Al Hakam - 19 March 2021

The British, the Ottoman and the Heavenly – A tale of three empires An account of Hüseyin Kâmi’s visit to the Promised Messiahas

Memories of the Promised Messiah Hazrat Dr Hashmatullah Khan’sra speech, recalling precious memories of the Promised Messiahas

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How the Promised Messiah’s revelations, visions and dreams were recorded

Professor Clement Wragge’s meeting with the Promised Messiahas

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Page 14

Page 11

THE WEEKLY

www.alhakam.org AL HAKAM | Friday 19 March 2021 | Issue CLVII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Wer rastet, der rostet: The one who rests, rusts In a few days’ time, it will have been 132 years since the revolutionary day when the first 40 individuals pledged their allegiance and obedience to Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, forming the first manifestation of what is now globally known as the Ahmadiyya Jamaat in Islam.

While it is customary and tradition to delve into the details of this day and what commemorating the Promised

Messiah Day calls for, most readers are aware that this day is a celebration of the progress of the Ahmadiyya Movement and the tremendous services of the Promised Messiahas to revive Islam for all of mankind to follow.

As it is a day celebrated on 23 March every year, it can be tricky to select subjects that stand out from all previous issues or all other newspapers, magazines and speeches. So within this paper, while care has been taken to present new

and insightful facts – in fact, the team has worked extremely hard to dig deep into the avenues of history – there may also be overlapping with articles that have been presented in recent years.

It should, however, be remembered that repetition of certain beliefs are necessary for the establishment of faith; the new generation deserves to be given what we got as part of our upbringing as Ahmadis.

Continued on next page >>

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

The Promised Messiah will descend near the white minaret, east of Damascus

َّ َ ّ ٰ َّ ُ َّ َ َ ‫الن ِب ّي َصلی الل ُہ َعل ْی ِہ َو َسل َم‬ ‫قال‬ ٰ َ َ​َ ْ ْ َ‫�ح ابْ َن مَ ْری َ َم فَ َی�ْز ُل ِع ْن َد ال ْ َم َنار ِۃ‬ َ ‫اللّ ُہ ال َم ِس‬ ‫ِإذ بعث‬ ِ َ ْ َ َّ ْ َ َ ْ َ ْ ‫البیضا ِء �ر�ِي دِمﺸق‬ The Holy Prophet, peace and blessings of Allah be upon him, said: ‘‘Allah will send Jesus, son of Mary, and he will descend near the white minaret, east of Damascus.”

(Sahih Muslim, Kitab al-Fitan wa Ashrat alSa‘ah, Hadith 2837)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The breast of man is the House of Allah and the heart is the Black Stone Remember with all your heart that just as the Black Stone is placed in the House of Allah, so too does the breast of man house the heart. The House of Allah passed through a time when the disbelievers had it stocked with idols.

It was possible that the House of Allah should not have undergone such a period in time, but no, Allah desired for this situation to act as a similitude.

The human heart is also like the Black Stone and his breast is similar to the House of Allah. Thoughts of all that is other than Allah are the idols that find a place in this Ka‘bah, as it were.

The idols of Mecca, the Honoured Continued on next page >>

Friday 19 March 2021 | AL HAKAM

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<< Continued from previous page

<< Continued from previous page

Before outlining the various subjects covered in this edition that you can look forward to peruse over the next six days (until our next paper is out), we wish to remind our readers of another important matter.

On 23 March, we remember the Promised Messiahas and what he stood for – the unity of mankind under one banner, Islam. We, as his believers and followers, wholeheartedly appreciate what Hazrat Mirza Ghulam Ahmadas did: staying up late into the nights to complete painstaking writings, all the while too aware of the fumes of the kerosene lamp that he had to inhale while writing in its light, yet in the hope that his followers would at least make the effort of picking up the book he was writing; praying for the world to appreciate that the answers for all the world’s issues are found in Islam; enduring atrocities on the part of jealous clerics, physically, emotionally and psychologically; sacrificing his own wellbeing for the sake of his followers (all this being just the tip of the iceberg). Yet, we must, after this day, continue to ask ourselves every day until 23 March 2022, nay beyond that, “How much have we done to carry forward his mission? What part have we played in our allegiance to Hazrat Mirza Ghulam Ahmad’sas Jamaat?”

