to the call of the time …

May Allah enable you to hear the call of the Heavens and the call of the Earth as well, so that you may be exalted.

“Remember, he who does not hear the call of God on time is unfortunate. Those days have come when the whole world will enter Islam through Ahmadiyyat. If you do not have a share in it, it will be extremely unfortunate for you!” (Al Fazl, 31 December 1959, p. 1) Some non-Muslims in Eastern Punjab were greatly impressed by the religious and

national activities of Waqf-e-Jadid. A famous Sikh leader, Sardar Amar Singh, wrote an article in the December 1960 issue of Daily Akali Patrika of Jalandhar and explained the revolutionary programme of Waqf-e-Jadid and appealed to all Sikhs to take this scheme as a role model for themselves and try to propagate their religion in this way.

Then, on 27 December 1960, Hazrat Musleh-e-Maudra delivered a message at the beginning of the fourth year of Waqf-eJadid.

Huzoorra said that the number of Ahmadis was increasing through the workers of Waqf-e-Jadid. He expressed that if more effort were exerted and the financial situation of Waqf-e-Jadid was improved, the number of members of the Jamaat could be further increased.

Huzoorra said: “So, at the beginning of the new year, [I say to] take part in this scheme with more courage and enthusiasm than ever before and make it a success.” (Zamima Al Fazl, 12 January 1961, Tarikh-e-Ahmadiyyat, Vol. 20, p. 37) In 1960, Tahrik-e-Waqf-e-Jadid took a practical step of preaching to the Hindu community of Pakistan, the wonderful results of which soon began to appear.

Hazrat Sahibzada Mirza Tahir Ahmad Sahibrh, Nazim Irshad Waqf-e-Jadid, wrote in a report of Waqf-e-Jadid that the muallimeen’s attention had been repeatedly drawn towards preaching in the areas where Hindu communities were living.

He stated that in 1960, he had suggested that trained Ahmadi compounders should be encouraged to dedicate themselves for this task and start living in the Hindu areas at their own expense, where they should preach Islam in addition to making a living through medical practice.

He continued in his report by stating that as a result of this movement, Muhammad Saeed Sahib, Inspector Mal Tahrik-e-Jadid, offered his services and started preaching in a deserted area of Tharparkar District in Sindh under very difficult and unfavourable conditions.

Then, for the first time, four people from the so-called “untouchable nations” of that area were blessed to accept Islam Ahmadiyyat. Consequently, Waqf-e-Jadid was able to open a regular centre in the main settlement there.

A new-Muslim Homeopathy Doctor, Nisar Ahmad Rathore Sahib was appointed as a muallim there and three Hindus from three different villages converted to Islam Ahmadiyyat. (Tarikh-e-Ahmadiyyat, Vol. 20, pp. 37-38) On 29 December 1962, the foundation of the Waqf-e-Jadid headquarters was laid.

When the building was partially completed, it was inaugurated on 19 April 1964.

Hazrat Sahibzada Mirza Tahir Ahmad Sahibrh made an appeal for donations towards this building by writing to the amirs of districts and other members of the Jamaat. He wrote: “This office has been built through many difficulties. A few months ago, a meeting of district amirs and other officials was held outside this office. At that time, only walls were built and there was no arrangement for roofs. But the workers of Anjuman Waqf-eJadid have exerted great effort to put roofs on the entire building in such a short period of time.” (Tarikh-e-Ahmadiyyat, Vol. 20, p.

43)

Tahrik-e-Waqf-e-Jadid, after its great efforts to spread the religion of Islam among the Hindus, turned its attention to Christians, who were doing their utmost to convert Muslims to Christians, which had caused great concern and unrest in the religious circles of Pakistan.

In this regard, Hazrat Sahibzada Mirza Tahir Ahmadrh, Nazim Irshad Waqf-eJadid, issued a special circular to all the muallimeen of Waqf-e-Jadid, in which he wrote that at the time, Christians in Pakistan were converting more Muslims to Christianity than Ahmadis were succeeding in converting Christians or Hindus to Islam in the country.

He stated that it was not only a moment of great sorrow, but also a matter of our honour and dignity. He encouraged Ahmadis to realise their responsibilities in fighting this cause with propagating the message of Islam even more fervently as Christians were converting 8,000 Muslims to Christianity a year.

In this regard, a form for collecting data was also sent along with this circular. The purpose of the form was to collate facts and figures as regards preaching efforts of Christians.

In 1964, it was the first time ever that the annual budget of Waqf-e-Jadid was presented before the Majlis-e-Mushawirat, which consisted of an income and expenditure of 150,000 rupees.

Hazrat Sahibzada Mirza Tahir Ahmadrh, Nazim Irshad, wrote a detailed article to introduce the representatives of the Shura with the importance, objectives and services of Waqf-e-Jadid. It was published in the form of a pamphlet entitled Waqf-e-Jadid Anjuman Ahmadiyya.

Hazrat Sahibzada Mirza Tahir Ahmadrh proposed a comprehensive plan for the publication of literature, in collaboration with Nazarat Islah-o-Irshad. According to this, some books were translated into different languages, some of which were

published by Nazarat Islah-o-Irshad and some by Waqf-e-Jadid. Through these books, millions of souls were informed of the knowledge and understanding of Islam and many pious souls accepted the truth.

In mid-July 1964, Hazrat Sahibzada Mirza Tahir Ahmadrh asked for financial sacrifice from members of the Jamaat.

He said that Waqf-e-Jadid needs sincere devotees who can afford to donate one thousand rupees or more annually.

After this, many sincere members participated in this financial jihad by paying 500 or 1,000 rupees, with some going even further than this.

Although short educational classes for Waqf-e-Jadid muallimeen were already being held since 1958, but for extensive educational and training classes, Maktabae-Waqf-e-Jadid was launched in 1965.

The small seedling of Waqf-e-Jadid, which was planted by Hazrat Musleh-eMaudra, continued to flourish through his unparalleled wisdom, farsightedness and guidance and the Jamaat continued to reap its fruits.

During the period of Hazrat Khalifatul Masih IIIrh, this scheme became stronger day by day and the Jamaat made extraordinary progress through it.

Earlier, this movement was limited to Pakistan and India only. Then, during his Friday sermon on 27 December 1985, Hazrat Khalifatul Masih IVrh announced to establish this scheme internationally.

Today, as we are living in the time of Hazrat Khalifatul Masih Vaa, this scheme is playing its role even more than ever before and the worldwide Ahmadiyya Muslim Jamaat is reaping its great fruits and will continue to do so. Insha-Allah By the grace of Allah the Almighty, during the 62nd year of Waqf-e-Jadid (2019), members of the Jamaat were able to sacrifice a total of £9.643 million. The blessed seed sown by Hazrat Musleh-e-Maudra in 1957 is flourishing year after year, alhamdolillah.

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Friday 25 December 2020 | AL HAKAM

The first and last Jalsa Salanas in the time of the Promised Messiah Awwab Saad Hayat Al Hakam

The Messiah of the Latter Days and the Imam Mahdi, Hazrat Mirza Ghulam Ahmadas of Qadian, laid the foundation of a blessed gathering to help his Jamaat achieve those heavenly objectives for which he was sent by the Allah the Almighty. Thus, two years after the foundation of the Ahmadiyya Muslim Jamaat, in 1891, the first Jalsa Salana was held in Qadian.

Ever since its initiation, this annual Jalsa is proving immensely beneficial for the moral and spiritual edification and advancement of members of Jamaat-eAhmadiyya. Moreover, it plays a major role in highlighting the Jamaatâ&#x20AC;&#x2122;s identity on the global horizon and in the same way, it is a manifestation of the ever growing progress of the Jamaat.

The details of the first annual Jalsa are as follows: The Promised Messiahas wrote a book, Asmani Faislah (The Heavenly Decree), in December 1891 and invited leaders and followers of all religions, specifically every maulvi, sufi, pir, faqir and sajjada nashin, and presented a method to identify the truth.

He suggested to form a body, which would collect and record the names of afflicted people of every faith and then, after dividing them through a lot between the two participants, both the parties would pray for the healing and betterment of their respective group. The results of mass acceptance of prayers and manifestation of the heavenly signs would show who the chosen one of God Almighty was and who was stubbornly denying the truth.

In order to put this proposed method into practice, the Promised Messiahas called for a gathering to consult his Companionsra.

This historic meeting was held on 27 December 1891 and 75 fortunate members of the Community were present in it. That was the very first Jalsa Salana of Jamaate-Ahmadiyya, which was initiated by the founder of the Ahmadiyya Jamaat, the Messiahas of Muhammadsa, and also blessed with his presence.

The proceedings of the Jalsa commenced after the Zuhr prayer at Masjid Aqsa, Qadian.

Hazrat Maulvi Abdul Karim Sialkotira read out the book, Asmani Faislah, before the gathering. Then, the participants of the Jalsa were asked to voice their opinion as to who should be appointed members of the said body proposed by the Promised Messiahas.

All of them, unanimously expressed that the book should be published immediately and later, after ascertaining the intentions of the opponents, the members should be

appointed by mutual consent of both parties.

Thereafter, the Jalsa was concluded and members of the Jamaat had the honour of shaking hands with the Promised Messiahas.

(Al Hakam, 14 April 1935) Below are the names of those fortunate companions who were part of that special Jalsa: 1. Munshi Muhammad Arura Sahib, Draughtsman in Magistrateâ&#x20AC;&#x2122;s Court, Kapurthala. 2. Munshi Muhammad Abdur Rahman Sahib, Clerk of General Department, Kapurthala. 3. Munshi Muhammad Habibur Rahman, Chieftain, Kapurthala. 4. Munshi Zafar Ahmad Sahib, Appeal Writer, Kapurthala. 5. Munshi

Muhammad Khan Sahib, Clerk in Criminal Court, Kapurthala. 6. Munshi Sardar Khan Sahib, Head Constable Court, Kapurthala.

7. Munshi Imdad Ali Khan Sahib, Clerk in the Department of Education, Kapurthala.

8. Maulvi Muhammad Husain Sahib, Kapurthala. 9. Hafiz Muhammad Ali Sahib, Kapurthala. 10. Mirza Khuda Bakhsh Sahib, mentor of the Nawab of Malerkotla.

11. Munshi Rustam Ali Sahib, Deputy Inspector Railway Police, Lahore. 12.

Deputy Haji Sayyid Fatih Ali Shah Sahib, Deputy Collector, Department of Irrigation.

13. Haji Khwaja Muhammad-ud-Din Sahib, Chieftain, Lahore. 14. Mian Muhammad Chattu Sahib, Chieftain, Lahore. 15. Khalifa

Rajbuddin Sahib, Chieftain, Lahore. 16.

Munshi Shamsuddin Sahib, Clerk, Exam Office, Lahore. 17. Munshi Taj Din Sahib, Accountant, Exam Office, Lahore. 18.

Munshi Nabi Bakhsh Sahib, Clerk, Exam Office, Lahore. 19. Hafiz Fadl Ahmad Sahib, Clerk, Exam Office, Lahore. 20. Maulvi Rahimullah Sahib, Lahore. 21. Maulvi Ghulam Husain Sahib, Imam Gatti Mosque, Lahore. 22. Munshi Abdur Rahman Sahib, Clerk, Loco Office, Lahore. 23. Maulvi Abdur Rahman Sahib, Masjid Chinian, Lahore.

24. Munshi Karam Ilahi Sahib, Lahore. 25.

Sayyid Nasir Shah Sahib, Sub-Overseer. 26.

Hafiz Muhammad Akbar Sahib, Lahore. 27.

Maulvi Ghulam Qadir Sahib Fasih, Owner and Manager Punjab Press and Municipal Commissioner, Sialkot. 28. Maulvi Abdul Karim Sahib, Sialkot. 29. Mir Hamid Shah Sahib, Clerk Remission of Revenue, Sialkot.

30. Mir Mahmood Shah Sahib, Copyist, Sialkot. 31. Munshi Muhammad Din Sahib, ex-Inspector Land Revenue, Sialkot. 32.

Hakim Fadluddin Sahib, Chieftain, Bhera.

33. Mian Najmuddin Sahib, Chieftain, Bhera.

34. Munshi Ahmadullah Sahib, Mahaldar, Permit Department, Jammu. 35. Sayyid Muhammad Sahib, Chieftain, Jammu. 36.

Mistri Umruddin Sahib, Jammu. 37. Maulvi Nuruddin Sahib, Royal Physician, State of Jammu. 38. Khalifa Nuruddin Sahib, Book-binder, Jammu. 39. Qadi Muhammad Akbar Sahib, ex-Administrator of Tehsil, Jammu. 40. Shaikh Muhammad Jan Sahib, in the service of Raja Amar Singh Sahib, Wazirabad. 41. Maulvi Abdul Qadir Sahib, Teacher, Jamalpur. 42. Shaikh Rahmatullah Sahib, Municipal Commissioner, Gujrat.

43. Shaikh Abdur Rahman Sahib, B.A., Gujrat. 44. Munshi Ghulam Akbar Sahib Yatim, Clerk, Exams Office, Lahore. 45.

Munshi Dost Muhammad Sahib, Police Sergeant, Jammu. 46. Mufti Fazlur Rahman Sahib, Chieftain, Jammu. 47. Munshi Ghulam Muhammad Sahib, s/o Maulvi Din Muhammad, Lahore. 48. Sain Shair Shah Sahib, Majdhub, Jammu. 49. Sahibzada Iftikhar Ahmad Sahib, Ludhiana. 50. Qazi Khawaja Ali Sahib, Contractor Phaeton, Ludhiana. 51. Hafiz Nur Ahmad Sahib, Textile Mill owner, Ludhiana. 52. Shahzada Haji Abdul Majid Sahib, Ludhiana. 53. Haji Abdur Rahman Sahib, Ludhiana. 54. Shaikh Shahabuddin Sahib, Ludhiana. 55. Haji Nizamuddin Sahib, Ludhiana. 56. Shaikh Abdul Haq Sahib, Ludhiana. 57. Maulvi Muhkamuddin Sahib, Attorney, Amritsar.

58. Shaikh Nur Ahmad Sahib, Owner Riaze-Hind Press, Amritsar. 59. Munshi Ghulam Muhammad Sahib, Scribe, Amritsar. 60.

Mian Jamaluddin Sahib, resident of mauza Saikhwan. 61. Mian Imamuddin Sahib, Saikhwan. 62. Mian Khairuddin Sahib, Saikhwan. 63. Mian Muhammad Isa Sahib,

Friday 25 December 2020 | AL HAKAM

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Teacher, Naushaihra. 64. Mian Charagh Ali Sahib, resident of Thei Ghulam Nabi.

65. Shaikh Shahabuddin Sahib, resident of Thei Ghulam Nabi. 66. Mian Abdullah Sahib, resident of Suhal. 67. Hafiz Abdur Rahman Sahib, resident of Suhiyan. 68.

Darugha Nimat Ali Sahib, Hashmi, Abbasi, Batalawi. 69. Hafiz Hamid Ali Sahib, in the service of Mirza Sahib. 70. Hakim Jan Muhammad Sahib, Imam Masjid, Qadiani.

71. Babu Ali Muhammad Sahib, Chieftain, Batala. 72. Mirza Ismail Baig Sahib Qadiani.

73. Mian Buddhay Khan, headman, Bairi.

74. Mirza Muhammad Ali Sahib, Chieftain, Patti. 75. Shaikh Muhammad Umar Sahib s/o Haji Ghulam Muhammad Sahib, Batala.

(The Heavenly Decree, pp. 50-51 [English translation of Asmani Faislah]) Soon after the successful inauguration of the first annual Jalsa, an announcement was published informing members of the Jamaat about the decision that every year, an annual gathering of the Ahmadiyya Muslim Jamaat would be held on 27, 28 and 29 of December.

Highlighting the purpose and objectives of the annual Jalsa, the Promised Messiahas stated: “All sincere souls who have entered the fold of this humble one should know that the purpose of pledging allegiance is to dampen the worldly ardour, so that the heart is engulfed in the love of the Bountiful God and of the Holy Prophetsa, and to develop such a state of detachment that the Final Journey does not seem an unwelcome prospect.

“But in order to achieve this, it is necessary to stay in my company and to spend a portion of one’s life in this cause, so that, if God Almighty so wills, through witnessing some definite signs, weakness, infirmity and tardiness may be overcome and perfect faith may be born, resulting in fervour and passionate ardour. One should always strive to achieve this goal and pray that God may grant this opportunity. Until this happens, it is essential to meet me now and then.

“Bai‘at is devoid of all blessings and is a mere formality if one does not care to meet me. Since – due to physical inability, lack of resources, and long distances – it is not possible for everyone to stay in my company or to visit me a few times every year, and most hearts are not yet endowed with such ardent desire that they should bear the greatest troubles and hardships for the meeting, it seems appropriate, therefore,

that three days of every year should be fixed for a gathering in which all my devoted followers should – God willing – be present, with the condition of health, time and absence of strong impediments.

“So, in my opinion, these dates should be from 27 to 29 December. Hence, from this day, 30 December 1891, if we live to see 27 December, all our friends should, to the best of their ability, come and listen to Divine words and to join us in supplication for the sake of Allah. This gathering will be devoted to the exposition of such truths and spiritual insight as are necessary for the promotion of faith and certainty and spiritual understanding, and there will be special prayers and attention for the participants.

And to the best of our ability we shall endeavour to supplicate at the threshold of the Most Merciful that He may draw them towards Him, may accept them and may bring about a pious change in them.

“An additional benefit of these gatherings will be that each year new entrants to the Jamaat shall, by being present on the fixed dates, get to know their brethren who had joined earlier. And these meetings will lead to progressive strengthening of the bond of mutual love and affection.

“Prayers for absolution will be offered for brothers who will have passed away in the interim, and supplications shall be made at the threshold of the Glorious God that He may unite all these brothers in spirit and banish all estrangement, dryness and differences from amongst them.

“This spiritual convention will have many other spiritual benefits which will become manifest from time to time. Those suffering from paucity of means would be well-advised to plan ahead for attending this Jalsa.

“If they lay by a small sum on a daily or monthly basis, through planning and saving, they will have enough provisions for the journey, and it will seem as if the journey was undertaken free of cost.

“Those who approve of the proposal should inform me now in writing so that a separate list can be made of those who are

resolved, for the rest of their lives, to attend the gathering on the specified dates with all their heart and soul and with the greatest resolve – unless it is simply beyond their power and means to undertake the journey.

“May Allah grant a goodly reward to those who underwent the travails of travel to attend the convention which was held on 27 December 1891 for the purpose of religious consultations. May He reward every step they look upon this journey. Amin, amin.”

(The Heavenly Decree, pp. 73-75) After this announcement, save for a few years, the annual Jalsa of Jamaat-eAhmadiyya has taken place every year under the instructions laid down by the Promised Messiahas more than hundred years ago.

The Jalsa Salana of 1907 also possesses great historical significance because it was the last annual gathering of the Ahmadiyya Muslim Jamaat which was held in the life of the Promised Messiahas.

The arrival of guests for this annual Jalsa started from 19 December 1907.

However, some friends reached Qadian even before that date to spend as much time in the company of the Promised Messiahas as possible.

The first jamaat to arrive under the leadership of their Amir, Maulvi Karam Dad Sahib, was that of Dulmial. Thereafter, members of various jamaats, i.e. Sialkot, Jammu, Wazirabad, Gujranwala, Gujarat, Lahore, Amritsar, Kapurthala, Ludhiana, etc., started coming in flocks from all over India on a daily basis and this massive influx of guests continued even during the days of Jalsa. (Al Badr, 26 December 1907) On 25 December 1907, a general conference of Tash-heez-ul-Azhan magazine was held after the Zuhr prayer. Hafiz Abdur Rahim Sahib read out its annual report to start the proceedings. Thereafter, Sahibzada Mirza Bashiruddin Mahmud Ahmad Sahibra drew the attention of the youth to their important responsibilities. Syed Zainul Abidin Waliullah Shah Sahibra read out his paper and Akbar Shah Khan Sahib and Nematullah Sahib Guhar recited poems.

Hazrat Maulvi Nuruddin Sahibra delivered

the concluding speech.

On the morning of 26 December, the Promised Messiahas went out for a walk and everyone went out to meet him, like butterflies fly toward flowers, and witnessed his beautiful personage. Everyone had an extraordinary urge to be the first to visit him. The Promised Messiahas stood for around two hours under a tree outside the village where his followers shook his hand.

Then, Zuhr and Asr prayers were offered in congregation at Aqsa Mosque and Hazrat Maulvi Nuruddin Sahibra announced some nikahs and shed light on the purpose of marriage. Thereafter, Mir Qasim Ali Sahib recited a poetic mubarak nama [a way of expressing congratulations]. (Al Badr, 9 January 1908, p. 2) On 27 December, the Jumuah and Asr prayers were combined and offered at Masjid Aqsa. The Friday sermon was delivered by Hazrat Hakim Maulvi Nuruddinra. The area inside and outside the mosque was jampacked and the overflow of members had to offer Salat on the surrounding roof tops of shops, houses, the post office, etc. At the time, more than 3,000 people were present.

After the Friday prayers, the Promised Messiahas delivered a speech, in which he presented a sublime interpretation of Surah al-Fatihah and then drew the attention of the listeners towards purifying themselves.

Thereafter, the Promised Messiahas shook hands with the participants of the Jalsa. (Al Hakam, 2-14 January 1908) On the morning of 28 December, the Promised Messiahas went for a walk as usual and thanks to the good management by Dr Mirza Yaqub Baig Sahib, Chaudhry Maula Baksh Sahib, Malik Muhammad Hayat Sahib, Hakim Muhammad Omar Sahib and Dr Khalifa Rashiduddin Sahib, everyone had the honor of visiting and witnessing the Prophetas of Allah with great convenience.

The Promised Messiahas sat down at a particular place in a field and listened to a couple of poems as well. (Al Badr, 9 January 1908) On the same day, the Zuhr and Asr prayers were combined and then, the

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Friday 25 December 2020 | AL HAKAM Promised Messiahas delivered his second speech before the audience of the annual Jalsa. He instructed his followers to be tolerant and show perseverance. Then, he talked about an array of subjects and concluded his speech with the following words: “Now, that time has come regarding which the prophets have been announcing from the beginning. The time of God Almighty’s judgment is near, so fear Him and repent.” (Al Hakam, 18 January 1908) After the Maghrib prayer on 28 December, the conference of Sadr Anjuman Ahmadiyya was held, in which most of the presidents and secretaries of various external anjumans took part.

After the presentation of the report and budget, Dr Khawaja Kamaluddin Sahib discussed every matter in detail. Hazrat Maulana Hakim Maulvi Nuruddinra then delivered a speech in which he explained which kind of Anjuman is permissible in light of the Holy Quran. (Al Badr, 9 January 1908) Sheikh Yaqub Ali Irfani Sahibra (then editor of Al Hakam), Hakim Fazaluddin Sahib, Mufti Fazlur Rahman Sahib, Qazi Amir Hussain Sahib and various teachers and students of Madrasa-e-Ahmadiyya voluntarily worked around the clock to serve the guests.

Due to the overwhelming attendance of members of the Jamaat, some guests were served meals very late. There was enough food, but because of the shortage of space, only a limited number of people could eat at a time, which caused delay. Some guests retired to their rooms without eating.

However, they received the reward, in that Allah the Almighty consoled them with a revelation conveyed directly by Allah to His messenger: ۡ ۡ َ َّ َُ َ​َ ۡ ‫الن ِب ُّی اط ِع ُموا الجَائِ َع َو ال ُم ۡعت ّر‬ ‫ٰیایّھا‬ “Feed the hungry and the distressed.”

When the Promised Messiahas enquired the next the morning, he found that some of the guests remained hungry. He called for the manager of the public kitchen and admonished him to take good care of the guests. (Al Hakam, 2 January 1908 and Al Badr, 9 January 1908 [Tadhkirah, pp. 98788]) A great number of people took Bai‘at at the hand of the Promised Messiahas throughout the annual Jalsa of 1907.

On some days, the huge overflow of participants would make it impossible for the Promised Messiahas to reach every person and take Bai‘at by placing their hands on his hand. Hence, people were asked to take off their turbans and spread them in different directions. The Promised Messiahas would then take Bai‘at by holding one end of every turban in his hand, while the other ends were distributed among various individuals and everyone else would hold their hands to seek blessings. This unique method of taking Bai‘at concludes the details of the final Jalsa of the Promised Messiah’sas life.

(Al Badr, 9 January 1908, p. 3) Thus, the annual Jalsa of the Ahmadiyya Muslim Jamaat was initiated in the time of the Promised Messiahas by his own blessed hands and is still prospering and being held in all parts of the world.

May Allah the Almighty help us achieve its purpose, which is to forge a close connection with God and strive for betterment in every sphere of life.

The exemplary young Companions: Passion for Jihad in the way of Allah Rahmatullah Khan Shakir (1901-2000) Former Assistant Editor and Manager of Al Fazl

The difficulties Hazrat Saadra Al-Aswad faced in finding a match for his marriage have already been discussed. Finally, as the Holy Prophetsa had suggested, the daughter of Hazrat Umarra bin Wahab agreed to marry him.

Everyone can easily gauge how pleased he would have been to succeed after facing a struggle in finding a chaste girl endowed with good qualities and how eager he would have been for marriage.

Before the rukhstana [departure of the bride to the house of the groom] he set out to buy some gifts from the market for his bride.

While he was busy in procuring the means of the fulfillment of his cherished dream, he heard an announcement, “O soldiers of God! Mount [your horses] and become the recipients of glad tidings of Heaven.”

The moment he heard this call, all his enthusiasm and passion for marriage disappeared and the keenness for Jihad roused. The thought of consummation with a would-be-bride flew in thin air. Instead of buying gifts for his bride with the money he set off with, he purchased a sword, spear and horse, put on his turban and immediately joined the Muslim ranks of the Muhajireen.

From there, he reached the battlefield and fought bravely. At one point, his horse showed resistance, but he dismounted and started fighting and laid down his life fighting on foot. He preferred to lay beside his sword than with his would-be-wife.

When the Holy Prophetsa learnt of this, he came to his body, placed his head in his lap and prayed for him. The Prophetsa then sent all his belongings to his would-be-wife.

This incident needs no further comment.

Those who make excuses when called for service in the way of Allah should reflect on this. (Usdul-Ghabah, Vol. 2, p. 184) The pages of history are adorned with the courageous demonstrations of Hazrat Ikrimahra bin Abi Jahl. He was part of the Muslim army who advanced to Syria for the Battle of Fahl. Fighting valiantly, he would penetrate the ranks of the enemy. His head,

chest and entire body got badly wounded.

Sympathising with him, people suggested not to put himself into destruction. He replied, “For Lat and Uzza, I was prepared to put my life in jeapordy and today, when the time for fighting in the cause of Allah and His Prophetsa has come, should I seek to save my life? By God, this is impossible!”

(Usdul-Ghabah, Vol. 3, pp. 568-569, Zikr Ikrimahra bin Abu Jahl) In the Battle of Yarmuk, Hazrat Khalidra bin Walid appointed Hazrat Ikrimahra in-charge of a detachment. The enemy was in large numbers, so they attacked so vehemently that the Muslim army staggered and lost their footing.

Once Hazrat Ikrimahra saw this state, he called out in a loud voice, “Is there anybody who is ready to pledge allegiance at death?”

At this, instantly, 400 warriors came forward.

Having vowed to lay their lives in the way of Allah, they set upon the enemy fiercely. And so honestly did they all keep their pledges that most of them attained martyrdom and the remainders were severely wounded.

(Usdul-Ghabah, Vol. 3, pp. 568-569, Zikr Ikrimahra bin Abu Jahl) Hazrat Wathilahra bin Asqa was a young companion. He accepted Islam in 9 AH and a few days later, preparation for the Battle of Tabuk started.

Jeopardising their lives, the Muslim warriors started leaving for the battlefield, but this newly-converted Muslim had no mount to ride on. He tried to get one, but failed. Out of keenness for jihad in the way of Allah, he began announcing in the streets of Medina, “Will anybody, in lieu of my share of spoils of war, take me to Tabuk?”

By chance, an elderly Ansari had not yet departed. He undertook to take Wathilahra along and allowed him to share his meal and mount. Thus, he reached the battlefield and joined the Muslim troops. (Sunan Abi Dawud, Kitab-ul Jihad, Bab fir-Rajuli Yakri Dabbatun alal Asfi au As-Sahm) Abu Muhjan Thaqfi accepted Islam in later years, which is why his name is found in the annals of history only in the time of Hazrat Umarra. Abu Muhjan had been detained for some reason when the Muslim army advanced on Iran. But the keenness for

jihad made him so restless that he escaped from detention and joined the Muslim force.

When Hazrat Umarra learnt of this, he wrote to the commander-in-chief of the Muslims, Hazrat Saadra bin Abi Waqas, to apprehend and detain him. Thus, he was captured there and then and put in detention again.

He was behind bars at the time of the Battle of Qadsiyyah. His emotions roused to hear the accounts of the battlefield. He requested Hazrat Salmahra, the wife of Hazrat Saadra, to release him, so that he could go and fight in the battlefield. He promised to come back and put on chains himself in case he survived. But she did not concede.

Thereafter, he started singing some heart-rending couplets at which she pitied him and conceded to release him. Thus, he reached the battlefield and fought valiantly and whichever side he went, he routed the enemy ranks. The Companionsra greatly appreciated his valiance. (Al-Isti‘ab, Vol. 4, p. 1746) Hazrat Anasra was only 12 years old at the time of the Battle of Badr, but he accompanied the Holy Prophetsa in the battlefield and kept serving him. At the time of the Battle of Uhud, he was only 13, but participated in this battle as well. (UsdulGhabah, Vol. 1, p. 151) Hazrat Abu Saeed Khudrira was only 13 at the time of the Battle of Uhud, but in order to join the Muslim troops, he presented himself to the service of the Holy Prophetsa.

The Prophetsa glanced at Abu Saeed from head to toe and remarked that he was too young to fight in a battle. Holding his son’s hand, his father showed it to the Holy Prophetsa and said that his hand was that of a fully grown man. But the Holy Prophetsa did not allow him.

It is evident from this incident that the Companionsra considered the service to faith so essential and a thing to be proud of that they were very eager to have their children participate and would encourage them to somehow partake of this blessing.

In our age, those who keep not only themselves behind, rather want to keep their children hidden in their houses should

Friday 25 December 2020 | AL HAKAM

18 reflect that the Companions’ love for their children was by no means less than that of ours. They, too, were humans like us.

They, too, had throbbing hearts which had greater fatherly love than that of ours. But their passion for faith and service to Islam was greater than anything else in the mortal world. (Mustadrak lil-Hakim, Vol. 3, p. 650.

Zikr Abu Saeed Al-Khudri) Hazrat Abu Saeed Khudrira was only 15 at the time of the Battle of the Ditch, but he joined the Muslim troops and fought valiantly. Similarly, despite his young age, he joined the Muslim troops in the battle of Bani Mustaliq. (Mustadrak lil-Hakim, Vol. 3, p. 650. Zikr Abu Saeed Al-Khudri) Hazrat Barara bin Azib was very young at the time of the Battle of Badr, but his passion for faith surged. He presented himself to the service of the Holy Prophetsa, but was not allowed to join the Muslim troops. (Sahih al-Bukhari, Kitab-ul-Maghazi, Bab Iddatu Ashabi Badr) Hazrat Rafi‘ra bin Khadij was only 14 at the time of the Battle of Badr. Due to his passion for jihad, he presented himself to the service of the Holy Prophetsa and sought permission to join the Muslim force. As he had not come of age, the Holy Prophetsa did not allow him, but the following year, he was permitted.

Another young boy, Samrahra bin Jundab, was not allowed to fight in the battle for being too young. He complained to the Holy Prophetsa, “O Prophetsa of God! You have given permission to Rafi‘, whereas I overpower him in wrestling.”

The Holy Prophetsa enjoyed this a lot and said, “Alright. Let us see your wrestling with Samrah.” Thus both had a wrestling bout and Samrahra overpowered Rafi‘ra. At this the Holy Prophetsa allowed him to join the battle as well. (Usdul-Ghabah, see under Rafi‘ bin Khadij) (Tabqat Ibn Saad, Vol. 4, pp. 364-365) Many young boys, out of keenness for jihad, joined the Muslim force when the Holy Prophetsa set off for the Battle of Badr.

The younger brother of Hazrat Saadra bin Abi Waqas was also one of them.

At some distance outside of Medina, the Holy Prophetsa inspected the Muslim force and commanded the young boys to return. When Hazrat Umairra heard this, he hid himself behind other warriors. But the Holy Prophetsa was apprised of it and he commanded him to return. At this, Hazrat Umairra started crying. Seeing his keenness and eagerness, the Holy Prophetsa allowed him.

Just reflect, how dear a man sees his life!

But the Companionsra of the Holy Prophetsa would try to go out into battlefields on occasions where they were more likely to lose their lives than to survive. But in this age of ours, though chances of losing one’s life are little and those who go out for preaching, their chances of returning home are much greater, yet some people shirk from it and try to avoid it and then wail about the helplessness of Islam. They fail to understand how one can hope for success without treading the path which gave honour to the Companionsra, who lifted and exalted the standard of Islam. (Al-Isabah, Vol. 4, p. 603) Hazrat Abdur-Rahmanra bin Auf reports an incident in the ahadith which makes one’s hairs stand on end. Even gallant soldiers themselves would appreciate the valiance of

Spiritual Islam is still a living reality

The tenth century sage, Abu al-Hasan alBushanji, famously said of Sufism – a term he and his contemporaries broadly understood to represent Islamic spirituality – that it was “… a name without a reality, [whereas] it used to be a reality without a name.”

The point here is that during the lifetime of Prophet Muhammadsa, the spiritual

enlightenment and revival brought about by the new religion of Islam was a reality absorbed by every particle of those it had touched. It was the air inhaled by Prophet Muhammad’s Companionsra (Sahaba), the water they drank and the honey they sipped.

With time, much of the Muslim religious elite had fallen into a deep slumber, in which spiritual Islam had become a distant dream. Islamic spirituality, or Sufism as it was and continues to be termed by many,

transformed from an infectious reality to something codified in a manual and taught by sheikhs or religious teachers – the guardians and intermediaries of these manuals.

Others rejected Sufism as unrealistic or a version of Islam filled with harmful innovation. Instead, they held on to memories of great military conquests made

young Muslim warriors.

He reports: “Once both the armies had arrayed themselves in the Battle of Badr and general fighting was about to begin, I looked at my right, then left and found two young boys of the Ansar on my flanks. I was disheartened to see boys. I thought that one could not fight well in a battle unless both his sides were strong and both of my sides appeared to be weak because of the presence of two young boys there. Thus, I thought that there were very little chances for me to fight a fight worthy of being remembered.

“I was still occupied with such a thought when one of the boys whispered to me asking secretly, as though he wanted to keep it secret from the other boy, saying, ‘Uncle!

Who is Abu Jahl, who severely persecuted the Holy Prophetsa in Mecca? I have made a covenant with God Almighty to kill him, or else I will lay my own life in an attempt to kill him.’

“I was yet to answer him when the other boy asked me the same question in a similar fashion. I was astonished to see such high

resolution of the children. I thought to myself, ‘How can these children fulfill their vows while Abu Jahl is protected by very renowned and seasoned warriors of the Quraish?’

“Nevertheless, I pointed towards Abu Jahl for them. The moment I made this indication, both boys leapt like eagles and in the blink of an eye, breaking the enemy ranks, both set upon Abu Jahl. They attacked him so briskly that in a moment, the head of the arrogant and rebellious man was rolling down in dust.

“All this happened so quickly that the comrades of Abu Jahl were left gazing in surprise. Ikrimah, too, accompanied his father. Though he failed to protect him, he attacked one of the boys, Hazrat Muaz.

Ikrimah struck him powerfully and with only one blow of his sword, Hazrat Muaz’s arm was cut and dangled in the air.

“Despite this severe blow, Muazra did not retreat; rather, he chased Ikrimah, but the latter escaped. Hazrat Muazra continued fighting. Since the suspended arm hindered him from fighting, he pulled it apart and

continued fighting. (Musnad Imam Tahawi, Vol. 6, Tabi‘ Abdullah bin Mas‘ud, Umarra bin Khattab, p. 114) (Al-Isabah, Vol. 2, p.

429) The following incident will suffice to help evaluate how keen the Companionsra had been to fight in the way of Allah.

Hazrat Saadra bin Khashbah was young at the time of the Battle of Badr, but he made preparations to join the Muslim army. Since his father too was ready to go for the battle, he suggested that one of them must stay at home and so, he asked the son to stay.

The son replied, “Had it been some other occasion where the attainment of Paradise was not in question, I would have obeyed you and given precedence to you over myself. But I am not willing to do it in this case.” Thus both of them decided to cast a lot, which fell in favour of the son. He participated and was martyred in the battle.

(Usdul-Ghabah, Vol. 2, p. 194)

Adam Walker Naib Sadr MKA UK

Continued on next page >>

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

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Friday 25 December 2020 | AL HAKAM << Continued from previous page

by old Islamic empires. For both and all the shades of grey in-between, a vision of Islam developed that was detached from the “reality without a name” that al-Bushanji described.

Instead, with each new generation, the teachings of Islam and noble example of Prophet Muhammadsa adopted a new layer of interpretation that reflected the sociopolitical agendas of that generation as much as it did the actual Quran and sunnah of the nascent seventh century Muslim community led by Prophet Muhammadsa.

There were exceptions to this, of course; each of these generations was sent one or more spiritual revivers, a mujaddid in Arabic, who reminded their Muslim brothers and sisters of the beautiful spiritual Islam of the early Muslim Medinan community that was “… a reality without a name” in the very truest sense.

More often than not, these revivers were rejected, castigated and imprisoned for not conforming to the religious policy of their rulers and the leading religious elite. Take for example the great Ahmadrh ibn Hanbal, who was imprisoned by two caliphs and even flogged to the point of unconsciousness.

The lower human desire for power, land and wealth was something the Muslims had to contend with long before this. Islam’s first Caliph, Abu Bakrra al-Siddiq, faced attempts from apostate tribes that attempted to sack the city of Medina; Umarra bin al-Khattab, Islam’s second Caliph, was fatally wounded during an attack as he led the prayer; his successor, Uthmanra bin Affan, was murdered by Muslims corrupted by a thirst for power and Alira bin Abi Talib, fourth of the Rashidun Caliphs, faced down opposing Muslim tribes in wars and was himself fatally wounded by extremists.

Masjid al-Nabawi – the Prophet’s Mosque – located in Medina The above should not come as a great surprise to Muslims well versed in the traditions or hadith of the Prophet Muhammadsa. The Holy Prophetsa famously said that after his passing and after the appearance of the Rashidun Caliphs, the Muslim community would face several

phases of harsh and coercive monarchies.

This would end, the Prophetsa said, with Islam’s revival under the leadership of true, rightly guided, caliphate on the precepts of Prophethood.

Yet sadly, much of today’s Muslim elite has fallen victim to an inherent generational indoctrination that caused them to replace the spiritual reality of caliphate with classical Muslim monarchy, or mulk in Arabic. In this distorted vision, caliphate is nothing more than an institution obsessed with political expansion and military supremacy over the unbelievers.

While most Muslims await this type of caliphate, there is only one community today that believes it has an established institution of Caliphate and a Caliph whose successorship is on the precepts of prophethood. The sect is the Ahmadiyya Muslim Community and its current, fifth Caliph is Hazrat Mirza Masroor Ahmadaa.

It should also come as no surprise that Hazrat Mirza Masroor Ahmadaa is an utterly unimpressive and unfit caliph in the minds of almost all of today’s Muslim religious elite. And in all honesty, how could he or his predecessors ever live down to modern conceptions of caliphate?

Hazrat Mirza Masroor Ahmadaa is unconcerned with political gain or power. Rather than wage war against the unbelievers, he travels the world tirelessly with an unwavering desire to convince all of Islam’s beauty by spreading its peaceful teachings. Instead of memorialising historical acts of aggression, he would rather dedicate his time to building schools, hospitals and welfare institutions for Muslims and non-Muslims equally, across the world.

Though he would rather Muslims accepted his many calls for mutual respect and tolerance, the fact that so many

Muslims oppose the Ahmadiyya Muslim Community is faith empowering. When history has shown us that all those chosen

by God are persecuted – Prophets, Caliphs and Revivers alike – today’s opposition and persecution can only be taken as a truthaffirming sign.

So, rather than projecting twisted and romantic memories of medieval Islam’s socalled “Golden Age” onto Caliphate, today’s Muslim religious elite should understand that Caliphate is only rightly guided when it presents the world with the Islam that accords to the noble example and life of the Prophet Muhammadsa.

Should the religious elite awaken from their deep slumber and aspire to the true Islam, they will discover the living, breathing and preaching reality of true Islamic spirituality in Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa.

Friday 25 December 2020 | AL HAKAM

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Khilafat: Turning the tables MTA show asks wider Muslim Ummah for answers A challenge from the Ahmadiyya Muslim Jamaat “If all the leaders of the Muslim countries and the entire Muslim Ummah unanimously agree upon an individual as the Khalifa and associate themselves with him by means of Bai‘at, then the Ahmadiyya Muslim Jamaat will most certainly be prepared to consider accepting such a Khalifa and associating with him through Bai‘at along with the entire Ummah.” disunited more than ever.

Even in Islam’s history, despite intra-Muslim conflicts, Muslims were still united when it came to non-Muslims trying to benefit from Muslim conflicts. But today it is quite the contrary and Muslim unity is nothing but a dream.

Unfortunately, Muslim ulema and clerics have misguided Muslims and blinded them from accepting the Khilafat which exists today.

In truth, today, it is only the Ahmadiyya Muslim Community that is blessed with Khilafat that unites; no other Muslim sect can claim this.

Sunday, 20 December 2020: Today, the MTA International programme, Turning the Tables (Jawaab ap bhi dein), posed hard-hitting questions to Muslim scholars, leaders and the wider Ummah about Khilafat and ended with a huge challenge to the Ummah.