“Well, I pay the chandas. I listen to the Friday Sermons. I offer the five daily prayers to the best of my ability. I observe fasting. I say the prescribed prayers before going to sleep and waking up, and before and after a meal. I avoid overt sins and endeavour to be a better human being.”

If this is our answer, then it is, of course, truly wonderful. But these are the basic requirements for any Muslim. If this is what was only required, then what need was there for the Promised Messiahas to express that if only he could speak the English language, he would go door to door to people’s houses only to convey the final message of God. In this time, we must all think for ourselves what role we ought to play individually in fulfilling this heartfelt desire of a man who we claim to love.

Hazrat Khalifatul Masihaa reminds us of

our obligations of understanding the Quran, studying the sayings of the Holy Prophetsa and the books of the Promised Messiahas.

Moses’ people told him, “Go, you and your Lord and fight; here we are, sitting.” How many of us, in light of what Moses’ people did, have thought to tell Huzooraa, “Please, you sit here and let us go and fight; let us fight the high tide of irreligiousness and materialism; let us study the behaviour of mankind today and come back with some answers as to where we are headed and what we can do to prevent further harm; let us go to the parliaments and speak to heads of state to fix global problems so that peace may prevail; let us fight for you, for you are our leader and we shall fight in front of you and no one shall reach you without trampling over our bodies first!”

Islam is in as grave danger today as it has never been in the past. Social values have deteriorated at an all-time high. The world has drifted far away from religion and it’s safe to say that organised religion, to many in the Western world, has proven to be a failure. Religion as a whole, not to speak of Islam specifically, is quickly becoming and being seen as outdated to address modernday challenges. Hazrat Mirza Ghulam Ahmadas taught his followers, through his own example, to take pride in their identities and narrative as Ahmadi Muslims. We all, by the grace of Allah, have a collective identity. We must, however, remember that this identity has taken shape through the efforts and prayers of our predecessor generations and our rightly guided Khulafa.

To uphold this collective identity, we all need to do our individual bit in whatever way we can.

Narratives are not built by one person alone; it takes communities to create narratives. Quranic words such as “Will you not ponder?” and “Will you not reflect?” come to mind when pondering over ways to perform our duty of presenting the message of Ahmadiyyat to the world. With every passing day, things that need pondering over and reflecting upon continue to pile up.

We are all in this together. If we firmly believe that Hazrat Mirza Ghulam Ahmad

is the answer to all the problems today, then let not our future generations think ill of us for not having done enough; for having left a huge heap of problems for them to tackle on their own.

If we stand with the conviction that Khilafat-e-Ahmadiyya is going to lead us to victories, then under its leadership, we too must move. We cannot expect Khilafat to wrestle this fight alone. If the Khalifa takes two steps forward, we too must take those steps with him. If the Khalifa tells us to run, we must run. If the Khalifa tells us to wait, we must halt. And if the Khalifa tells us to reflect and find new ways of promoting the message of Islam Ahmadiyyat, then by God we must reflect and use every fibre of our being in realising the urgent need of this task and coming up with adequate, appropriate responses.

In short, our reflection over this day should not fade away with the gong of midnight that leaves 23 March behind and crawls up the calendar; rather, this mindset must continue throughout the year, for the rest of our lives.

Our Jamaat – 132 years on – calls us to duty. The faith of our future generations hinges on how we perform this duty today.

The survival of Islam is conditional with the survival of the Jamaat founded 132 years ago and we are this Jamaat. Is there any room for us to slumber? Of course not.

In this issue, we have made every effort to give you different aspects of the history of the Jamaat, especially from the life of the Promised Messiahas.