This comes after an uproar from various prominent Muslims regarding a Google search result showing that the current Caliph of Islam is Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V. The show started off by going back to the time of Hazrat Mirza Ghulam Ahmad, the Promised Messiahas. On the evening of 27 December 1902, the Promised Messiahas was with his companions in Qadian, India. The Promised Messiahas was told about a book written by a Christian missionary against the Promised Messiahas and his claim to be the Messiah and Mahdi. The Promised Messiahas commented on this book and said that such people oppose him and his community, but in the end, they are a means of benefit as a result of their opposition.

In the past 118 years, this is exactly what has happened with Islam Ahmadi-

yyat, the most recent example being the Google search result showing Hazrat Mirza Masroor Ahmadaa being the Islamic Khalifa. When Muslim personalities said to report such a search, at the same time, lots of people were acquainted with who Hazrat Mirza Masroor Ahmadaa is and the fact he is the Muslim Khalifa.

Of course, Google searches or results do not prove or establish who the Khalifa is, but this anti-Ahmadiyya backlash has, nevertheless, supported Islam Ahmadiyyat.

The show then went into what Khilafat exactly is.

Khilafat, in Arabic, means a successor.

In Islamic terms, the Khalifa is the one who succeeds the prophet. Khilafat is essential as a prophet does not live forever, therefore Allah ordains for his khulafa to continue the legacy and spiritual blessings of the prophet.

Where is Khilafat today?

It was asked who the current Khalifa for the Muslim Ummah is? However this question means getting ahead of ourselves because it is pertinent to first ask about the state of the Muslim “Ummah”, for they are

The Khalifa of Islam?

The Ahmadiyya Muslim Khalifa has never claimed to be the Khalifa of Islam. It is due to the result of the works of the Ahmadiyya Khilafat that the world has taken Hazrat Mirza Masroor Ahmadaa as the current Khalifa of Islam – for them, he represents true Islamic teachings and hence, is the Khalifa of Islam.

Whenever the issue of Khalifat sprouts, Muslim leaders are quick to say that the Khalifa of the Ahmadiyya Muslim Community is not the Khalifa. Yet they do this without giving an alternative and answering who exactly the Khalifa is.

Allah makes the Khalifa It is clear from the Holy Quran that only Allah can establish Khilafat and choose the Khalifa. Surah al-Nur, verse 56 emphatically declares this and none can rebuke it.

With this in mind, it would be impossible for Khilafat-e-Ahmadiyya to exist for so long and with so much success and blessings without the support of Allah.

Regarding the Ahmadiyya Muslim Community, the rhetoric has now boiled down to mere gossip and petty matters – academic substance and proofs against Islam Ahmadiyyat have diminished.

During the programme, a poll was initiated to the Muslim Ummah to vote on.

It asked: “Will the non-Ahmadi Muslim sects,

like Barelvi, Deobandi, Ahl-e-Hadith, Ahl-e-Tashi’, despite their conflicting beliefs, be able to unanimously agree upon a single person as the Khalifa of the Muslim Ummah?”

Results showed that 7% voted “yes”, while 93% said “no”.

Attempts to establish Khilafat Historically, many attempts have been made by Muslim leaders and scholars to establish Khilafat themselves, despite Allah saying only He establishes Khilafat.

These attempts have failed miserably.

This longing for Khilafat can be found since the Ottoman Caliphate ended.

Shockingly, when the Ottoman Caliphate was coming to its end, Muslim leaders from India elected a non-Muslim, Karamchand Gandhi, as the leader to address the future of Khilafat! How could a non-Muslim address this matter was what Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra strongly asked at the time.

Later, lots of attempts across the Muslim world were made to establish Khilafat, but they all failed, one after the other.

Recent polls suggest that the Muslim world desires Khilafat, but unfortunately, Muslim clerics and scholars are acting as a barricade in stopping Muslims accepting the Khilafat that Allah has established for over a century. But all political and religious institutions have failed in their attempts to destroy Khilafat-e-Ahmadiyya.

Many claim that Ahmadi Muslims are the agents of the British, but how surprising this is when it is only Khilafat-e-Ahmadiyya that has been relentless in effectively and openly addressing anti-Muslim sentiments across the West in front of Western political leaders and institutions.

It is the Ahmadiyya Khilafat that has been calling out and addressing the injustices of Western nations, including Britain and United States.

Ironically, it was Muslim leaders – including Maulana Muhammad Ali Jauhar and Syed Sulaiman Nadvi – who came

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Friday 25 December 2020 | AL HAKAM to England in 1920 and bowed before the British Prime Minister, David Lloyd George, begging him not to end the Caliphate.

In their meeting with Lloyd George – which is on record – the Muslim leaders were asked what station the Khalifa had in Islam. The response given by Maulana Muhammad Ali Jauhar was: “The personal centre is the Caliph, or the Khalifa, as we call him, the successor of the Prophet.”

One should ponder over this: the Muslim leaders were begging the British Prime Minister to save the “successor of the prophet”.

The Prime Minister then asked, “Is it hereditary?”

Muhammad Ali Jauhar replied by saying: “That is a point which will clear up the whole question of Khilafat. Islam required temporal power for the defence of the Faith, and for that purpose, if the ideal combination of piety and power could not be achieved, the Muslims said, ‘Let us get hold of the most powerful person, even if he is not the most pious, so long as he places his power at the disposal of our piety.’”

Here, Muhammad Ali Jauhar clearly said that the Khalifa could be chosen “even if he is not the most pious”. How these Khulafa were not pious is something which the Ahmadiyya Khilafat does not promote or spread – they do not promote defaming and exposing the ill of others.

A recent example of this was given by the host, Asif Basit Sahib, who narrated that he had found, from the Punjab Archives, shameful details about a lauded personality who clerics in the Indian subcontinent promote and hugely praise. Asif Basit Sahib thought that such a discovery was a powerful proof about the reality of these clerics.

He said that he had the opportunity to present this exposing document before Hazrat Mirza Masroor Ahmadaa. However, Hazrat Mirza Masroor Ahmadaa said not to publish such a document as it is not the way of the Ahmadiyya Muslim Community to expose personal matters.

Hazrat Mirza Masroor Ahmadaa presented the example of the Promised Messiahas who was told by a lawyer – during a court case against the Promised Messiahas – that he could expose the personal life of the opposition in the court case in such a manner that the person would drown in shame. However, the Promised Messiahas immediately stopped the lawyer, saying he had no concern about his opposition’s personal life and matters and would not allow exposing him.

This is the greatness of Khilafat-e-Ahmadiyya – it never stoops so low, even when strong proofs can be unveiled about the opposition.

The Ahmadiyya Khilafat There are great blessings that Allah promises with Khilafat and Allah continues to express these blessings for Islam through the Ahmadiyya Muslim Khilafat.

For example, 75 translations of the Quran have been produced by the Ahmadiyya Muslim Community to date, of

which 50 are available online for everyone to view. These translations are also spread throughout the world and even non-Ahmadi Muslims greatly benefit from them.

When it comes to building mosques, Khilafat-e-Ahmadiyya has been at the forefront. A prime example of this was building the first mosque in London – the heartland of the British Empire – in 1924, which was funded by Ahmadi Muslim women (most of whom were very poor) at the behest of Hazrat Khalifatul Masih IIra. It should be remembered that in 1910, there was a London Mosque fund established by Muslims in the UK towards which thousands were given by the leader of Iran, the “Caliph” of the Ottomons etc.

However the funds remained dormant and no results were seen. Allah blessed the efforts of the Ahmadiyya Khilafat in this matter. These are facts that cannot be rejected.

The London Mosque built by the Ahmadiyya Muslim Community was attended by prominent Muslims like Allama Iqbal, Muhammad Ali Jinnah etc. who prayed there numerous times. In fact, in 1934, the famous speech by Muhammad Ali Jinnah in which he said he would go back to India for the Muslim cause, was delivered in the London Mosque.

Today, Hazrat Khalifatul Masih aa V travels the world with authority and conviction in what he preaches and says, whether world leaders meet him or parliamentarians. Huzooraa has stood up on world stages and conveyed the message of Islam in clear words and conviction, whether they liked the message or not.

Directly addressing them, he has continuously spoken of the injustices political leaders and nations carry out. As a result,

such world leaders and parliamentarians have huge respect and honour for Huzooraa. When it comes to Khilafat-e-Ahmadiyya, there is no hiding from or appeasing political leaders. Anyone who has heard these speeches will realise this.

Which other Muslim leader is there about whom anyone can present such examples?

There have been great responses to Muslim issues by the Ahmadiyya Khilafat throughout the past century – for example, the correct response to blasphemy.

One example of this is the initiation of special days to commemorate the life of the Holy Prophetsa – known as “Jalsa Seeratun-Nabi” – by Hazrat Khalifatul Masih IIra . This day was started due to inter-religious conflicts in which Muslims were also involved within the subcontinent. Lots of hurtful abuses and allegations were raised against the Holy Prophetsa during these conflicts. Hazrat Khalifatul Masih IIra asked all Muslims to hold special days to highlight the greatness of Prophet Muhammadsa through speeches and discourse.

Going through the reports of those days, one finds prominent Muslims praising this initiative of the Ahmadiyya Muslim Community and also participating in them. For example, regarding this initiative, the famous Khwaja Hasan Nizami said that he believed this “blessed initiative” was a divine inspiration given to Khalifatul Masih IIra. Khwaja Hasan Nizami even spoke about other Muslims trying to stop him participating.

But, now, as the panellist noted, it would be interesting to see what fatwas follow after Muslim clerics learn of the positive comments by Khawaja Hasan Ni-

zami regarding the great step of the Ahmadiyya Khalifa.

History proves that whenever the Holy Prophetsa is made a target of abuse and slander, the most effective, powerful and first response to these attacks are seen by the Ahmadiyya Muslim Khilafat.

During the time of Hazrat Mirza Masroor Ahmadaa, this aspect can be witnessed by all, especially during recent anti-Muslim narratives.

Towards the end of the MTA show, after posing questions to the Muslim Ummah, a challenge was given to all viewers.

But prior to the challenge, it was noted that during the time of Hazrat Mirza Ghulam Ahmadas a Companion – after being content that Hazrat Ahmadas was the Messiah – put his hand forward for Bai‘at and said to the Promised Messiahas that his pledge of devotion at his hand was with the condition that if the real Messiahas descended from the Heavens, he would perform his Bai‘at instead. In response, the Promised Messiahas said that if the Messiahas came down, he would be the first to take Bai‘at at his hand.

The challenge The programme ended with a bold challenge for all Muslims: “If all the leaders of the Muslim countries and the entire Muslim Ummah unanimously agree upon an individual as the Khalifa and associate themselves with him by means of Bai‘at, then the Ahmadiyya Muslim Jama’at will most certainly be prepared to consider accepting such a Khalifa and associating with him through Bai‘at along with the entire Ummah.”

We await the response of Muslim leaders and clerics.

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Waqf-e-Jadid: Blessings and history

Fazal Masood Malik Canada

Fatima Jaloo lives in a small village, west of Senegal. Despite the poverty levels that gnaw at every door, her faith speaks volumes.

On one particular occasion, when reminded of Waqf-e-Jadid chanda, she immediately complied. Having no money, she fetched a chicken that was gifted to her and presented it as her offering. With the offering, her request was to pray for the well-being of her uncle, Lameen Jaloo.

Mr Jaloo was arrested and sentenced to seven years in prison for causing some disturbance of peace, an offence not pardonable by local law.

A few days had passed since she contributed towards Waqf-e-Jadid when she heard the fantastic news. Her uncle had been pardoned and was now on his way home. Upon arrival, he learned of the sacrifice done by his niece and, witnessing the results of this blessed scheme, entered the fold of Islam Ahmadiyyat. (Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, Friday Sermon, 5 January 2018) Fatima and Lameen are not the only ones who have experienced the miraculous blessings of Waqf-e-Jadid.

Consider the case of a Norwegian lady who converted to Islam Ahmadiyyat.

She learned about Waqf-e-Jadid and immediately offered 200 kroner. The next day, upon arriving at work, she found out that her employer had decided to increase her wages by 200 kroner per month.

Humbled and dumbfounded, she gasped in pleasure, exclaiming that she had donated only 200 kroner once and now she is receiving the same amount monthly. (Friday Sermon, 8 January 2016) These and countless other men, women, and children worldwide can tell you their faith-inspiring stories, some of which are narrated by our beloved Imamaa every so often.

It is through their acts of selfless generosity that they have become members of a group of believers about whom Allah says: ۡ َ ّٰ َ َ َ ۡ ُ ُ َ َ ۡ َ َ ۡ ُ ۡ ُ َ ۡ َّ ُ َ َ َ ‫ات الل ِہ َو تث ِب ۡی ًتا ِّم ۡن‬ ‫ٓاء َم ۡرض‬ ‫و مثل الذین ینفِقون اموالہم ابتِغ‬ َۡ ّ ۡ َ ۡ َ ۡ َ َ ِ ُ ُ ۡ َ ٰ َ ٌ َ َ َ َ َ َ ۡ َ َّ َ َ ِ َ َ ۡ ُ ۡ َ ‫انف ِس ِہم کمث ِل جن ٍۭۃ ِبربو ٍۃ اصابہا و ِابل فاتت اکلہا ضِ عفی ِن ۚ ف ِان لم‬ ُ َ ّٰ َ​َ ۡ ‫یُ ِص ۡب َہا َو ِاب ٌل فط ٌّل ؕ َو الل ُہ ِب َما ت ۡع َملوۡ َن بَ ِصی ٌر‬ “And the case of those who spend their wealth to seek the pleasure of Allah and to strengthen their souls is like the case of a garden on elevated ground. Heavy rain falls on it so that it brings forth its fruit twofold.

And if heavy rain does not fall on it, then

Friday 25 December 2020 | AL HAKAM

light rain [suffices]. And Allah sees what you do.” (Surah al-Baqarah, Ch.2: V.266) What is Waqf-e-Jadid?

After the creation of Pakistan, the Ahmadiyya Jamaat spread across the country, settling in cities as well as smaller villages. While in India, many had lived in Qadian learning from the blessed being of the Promised Messiahas, his Companionsra and then the First and Second Khulafa.

However, such was not the case after the partition of the Indian subcontinent.

Members living in large cities were able to benefit from the nizam-e-Jamaat and establish auxiliary organisations. However, those living in villages did not have enough resources to resurrect the infrastructure of education and moral well-being required to bring about the spiritual transformative changes the Promised Messiahas taught.

From divine guidance, as a solution to this problem, Hazrat Musleh-e-Maudra initiated the blessed scheme of Waqf-eJadid (The New Dedication).

This scheme was initiated on 27 December 1957 (it was first mentioned by Huzoorra on 9 July 1957), on the blessed occasion of Eid-ul-Adha. It serves as a reminder that the monumental sacrifices

offered by Hazrat Abrahamas, Hazrat Hajirahas and Hazrat Ishmaelas must be honoured in ways other than words.

In a sermon, Hazrat Musleh-e-Maudra said: “These lands were reserved for us. It is our duty to work in these lands and follow the footsteps of Hazrat Ishmaelas … these lands are densely populated, but not with spirituality … I desire that the youth of the Jamaat should dedicate their lives for this noble task.” (Friday Sermon, 3 January 1958) Expounding upon the need for this scheme, Hazrat Musleh-e-Maudra continued: “… the time when a murabi [missionary] could visit a region, spend a few hours and then go to the next region has passed. Now, our murabi would have to reach every house and every hut … We need people to live among the people from Karachi to Peshawar; they will do beneficial work for the people and will educate them on moral and spiritual value.” (Ibid)

By Allah’s grace, Ahmadi Muslims

responded with enthusiasm and great sacrifice and many muallimeen (educators) were trained and appointed to various parts of the country.

Some of these muallimeen provided essential health services, some education.

Still, they all had one thing in common – the desire to please Allah. Their generosity and self-sacrifice knew no bounds. They were the ones about whom the Holy Prophetsa has given us the glad tidings of: “A generous person is close to Allah, close to Paradise, close to the people and far from the Fire.” (Jami‘ al-Tirmidhi, Chapter: “What has been related about generosity”) The number of people who make every effort to excel in the financial contribution to the cause of faith is astounding. Every new year, while the world is busy reeling from the expenses incurred at frivolous activities of the last year, our beloved Khalifa, Hazrat Amirul Momineenaa, is guiding us towards the path of righteousness, fueling our faith with extraordinary blessings experienced by Ahmadi Muslims worldwide.

Many muallimeen have been assigned duties in rural areas, such as Tharparkar in Pakistan, under the Waqf-e-Jadid scheme

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Friday 25 December 2020 | AL HAKAM Enormous blessings came to those people who sold their family jewelry, farmers who gave their sole possessions such as seeds for the harvest and even meagre buckets of maize, simply to gain the pleasure of God Almighty.

Those who made such sacrifices saw that their harvest was doubling miraculously and their businesses were yielding unbelievable profits.

When Allah revealed this blessed scheme to Hazrat Musleh-e-Maudra, he spoke from his heart, saying: “This is the work of Allah, and He will certainly fulfil it! And because God has placed this scheme in my heart, even if I must sell my home, even if I must sell my clothes, I shall do so to fulfil my responsibility …”

He concluded by urging the faithful “... towards financial sacrifice, as well as towards waqf [dedication]”. (Al Fazl, 7 January 1958) Hazrat Khalifatul Masih Vaa has always stressed that Allah accepts even small amounts given with sincerity in such a manner that He returns it manifold.

Sincerity becomes the medium to gain Allah’s nearness and strengthen a person’s faith in God. These miraculous ways of receiving income from unexpected sources are not mere coincidences; according to a tradition of the Holy Prophetsa, the people who sacrifice in the way of God Almighty are those who are deemed worthy of envy.

In 2018, a missionary from Mali Jamaat wrote to Huzooraa about a phenomenal incident that took place. He wrote: “Last year’s sermon by Huzooraa on Waqf-e-Jadid was playing on Radio Ahmadiyya Keeta. While the sermon was played, the chief of a village situated 45 kilometres from Mali called and invited us to preach in his village. When we arrived, the chief, recounting the event, said that ‘the Khalifa was narrating the faith-inspiring incidents from all over the world. Listening to those incidents had an extraordinary impact on the people of our village.’

“He continued in an emotional tone, ‘The people of our village were regretful that they had not taken part in this blessed scheme. Therefore we called you.’

“Upon invitation, the delegation held a tabligh programme the same day. By the grace of Allah, 50 people accepted Ahmadiyyat. The village people immediately gave one bag of maize and 1,000 francs towards the blessed scheme of Waqf-eJadid.” (Friday Sermon, 4 January 2019).

The office of Waqf-e-Jadid is instrumental in fulfilling one of the most basic requirements of Bait-ul-Mal – to safeguard people from taking loans with punitive interest.

When this sacred institution was established by Hazrat Musleh-e-Maudra, it had two overarching requirements: to establish Islam among the Hindu population of Pakistan and to save our future jamaats in the rural areas from moral degeneration.

While rescuing people in rural areas from a moral decline produced remarkable results quickly, the acceptance of Islam among Hindus of Pakistan took time and perseverance.

Eventually, when Islam spread among these residents of Sindh, they became so devoted in such a short period that they

offered their services, devoting their time to advancing Islam Ahmadiyyat.

One incident that speaks volumes regarding Waqf-e-Jadid is that before establishing this institution in Sindh, the Hindu farmers were drowning in interest.

Their lands were pawned by Hindu moneylenders, who would sell them seeds for plantation at a much higher cost than the market.

The “treasurer” would then obtain a monthly charge of 5 or 10 rupees as interest and hold their land as a pawn. This was a cycle that the poor farmers could not break from. When Waqf-e-Jadid started its work among the Hindu farmers of Sindh, they were given interest-free loans and seeds were sold at the market value with no profit margin. Soon, these farmers became independent owners of their lands and prospered.

Every Khilafat has coloured Waqf-eJadid with its unique and beautiful tone.

The challenges faced by the world appear to increase astronomically, but under the wings of our Khalifa, this Jamaat gains new heights in every era and Waqf-e-Jadid elevates further every year.

Today, by the grace of Allah, millions have entered the fold of Islam Ahmadiyyat.

We are witnessing the blessings of Allah being showered upon this Jamaat. We cannot offer enough hamd for the blessings that are being showered upon the Jamaat of the Promised Messiahas. However, with these blessings come immense responsibilities.

We must be diligent in the field of tabligh and spiritual and moral training.

This is the reason why Hazrat Muslehe-Maudra started the blessed scheme of Waqf-e-Jadid. Today, it is the duty of every Ahmadi to partake in this heavenly scheme and spend their wealth and time in the way of Allah.

The Holy Quran stands testament to the fact: َ ۡ ّٰ َ َ َّ ۡ َ َ ُ َۡ ۡ َ ۡ ‫ِا ّن الل َہ اشت ٰری ِم َن ال ُم ۡؤ ِمنِی َن انف َس ُہ ۡم َو ا ۡموَال َ ُہ ۡم ِبا ّن ل َ ُہ ُم ال َجنۃ‬ “Surely, Allah has purchased of the believers their persons and their property in return for the Garden they shall have.” (Surah alTaubah, Ch.9: V.111) Under Waqf-e-Jadid, many educators (muallimeen) are needed. It is every person’s duty, working in any field, to offer their services for this auspiciously monumental task. Students should do waqf-e-zindagi; teachers, doctors, engineers and any person in any area should offer their time for Waqfe-arzi. Hence, as Ahmadi Muslims, we should not wait any longer to partake in this blessed scheme, but must get up now and do whatever we can to further this scheme and earn our place in Heaven.