Where we have presented the many names given to the Promised Messiahas in revelations, dreams and visions by Allah, we have also shared a unique, detailed and new look at the meeting between an ambassador of the Ottoman emperor and the Promised Messiah. A meeting with a meteorologist is also presented, who eventually entered the fold of Ahmadiyyat.

How did the Promised Messiahas record his revelations? How was his mission extended to the UK and beyond? What did other reform movements think of the Ahmadiyya Jamaat in its early days? What exactly is bai‘at (pledge of allegiance) and

City, were destroyed when our Noble Prophet, peace and blessings of Allah be upon him, entered it victoriously with a community of 10,000 saints.

These 10,000 companions have been referred to as angels in past scriptures and in reality their glory was comparable to angels. Human faculties are also in a way similar to the angels, for just as the angels are ُ َۡ distinguished in that: ‫(یف َعلوۡ َن َما یُ ۡﺆ َمرُ ۡو َن‬i.e. they do as they are commanded) in the same manner human faculties are characterised by the fact that they do as they are commanded. In the same manner, all human faculties and organs are subjected to man’s command.

Therefore, in order to overthrow and dislodge the idols of all that is other than Allah, an onslaught must be waged against them as well. The host that is required for this is prepared through inner-purification and only such a one who engages in this cleansing process is granted victory. As such, it has been stated in the Holy Quran: ّٰ َ َ َۡ َ ‫ق ۡد افل َح َم ۡن ز� َہا‬ ‘‘He indeed truly prospers who purifies the soul.”

It is recorded in a hadith that if the heart is reformed, the entire body is set right and repaired. Indeed, how true it is that the eyes, ears, hands, feet, tongue, etc., in fact, all the limbs, actually follow the ruling of the heart.

A thought arises and the concerned limb becomes ready at once to follow its command.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 194-195)

why is devotion of this sort not an outdated concept? Did the Promised Messiahas ever work before his mission as a prophet of God? If so, what did he do? What solutions did the Promised Messiahas present for contemporary problems?

These are just some of the questions that are answered in this edition.

The English edition of Al Hakam is now officially three years old, starting on 23 March 2018. We are extremely pleased to be where we are today. However, it would be impossible were it not for the constant support, love and guidance of Hazrat Khalifatul Masihaa and the growing interest among members of this beautiful Jamaat.

We request our readers to pray for Al Hakam that it lives on as the Promised Messiahas and Hazrat Musleh-e-Maudra foresaw and as Hazrat Khalifatul Masih Vaa prayed upon its relaunch. We request our readers to pray earnestly for the staff of Al Hakam, the correspondents and all contributors that Allah may reward them for their tireless efforts and expand their minds so that Al Hakam may play its part in bringing about a spiritual and practical revolution of Ahmadiyyat in the world.

Long live the Jamaat of the Promised Messiahas! And long live Hazrat Khalifatul Masih Vaa!

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AL HAKAM | Friday 19 March 2021

From the Markaz

Do not simply convert people for the sake of box-ticking. I want sincere Ahmadis Ghana missionaries revise plans following guidance from Huzoor

On 14 March 2021, missionaries currently serving in Ghana, along with Amir Jamaate-Ahmadiyya Ghana, were blessed with the opportunity of meeting Hazrat Amirul Momineen, Khalifatul Masih V, may Allah be his Helper, in a virtual mulaqat.

After conveying salaam, Hazrat Khalifatul Masihaa noted that Amir Sahib was not wearing a mask. Huzooraa said it would be better to wear a mask and only to take it off when it was his turn to speak.

Upon this, Amir Sahib immediately wore his mask.

Hazrat Amirul Momineenaa then led everyone in dua, after which he noted the Internet connection being used by Ghana seemed better than Nigeria’s.

Addressing Muhammad Yousaf Sahib,

Naib Amir Awal, Huzooraa asked about his assignments and tasks. He responded by saying that he worked on anything Amir Sahib assigned to him.

Umar Farooq Sahib introduced himself and said he was serving as the administrative secretary. Hearing this, Hazrat Khalifatul Masihaa said, “Yes, you told me last time too.” Huzooraa then asked him about his staff, to which he replied that there were 54 members working as his staff.