In 1957, this scheme began as a humble effort pertaining to a limited geographic area. In 1985, Hazrat Khalifatul Masih IVrh broadened the scope of Waqf-e-Jadid to encompass all the countries of the world.

The need for guidance has not decreased, nor has the need for missionaries and muallimeen. As the Community of the faithful grows, so too does the need for teachers.

If we heed these calls, we will lift our faith to a higher purpose; we will remain ready and willing to offer purposeful sacrifice, as and when needed.

Smile to Jannah?

Who would if ignorance prevails?

Ataul Fatir Tahir Al Hakam

In an ill-faithed attempt to attack Khilafate-Ahmadiyyat – triggered by the Google result of who the current caliph of Islam is – the host of the widely viewed “Smile2Jannah” YouTube channel released a “halal comedy” video.

The host of the channel is a British Muslim and his audience is also primarily Western Muslim youth. The video showcased the deep-rooted and rotten influence the ulema and clerics can have on Muslim youth living in the West.

Mockery, derision, misquotation, misrepresentation, cherry-picking and recycled allegations were the basis of the video; no fundamental Islamic akhlaq or etiquette preached by the Holy Prophet Muhammadsa could be observed in the video.

The “halal comedy” in the video instantly brings the following words of Allah to mind: ۡ َ ُ َ َّ ۡ َ ً ‫ٰی َح ۡس َرۃ َعلی ال ِع َبا ِد ؑۚ َما یَا ِت ۡی ِہ ۡم ِّم ۡن ّر ُسوۡ ٍل ِالا کانوۡا ِب ٖہ یَ ۡس َت ۡہ ِز ُء ۡو َن‬ “Alas for [My] servants! There comes not a Messenger to them but they mock at him.” (Surah Ya Sin, Ch.36: V.31) In the same video and later too, an attempt to deride the status of Hazrat Khalifatul Masih – who we hold dearer than our lives – can be seen through superficial proofs and mere mockery, instead of proper arguments and

substance.

This act proves the prophecy of the Holy Prophetsa: َّ ُ ْ َ َ ْ َ َ َ ُ ُ ْ َّ َ ْ ْ ‫َ َ ْ َ م َن‬ ‫آن ِإلا‬ ِ ‫لا يبقى ِ الإسل‬ ِ ‫ام ِإلا اسمه ولا يبقى ِمن الق ْر‬ ُ َ​َ ُ َ ُْ َ ٌ َ َ َ َ ٌَ َ ُْ ُ ِ َ َ ُ ُ ْ َ ْ‫اؤهُم‬ ‫ن‬ ‫م‬ ‫ علم‬،‫اجدهم عا ِمرة وهِ ي خراب ِ الهدى‬ ِ َ ‫ مس‬،‫رسمه‬ ُ ْ َْ َّ َ ْ َ ْ َ ُّ َ ‫ِيم‬ ‫ َو ِفيهِ ْم‬،‫ ِم ْن ِع ْن ِدهِ ْم تخ ُر ُج ال ِف ْت َنة‬،ِ‫الس َماء‬ ِ ‫شر من تحت أد‬ ُ ‫ت َ ُع‬ ‫ود‬ “…nothing will remain of Islam but its name and nothing will remain of the Quran but its writing. Their mosques will be full but devoid of true guidance. Their ulema will be the worst of creatures under the sky; discord will rise from them and return to them.” (Al-Baihaqi, Kitab Shu‘ab al-Iman) I wonder if the host deems the vile satirical cartoons of the Holy Prophet Muhammadsa as “halal comedy” – he would be hypocritical if he says they are not.

Ironically, the rebuttal video was called “Google declares New Caliph of Islam”, but the host completely dodges the question of Khilafat and goes off in tangents and red herrings, attacking the writings of the Promised Messiahas – a typical response of Muslim clerics.

He could not, and certainly did not, prove why he believed the Ahmadiyya Khilafat was false. In fact, no attempt was made addressing Khilafat at all; no arguments describing who the khalifa should be or even what khilafat is “meant” to be.

Friday 25 December 2020 | AL HAKAM

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The reality is, he had no answers and is obliged to raise red herrings. Other Muslims attack Khilafat-e-Ahmadiyya, but when asked who the khalifa should be or even what khilafat is meant to be, it is met with confusion and weak responses.

Even his attacks on the writings of the Promised Messiahas unveil a lack of academic honesty and investigation. The allegations are old, recycled, worn out and have been constantly addressed by the Ahmadiyya Muslim Jamaat, time and time again.

But what will stop the new generation of Muslim personalities jumping on the bandwagon of anti-Ahmadiyya rhetoric?

I am sure longer and more detailed pieces and videos will address the attempt this host has made at the writings of the Promised Messiahas, which are blatantly regurgitated from anti-Ahmadiyya websites and clerics.

That said, the host ended the video with some “logical common-sense things”, attempting to disprove the prophethood of the Promised Messiah, Hazrat Mirza Ghulam Ahmadas.

The host acknowledged there have been 124,000 prophets, but also says Hazrat Mirza Ghulam Ahmadas was “very distinct from the 124,000 prophets that have come before him”. The absurdity of this claim is immense, as we will go on to prove further as well. Where are the details of these 124,000 prophets – who came to different nations – recorded, to draw such a comparison?

The details and names of only a handful of prophets (25 of thereabouts), who were from the Middle East, are explicitly recorded in the Holy Quran.

This presenter begins to compare this pool of prophets to Hazrat Mirza Ghulam Ahmadas, assigning self-constructed and poor rules to them.

Past prophets (again only referring to 25 prophets), according to him, did not have compound names like the Promised Messiahas – “Adam, Idris, Nuh, Hud…” are all single-barrelled names. Therefore, he asserts, Hazrat Ahmadas was not a prophet.

This rule is nowhere to be found in the Quran or hadith to prove prophethood. If one reads the Holy Quran, the fallacy of

this claim comes to surface instantly.

Allah, in the Holy Quran, records that the angels told Hazrat Maryamas that Allah was going to bless her with a child. Allah also informs her the exact name of this child (which was not a single-barrelled name): ُ ۡ ۡ ُ ۡ ّ َ َ ُ ّ َ ُ َ ّٰ َّ ُ َ ۡ َ ٰ ُ َ ٰٓ َ ۡ َ َ ۡ ‫اس ُم ُہ ال َم ِس ۡیح‬ ‫ِاذ قال ِت المل ِئکۃ یمریم ِان اللہ یب ِشر ِک ِبک ِلم ٍۃ ِمنہ ۖ٭‬ ُّ َ‫الدن ۡ َیا َو ال ۡ ٰاخ َِر ِۃ َو م َن ال ۡ ُم َق َّربیۡن‬ ‫ِع ۡی َسی ۡاب ُن َم ۡریَ َم َو ِج ۡی ًہا فِی‬ ِ ِ “When the angels said, ‘O Mary, Allah gives thee glad tidings of a word from Him; his name [shall be] the Messiah, Jesus, son of Mary, honoured in this world and in the next, and of those who are granted nearness [to God]” (Ch.3: V.46) Here, the name Allah gave to prophet Jesusas was “the Messiah, Jesus, son of Mary” – “his name [shall be]” removes any confusion about Jesus’ full name. The Quran should be enough to dismantle the assumption that prophets only have single names.

Then, other prophets have compound names; Ismael is made up of two names; Isma, “he heard”, eel, “God” i.e Allah heard my prayer. Israel and Ibrahim have similar compositions.

And what about Dhu al-Kifl, a prophet mentioned in the Quran?

Of course, over time, one name is attributed to a person. For example, today, you can say Shakespeare or Churchill, knowing exactly who it is referring too – this doesn’t mean they did not have a compound name.

Prophets of the past had family names clearly, as the Quran has shown regarding Jesusas. It was the same as modern day usage of family names and surnames.

After all, Prophet Muhammadsa, on signing the Treaty of Hudaibiyyah, wrote his name as “Muhammad ibn Abdillah” – what was the need for this?

“Prophets do not have teachers” The host then claims that prophets do not have any teachers whereas Hazrat Ahmadas did, therefore he is not a prophet.

Where it is true that Allah is the ultimate and main teacher of prophets – as He was with Hazrat Mirza Gulam Ahmadas too – it is false to say that prophets can never have any teachers in the form of humans. Where has this rule

come from? It is not in the Quran, nor in the ahadith at all.

Prophet Mosesas was brought up in the royal household of Pharaoh, as the Quran points out. Can anyone believe this royal upbringing excluded education?

Further, in the Quran, Prophet Mosesas himself desired to be a student of Hazrat Khidharas: ۡ ّ َ ّ ُ َ َ َّ َ َ ‫َق‬ ‫ال ل َ ٗہ ُموۡ ٰسی َہ ۡل ات ِب ُعک َع ٰۤلی ا ۡن ت َع ِل َم ِن ِم ّما ُع ِل ۡم َت ُرش ًدا‬ “Moses said to him, ‘May I follow thee on condition that thou teach me of the guidance which thou hast been taught?’”

(Surah al-Kahf, Ch.18: V.67) Hazrat Khidharas, in the end, accepted this request and taught Mosesas.

Why did Mosesas make such a plea if being a student of a teacher abrogates prophethood and as he was taught by a teacher, does that still make him a prophet according to the host of this YouTube channel?

It is common knowledge that other prophets like Jesusas and Davidas were well educated before becoming prophets.

It is odd to argue prophets do not have teachers as it is a hollow claim without any evidence.

The commentaries of the Holy Quran by past scholars of Islam accept that previous prophets had teachers and education; this is common knowledge. In fact, the quality of being an uneducated (ummi) prophet (Surah al-A‘raf, Ch:7, V.158) is a unique aspect of only the Holy Prophet’s prophethood, which mufassirun have highlighted.

In Sahih al-Bukhari, it is recorded that Prophet Ishmaelas, as a child, learnt Arabic from people who began visiting him and his mother: “So, they settled there, and later they sent for their families who came and settled with them so that some families became permanent residents there. The child (i.e. Ishmael) grew up and learnt Arabic from them…” (Sahih Bukhari, Kitab Ahadith al-Anbiya, Hadith 583) Again, this allegation is a poor attempt to disprove Hazrat Mirza Ghulam Ahmad’sas prophethood and can easily be applied to other prophets too, if accepted.

It would mean any prophet who had a teacher, in any form, be they parents or family members, would not be a prophet.

An absurd claim to make.

Prophets were given books Another regurgitated allegation in the video is that prophets do not write books themselves, something which is now getting quite repetitive. This standard for prophethood is also neither in the Quran, nor in the ahadith and is mere conjecture.

If this assumption – that “no prophet wrote books, therefore Hazrat Ahmadas was not a prophet” – is true, then the host of this show should have labelled Prophet Idrisas outside the pale of prophethood first.

Imam Qurtubi, who the host cites as a reference in the same video, said: َّ َ َّ َّ ‫وأول من خاط‬ ،‫أول من خط بالقلم‬ ‫ادریس علیہ السلام‬ َّ َ ‫أول من نظر فی علم النجوم‬ ‫ و‬،‫الثیاب ولبس المخیط‬ ْ ‫والحساب و َسیرھا۔‬ “Idris, upon whom be peace, was the first to write with the pen, the first to sew

and stitch his clothing and the first to study knowledge of the stars, their calculations and their movements.” (Tafsir al-Qurtubi, Surah Maryam, Chapter 19, Verse 56) So, if Idrisas was the first to write with a pen and no prophet before him wrote, then with the logic that the host has used in his video, Prophet Idrisas was not a prophet, God forbid!

Some prophets have books (with laws), while others follow the shariah (law) of previous prophets. Jacobas did not have any book, nor did Noahas. But that is not to say they did not teach people spiritual and religious concepts.

In early times, recording and writing were not common ways of transmitting knowledge, but that is not to say that no prophet had anything written down. Like the host noted, 124,000 prophets have walked the earth and (for the most part) we know nothing about these prophets – how they taught, where they lived or how they imparted knowledge etc. So, the assumption that no prophet wrote is false.

The Holy Prophet, Muhammad, peace and blessings of Allah be upon him, had letters written to emperors and rulers of his time. If this rule is applied, then we can only imagine what such fatwas will succumb to.

Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdias received scores of revelations and dreams – these were later compiled in a book called Tadhkirah. These revelations were not a new-sharia, nor did they add or subtract from the teachings of the Quran or sunnah. They were deep and meaningful commentaries of the Quran and ahadith, rebuttals to attacks on Islam by Christians and Hindus and scores of other religious and spiritual insights. Through these book, Hazrat Ahmadas “broke the cross” and “killed the swine” – this is Jihad of the pen.

The allegation is nonsensical and unveils a poor understanding of prophethood.

The way clerics have created these standards of prophethood are such that all prophets can ultimately be rejected as prophets, God forbid.

Despite critiquing (or rather just copying old allegations) of the books of the Promised Messiahas, the host unveils his lack of knowledge about them when he says that Hazrat Ahmadas wrote 23 books, compiled in Ruhani Khazain. He clearly did not go through the basic academic step to examine and just look at the writings of the person he wishes to critique.

The Promised Messiahas wrote around 90 books, which were later compiled into 23 volumes, known as the Ruhani Khazain.

The issue with angels The next claim the host of “Smile2Jannah” makes is, “We know angels”, which is shocking since Allah states: ٰ َ ً َ َ​َ ۡ ََۡ​َ َ ‫ا ۡم خلقنا ال َم ٰٓل ِئکۃ ِاناثا ّو ُہ ۡم ش ِہ ُد ۡو َن‬ “Did We create the angels females while they were witnesses?” (Surah alSaffat, Ch.37: V.151)] Continued on next page >>

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Friday 25 December 2020 | AL HAKAM

<< Continued from previous page

Here, Allah is responding to those who claimed angels were females. Allah strongly condemns this and asks were such people “witnesses” when Allah created angels as females? What do they know, what they [angels] are? Were they present when God created the angels?

Then Allah declares: َ‫َو َما یَ ۡع َل ُم ُج ُنوۡ َد َر ِّب َک ِالَّا ُہو‬ “And none knows the hosts of Thy

Lord but He.” (Surah al-Mudathir, Ch.74: V.32) Again, a reminder from Allah that only He knows the nature of things that are hidden, including His “hosts”. This verse also shows that only Allah knows the number of such things as His angels.

Angels manifest in various ways; humans cannot limit them through their own constructs: َ ۡ َ َ ُ َّ ِ َ ّٰ ُ ۡ َ ۡ َ ‫ض َجا ِع ِل ال َم ٰٓل ِئک ِۃ ُر ُ ٰسلًا اول ِۡۤی ا ۡج ِن َح ٍۃ‬ ‫الس ٰم ٰو ِت َو الۡا ۡر‬ ‫الحمد لِل ِہ فاطر‬ َۡ ّ ُ ٰ َ َ ّ َّ ُ َ َ َ ۡ َِ ۡ ُ ۡ َ َ ٰ ُِ َ َ ٰ ُ َ ٰ ۡ َّ ‫مثنی و ثلث و ربع ؕ ی ِزید فِی الخل ِق ما یشآء ؕ ِان اللہ علی ک ِل شی ٍ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) Despite these verses of the Holy Quran, the host of the said YouTube channel claims he knows better and knows the names of all the angels. He

Muslim girls from Ireland participate in online Islamic studies Shahzad Malik Ireland Correspondent

Sadr Lajna Imaillah Ireland, Sajida Aleem Sahiba, reports that Nasirat-ul-Ahmadiyya Ireland held an online workshop on 29 November 2020.

The workshop covered topics related to both talim and tarbiyat. The programme focused on Tartil-ul-Quran, blessings of Khilafat and learning Urdu.

Due to the current pandemic situation, it was decided to hold this online event to bring Nasirat together from all over the country for a formal, yet fun workshop.

Nasirat were taught about the need, purpose and blessings of Khilafat-eAhmadiyya, how to form and maintain their relationship with the Imam of the time as well as the responsibilities of an Ahmadi Muslim.

The Nasirat learned about the meaning and importance of Bai‘at. Selected clips from Hazrat Amirul Momineen’saa various

classes with Nasirat, were presented.

Nasirat were taken through a refresher course on the Arabic alphabets as well as the rules of Tartil-ul-Quran. This was done by way of an interactive session in which Nasirat were invited to name the letter and the rules.

This was followed by a fun and interactive “Urdu Time” section in which Nasirat learned about the Urdu alphabets, how to recognise them and the sounds they make.

During the lockdown period, Nasirat had been given the task to carry out certain talim and tarbiyat activities and then to present those activities as a chart to their local secretaries.

During the workshop, there was also an online exhibition of art created by Nasirat on the previously given topic of “Beauty of Allah’s creation” and had the opportunity to share their work.

As the workshop came to a close, concluding remarks were delivered by

the National Sadr Lajna, Sajida Aleem Sahiba, in which she encouraged mothers to continue ensuring that their daughters attended such programmes.

She stressed the importance of consciously helping our children to understand the importance of Khilafat-eAhmadiyya, Bai‘at and our responsibilities as Ahmadi Muslims. She then led the attendees in silent prayer.

Alhamdolillah, the workshop was attended by 91% of Ireland’s Nasirat.

Feedback from the event was very positive with Nasirat very much enjoying the proceedings and their participation. They also enjoyed being able to come together, albeit virtually, for the first time in many months.

May Allah enable Nasirat-ulAhmadiyya Ireland to follow the instructions of Hazrat Khalifatul Masih V, may Allah be his Helper, to be true Ahmadi Muslims. Amin.

goes on to mock the angels the Promised Messiahas described seeing.

He questions the Promised Messiahas seeing an angel called “Tichi Tichi” and mocks the name, while saying it could not have been an angel as the angel’s name was a compound name, unlike Gabriel, Israfil etc.

This, again, unveils his ignorance and lack of study.

Firstly, the Promised Messiahas did not say the person he saw was certainly an angel; rather, he said it “appeared” as though he was an angel – an important distinction to make.

Secondly, the Promised Messiahas also never said his name was “Tichi Tichi”, and if the host had but looked at the reference himself, he would have realised the Promised Messiahas said that the person called himself “Tichi”. Later, the Promised Messiahas goes on to discuss what “Tichi” means and refers to the Punjabi language usage of “Tichi”, i.e. the one who comes at an appointed time.

The host blindly conformed to the lies his clerics taught him without any research himself.

To read the reference for yourself, you can go to Haqiqatul Wahi (English translation), pages 417-418, or better yet, the original Urdu, Ruhani Khazain, volume 22, Haqiqatul Wahi, page 346.

The presenter goes on to say, “I mean, who are these angels?”

The answer is that you have no comprehensive list of how many angels there are, what their names are and in what form they descend, nor do you have the right to set rules according to your own liking regarding angels. Just reading the Holy Quran and what past scholars have said would stop one making such silly statements.

The host says the Promised Messiahas saw an angel in the form of a British man. This again is a lie which he has blindly picked up, even the reference he provides doesn’t take one to such an event.

Even if the Promised Messiahas did see an angel in the form of a man (which the Holy Prophetsa also experienced), why this would be surprising, we cannot say, for Allah says: ۡ َ َ َ َ َ ٰ ۡ َّ ً َ ٰ ۡ ‫َو لَوۡ َج َعلن ُہ َملکا ل َج َعلن ُہ َر ُجلًا ّو لَل َب ۡسنا َعل ۡی ِہ ۡم ّما یَل ِب ُسوۡ َن‬ “And if We had appointed [as a 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) The host, unfortunately, but not surprisingly, has jumped the bandwagon of pushing age-old anti-Ahmadiyya rhetoric by blindingly following clerics, without any basic academic honesty or research.

He mocks a prophet of Allah through “halal humour”, but, then again, all prophets were mocked. ۡ َ ُ َ َّ ۡ َ ً ‫ٰی َح ۡس َرۃ َعلی ال ِع َبا ِد ؑۚ َما یَا ِت ۡی ِہ ۡم ِّم ۡن ّر ُسوۡ ٍل ِالا کانوۡا ِب ٖہ یَ ۡس َت ۡہ ِز ُء ۡو َن‬ “Alas for [My] servants! There comes not a Messenger to them but they mock at him.” (Surah Ya Sin, Ch.36: V.31)

Friday 25 December 2020 | AL HAKAM

26

100 Years Ago...

“All men of understanding are now bidding farewell to the Trinity and are turning themselves wholeheartedly to the fountain of monotheism.”

The Review of Religions [English], December 1920 The English Muslim’s greetings to the messengers of Ahmad Greetings my Brother!

Tho’ oft thou art weary Of sowing seeds, always, monotonous, dreary The land seems unfertile, so stony and steep It seems, it’s just sowing, and seldom to reap; And down on thy knees thou must pull up the weed With back aching badly – must put in each seed.

Untiringly watch them, oft water with tears, Till glory to Allah, the first leaf appears.

Work on – nor weary, or sleeping or waking, Harvest is plentiful then for thy taking; Root up the rank weeds, turn over the dry sod, Then garner the harvesting on for thy God, What are thy puny trials to those that he bore, Thorn crowned and bleeding, hungry, weary heart sore, What, if thy journey be uphill all the way, The summit victorious, dawn of new day, Hosts of the sainted will reach out to greet thee Those fondly loved ones will hasten to meet thee, Look from the heights then, see the seeds thou hast sewn From the tiny acorns to mighty oaks grown.

Then in that time, host thou laboured in vain?

Thy trials, tribulations have yielded much gain.

(Mrs E Maudling) Our London Mission Our London missionaries report continued progress with the work of [propagation].

Six recent conversions are reported of whom five are English and one is French –

Countess Lena Louvevas. The programme of Free Sunday Lectures for October and November shows among the lecturers the names of Brothers Osman Effendi (Barat-law), Maulvi Mubarak Ali BA, BT (our missionary for Nigeria) and Mr Mahmud Leader (an English convert) in addition to those of our permanent missionaries. We pray to God for His assistance in the work of our brothers.

Christians respond to Ahmadiyya Muslim preaching in America Our propaganda [tabligh] in America seems to have been attracting attention. Referring to one of the pamphlets distributed by our mission, the Christian paper, The Baptist observes, “If one will consider the extent to which popular Muhammadanism is shot through with superstition, will remember what it has done or not done for women, will notice the cruelty and backwardness of its adherents, will see how it fails utterly in developing any real spiritual life, will contrast for one moment Mohammedan peoples with Christian peoples, there is no question of the result.”

This reminds us of the instruction given to a lawyer in a case which could not be supported with good arguments, “No case, abuse the plaintiff ’s attorney.”

Our propaganda [tabligh] never invites the public to popular Mohammadanism which we admit is shot through with superstition, although not to the seine extent as Christianity. We invite them to the Holy Quran which unlike any other religious book including the Bible has, as a matter of historical fact, been preserved in its original purity, which sets its face against all superstitions, which grants to woman a social and a legal status which was not granted to her by any other religion, and which promises to produce and has actually produced among its followers a spirituality far above what is contemplated by any other system. As an evidence of the last we invite people to the prophet recently raised in Islam – the Messiah of the latter days – a personage mistakenly thought by

the Christians to be none other than the first Messiah, Jesus of Nazareth who lived and died about two thousand years ago.

Our Ceylon Brothers Our Ceylon brothers have indeed proved a heroic band. Under bitter persecutions from their Non-Ahmadi and Non-Muslim compatriots they have only increased in zeal and enterprise. The house owners of Colombo having ejected some of the members and the office of the Anjuman from the premises they occupied, the brave little band have resolved to purchase once for all a central site in the Slave Island and build upon it a mosque and offices for the Anjuman. The whole property will be vested in the Sadar Anjuman at Qadian.

The total cost is estimated at 10,000 rupees.

A considerable part of the amount has already been raised among themselves by the local members. They now appeal to the Ahmadis of other parts to help them with contributions. The project in every respect is worthy of support. Contributions may be sent to the financial secretary to His Holiness, the Khalifatul Messiah, for transmission to the secretary Ceylon Anjuman.

Christianity’s policy of compromises At the Annual Conference of the Primitive Methodists, the President (Rev H Davison) said that a revival of pure religious fervour was greatly needed. Apparently, because they could not find balm Gilead, people in astonishing numbers were turning to such occult things as Spiritualism, Theosophy, and Christian Science. One congregation of Christian Scientists in London claim to have made 1,000 converts last year and the number of people who were being led away by spiritualism was said to be alarming. It was to be feared that in order to meet the exigencies of the time, the Church has been too much inclined to compromise with Paganism. (The Pioneer, 17 September 1920) The ever changing Church The Christian Church has throughout the course of its history been putting on so many diverse forms that one naturally

comes to feel a doubt whether it possesses any central core of fact. We hear of two of its recent developments: 1. The Community Church; and 2. The Labour Church. The principles of the former, according to one of its prominent writers, are: “Believing that religion is not a dogma but an attitude to life and that therefore it is a universal fact, the Community Church holds that its first and chief task is to be an interpreter of the meaning of life, to assist all people to acquire and maintain a normally right attitude to life and to seek the removal of all causes which make such an attitude impossible. It seeks to accomplish its purpose by making known the religion of democracy as set forth in such documents as the Ten Commandments, the Beatitudes and the Lord’s Prayer. Its ideals are conveniently described by the general term Christian from the Teaching of Jesus.”

The Labour Church has no creed and is non-sectarian. It stands for: 1. Fellowship: We welcome all men and women of good will irrespective of creed, class or race.

2. Education: We seek to know and spread the truth. We believe that knowledge only can make men free.

3. Inspiration: By association we stimulate one another to truer thoughts, higher aspirations and noble living.

Our readers will note that from both of these denominations, there have completely disappeared the doctrines of the Trinity, the sonship of Jesus, vicarious sacrifice, and redemption through Christ. Do not such facts bear out the truth of the Promised Messiah’s words: “All men of understanding are now bidding farewell to the Trinity.

“And are turning themselves whole heartedly to the fountain of Monotheism.

“The worship of idols is at a discount on every side, in every clime.

“Nor is the worship of man anywhere regarded with respect or consideration.

“A breeze from the skies has been wafting the truth of the Unity of God. “The hearts of men are with us, however

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Friday 25 December 2020 | AL HAKAM

The preacher expressed his satisfaction at the conduct of the students at both of these institutions and thus vindicated the great regard he entertained for the sacred text he had quoted.

It is not in a spirit of light sarcasm that we pen the above remarks. Our hearts bleed to think of the fate which awaits the people when their religious leaders freely indulge in such impious sophistry.

How long? O Lord! How long?

The famine in China has reached an appalling stage. Fifty-eight million people are shadowed by the grim monster in five provinces, of which total, according to the figures compiled by the International Famine Relief Committee, fourteen millions are actually starving.

much their mouths may murmur denial.”

The teaching of the Bible tested by experiment In Mark 16:17-18, Jesus is reported to have said, “And these signs shall follow them that believe: In my name shall they cast out devils, they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing, it shall not hurt them, they shall lay hands on the sick and they shall recover.”

The promise is clear and definite and one believer in Tennessee, USA, proceeded to put the promise to test. On the 4th August last, he permitted a rattle snake to bite himself and his infant child, his faith firmly fixed in the promise that it should do them no harm. The baby died in great agony a few hours later and it is reported that the father followed him some time after. We wonder what explanation the advocates of the Bible will offer of the failure.

Facts relating to Salvation Army The Salvation Army Today, is a book by Stephen Bassanno Williams. It shows that the Salvation Army is not a charity organisation though its annual revenue of thirty million dollars is made possible largely through that impression. On the contrary, it controls large mercantile corporations which are conducted for profit paying large dividends to stock holders. Not more than ton percent of its collections are used for charity purposes. It has a large force of staff officers supported in luxury and its spiritual work is greatly on the decline.

The Turkish peace Our readers may remember that in our holy leader’s letters addressed to special conferences assembled at Allahabad and at Lucknow to consider the terms of the Turkish peace, two important points taken up by him were: 1. that the question of the Turkish peace should be altogether detached from the question of Khilafat; and 2. that the antipathy towards the Turks so universally prevalent in Europe and America has its basis in religious prejudice and not in any

hatred of the Turkish race.

These views have received confirmation from various quarters. Mustafa Kemal Pasha, the leader of the Nationalist party in Turkey, is reported to have laid it down as one of the conditions on which he was prepared to negotiate a peace that the Khilafat should be separated from the Sultanate and should pass to a descendant of the Holy Prophet.

The other confirmation is from an American paper which remarks: “The Turkish people have been kept alienated from the rest of the world, not because of any offensive characteristics in the people themselves but by their religion.

Eliminate Mohammadanism from the life of the Turkish nation, and it might appear as one of the most desirable nations of the earth.

“Numerous unprejudiced writers have described most favourably the Turkish character, so as to leave no doubt on the mind of the honest thinker that the objectionable phases of the Turkish nature are entirely due to its compliance with the regulations of the Moslem faith as laid down in the Quran and other religious books.”

Will our non-Ahmadi Mussalman friends still doubt that the remedy of the present disaster lies not in political propaganda but in an active diffusion of the faith. And let us add that such diffusion in the present age is only possible under the banner of the latest Islamic Reformer – the Promised Messiah.

American ignorance regarding Islam One American paper commenting on the recent alliance between the Bolsheviks and the Turkish Nationalists indulges in the remark: “It is certainly an exhibition of the irony of fate that Bolshevism should have overthrown the orthodox Catholic Church of Russia to ally itself later with a religion whose founder and master mind maintained as his fundamental principle the conversion of the world to his holy cause by means of the sword, rapine and plunder.”

The [words in] italics are ours. They show how ignorant and prejudiced is American

public opinion regarding Islam. We have a right to expect better intelligent people who make a boast of their rationalism.

The teaching of the Holy Quran is explicit regarding the use of force in matters of faith.

“No force in religion” is its watchword and from beginning to end the Quran teems with passages supporting the same view. On the other hand, even elementary students of the life of the Holy Prophet and the history of his immediate followers can see that the “sword, rapine or plunder” was never used by them as an instrument of religious conversion. But, of course, the histories must be read from first hand sources and not from the books of prejudiced writers.

When doctors nod At a recent meeting of the Anjuman-iWaizin (Conference of Islamic preachers) of Bengal, the President is reported to have supported the present Khilafat agitation by citing the Quranic verse, “Obey him who is in authority among you.” “It was a religious duty,” he is reported to have said “to respect and obey the Khalifa.” The Quranic verse according to the speaker was of general application. But it seems to have missed the speaker that the verse applies as well to the nearer authority as to the one more remote.

The Khilafat agitation has already proved a prolific source of disorder and crime.

It has definitely adopted the cult of Noncooperation [movement] which implies civil disobedience. But still the “Islamic preacher” fails to see which way his duty lies and invokes the sacred text in support of the agitation.

But lest some doubt might still be loft as regards the meaning of the sacred verse, the preacher proceeded to drive his moral home by speaking on the situation at the Aligarh College and the Calcutta Madrassa.

At both these institutions the students had gone on strike, in the first place out of sympathy with the Khilafat agitation, and in the second place as a protest against the order of punishment passed in a certain court of justice against the editor of a certain newspaper.

Indian agitation for self-government In our last number, we published an article headed, Non-co-operation and Ourselves, in which an attempt was made to explain the attitude of the Ahmadiyya Community towards the Non-cooperation and Indian Home Rule movements. Our position is that self-government will and must ultimately come to India, but that the country is not yet ripe for the full measure of it in as much as the different communities living therein have not learnt the lesson of religious toleration.

We are glad to find that the same view has been expressed by Mr W E Garman who contributes to The Modern Review, Calcutta, for November 1920, [under the heading], A Plea for Religious Liberty. He says: “Self-Government of a representative character is inevitable, even its opponents will admit this; indeed its first instalment will ere long be an accomplished fact. They may argue that at present India is not fit for the full exercise of self-government, but few will assert that it will never be fit at all. It is only a question of time, the goal must be reached sooner or later, and the Home Ruler naturally says ‘the sooner the better.’

Now from the point of view of the cooperation of all classes in the endeavour to bring about, along legitimate lines, a speedy realisation of the ultimate end in view, I submit that religious toleration, religious liberty… is absolutely essential.”

Further on he continues, “Religious liberty after all is the greatest liberty of all…

Without it, all lesser freedom is imperfect; with it, all other liberty is established upon the one foundation that is stead-fast and eternal.”

Non-cooperation [movement] and Islam In India any agitation in order to catch the popular imagination and support must attach itself to religion. Acting on this clue some Islamic theologists have attempted to prove that in the present circumstances of India Non-cooperation with the British government is a religions duty. They have also issued a fatwa (pronouncement of ecclesiastical law) to the said effect. Our leader has recently written a book fully exposing the error of such a view and clearly pointing out the sophistry of these accredited doctors of Islam. The original book will shortly be published in Urdu and translation will be published in other languages.

Friday 25 December 2020 | AL HAKAM

28

Responding to Allegations

Are there any grammatical mistakes in the Arabic works of the Promised Messiah? َ ّ ‫ؤاما قول المعرض‬ ّ ‫ وقال‬،‫الفتان ٔان ذی ِم ّر ٍۃ اسم الشیطان‬ ، ‫ وباطل کل ما یخالفہ من الآراء‬، ‫ٔان ال ِم ّرۃ ھی مادۃ الصفراء‬ ٰ ّ ّ ‫باللّہ من‬ ‫الدجالین‬ ‫ ونعوذ‬،‫فہذا کلہ کذب ودجل وتلبیس‬ ّ ‫کلمات‬ ‫المفتنین۔ بل الٔامر الصحیح الذی یوجد نظائرہ فی‬ ِ ُ ‫إحکام‬ ‫ ٔان ٔاصل ال ِم ّرۃ‬،‫بلغاء لسان العرب ونوابغ ذوی الٔادب‬ َ ‫ کما قال صاحب تاج‬،‫الف ْتل وإدارۃ الخیوط عند الوصل‬ ٰ ‫ ثم نقلوا ھذا اللفظ من الإحکام‬،‫العروس شارح القاموس‬ ‫ فإن الحبل‬،‫والإدارۃ إلی نتیجتہ ٔاعنی إلی القوۃ والطاقۃ‬ ُ َ ّ َ ّ ‫ک َم فَ ْتلُہ فلا بد من ٔان‬ ،‫یتقوی بعد ٔان یُشد وی ُ َس ّوی‬ ِ ‫إذا ٔاح‬ َ ُ ّ ‫ویکون کشیء‬ ‫ لٔان‬، ‫قوی متین۔ ثم ن ِقل منہ إلی العقل‬ ‫العقل طاقۃ تحصل بعد إمرار مقدمات وإحکام مشاھدات‬ ّ ُ ُّ ّ ‫الحواس بإذن‬ ّ ‫الحس المشترک من‬ ‫تجَ ِلیہا‬ ‫رب الناس‬ ‫ؤاحسن الخالقین‬ “This detractor, who seeks to create َ disorder, asserts that ‫[ ذِي ِم ّر ٍة‬dhi mirrah – possessor of power] is a name for Satan. He َ also says that ‫[ ال ِم ّرة‬al-mirrah] means yellow bile and rejects every view that contradicts this. All of this is of course untrue, deceitful and deceptive and we seek protection with Allah from the deceivers and mischiefmakers.

“To the contrary, the correct and original meaning of al-mirrah – the example of which is found in the speech of the most eloquent Arabic speakers and the most eminent intellectuals – is ihkamul-fatl [the precise twisting of twine] and idarat-ul-khuyut [the interlacing of threads] upon joining them together.

“This is what the author of Taj-ul-‘Arus, the commentator of al-Qamus, has written.

This word [al-mirrah] then evolved from al-ihkam [precise twisting] and al-idarah [interlacing] to its eventual meaning; that is, ‘strength’ and ‘power’. For when a rope is twisted tightly, it follows without question that after being pulled tight it becomes stronger and becomes like a thing that is strong and firm.

“From here, the term [al-mirrah] began to be applied to intelligence – much like ‫[ الحقل‬al-haql — i.e. pure, dry land] evolved to ‫[ الحقل‬al-haql —i.e. fertile land with new crops] – because intelligence itself is a strength that is attained after the establishing of premises and refining of observations which the sensorium perceives through the physical senses by leave of the Lord of mankind and the Best of creators.” (Nur-ul-Haq Part I, Ruhani Khazain, Vol. 8, pp. 165-166) Referring to the above-mentioned excerpt from the Arabic writing of the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas, the opponents submit that the phrase ‫ یوجد نظائرہ‬is structurally weak in Arabic and it should have been ‫لہ نظائرہ‬. Moreover, they object that the founder of the Ahmadiyya Jamaat has made a grammatical mistake by using a feminine form of the verb for al-hiss almushtarak [common sense] in the phrase ّ ُ ُّ ‫ تجَ ِلیہا‬while in Arabic, it is ‫الحس المشترک‬ masculine and the correct ّ ُ phrase should ُّ ‫یجَ ِلیہا‬. have been ‫الحس المشترک‬

As far as the allegation about the phrase ‫ یوجد نظائرہ‬is concerned, a similar phrase has been used by many other literary scholars of Arabic language. For example, in a book present in the collection of Al-Maktabah al-Shamilah, it is stated: ‫فی ھذا الموضوع قد ینظر الی مقدمۃ اطراف الغرائب و‬ ‫الافراد لمحمد بن طاھر المقدسی۔۔۔ و علی تقسیم المقدسی‬ ‫ان الغرائب و الافراد علی خمسۃ انواع۔ و النوع الاول ھو‬ ‫الغریب و الفرد الصحیح الذی یوجد نظائرہ فی الصیحیحین۔‬ “In this matter, we should examine the preface of the book, Atraf al-Garaib wa alAfrad, of Muhammad bin Tahir al-Maqdisi … According to the division of AlMaqdisi, there are five types of Al-Gharaib wa al-Afrad. The first type is Al-Gharib wa al-Fard al-Sahih, and its examples are found in Sahihain [Sahih al-Bukhari and Muslim].” (Arsheef Multaqa Ahl al-Hadith, Bab II, Juz‘ 16, p. 457) At another place in the same book, it is written: ‫و ھل یوجد نظائر لھا فی المذاھب الاخری‬ “Do you find any other examples of similar kind in other sects?” (Arsheef Multaqa Ahl al-Hadith, Bab 3, Juz’ 48, p.

185) The above examples clearly show that the phrase used by the Promised Messiahas has been used by an Arabic writer in his book which has been added in the great collection of Al-Maktabah al-Shamilah.

Hence, the opponents are wrong in saying that it is a weak phrase.

The second objection of the opponents

ّ ُ ُّ ‫ تجَ ِلیہا‬is is that the phrase ‫الحس المشترک‬ grammatically wrong because the word al-hiss al-mushtarak [common sense] is masculine and the form of verb used by the Promised Messiahas is feminine.

Before responding, it is important to note that the enemies of the Ahmadiyya Muslim Jamaat lay great emphasis that this objection should not be addressed by referring to the exceptions which are present in the Arabic grammar. This stress amply demonstrates that the opponents certainly know, deep down in their hearts, that there is no grammatical error in the said Arabic phrase of the Promised Messiahas.

There are countless examples in the Holy Quran, ahadith and literary works of Arabic writers, where feminine pronouns or forms of the verbs are used for masculine words and vice versa. This is a common practice in Arabic literature because writers sometimes discard the actual meaning of the words and use feminine or masculine forms of the verbs according to their own intended meaning.

Allah the Almighty says: َ‫ٓاء ۢب َما کَانُوۡا یَ ۡع َم ُلوۡن‬ ً َ َ ُ ۡ َ َّ ُ ۡ ّ ۡ ُ َ ۡ ُ ۤ َّ ٌ ۡ َ ُ َ ۡ َ َ َ ِ ‫فلا تعلم نفس ما اخ ِف َی لہم ِمن قر ِۃ اعی ٍن ۚ جز‬ “And no soul knows what joy of the eyes is kept hidden for them, as a reward for their good works” (Surah al-Sajdah, Ch.32: V.18). In this verse, the feminine form of the verb has been used for the singular noun nafs [soul], but the masculine plural pronoun lahum has been used afterwards

to show that it is referring to people.

At another place in the Holy Quran, God Almighty says: َ​َ َۡ َ ۡ َّ َ َّ َ ۡ َ َ ۡ َ ۡ َ َ َ ‫الس‬ ‫ان بَ ِع ۡی ٍد َس ِم ُعوۡا‬ ‫و اعتدنا ل ِمن کذب ِب‬ ٍۭ ‫اع ِۃ َس ِعی ًرا۔ ِاذا َرات ُہ ۡم ِّم ۡن ّمک‬ ۡ َ​َ ً َ​َ ‫ل َ َہا تغ ُّیظا ّو زفِی ًرا‬ “For those who deny the Hour We have prepared a blazing fire, when it sees them from a place far off, they will hear its raging and roaring” (Surah al-Furqan, Ch.25: V. 12). The word sa‘ir is masculine in Arabic but feminine form of verb ra‘at has been used for it because the intended meaning is fire, which is feminine.

Allah the Almighty states: َۡۤ َ َ َ َ ً َ َ َ ۡ َّ َ َ َّ َ َ ‫ال ٰھذا َر ِّب ۡی ٰھذا اکب َ ُر‬ ‫فلما را الشمس بازِغۃ ق‬ “And when he saw the sun rise with spreading light, he said: ‘This is my Lord, this is the greatest’” (Surah al-An‘am, Ch.6: V.79). The masculine pronoun haza has been used in this verse for the noun shams which is feminine because it is referring to zia [light], which is feminine.

God Almighty says: َ ٌَ َ ‫َف َم ۡن َج‬ ‫ٓاء ٗہ َموۡ ِعظۃ ِّم ۡن ّر ِّب ٖہ‬ “So he to whom an admonition comes from his Lord” (Surah al-Baqarah, Ch.2: V.276). The word mauizatun is feminine but singular pronoun hi is used to show that it means wa’z [admonition], which is feminine.