Whilst addressing Aleem Mahmud Sahib, Muawin Amir, Hazrat Amirul Momineenaa asked about his responsibilities. Aleem Sahib replied his work mainly consisted of correspondence with the markaz and archiving daily records. Hearing this, Hazrat Khalifatul

Masihaa asked what was being stored in the archives. Huzooraa enquired if historical records of Jamaat-e-Ahmadiyya Ghana were being archived and preserved.

Huzooraa added that the graves of the pioneering missionaries should be preserved and maintained properly.

Following this, Hafiz Muhammad Sharafudeen Sahib, Muawin Amir, whilst explaining his duties, said he was mainly doing tabligh on television and radio channels and had interactions with nonAhmadi scholars.

Hazrat Amirul Momineenaa then asked, “You have a talent for learning languages, why don’t you learn Urdu? […] If you learn Urdu, then you can read the books of the Promised Messiahas yourself in the

original language. Although there are quite a number of books in Arabic, which you must have read, but if you read the Urdu books, that will also be beneficial for you, insha-Allah.”

Huzooraa added, “The English translation cannot do proper justice when compared to the actual text.”

Then, alluding to MTA Ghana, Hazrat Khalifatul Masihaa asked if he (Hafiz Muhammad Sharafudeen Sahib) made any programmes for the channel. Huzooraa then said, “Ask your programming department to make some live programmes. These live programmes have more of an impact than any other recorded programme.”

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Friday 19 March 2021 | AL HAKAM

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This Week in History 19 - 25 March In this, the fourth year of Al Hakam, we will present a selection of incidents from the blessed era of the Third Khalifa, Hazrat Mirza Nasir Ahmadrh (1965-1982) other areas. On this occasion, three speeches were delivered: 1.Peshgoi “Tazalzul Dar Iwaan-e-Kisra Fataad” by Muhammad Munawar Sahib 2.Peshgoi “Masaleh-ul-Arab, Masir-ul-Arab”

by Maulvi Fazal Ilahi Bashir Sahib 3.The Great Fulfilment of Peshgoi Muslehe-Maud by Dr Syed Sultan Mahmud Shahid Sahib 23 March 1968: Hazrat Khalifatul Masih IIIrh started delivering darses of the Holy Quran for ladies in Hazrat Choti Apa’s house. On this day, Huzoorrh explained the tafsir of verses 13-14 of Surah al-Baqarah.

19 March 1980: The sixth equestrian tournament was held in Rabwah, which lasted three days. Hazrat Khalifatul Masih III, may Allah have mercy on him, addressed the closing ceremony.

20 March 1970: Hazrat Khalifatul Masih IIIrh delivered a Friday Sermon in Masjid Mubarak, Rabwah in which he stated that Ahmadi Muslims recognised the great status of the Holy Prophetsa and his mercy for mankind. Huzoorrh said that it was our duty to raise the slogans of “Khatam-ul-Anbiya, zindabad!” and “Insaniyyat, zindabad!” with such

passion and glory that they reach the Seventh Heaven and the throne of Allah.

This sermon of Huzoorrh continued for more than 50 minutes.

20 March 1971: On this date, the Ahmadiyya Jamaat held its annual provincial conference in Kerala, India.

20 March 1980: Maulana Muhammad Sadiq Sumatri Sahib, who served as missionary of the Jamaat, passed away in Rabwah.

In 1949, Maulana Sahib left Rabwah for Singapore.

He was the first missionary who Hazrat

Maulana Muhammad Sadiq Sumatri Sahib

Khalifatul Masih IIra himself bade farewell from the railway station at Rabwah.

22 March 1979: A sincere member of the Jamaat, Naib Sadr Khuddamul-Ahmadiyya, Muhammad Shafiq Qaiser Sahib died in an accident in Burma.