Allah the Almighty states: َ‫َو ِا َذا َح َض َر ال ۡ ِق ۡس َم َۃ اُولُوا ال ۡ ُق ۡر ٰبی َو ال ۡ َی ٰت ٰمی َو ال ۡ َم ٰس ِکی ۡ ُن َف ۡار ُز ُقوۡ ُھ ۡم ِّم ۡن ُہ و‬ ً َ َ ُ ُ ‫قوۡلوۡا ل َ ُہ ۡم قوۡلًا ّم ۡعرُ ۡوفا‬

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Friday 25 December 2020 | AL HAKAM “And when other relations and orphans and the poor are present at the division of heritage, give them something therefrom and speak to them words of kindness” (Surah al-Nisa, Ch.4: V.9). The noun qismatun is feminine but masculine plural pronoun hum has been used by God to signify that it means maqsum, i.e. all the mentioned relations, which is plural.

God Almighty says: ُ َ َۡ ُ َ ُ ُ ً ‫َو ِا ّن لَک ۡم فِی الۡان َعا ِم ل َ ِعبۡ َرۃ ؕ ن ۡس ِق ۡیک ۡم ِّم ّما فِ ۡی بُطوۡنِ ٖہ‬ “And surely in the cattle too there is a lesson for you. We give you to drink of what is in their bellies” (Surah an-Nahl, Ch.16: V.67). Singular pronoun hi is used for plural noun an‘am which indicates that it is referring to na‘am [cattle], which is singular.

In a hadith of Abu Dawud, Hazrat Malikra narrates: ْ َ َ َ ُّ َ ْ َ َ َّ َ َ َّ ‫الد َعا ِء في‬ ‫قال لا بَأ َس ب‬ ‫آخ ِر ِه فِي‬ ِ ‫الصلا ِة ف َِي ْأول ِ ِه وأو َس ِط ِه وفِي‬ ِ ِ َ ْ َ َ ‫‏‬.‫الفرِيض ِة َوغي ِرها‏‬ “There is no harm in beseeching dua [prayer] in the beginning, middle and end of an obligatory or supererogatory Salat” (Sunan Abi Dawud, Kitab al-Salat). In this hadith, the masculine pronoun hi has been used three time for Salat, which is feminine in Arabic language.

As previously mentioned, it is a common practice of Arabs that they bring feminine or masculine forms of verbs according to the meanings they have in mind, whether they agree or disagree with the actual feminine or masculine forms of those nouns. For example, a poet says: ّ ‫ما عندنا الا ثلاثۃ انفس‬ ‫مثل النجوم تلالات فی الحندس‬ “I have no one, but three people who shine like stars in the dark night.” According to the grammatical rule of Arabic numbers in the first verse, masculine salasu was required for anfusin because it is feminine, but the poet has used anfusin as three persons, which are masculine and thus feminine salasatu is correct. In the second verse, the poet has considered anfusin as feminine and used feminine form of the verb tala‘la‘at.

Likewise, Umar ibn Abi Rabiah says: ‫فکان مجنی دون ما کنت اتقی‬ ‫ثلاث شخوص کاعبان و معصر‬ “Three women serve as my shield and I take refuge behind it. Two of them have fully grown breasts and one is very young.”

In the second verse according to the Arabic rule, feminine salastu was required for masculine shakhusin, but the poet has used masculine salasu because he intended to mean nisa [women], which is a feminine noun.

Hazrat Imam Al-Suyutirh states: ‫الحس المشترک قوۃ اذا ارتسم صورۃ شئی فیھا صار ذالک‬ ‫الشیئ مشاھدا‬ According to Imam Sahibrh, al-hiss almushtarak [common sense] is a kind of quwwat [power of mind]. (Mujam Maqalid al-Uloom fi al-Hudood wa ar-Rasum, Juz‘ 1, p. 132) The above example clearly shatters the second objection of the opponents because the Promised Messiahas has used the feminine form of the verb for al-hiss al-mushtarak [common sense] because he was referring to the quwwat [power of mind], which is feminine and there is nothing wrong about it.

In the end, we present an excerpt of the

Promised Messiahas in which he sheds light on a similar allegation raised by a Maulvi Asghar Ali, Professor of Islamia College, Lahore.

The Promised Messiahas explained that the field of sarf wa nahw [principles of Arabic grammar] is very vast and a person can easily consider a correct phrase to be wrong. Moreover, he made it clear that there was no question of objection if he accidentally made a grammatical mistake in his writings or a scribe committed an error while copying or transcribing.

The Promised Messiahas said: “Allah the Almighty knows that these [Arabic] writings were composed like ordinary letters by sparing a couple of hours out of my busy schedule each day.

At the same time, the copyist would keep writing them as well. By chance, if I ever have an entire free day, around a hundred couplets are prepared in one day. This day is also slightly free because if you [Maulvi Asghar Ali] happen to visit this place, you will know how busy the days and nights are over here. The situation of incoming letters is such that sometimes 300 to 500 letters are received on a monthly basis. Moreover, I have to reply to some letters in form of treatises [i.e. lengthy answers are written] ...

“In these circumstances, you can understand that if there occurs a mistake in a book because to err is human, then there is nothing wrong in that. In fact, it is a matter of concern if there is no mistake.

Many righteous and pious people live here and from time to time, learned intellectuals and writers come and stay. Moreover, a group of scholars reside here who never leave this place. You can easily enquire about my style of writing from them. If you do, you will find that my works are a miracle …

“Once I write something, I do not get a chance to review it. Consequently, if any grammatical or syntactic error remains in such writings, then what is wrong in that? Where have I claimed that this is impossible? In this short opportunity of time and in such a hurry, whatever passes on through my pen, I consider it from God Almighty. However, it is totally my mishap if a mistake happens. Moreover, a scriber’s error should also be considered.

“On the other hand, you should bear in mind that one should not rush to find out errors of sarf and nahw [Arabic grammar]. It is not long before an opponents’ maulvi pointed out similar errors in book. Another sincere scholar removed that misconception by presenting similar examples from the Holy Quran and corrected him. Once, an opponent argued about the meter of an [Arabic] couplet. There and then, an Arabic scholar presented a couplet of a famous Muslim poet from the early era, [which had the same meter]. It is a blessing of God Almighty that a great number of literary writers, who belong to Syria, Medina and our own country, Indian, are part of our Jamaat.

“Moreover, scholars also come to stay here from time to time. Dear friend! the field of sarf wa nahw is very vast.”

(Al Hakam, 17 October 1903, Letter to Maulvi Asghar Ali Sahib, Professor Islamia College, Lahore)

Six reasons Muslims – or everyone – should not celebrate Christmas

Frasat Ahmad Missionary, USA

Christmas has come. It’s the most wonderful time of the year, they say.

The jolly atmosphere, the Christmas spirit, the love and the joy are infectious.

What’s not to like! Why not join in and spread the Christmas cheer? Jesusas is highly revered in both Christianity and Islam, right? So what’s the harm in celebrating him?

Christmas is a religious festivity celebrating the birth of a man whom Christians believe to be not only the son of God, but God Himself.

Simply put, as Hazrat Khalifatul Masih IVrh puts it, “It is a religious affair. As such, you should not celebrate it, because your religion is not Christianity; it is Islam.”

(Children’s Class [programme on MTA], The Fazl Mosque, recorded 27 April 1991) Granted, but Christmas is still a cultural phenomenon. So, why can’t we participate in the cultural festivities of Christmas?

Here are six reasons why Muslims – and Christians – should not celebrate Christmas, religiously or culturally.

Verily, the Messiah, Jesus, son of Mary, was only a Messenger of Allah and a fulfilment of His word which He sent down to Mary, and a mercy from him. So believe in Allah and His Messengers and do not say, ‘They are three.’ Desist, it will be better for you.

Verily, Allah is the only One God. Far is it from His Holiness that he should have a son.” (Surah al-Nisa, Ch.4: V.172) َ َّ َ َ َ َ َّ َ ُ َ ً ‫ّو ان ٗہ ت ٰع ٰلی َج ّد َر ِّبنا َما اتخذ َصا ِح َبۃ ّو لَا َول َ ًدا‬

Allah the Almighty is very clear about this.

On multiple occasions in the Holy Quran, He disassociates Himself from the notion that Jesusas is His son or that Jesusas shares a portion of His divinity. In fact, Allah the Almighty expresses abhorrence about this: ُ ُ َۡ ۡ َ ُ ۡ َّ َ ۡ َّ ّٰ َ ُ ُ َ ‫ٰۤیا ۡہ َل ال ِک ٰت ِب لَا تغلوۡا فِ ۡی ِد ٰیۡنِک ۡم َو لَا تقوۡلوۡا َعلی الل ِہ ِالا ال َح ّق ؕ ِان َما ال َم ِس ۡیح‬ ُۡ ٰ َ ُ ۡ ّ ٌ ۡ ُ َ َ َ ۡ َ ٰ ۤ َ ٰ ۡ َ ٗ ُ َ َ َ ّ ُ ۡ ُ َ َ َ ۡ َ ُ ۡ َ ۡ ‫ِعیس ٰی ابن مریم رسول الل ِہ و کلِمتہ ۚ القہا ِالی مریم َو رو ٰح ِمنہ ۫ فا ِمنوا‬ َ ّ ّ ُ َّ ۡ َ ۡ ٌ َ َ ُ ُ َ ّ ؕ ‫ِبالل ِہ ۤ َو ُر ُسل ِٖہ ۟ۚ َو لَا تقوۡلوۡا ث ٰلثۃ ؕ ِان َت ُہوۡا خی ًرا لک ۡم ؕ ِان َما الل ُہ ِالٰ ٌہ ّوا ِح ٌد‬ ُ َ ّٰ ٰ َ َ ۡ َ ۡ َ َ َ َ َ َ ۡ ٌ َ َ َ ٰ​ّٰ َ ٗ َٗ ۡ ّ ٗ ُٰۡ ‫ض ؕ و کفی ِبالل ِہ‬ ِ ‫سبحنہ ان یکون لہ ولد ۘ لہ ما فِی السمو ِت و ما فِی الار‬ ً‫َوک ِۡیلا‬

“The Majesty of our Lord is exalted.

He has taken neither wife nor son unto Himself.” (Surah al-Jinn, Ch.72: V.4) Jesusas also plainly explains that he was not the literal son of God or God himself, but rather the epithet was used as a symbolic term of endearment for him.

We read in John 10:31-36: “The Jews picked up stones again to stone him. Jesus replied to them, ‘I showed you many good works from the Father; for which of them are you stoning Me?’ The Jews answered Him, ‘We are not stoning You for a good work, but for blasphemy; and because You, being a man, make Yourself out to be God.’ Jesus answered them, ‘Has it not been written in your Law: ‘I said, you are gods’? If he called them gods, to whom the word of God came (and the Scripture cannot be nullified), are you saying of Him whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?”

Here, Jesusas explicitly details that all messengers of God, upon whom the word of God came, are considered godly in a symbolic sense.

Romans 8:14 demonstrates that this same symbolism was used for the term “son of god.” We read, “For all who are being led by the Spirit of God, these are sons of God.”

“O people of the Book, do not exceed the limits in your religion, and do not say anything except the truth about Allah.

“Christmas is really about bringing out your inner pagan,” says historian Kenneth

1. Jesusas was not the son of God or God incarnate

2. Christmas is a paganistic holiday

Friday 25 December 2020 | AL HAKAM

30 C Davis. (The unexpected origins of popular Christmas traditions, CBS News) The Gospels make no mention at all of the date of Jesus’ birth and early Christians were not at all interested in the birth of Jesusas. It was only three centuries after Jesus’ birth, when Christianity became the official religion of the Roman Empire, that Christmas was first celebrated. Even then, it was not widely celebrated.

Christmas only became popular in 800 CE, when Charlemagne was crowned emperor of the Roman Empire on Christmas Day. (The Origins of Christmas: Pagan Rites, Drunken Revels and More, Newsweek).

In order to make Christianity more palatable to pagans, early Christian church leaders assimilated pagan traditions into their Christmas festivities (Gerd Schwerhoff, “Festivals”, in: Brill’s Encyclopedia of the Middle Ages).

As German historian Wolfgang Behringer writes, “Christmas, the festival of the ‘birthday of the Lord’, has been celebrated on December 25 since 354, probably in order to suppress the birthday festival of the pagan god Sol Invictus (the Unconquered Sun).” (Behringer, Wolfgang, “Christmas”, in: Encyclopedia of Early Modern History Online) Centuries before the birth of Jesusas, pagan Europeans celebrated the winter solstice, rejoicing in the arrival of longer days and extended sunlight. In Scandinavia, the Norse people celebrated Yule, the winter solstice, where fathers and son would bring home large logs and trees, which they would set on fire to keep them warm. Romans would celebrate the birthday of Mithra, their sun-god, on December 25. Mithra’s birthday was considered the most sacred day of the year. (History of Christmas, History Channel) Scottish anthropologist Sir James George Frazer unravels and explains the uncanny similarities between pagan traditions and Christmas. He writes: “It was a custom of the heathen to celebrate on the same twenty-fifth of December the birthday of the Sun, at which they kindled lights in token of festivity.

In these solemnities and festivities the Christians also took part. Accordingly when the doctors of the Church perceived that the Christians had a leaning to this festival,

they took counsel and resolved that the true Nativity should be solemnised on that day … Thus it appears that the Christian Church chose to celebrate the birthday of its Founder on the twenty-fifth of December in order to transfer the devotion of the heathen from the Sun to him who was called the Sun of Righteousness” (Sir James George Frazer, the Golden Bough, Ch. 37, Oriental Religions in the West).

He continues: “The coincidences of the Christian with the heathen festivals are too close and too numerous to be accidental. They mark the compromise which the Church in the hour of its triumph was compelled to make with its vanquished yet still dangerous rivals.”

(Ibid) Because of its all-too-obvious connection to pagan rituals and God’s abhorrence of idolatry in both Christian and Muslim traditions, Muslims – and Christians – should abstain from any traditions associated with Christmas, including decorating Christmas trees, mistletoes, Yule logs, Christmas carols, etc.

3. Muslims do not celebrate birthdays of prophets, nor did the early Christians Hazrat Khalifatul Masih IVrh states: “Birthdays are not an Islamic tradition in themselves. In the early centuries of light, when Islam was pure, when Islam was all that it was created for, nobody ever held birthdays in memory of anyone else. For instance, Hazrat Muhammad’ssa birthday – who was the founder of Islam – was never celebrated by his followers, by the followers of his followers, by the followers who followed in the generations thereafter.

“It’s a Western concept wedded to Islam, and unfortunately in the Western traditions.

These are just celebrations creating irresponsibility rather than responsibility; sometimes they create disorder; sometimes they create disturbances of peace.”

(Question & Answer Session, recorded on 25 November 1984, The Fazl Mosque) As mentioned earlier, early followers of Jesusas were not in the least bit interested in celebrating the birth of Jesusas, nor is there any mention in the Gospels or early Christian literature that Jesusas or his disciples celebrated his birth. (Why is Christmas on Dec. 25?, Washington Post)

4. The Bible and the Holy Quran affirm that Jesusas wasn’t born on 25 December (or even in winter) The Gospels make no explicit mention of the birth date of Jesusas. We do, however, read in Luke 2:7-8, that Mary “gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no guest room available for them. And there were shepherds living out in the fields nearby, keeping watch over their flocks at night.”

Here, we ascertain that Mary had to give birth to Jesusas outside in the open, because there was no guest room available to her. She also placed newborn Jesusas in an outdoor manger as a makeshift cradle.

The average low temperature in Bethlehem in late December is 4-6 degrees Celsius and it rains an average of 11 days in December (AccuWeather). Is it possible that a woman could give birth outdoors in near freezing weather conditions while it was likely raining? Can a newborn survive in such severe weather conditions? It seems highly improbable.

Also, why would a heavily pregnant Mary travel nearly 100 miles, from Nazareth to Bethlehem, in the freezing cold? Even Christian scholars admit that it was highly unlikely for Mary to travel in winter while pregnant. Dr Henry M Morris, Christian apologist and author of The Defender’s Study Bible, writes: “A more probable time would be late September, the time of the annual Feast of Tabernacles, when such travel was commonly accepted. Thus, it is rather commonly believed (though not certain) that Jesus’ birth was around the last of September.” (Notes for Luke 2:8,13) The Holy Quran also points to the high likelihood that Jesusas was born much earlier than winter. Allah the Almighty states in chapter 19, verses 23-26: “So she conceived him, and withdrew with him to a remote place. And the pains of childbirth drove her unto the trunk of a palm-tree. She said, ‘O! would that I had died before this and had become a thing quite forgotten!’ Then he called her from beneath her, [saying], ‘Grieve not. Thy Lord has placed a rivulet below thee; And shake towards thyself the trunk of the palm-tree; it will cause fresh ripe dates to fall upon thee.’”

According to the Holy Quran, the birth of Jesusas took place at a time when fresh dates were found on palm-trees in Judea.

Dates in that region do not grow or ripen in winter. According to Israel’s largest and most popular news and content website, Ynet News, “The date harvest season begins in late July and ends in October” in Palestine/Israel (Israeli dates take world by storm, Ynetnews) Thus, Jesusas was most likely born in July to October, rendering it senseless to celebrate his birth on 25 December.

5. Christians themselves disagree over exact birthdate of Jesus 12 percent of the world’s Christians celebrate Christmas on 7 January, believing it to be the true birth date of Jesusas. Orthodox Christianity, the third largest Christian denomination with an estimated 260 million followers, follows the Julian calendar whereas the rest of Christendom follows

the Gregorian calendar. To understand this discrepancy, a brief history lesson is necessary.

In 325 CE, when the Council of Nicaea convened to deliberate the divinity of Jesusas, they also needed to standardise the date of the church’s most important holiday, Easter. To do so, they decided to base it on the Julian calendar, a solar calendar which Roman ruler Julius Caesar had adopted in 46 BC. However, the Julian calendar overestimated the length of the solar year by about 11 minutes. Naturally, the calendar and the solar year became increasingly out of sync as the centuries progressed.

The discrepancy in the dates of Christian holidays had become so drastic that in 1582 CE, Pope Gregory XIII convened a group of astronomers and proposed a new calendar, known as the Gregorian calendar.

The majority of the Christian world adopted the new Gregorian calendar, as it resolved the discrepancies in dates of Christian holidays. But the Orthodox Church, which had split into its own chasm of Christianity during the Great Schism of 1054, objected to the change.

To accept the Gregorian calendar would mean accepting an occasional overlap between Passover and Easter, a move that went against holy texts of Orthodox Christianity. So, the Orthodox Church rejected the Gregorian calendar and continued to rely on the Julian calendar.

The calendar drift continued for Orthodox Christians and today, there is a 13day difference between the two calendars, placing Orthodox Christmas on 7 January.

(Why some people celebrate Christmas in January, National Geographic) 6. Prophet Muhammadsa has prohibited us from imitating Christians or Jews The Holy Prophet Muhammadsa explicitly instructed, “The one who imitates those other than us [in faith and religious rituals] is not from among us. Do not imitate the Jews and Christians.” (Jami‘ al-Tirmidhi, Chapters on Seeking Permission, 2695) Again, he declared: “He who imitates any people [in their actions] is considered to be one of them.”

(Sunan Abi Dawood, Book of Clothing, 4031) The Promised Messiahas emphasises this point when he states: “How disgraceful it is that one is known to be from the Ummah of the magnificent Prophetsa, but spends life like disbelievers.”

(Malfuzat [Urdu], Vol. 2, p. 187, Published 1985) Muslims living in Western countries should suffer no inferiority complex about their religion. Their conviction in Islam should be so strong that it eradicates any pressure to conform or mould oneself to un-Islamic cultural norms of other cultures.

Hazrat Khalifatul Masih Vaa firmly declares: “It is essential for us to not bear any form of inferiority complex, neither children, nor elders. It is our claim that we are the people who will bring about a religious and spiritual revolution in the world. So, only those people can bring this religious and spiritual revolution, who are free from all kinds of inferiority complex.” (Friday Sermon, 22 June 2012)

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Friday 25 December 2020 | AL HAKAM

Friday Sermon 27 November 2020 Men of Excellence: Hazrat Alira After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

Today, I will speak about the Khulafa-eRashidin [Rightly Guided Caliphs] and begin with Hazrat Alira bin Abi Talib. [His full name was] Hazrat Ali bin Abi Talib bin Abdil Muttalib bin Hashim.

Hazrat Ali’sra father was Abd Manaf, who was known by the title of Abu Talib. The name of his mother was Fatimah bint Asad bin Hashim. He was born 10 years prior to the advent of Prophet Muhammadsa.

With regard to the appearance of Hazrat Alira, it is mentioned that he was of average height, had dark eyes and was of a heavy build with broad shoulders. (Ibn Hajar alAsqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1995], 464) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 87, 88) (Ibn Abd alBarr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], 218) Hazrat Ali’sra mother named him after her father, Asad. Abu Talib was not at home at the time of his birth. When he returned, he changed his name from Asad to Ali. Hazrat Alira had three brothers: Talib, Aqeel and Ja‘far, and two sisters: Umme-Hani and Jumanah. Aside from Talib and Jumanah, all of them accepted Islam.

(Tarikh al-Khamis, Vol. 1, pp. 295-297; Vol. 2, p. 421, Dar al-Kutub al-Ilmiyyah, Beirut, 2009) Hazrat Ali’sra titles were: Abul Hasan, Abu Sibtain and Abu Turab. (Ali Ibn alAthir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 87, 88) (Sahih al-Bukhari, Kitab al-Salah, Bab Naum al-Rijal fi al-Masjid, Hadith 441) In a narration of Sahih Bukhari, Hazrat Sohailra bin Saad relates that the Holy Prophetsa went to the house of Hazrat Fatimahra, but did not find Hazrat Alira at home. The Holy Prophetsa enquired, “Where is the son of your paternal uncle?” Hazrat Fatimahra replied, “We had an argument. He was upset with me and left and did not take his siesta at home either.”

Upon this, the Holy Prophetsa instructed

someone to look for him. This individual returned and said, “O Messengersa of Allah!

He is sleeping in the mosque.” The Holy Prophetsa went to the mosque and found Hazrat Alira lying there. His back was slightly uncovered as result of which it had

some dust on it. The Holy Prophetsa wiped away the dust and said, “Get up, O Abu Turab! Get up, O Abu Turab!” Since then, he started being called by the title of Abu Turab [the Father Dust]. (Sahih al-Bukhari, Kitab al-Salah, Bab Naum al-Rijal fi al-

Masjid, Hadith 441) In relation to how he came under the guardianship of the Holy Prophetsa, Mujahid bin Jabr Abul Hajjaj relates: “The Quraish were faced with a great hardship, but Allah the Almighty ensured that this hardship was a blessing and good fortune for Hazrat Alira. Hazrat Abu Talib had a large family, hence the Holy Prophetsa went to his paternal uncle, Hazrat Abbasra, who was among the more affluent people of the Banu Hashim and said, ‘O Abbas! Your brother, Abu Talib, has a large family. You are aware of the circumstances the people are facing due to the famine.’” There was an outbreak of famine at the time. “‘Let us go and help reduce the burden with regards to his family.’ The Holy Prophetsa said to Hazrat Abbasra, ‘I will take one of his sons and you should also take one. In this way, we will look after them to ease the burden from Abu Talib.’

“Hazrat Abbasra agreed to this. Both of them went to Hazrat Abu Talib and said, ‘We wish to reduce the burden of your family, until a time when the circumstances faced by the people improve.’ Hazrat Abu Talib replied, ‘You may do as you please, but leave Aqeel with me.’ Hence, the Holy Prophetsa included Hazrat Alira as part of his family and Hazrat Abbasra took Ja‘far and included him as part of his family. Hazrat Alira stayed with the Holy Prophetsa until Allah the Almighty appointed him as a prophet. Hazrat Alira affirmed his belief in the Holy Prophetsa, accepted his message and testified to his truthfulness. Hazrat Ja‘farra stayed with Hazrat Abbasra until he, i.e. Hazrat Ja‘farra, accepted Islam. Following this, Hazrat Abbasra released him from his guardianship.”

This narration has been taken from Tarikh al-Tabari. (Muhammad Ibn Jarir alTabari, Tarikh al-Tabari, Vol. 2, Dhikr alkhabar amma kana min amr Nabi Allahsa…

[Beirut, Lebanon: Dar al-Fikr, 2002], 225) Mentioning the same incident, Hazrat Mirza Bashir Ahmad Sahibra has presented it in the following manner: “Abu Talib was a very respectable man. However, he suffered from poverty and would just about survive of what he

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had. Particularly as a result of the drought in Mecca during those days, Abu Talib was the victim of great suffering. When Muhammadsa noticed the anguish of his paternal uncle Abu Talib, he approached his uncle Abbasra and proposed, ‘O Uncle!

Your brother Abu Talib lives in a state of difficulty. Would not it be worthy if from his sons you took one to your home and I bring one to my home.’ Abbasra agreed to this proposal and both of them went to Abu Talib and presented this proposal. Among his children, Abu Talib dearly loved his son Aqeel, hence he said, ‘Leave Aqeel with me and if you wish, you may take the others into your care.’ Therefore, Ja‘far was taken into the guardianship of Abbasra and Alira was taken by Muhammadsa. Hazrat Alira was approximately six to seven years of age and from that day he remained in the blessed guardianship of Muhammadsa.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 111) In relation to Hazrat Ali’sra acceptance of Islam, Ibn Ishaq relates that Hazrat Alira bin Abi Talib came to the Holy Prophetsa a day after Hazrat Khadijahra had accepted Islam and she was now offering prayers alongside the Holy Prophetsa. The narrator states that upon observing the Holy Prophetsa and Hazrat Khadijahra offering prayers, Hazrat Alira enquired, “O Muhammadsa, what is this

you are doing?” The Holy Prophetsa replied, “This is the religion of Allah which He has chosen and has established it through His messengers. Thus, I invite you to Allah and His worship and to denounce Lat and Uzza [idols of the Meccans].”

Upon this, Hazrat Alira stated, “This is something which I had never heard of till this day. However, I cannot say anything until I have mentioned it to Abu Talib.”

The Holy Prophetsa did not wish for this matter to be disclosed before his formal announcement of prophethood. And so, the Holy Prophetsa stated, “O Ali, even if you do not wish to accept Islam, keep this matter to yourself.”

That very night, Allah inspired the heart of Hazrat Alira to accept Islam and so, the next morning he presented himself before the Holy Prophetsa and submitted, “O Muhammadsa, what is it that you called me towards yesterday?” The Holy Prophetsa stated, “To testify that there is none worthy of worship except Allah. He is One and has no partner. And to denounce belief in Lat and Uzza and express your aversion to those who are held as partners of Allah the Almighty.” Hazrat Alira gave testimony and accepted Islam.

Fearing Abu Talib, Hazrat Alira would discreetly visit the Holy Prophetsa and kept his acceptance of Islam hidden from others.

(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 88-89) According to the narrations, Hazrat Alira was already staying in the house of the Holy Prophetsa, but nonetheless, this is how it is narrated in Usdul Ghabha.

After Hazrat Khadijahra, Hazrat Alira was the first to accept Islam. At the time, he was 13 years of age and according to other narrations, his age has been reported as 15, 16 and 18. (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2002], 200) Those who have compiled the biographies have also discussed at length as to whether it was Hazrat Abu Bakrra, Hazrat Alira or Hazrat Zaidra who was the first among the men to accept Islam. Some have reconciled this matter by stating that Hazrat Alira was the first to accept Islam amongst the children, Hazrat Abu Bakrra was the first amongst the elders and Hazrat Zaidra was the first amongst the slaves.

In relation to this, Hazrat Mirza Bashir Ahmad Sahibra presents his view. He writes: “There is a discord amongst historians in reference to who the first convert among the men was after Hazrat Khadijahra. Some name Hazrat Abu Bakrra Abdullah bin Abi Quhafah, while others say Hazrat Alira, whose age at the time was only 10 years.

Others assert that the freed slave of the Holy Prophetsa, Hazrat Zaidra bin Harithah was the first one to embrace Islam. However, to us, this argument is futile.

“Hazrat Alira and Zaidra bin Harithah were among the house-folk of the Holy Prophetsa and lived with him as his own children. They were to follow whatever was said by the Holy Prophetsa; as a matter of fact, no verbal declaration was even necessary. Thus, their names need not be included.” Whether the Holy Prophetsa issued a declaration or not, it was the same; they did not need any verbal declaration to accept Islam. “Among the rest, Hazrat Abu Bakrra is unanimously accepted as the first and foremost in his acceptance of Islam.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 121) Hazrat Musleh-e-Maudra states: “Prophet Mosesas had to supplicate to Allah the Almighty to be granted a helper; however, the Holy Prophetsa holds such a lofty status that he was granted a helper without even having to ask for it.”

Hazrat Musleh-e-Maudra here is referring to Hazrat Khadijahra and is explaining how she became a helper to the Holy Prophetsa.

Hazrat Musleh-e-Maudra further writes: “The Holy Prophetsa holds such a lofty status that he was granted a helper without even having to ask for it; in other words, his wife, whom he loved dearly and who was the first to accept Islam.

“Everyone is free to adopt whatever religion and belief they wish to and no one can compel anyone to believe in something.

Thus, it was possible that when the Holy Prophetsa informed her about receiving his first revelation from God Almighty, she would not have supported him and may have wanted to take her time to think about her decision. But this was not the case. Without any kind of hesitation or reluctance, Hazrat Khadijahra immediately stood in support of

his claim and the Holy Prophet’ssa concern that Khadijahra may not accept him was removed and she in fact became the very first person to profess belief in the Holy Prophetsa.

“At that time, God Almighty, from the heavenly throne, was stating: َ ّٰ َ​َ ‫اف َع ْب َد ٗہ‬ ٍ ‫أل ْی َس الل ُہ ِبک‬ “‘O Muhammad[sa]! You have great love and affection for Khadijah and you feared that perhaps Khadijah may leave you and were concerned as to whether or not Khadijah would profess her belief in you.

However, did We not fulfil your need?’”

After this Hazrat Musleh-e-Maudra further continues: “After this, when the conversation regarding the divine revelations took place in the home [of the Holy Prophetsa], Zaidra bin Haritha, who was a freed slave and lived in their home, came forward and submitted, ‘O Messengersa of Allah! I profess my belief in you.’

“Hazrat Alira, who at the time was 11 years old and only a child, was stood by the door and listened to the conversation taking place between the Holy Prophetsa and Hazrat Khadijahra. When he heard that the Holy Prophetsa had received a message of God and realised that now was the time for his passion to truly manifest; now was the time for the nurturing of his emotions and sentiments that were hidden within; when he saw that God was now calling him towards Him, the young Alira – who was a talented and intelligent child; who had piety rooted in his nature; whose passion to perform virtuous deeds would reinvigorate every now and then but was yet to reach its full perfection; who had such strong sentiments and feelings but were still deeply concealed within; whose disposition had been ingrained to accept belief in Allah the Almighty but had not yet found the opportunity to do so – in his state of deep anxiousness nervously and shyly went forth and submitted, ‘O Messengersa of Allah! I also affirm belief in that which my aunt and Zaid have also accepted.’” (Rasul-e-Karim ki Zindagi ke Tamam Aham Waqi‘at, Anwar al-Ulum, Vol. 19, p. 127) It is written in Tarikh al-Tabari that whenever it would be time for prayer, the Holy Prophetsa would go towards the valleys of Mecca without letting anyone else know, including his uncle, Abu Talib, or any of his other uncles. Hazrat Alira would also join him and they would both offer their prayers and would return in the evening.

This practice continued until one day, Abu Talib witnessed them both praying and said, “O my nephew, which religion is this which you have adopted?”

The Holy Prophetsa replied, “O my Uncle! This is the religion of Allah and that of His angels, messengers and the religion of our father, Abrahamas” or perhaps something to this effect. The Holy Prophetsa also stated, “Allah the Almighty has sent me to mankind with this religion. O my uncle, you have the greatest right that I exhort you about it and invite you towards this guidance and also in regard to the matter pertaining to my acceptance and support.” Or perhaps he said something to this effect. Upon this, Abu Talib replied, “O my nephew, I do not have the strength to abandon my faith and the faith of my ancestor’s. However, until I am alive, I swear by Allah that nothing will happen to you which displeases you.”

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Friday 25 December 2020 | AL HAKAM (Muhammad Ibn Jarir al-Tabari, Tarikh alTabari, Vol. 2, Dhikr al-Khabar amma kana min Amr Nabi Allahsa… [Beirut, Lebanon: Dar al-Fikr, 2002], 225) Hazrat Mirza Bashir Ahmad Sahibra relates this incident as follows: “Once, the Holy Prophetsa and Hazrat ra Ali were offering their Salat in a valley of Mecca, when suddenly Abu Talib passed by. Until then, Abu Talib was completely unaware of Islam; thus, he stood there and observed this spectacle with great amazement.

“When the Holy Prophetsa completed his Salat, he asked, ‘What religion is this, which you have adopted?’ The Holy Prophetsa responded, ‘Uncle! This is the religion of God and the religion of Abraham.’ Then, the Holy Prophetsa briefly presented an invitation to Islam before Abu Talib, but he brushed it off saying, ‘I cannot forsake the religion of my forefathers.’ But with that, he also addressed his son, Hazrat Alira, and said, ‘My son, you are free to, support Muhammad[sa], for I trust that he shall call you towards nothing but goodness.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 127) There is an incident of the Holy Prophetsa admonishing his close relatives in accordance with the commandment of Allah the Almighty. Hazrat Baraara bin Azib relates that when the following verse of the Holy Quran was revealed to the Messengersa of Allah: َْ ْ َْ َ َ ْ ‫َوأن ِذ ْر َع ِشی َرتک الْأق َر ِبی َن‬ “And warn thy nearest kinsmen” [Ch.26: V.215] the Holy Prophetsa instructed Hazrat Alira to prepare one saa of food and also a leg of a she-goat and according to another narration, it was one mud instead of a saa.

There are four mud in one saa which is approximately 2.5 seir or 2.5 kilograms. It also states here that in Kufa and Iraq, the measurement of one saa is equal to eight mud, which is approximately 4.5 seir. But regardless of whether it was 2.5 seir or 4 seir, the Holy Prophetsa instructed for the food to be prepared in this small quantity and also instructed for a bowl of milk to be prepared and to then gather the people of Banu Abdil Muttalib.

Hazrat Alira stated, “I did exactly as I was instructed and approximately 40 people gathered. The Holy Prophet’ssa uncles, Abu Talib, Hamzah, Abbas and Abu Lahb were also present. I presented the large tray of food before them. The Messengersa of Allah took a small piece of meat and broke it with his teeth and placed its pieces on the edges of the tray in order to bless the food. The Messengersa of Allah then invited them to eat in the name of Allah and everyone ate to their fill.

“I swear by Allah, the food I presented before them was sufficient only for one person. Thereafter, the Holy Prophetsa instructed me to give everyone something to drink. I brought the bowl of milk and they all drank from it to their fill. And I swear by Allah that the amount I presented was only sufficient for one person to drink. When the Holy Prophetsa decided to address everyone present in the gathering, Abu Lahab quickly interjected and said, ‘Look at how your fellow tribesman has cast a spell upon you all.’ Upon this, everyone dispersed and the Messengersa of Allah was unable to address them.

“The next day, the Messengersa of Allah,

stated, ‘O Ali, prepare the same food and drink as you had prepared yesterday.’ I did just that and gathered everyone and the Messengersa of Allah blessed the food in exactly the same manner as he did the previous day. Everyone then ate and drank to their fill. Thereafter, the Messengersa of Allah stated, ‘O Banu Abdil Muttalib, I do not know of any young man from among the Arabs who has conveyed a better message than what I bring to you. I convey to you a message regarding this world and the Hereafter. Who will assist me in this regard?’”

Hazrat Alira further states, “Upon hearing this, everyone fell silent. I then submitted, ‘O Messengersa of Allah, despite the fact I am younger than everyone present here, I will be your helper.’” (Mustafa Abd alWahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-Ibad, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1993], 324) (Lughat al-Hadith, Vol. 2, p. 648, zair-e-lafz “sa”) In regard to this incident, Hazrat Mirza Bashir Ahmad Sahibra states in the Sirat Khatamun-Nabiyyin: “The Holy Prophetsa instructed Hazrat ra Ali to make arrangements for a feast and invite Banu Abdil Muttalib so that the message of truth be delivered to them.

Hence, Hazrat Alira made arrangements for a feast and the Holy Prophetsa invited all of his immediate relatives, who at that time, more or less, amounted to 40 people.

“When they finished their meals, the Holy Prophetsa attempted to make an address, but the wretched Abu Lahab said something which caused everyone to disperse. Upon this, the Holy Prophetsa said to Hazrat Alira, ‘We have lost this opportunity, but arrange for another feast.’

Thus, the Holy Prophetsa gathered his relatives once more. This time the Prophetsa addressed them saying: “‘Look here O Banu Abdil Muttalib! I have brought unto you the like of which has been brought to no other tribe by any man.

I call you to God. If you pay heed to my call you shall become the inheritors of all the bounties of religion and this world. Now tell me, which of you shall be my helpers in this cause?’

“Complete silence had overtaken the gathering, when suddenly, a feeble 13-yearold boy stood up with tears in his eyes and said, ‘Although I am among the weakest and youngest of all, I shall support you.’

“This was the voice of Hazrat Alira.

When the Holy Prophetsa heard these words of Hazrat Alira, he turned to his relatives and advised, ‘If you but knew, listen to the voice of this child and believe.’ When the participants saw this spectacle, instead of taking a lesson from it, they burst into laughter and Abu Lahab stared at his elder brother Abu Talib, ‘Lo! Muhammad [peace and blessings of Allah be upon him] orders you to follow your son!’ Then these people left mocking the weakness of Islam and the Holy Prophetsa.” (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, p.

128-129) Mentioning this incident Hazrat Musleh-e-Maudra has written: “Hazrat Alira was 11 years old when he stood up in support of his faith.” Children ought to listen to this in particular.

“When the Holy Prophetsa received divine revelation, he organised a feast in which all the prominent chieftains of Mecca were

invited. After the meal, the Holy Prophetsa stood up and said, ‘I would like to speak about my claim [of prophethood]’, but all of them stood up and swiftly left the gathering.

“Witnessing this, Hazrat Alira came to the Holy Prophetsa and said, ‘O my brother!

What did you do? You are aware that these people only care for worldly things; you should have spoken to them first and then presented them with food. These wretched people ran away as soon as they finished the meal because they were only interested in the food. If you spoke to them first, then even if you spoke for two hours, they would certainly have remained sitting and then we should have given them food.’

“Thus, the Holy Prophetsa invited them again, but this time, he first spoke to them and then presented them with food. He then stood up and said, ‘O people! What I mentioned to you were the words of God. Is there anyone among you who will assist me and help with this task.’ All the elders remained seated, but Hazrat Alira stood up and said, ‘My dear cousin! I shall assist you.’

“Thinking that he was a mere child, the Holy Prophetsa stood up again and said, ‘O people! Is there anyone among you who will assist me?’ Again, all the elders remained seated, but that 11-year-old child stood up and said, ‘My dear cousin! I am with you and I shall assist you.’ The Holy Prophetsa

then realised that in the eyes of God, the only courageous man is this eleven-yearold child and instead all the elders are like children (devoid of any strength; only this child is wise).

“Thus, Hazrat Alira joined with him and remained by his side until the very end. It was the same Alira who later became a Khalifa and further strengthened the foundations of the faith. Similarly, God Almighty blessed him with pious progeny and 12 Imams were born from his progeny for 12 consecutive generations.” (Iftitahi Taqrir Jalsa Salana 1955, Anwar al-Ulum, Vol. 25, pp. 187-188) Whilst mentioning Hazrat Alira, Hazrat Musleh-e-Maudra, at another instance, stated: “When Hazrat Alira accepted Islam, he was only a child, but he professed belief knowing full well that he would have to endure every hardship and difficulty for the sake of Islam”, although he was only a child, but he professed belief and understood that he would have to make sacrifices, “to the extent that if necessary, he would even have to sacrifice his life for God Almighty.

“From the ahadith, we learn that in the early days of his prophethood, the Holy Prophetsa organised a feast in which Banu Abdil Muttalib were invited. They were informed about the divine message [of

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Islam] during this gathering in which many of the relatives of the Holy Prophetsa were present. When everyone had eaten, the Holy Prophetsa wished to deliver an address, but Abu Lahab made everyone leave and they all left without hearing what the Holy Prophetsa had to say. The Holy Prophetsa was astonished that these people did not even listen despite eating the meal. Nevertheless, the Holy Prophetsa was not disheartened by this, in fact he instructed Hazrat Alira to prepare another feast for them. Thus, they were all invited once again.

“When they had eaten to their fill, the Holy Prophetsa stood up and said, ‘Consider how much Allah the Almighty has favoured you by sending His Prophet from among your people. I call you towards God; if you pay heed to my words, then you will become the recipients of both spiritual and worldly bounties. Is there anyone among you who will assist me in this task?’

“Upon hearing these words, a deafening silence descended over the gathering, but then all of a sudden, a young child stood up and said, ‘Even though I may be the weakest and youngest of all those gathered here, but I will assist you.’ This child was Hazrat Alira, who, at such a time, announced his support for the faith.” (Tafsir-e-Kabir, Vol. 7, pp. 2425) We find in narrations how Hazrat Alira offered sacrifice during the Holy Prophet’ssa migration. It is stated that when the Meccans had unanimously agreed to kill or capture the Holy Prophetsa, they gathered around his house. The Holy Prophetsa was informed about this plot of the enemy through divine revelation. Allah the Almighty permitted the Holy Prophetsa to migrate to Medina and thus he made the necessary preparations.

He instructed Hazrat Alira to sleep in his bed for that night. Hazrat Alira slept in the same red hadrami sheet that the Holy Prophetsa would use to sleep in. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 1, Dhikr RasulAllahsa … [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 176) In the morning, when the group of idolaters that were waiting in ambush entered the home of the Holy Prophetsa, Hazrat Alira was getting of bed. When they moved nearer to him, they realised who he was and asked where his friend was – i.e.

they asked the whereabouts of the Holy Prophetsa. Hazrat Alira replied, “I do not know where he is; am I his guardian? You ordered him to leave Mecca and he did as you ordered him.” The idolaters rebuked Hazrat Alira and beat him. They took him to the vicinity of the Ka‘bah and detained him for a while, but then released him.