23 March 1969: On this date, Chief Minister of Indian Punjab, Sardar Gurnam Singh visited Ahmadiyya Muhalla Qadian.

He was accompanied by Gen Rajinder Sparrow, Sardar Satnam Singh Bajwa MLA and other government officers.

They were welcomed by Mirza Waseem Ahmad Sahib, Acting Nazir-e-Ala and Amir-e-Muqami and members of Sadr Anjuman Ahmadiyya.

On this occasion, the chief minister was gifted with the Holy Quran and other literature.

Muhammad Shafiq Qaiser Sahib

23 March 1968: On this date, after the Maghrib prayer, a session of Majlise-Irshad Markaziya was held at Masjid Mubarak, Rabwah, and chaired by Hazrat Khalifatul Masih IIIrh. It was attended by members from Rabwah and also from

23 March 1978: On this date, the Nusrat Jehan Secondary School in The Gambia held a certificate distribution ceremony with President Dawda Jawara, the first president of The Gambia, as the chief guest.

23 March 1982: Hazrat Khalifatul Masih IIIrh laid the foundation stone of the Ahmadiyya Centenary Jubilee office, Bait-ul-Izhar, in the premises of Sadr Anjuman Ahmadiyya Pakistan offices.

23 March 1978: On this date, The

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AL HAKAM | Friday 19 March 2021 Continued from page 3

Hazrat Khalifatul Masih IIIrh delivering a Sermon in Masjid Mubarak, Rabwah

Gambia Jamaat held its fourth Jalsa Salana, which lasted three days.

and granted important guidance in regard to the progress of the institution.

23 March 1979: The Jamaat’s two-day annual provincial conference was held in Kering Orissa, India.

Huzoorrh stated that an arrangement should be made for a dispensary by October 1968. Each year, the college should organise a competition to test their knowledge of the Holy Quran and the books of the Promised Messiahas.

24 March 1981: On this date, Hazrat Khalifatul Masih IIIrh departed for Lahore.

On 25 March 1981, in Lahore, a reception was held in honour of Huzoorrh by chiefs of the districts of the President Dawda JawaraPunjab.

24 March 1968: On this date, the sixth prize distribution ceremony of Jamia Nusrat Rabwah, a college for women in Rabwah, was held in which Hazrat Khalifatul Masih IIIrh addressed

25 March 1966: On this date, the Majlis-e-Mushawarat commenced, which continued until 28 March. On this occasion, the second edition of Tafsir-eSaghir was published under the special supervision of Hazrat Khalifatul Masih IIIrh. 25 March 1974: Majlis Atfal-ulAhmadiyya Rabwah conducted a cycling trip. 30 members of Atfal-ul-Ahmadiyya covered a distance of 50 miles.

Nusrat Jehan Secondary School, The Gambia

Hafiz Sahib further said that he was having discussions with an imam who studied with him at university. He added that he was ready to accept Ahmadiyyat.

Hearing this, Huzooraa commented, “He is quite a courageous person, masha-Allah! […] May Allah the Almighty bless him.”

Addressing Bilal Ahmad Qamar Sahib, Missionary in Tema – a city on the bay of Benin and Atlantic coast of Ghana – Hazrat Amirul Momineenaa asked about his bai‘at target; he responded that he had not yet set a target. Huzooraa then said, “You should set a target and a purpose and proceed in fulfilling it. Set a target, work hard and also pray.”

Syed Nematullah Taier Sahib, Missionary in Accra, capital of Ghana, after being asked if he had any target for tabligh, said that he had not set a special target but was exerting efforts in tabligh.

Hazrat Amirul Momineenaa said, “If you have not set any special target, then how will you make any special efforts? Every missionary should set a special target and make special efforts for [achieving] it.

Without this, you may not see fruitful results.”

Speaking with Muhammad Ishaq Sahib, Missionary in Kasoa, Hazrat Amirul Momineenaa asked how many Ahmadis lived in his region, to which Ishaq Sahib said there were 2,351 Ahmadis who lived there.

Following this, Mubarak Ahmad Adil, Missionary in Koforidua, intricuded himself and reported that every week, he held a tabligh programme on the radio through which two people had accepted Ahmadiyyat.

Alluding to bai‘ats, Hazrat Khalifatul Masihaa said, “Do not simply convert people [to Ahmadiyyat] for the sake of box-ticking. I want sincere [Ahmadis].

Pray for this, make a habit of praying and work hard.”

Speaking with Hafiz Ali Sahib, Missionary in Akim Oda, Hazrat Khalifatul Masihaa asked when he graduated from Jamia and how many jamaats he was responsible for. Hafiz Sahib said that he passed Jamia in 2019 and that he was overseeing 25 jamaats. Hazrat Khalifatul Masihaa then fixed a target for him of 100 bai‘ats for the remainder of the year.

Next to present his report was Abu Bakr Ibrahim Sahib, Missionary in Nkawkaw, a town in southern Ghana. Huzooraa asked how many Ahmadis lived in the area. Abu Bakr Sahib replied by saying there were 400 Ahmadis and said he had set a personal target of five new converts. Hearing this, Huzooraa confirmed by asking, “Five?”

Huzooraa explained, “Your target should be ambitious. Only then will you make efforts in achieving it […] The greater the target, the more you will focus and work hard and [in this way] you will pay more attention towards prayer.”

Addressing Rashid Mahmud Minhas Sahib, serving as a missionary in Sefwi, Hazrat Amirul Momineenaa asked about the conditions of roads in his area. He replied that they were better now, to which Huzooraa added, “They must be better than when we used to live there!”

Whilst addressing Fahad Ahmad Sahib,

serving as a missionary in Obuasi, Hazrat Amirul Momineenaa asked how many Ahmadis were in his region, to which he replied that there were 2,528 Ahmadis.

To this, Huzooraa remarked, “You are very precise in terms of counting.”

Fahad Sahib said that his target was to bring those members closer to the Jamaat who were gradually losing touch. Hazrat Amirul Momineenaa said that he ought to set a two targets: one focusing on tabligh and another for bringing back those individuals to the Jamaat who had drifted away. Alluding to those members who were gradually losing touch, Huzooraa added, “Treat them with love and affection.”

Abdul Hameed Tahir Sahib, Missionary in Kumasi, whilst presenting his report, said that every Saturday, for two hours, he distributes leaflets and The Review of Religions. He added that his bai‘at target for the year was 150.

Following this, whilst addressing Abdul Jabbar Adam Sahib, Missionary in Tamale, Hazrat Amirul Momineenaa said that he should start a one-to-one tabligh session to bring those members back to the Jamaat who were gradually drifting away. Huzooraa also told him to read one page of Malfuzat daily, to which he responded that he read two pages of Malfuzat daily. Huzooraa said, “If you read two pages aloud, it will help you to speak fluently in Urdu.”

Speaking with Muhammad Quaye Sahib, serving in Bolgatanga, Hazrat Khalifatul Masihaa asked how many members Ahmadis were in his region, to which he replied that there were 2,050 Ahmadis, of whom 1,500 were new converts. He added that his target for tabligh was 500 bai‘ats.

Addressing Ismael Abdul Hamid Sahib, Missionary in Assin, Huzooraa said, “Every missionary should dedicate two nafl for [achieving] bai‘ats and should offer two [nafl] for the Jamaat.”

Speaking with Hafiz Ismael Ahmad, Coordinator Wahab Adam Studios, Huzooraa said, “You should also do tabligh when you get the chance to.”

Huzooraa said, “Now, there are many local Ghanaian missionaries, who should set an ambitious target and plan.”

Addressing Abdul Hakim Sahib, Missionary in Volta, Huzooraa said, “Within two years, your challenge is to convert more people. There should be as many Ahmadis there in Volta as there are in the Central Region.”

Following this, addressing Amir Sahib and missionaries, Hazrat Khalifatul Masihaa emphasised setting targets for bai‘at and tarbiyat. With regard to mosques, Huzooraa said, “Where there is no mosque, you should build one.”