(Muhammad Ibn Jarir al-Tabari, Tarikh alTabari, Vol. 2, Dhikr al-Khabar amma kana min Amr Nabi Allahsa … [Beirut, Lebanon: Dar al-Fikr, 2002], 256) In another biography of the Holy Prophetsa, it is stated that Hazrat Alira remained in Mecca for three days in order to return the possessions and belongings the Meccans had left with the Holy Prophetsa for safe keeping. He then migrated and met the Holy Prophetsa when he was staying with Kulthum bin Hidam in Quba. (Ibn Kathir, Al-Sirah al-Nabawiyyah, Bab Hijrah alRasulsa [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2001], 348) In relation to the aforementioned incident which took place during the time of migration, it is written in Sirat Khatamul-Nabiyyin: “In the darkness of the night, the cruel Quraish from various tribes had besieged the home of the Holy Prophetsa with their bloodthirsty intentions. They were waiting for dawn, or for the Holy Prophetsa to come out of his home, so as to launch a sudden assault and assassinate him.

“Various trusts belonging to the disbelievers were still with the Holy Prophetsa, for despite their extreme enmity, many people would often entrust their belongings to the Holy Prophetsa on account of his truthfulness and trustworthiness.

Therefore, the Holy Prophetsa explained the accounts of these trusts to Hazrat Alira, and instructed him not to leave Mecca until these trusts were returned. Then he instructed, ‘You lie on my bed,’ and assured him that no harm would come to him. He lay down and the Holy Prophetsa covered him with his red-coloured mantle. After this, the Holy Prophetsa invoked the name of Allah, and left his home.

“At that time, the besiegers were present in front of the Holy Prophet’ssa door.

However, since they did not anticipate that the Holy Prophetsa would leave his home so

early in the night, at that time, they were in such a state of unawareness that the Holy Prophetsa left right through their midst, leaving them in their ignorance, and they had not a clue.

“Now, the Holy Prophetsa was silently, but quickly, passing through the streets of Mecca, and it was not long before he reached the outskirts of the town and started towards the Cave of Thaur. The entire matter had been pre-settled with Hazrat Abu Bakrra, who also met the Holy Prophetsa en-route.

“The Cave of Thaur, which is remembered as a sacred memorial, due to this very occurrence, is situated to the south of Mecca. In other words, to the other side of Medina, at a distance of about three miles atop a wild and abandoned mountain, the Cave of Thaur is situated at a substantial height. Its trail is also very difficult to cross.” It is not in the direction of Medina, but is in the opposite direction. “Arriving there, Hazrat Abu Bakrra squeezed in first and cleaned the area, and then the Holy Prophetsa also entered.

“On the other hand, the Quraish, who had besieged the home of the Holy Prophetsa, would peer through after short intervals and upon seeing Hazrat Alira, who was in fact lying in the place of the Holy Prophetsa, they would find comfort.

“But the next morning, they found out that their prey had slipped their hands.

Upon this, they franticly ran here and there, searched the streets of Mecca, looked in the homes of Companions, but nothing was to be found. In their rage, they took hold of Hazrat Alira and beat him somewhat.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 236-237) Hazrat Musleh-e-Maudra has written about this sacrifice by Hazrat Alira in the following manner: “When the Holy Prophetsa was leaving, he instructed Hazrat Alira to lay down on his charpoy. In those days there was no custom of using charpoy [traditional woven bedstead used in the subcontinent]; in fact even today, it is not commonly used in Mecca. In some narrations, it has been incorrectly mentioned that the Holy Prophetsa asked him to lie down on his charpoy. This referred to the place where they would usually sleep as there were no

proper beds as such.

“At night, when the Holy Prophetsa passed by those people, some of them even saw him but thought that it was someone else who had come to meet Muhammadsa and was returning home. The reason for this was that the Holy Prophetsa left his home in the most courageous manner whereby he was not fearful in the slightest. The enemies thought Muhammadsa would never dare to leave his home in such a brave and bold manner. Indeed, it could only be someone else who came to visit him. Then to reassure themselves that he was still there, they peaked through the gap of the door and upon seeing a person sleeping they thought that it was Muhammadsa. Thus, they stood watch over the house the entire night.

“When they thought the time was right, they entered the house. Perhaps noticing the person laying down they became suspicious that it did not seem like Muhammadsa.

When they removed the cloak from his face, or perhaps the face was uncovered, they realised that the one sleeping was Alira and not Muhammadsa. They then discovered that Muhammadsa had safely departed and for them there was nothing left but to live with this defeat.” (Tafsir-e-Kabir, Vol. 8, p.

510) In another place, Hazrat Musleh-eMaudra states: “Allah the Almighty enabled Hazrat Alira to make a great sacrifice. On the night of the migration, when the Holy Prophetsa was departing his home, he instructed Hazrat Alira to lay down where he would sleep, so that if the disbelievers peered inside, they would see that someone was sleeping there and to prevent them leaving to search for him. At that time, Hazrat Alira did not say, ‘O Messengersa of Allah! The house is surrounded by carefully chosen youths of the Quraish with swords in hand. If in the morning they discover that you have left, they may kill me’; instead Hazrat Alira calmly laid down in the place of the Holy Prophetsa without any hesitation. The Holy Prophetsa placed his sheet over him.

“In the morning, when the Quraish realised that Hazrat Alira was the one sleeping [in the house] instead of the Holy Prophetsa, they became enraged. They even hit and beat Hazrat Alira, but what more could they have achieved by doing this?

Divine decree had come to pass and the Holy Prophet Muhammadsa had safely left Mecca.

At that time, little did Hazrat Alira know as to what he was going to receive in return for his level of faith. Indeed, Allah the Almighty knew that in return for this sacrifice, He was not only going to honour Hazrat Alira, but in fact Hazrat Ali’sra progeny would also be granted honour.

“Thus, the first grace Allah the Almighty bestowed upon Hazrat Alira was that he had the honour of becoming the son-in-law of the Holy Prophetsa. The second blessing Allah the Almighty bestowed upon him was that He instilled so much love in the heart of the Holy Prophetsa for Hazrat Alira that the Holy Prophetsa praised him on countless occasions.” (Tafsir-e-Kabir, Vol. 7, p. 25) Nonetheless, this is the same incident that I have presented from several different sources. In essence, the incident is the same, but it has been explained in different ways.

The reason why I mention all of them in detail with further explanations is so that one can learn new things from it or it is

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Friday 25 December 2020 | AL HAKAM presented in a different manner that sheds further light from a different angle.

Furthermore, it highlights the different aspects of their personality or the personality of the companion, who in this case is Hazrat Alira. One can learn of each companion’s relationship with the Holy Prophetsa.

Thus, it may seem like the same incident is being repeated again, but the way it has been mentioned is different and for this reason, I mention them all.

Similarly, thorugh the various narration, we find different aspects of Hazrat Alira.

Nonetheless, his accounts are remaining and I will narrate them in the future, inshaAllah.

Now I shall speak about some deceased members and also lead their funeral prayers [in absentia].

The first is of a martyr, Dr Tahir Mahmood Sahib, son of Tariq Mahmood Sahib of Marh Balochan, in the district of Nankana. Last week, after offering the Friday prayers on 20 November 2020, the opponents of Ahmadiyyat shot him as a result of which he was martyred. َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْن‬ ِ ‫ِانا ل ِل ِہ و ِانآ ِالی ِہ ر‬ [Verily to Allah we belong and to Him shall we return.]

According to the information, Dr Tariq Sahib went with his family members on 20 November to offer the Friday prayers at the home of his uncle, Respected Muhammad Hafeez Sahib. After offering the Friday prayers, they left at approximately 2:30pm.

When they made their way on to the street, a 16-year old youth named Mahd was armed with a pistol and shot Dr Tahir Mahmood Sahib, as a result of which he was martyred. َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْن‬ ِ ‫ِانا ل ِل ِہ و ِانآ ِالی ِہ ر‬ [Verily to Allah we belong and to Him shall we return.]

Dr Tahir Mahmood Sahib was 31 years of age. His 55-year old father, Tariq Mahmood Sahib, who is the finance secretary and former sadr [of the local area], was severely wounded in this attack and received a bullet to the head. He is currently undergoing treatment in hospital.

Saeed Ahmad Maqsood Sahib, the 60year old uncle of Dr Tahir Mahmood Sahib, who is the sadr of the [local] jamaat and Tayyeb Mahmood Sahib, 26 years of age, who is the [local] zaeem Khuddam-ulAhmadiyya were also injured in the firing and received treatment in hospital for a short while. They have now recovered but the father of the martyr suffered severe injuries.

The assailant had fired two magazines and was about to load the third when he was apprehended. As it were, the enmity of the people there has taken another form whereby they are inciting young boys to carry out their attacks so that later in court, they can claim that they are juveniles, so the punishment should be lessened or even pardoned. Hence, they are pursuing new avenues.

On the one hand they claim to have no complaint [against us] and that they are not perpetrating any kind of cruelty or injustices against Ahmadis, but on the other hand, martyrdoms are continuing and some government officials are forcibly filling [false] lawsuits.

May Allah Almighty enable these people to understand and if they are not [to understand], may Allah seize them Himself.

Ahmadiyyat was introduced to the family of the deceased through his paternal grandfather, Hakim Muhammad Ibrahim Sahib, who pledged allegiance along with some other family members when he was 13 years old during the Khilafat of Hazrat Musleh-e-Maudra. The deceased attained his FSC from Islamiyyah College Lahore.

Thereafter, in 2013, he completed his MBBS degree from Moscow, Russia. Currently, he was preparing for the PMC examinations.

He also worked for some time in the Fazle-Umar Hospital.

The deceased possessed many excellent qualities. He had unbounded love for Khilafat. He was extremely respectful to office-bearers of the Jamaat and to guests.

Whenever he was asked by the Jamaat to carry out a task, he would immediately offer his services. He served as qaid Khuddamul-Ahmadiyya.

On several occasions, he would use his own car to transport patients who were unwell to the hospital. He was always at the forefront in rendering his services and he had a great rapport with people outside the Jamaat. Many compassionate nonAhmadis have expressed their sorrow after this incident.

For a long time, this family has had to endure severe opposition. In 1974, the opponents set his grandfather’s shop on fire.

In 2006, his father, Tariq Mahmood Sahib, was targeted in a barbaric attack. Just a few days ago, an opponent of Ahmadiyyat spat at his father as he was passing by the market. They were regularly targeted by these people. Nevertheless, they remained steadfast.

Sadaqat Ahmad Sahib, missionary of St Petersburg, Russia, writes: “The deceased spent a long time in Russia for his studies in Kazan, Tatarstan and returned to Pakistan having become a successful doctor. During the time he spent here for his studies, Dr Tahir Mahmood Sahib remained extremely dedicated to the Jamaat. He was regular in offering the Friday prayers and in giving alms.

“In spite of the fact that his hostel was quite a distance away from the mission house, he would attend Jamaat programmes and participate wholeheartedly. He was considered among the most intelligent

among his group of medical students.

Even though the teaching was in English, due to his personal effort and passion, he became quite fluent in Russian also. He had told all those in his hostel in Kazan that he was an Ahmadi and so he also had to endure persecution because there were other Pakistani students who were bitter opponents of the Jamaat. Despite this, when the opportunity arose he would preach to them also.”

He further writes, “I went to Pakistan and met him. He told me that the persecution in Marh Balochan had increased severely and so he wished to move to Rabwah and even had a house constructed there.”

Fareed Abragemov is a Russian Ahmadi from Kazan, Tatarstan. He says that Dr Tahir Mahmood Sahib learnt Russian very quickly. He was very cheerful and pious. His smile always be illuminated.

Dr Tahir Mahmood Sahib is survived by his father, Tariq Mahmood Sahib, his mother, Shamim Akhtar Sahiba, his brother, Qasim Mahmood Sahib who lives in Germany, and his sister, Faiza Mahmood Sahiba, wife of Naseer Ahmad Sahib of Germany. These are [family members] he has left behind.

May Allah Almighty elevate him in his rank, grant him a lofty place in Paradise.

May He grant health to those injured and a complete recovery. May He protect them all from any type of complications from their injuries. May He continue to shower His blessings upon all of Dr Tahir Mahmood Sahib’s relatives and close ones.

The next funeral is of Jamaluddin Mahmood Sahib who served as the national general secretary in Sierra Leone. He passed away on 3 November due to a heart attack. َ ‫ِانَّا ل ِّٰل ِہ َو ِانَّآ ِال َ ْی ِہ‬ ‫اج ُعوْن‬ ‫ر‬ ِ [Verily to Allah we belong and to Him shall we return.]

He served as the national general secretary for the last 16 years. By the grace of Allah, he was a musi [part of the institution of Al-Wasiyyat].

The Missionary-in-Charge [of Sierra Lone], Saeed-ur-Rahman Sahib, writes: “Among all the excellent qualities he possessed, one that stands out was that he practically strived his utmost to save all Ahmadis of the world from nationalism and

to unite them as one family. He worked with great wisdom and sincerity. Approximately 2,000 people attended his funeral and burial. On this occasion, two government ministers, the chief of army staff Sierra Leone, several members of parliament, paramount chiefs and scores of high government officials were in attendance.”

The Secretary of Nusrat Jahan, Mubarak Tahir Sahib writes: “Jamaluddin Mahmood Sahib was a very sincere and devout person who served the Community with all his heart. He had the honour of serving as the national general secretary for a long time and he was also the deputy manager of the Ahmadiyya Printing Press in Sierra Leone.”

Jamaluddin Mahmood Sahib was originally from Ghana. Mahmood Sahib’s father, Ibrahim Kojo Mahmood Sahib, was sent by Hazrat Maulana Nazir Ahmad Mubashir Sahib to serve in the line of education in Sierra Leone.

Mubarak Tahir Sahib writes: “Jamaluddin Mahmood Sahib resided with me in Rokupr for 13 years” – his father sent him there to gain education. “He was inclined towards religion from an early age. He was regular in offering prayers in congregation and was at the forefront in rendering his services to the Jamaat. He would carry out tabligh activities with the Khuddam of Rokupr.”

The in-charge of the Raqeem Press Sierra Leone, Uthman Taleh Sahib, says, “Jamaluddin Mahmood Sahib served for a long time before me as the in-charge. I spent 12 years working with him. In that time, he never expressed that I was younger and more inexperienced than him in any way; rather, he would always show respect and say, ‘You are a missionary and you have been appointed by Khalifatul Masih.’ Not once did he ever disobey me in any matter.

“He exemplified obedience and humility to such a degree that if ever he was asked to do a task, he would begin right away and would exhaust every avenue in his attempts to complete it.”

He further says: “During this time, I learnt a great deal from him. He offered the Tahujud prayer on a daily basis and was particular about offering Salat in congregation. The manner

Friday 25 December 2020 | AL HAKAM

36 in which he prayed was so wonderful that it was worthy of envy. He always prayed with great fervour, humility and concentration.

He had a profound love for Khilafat and would intently listen to every Friday Sermon.”

He further writes: “According to the culture of Sierra Leone, Jamal Sahib gave many children a place to stay in his home and afforded them an education at his own expense.

Now, [having grown up] many of them are employed in good jobs and remember him with great respect and fondness.”

Naveed Qamar Sahib, who is a missionary, writes: “Jamal Sahib would be at the forefront of taking part in the various financial schemes of the Jamaat. He would make exceeding contributions to the Tahrik-eJadid and Waqf-e-Jadid schemes on behalf of his parents and other elders of his family.

Whenever he visited his family village of Rokupr, despite being busy, he would ensure to reach the mosque in time for prayers.

“Often, he would utilise the time between the Maghrib and Isha prayers to educate people about the teachings of the Jamaat. He would especially expound upon, in a beautiful manner, the importance and blessings of Khilafat-e-Ahmadiyya and the need for remaining attached to it.”

He further writes: “Jamal Sahib had a loving and affectionate relationship with everyone.

Upon the news of his demise, Ahmadis and non-Ahmadis alike shed tears. This was the very reason why there were so many people present at his funeral, not only from nearby, but also those who had travelled great distances to be present.”

The deceased had two wives. He had separated from his first wife; however, all of his children were from her, which include two daughters and two sons. One of his daughters is married and lives in Australia.

Aside from her, two of his children are studying in Ghana and one is studying in Sierra Leone. He does not have any children from his second wife.

May Allah Almighty grant the deceased

His mercy and forgiveness and elevate his station and enable his children to continue his virtuous deeds.

The next funeral is of Amatus Salam Sahiba, wife of the late, respected Chaudhary Salahuddin Sahib of Rabwah, who was formerly the nazim jaidad and musheer-eqanooni. She passed away on October 19: َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْن‬ ِ ‫ِانا ل ِل ِہ و ِانآ ِالی ِہ ر‬ [Verily to Allah we belong and to Him shall we return.]

Her husband Chaudhary Salahuddin Sahib was the grandson of companions of the Promised Messiahas, Hazrat Chaudhary Abdullah Khan Sahibra and Hazrat Hamnah Bibi Sahibara; both his paternal grandfather and grandmother were companions.

Amatus Salam Sahiba’s son, Naeem-udDin Sahib writes: “One of the everlasting imprints which my mother left on me was the attention she drew towards offering prayers; this was the thing she was most firm on. She was strict in ensuring this and was very firm in this course of action. Our home practically served as a hostel as many relatives would live with us due to their studies and would stay for many years.

“My mother made sure that every single relative was regular in offering their prayers under all circumstances. She taught all of her children the recitation of the Holy Quran herself and appointed a tutor for the elder children. The other trait which left a lasting impact on me was the fact that she always strove to ensure the comfort and ease of everyone staying in her home. If the house workers took a day off, she never hesitated to wash the clothes of all the children, whether her own or the others [staying in her home].

“Both sides of the family often visited Rabwah, while my father would often be out of Rabwah owing to his responsibilities in the Community. My mother was always hospitable to all of the guests and would take care of all matters. I was the eldest son; thus, she trained me to be hospitable and to never fall short in doing so.”

He further states: “Our paternal great grandmother,

paternal grandmother and maternal grandmother would often stay with us for extended periods of time. By the grace of God, we were six siblings and many other children of our extended family would stay in our house due to their studies. However, despite all this, she would serve these three elderly ladies all year round in an exceptional manner.

“On the occasion of Jalsa Salana, without any exaggeration, the number of guests would reach 80 or 90. Tents would be pitched outside the house in order to facilitate their accommodations and food, while beds would be arranged from the village. Both my father and mother would oversee all of this together with great love, affection and openheartedness. Every relative, without exception, has expressed how loving and hospitable she was.”

One of her nephews writes: “I stayed at her home during my studies; never once did she give us the same food cooked in the morning for dinner, nor did she ever give the food cooked in the evening for breakfast, rather she would always make fresh parathas [flat unleavened bread made in butter or oil] and provide fresh yogurt for breakfast.”

This was the degree to which she cared for the children of other family members who were staying with them due to their studies. This was in spite of having many children of her own.

“She displayed exemplary love and obedience for the Khulafa. She instilled the same sentiments for these respectable and honourable personages in them so that love for them was fully engrained within them.”

Her daughter-in-law, Nabila Naeem Sahiba, says: “The deceased possessed many virtuous qualities. She was regular in offering prayers, reciting the Holy Quran and offering the Tahujud prayer. She was very patient and grateful. She never complained even during times of hardship. She would always be content with the will of God Almighty. She took care of the poor and could not bear to see anyone in pain and was ever ready to help them. She was at the forefront of

obedience and loyalty to Khilafat.”

May Allah the Almighty instil these same qualities in her children and her progeny. May He grant her forgiveness and mercy and elevate her station.

The next funeral is of respected Mansoora Bushra Sahiba, who was the mother of Dr Latif Qureshi Sahib. She passed away on 6 October at the age of 97. َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْن‬ ِ ‫ِانا ل ِل ِہ و ِانآ ِالی ِہ ر‬ [Verily to Allah we belong and to Him shall we return.]

She was from the progeny of companions of the Promised Messiahas; she was the maternal granddaughter of Hazrat Munshi Fayaz Ali Kapurtahlwi Sahibra and the paternal granddaughter of Hazrat Sheikh Abdur Rashid Sahibra – both were companions [of the Promised Messiahas].

When she was young, she had a close relationship with Hazrat Amma Janra. Though the deceased’s memory had weakened, she never forgot to offer prayers. She also regularly listened to the Friday Sermon on MTA. She was pious and faithful; by the grace of Allah the Almighty, she was a musia.

As I mentioned earlier, she was the mother of Dr Latif Qureshi Sahib; Qureshi Sahib and his wife Shaukat Gohar Sahiba also passed away recently. Before their demise, they both took great care of her.

Both passed away during her lifetime.

Her granddaughter, Ismat Mirza, writes: “My grandmother was a true believer.

She truly loved Ahmadiyyat and Khilafat.

I have never seen anyone who worshipped more and revered the Holy Quran more than she did. She was quiet and simple by nature.”

May Allah the Almighty grant the deceased forgiveness and mercy and elevate her station. After the Friday prayers, I will offer the funeral prayers of all the deceased members, insha-Allah.

(Original Urdu published in Al Fazl International, 18 December 2020, pp. 5-10.

Translated by The Review of Religions.)

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