Huzooraa then said, “Masha-Allah!

Jamia Ghana, building-wise, is the best.

People visit it and are very inspired and intrigued.”

Towards the end, Huzooraa advised: “All missionaries should especially focus on their prayers and nawafil. They should pay special attention and ponder over the Holy Quran.”

Hazrat Amirul Momineenaa then conveyed his salaam and the meeting came to a close.

(Report prepared by Al Hakam)

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Friday 19 March 2021 | AL HAKAM

The British, the Ottoman and the Heavenly – A tale of three empires An account of Hüseyin Kâmi’s visit to the Promised Messiah Asif M Basit Ahmadiyya ARC

The question of how the British entered and gained a foothold in the subcontinent to turn it into a British colony is a lengthy story, which need not be told here.

However, it ought to be kept in mind that the British were not able to reign over India peacefully from the start of the mutiny in 1857 until the partition and freedom of India.

The Geo-political situation at the time of the Promised Messiah The 18th and 19th centuries were a time of great conflicts. All major powers were occupied in establishing colonies and expanding their territories. The British had gained dominance over the subcontinent by defeating the French.

Although a Muslim empire had seized to exist in the Indian subcontinent, its bygone legacy had left its remnants in certain pockets; the resistance movement of Tipu Sultan being the most significant one.

The Russian empire had long desired to break in to the Central-Asian states – then part of the Ottoman Empire – as that could be a key move to their expansion in all major directions.

The Ottoman Empire was, geopolitically speaking, like a buffer between the east and the west that could play a key role in the potential expansion of other empires; equally so in containing and resisting their advances. India and the Ottoman Empire were neighbours and the latter had always had its eyes set on the former. However, the British conquest of India had dampened such Ottoman ambitions.

Before delving deeper in our topic, it must be noted that the Ottoman Empire was engulfed by major powers: BritishIndia to the east, Russia to the north, Germany to the west and North Africa, colonised by the French, to the south.

Such was the scene on the global political theatre where the abovementioned powers were major actors.

British-Ottoman Alliance The East-India Company – a forerunner of the British Raj – undertook the role of imperialising India through commerce.

This resulted in a backlash by the local rulers, like Tipu Sultan, whose resistance

was backed by the French military forces of Napoleon Bonaparte. It is this that resulted in the Anglo-Mysore wars of the 18th century.

Arthur Wellesley – known more commonly as the Duke of Wellington – was at a key position in the British army that fought against the Mysore uprisings.

He was not only well-versed in military tactics but had deep insight in politics. He sought the help of the Ottoman-Sultan Selim III to bring about his influence as Sultan-Caliph of the greatest Muslim empire and convince Tipu Sultan to refrain from his military conflicts with the British. Persuaded by Wellesley’s appeal, Sultan Selim III wrote a letter to remind Tipu Sultan of the atrocities inflicted upon the Muslims by the French, advised him to hence abandon their alliance, and cease resisting the British. Sultan Selim III went on to declare that not showing resistance towards the British was a religious obligation. (Britain, India and the Turkish Empire,

by Ram Lakhan Shukla, People’s Publishing House, New Delhi, 1973)

Why it was important for the Ottoman to maintain friendly terms with the British calls for a detailed look at the political scenario of that time. Briefly put, CentralAsia was candy to the eyes of the Russian empire which happened to be under Ottoman control. Marching into the Central-Asian region could potentially open up ways for Russian advancement towards not only the Ottoman mainland but towards India as well. Curbing Russian advances towards the region worked as a common interest for the Ottomans and the British, resulting in friendly ties.

Sultan Selim III’s favour in suppressing Tipu’s resistance had to be reciprocated by the British.

British Empire and the IndianMuslims Very well-known is the fact that what seems in politics a friendly gesture, is usually a vested interest. It was in the interest of the British to curb the Russians from taking control over Central-Asia which could allow the Russians to march into Afghanistan and, subsequently, its neighbouring India.

The actual impetus behind the BritishOttoman alliance was that the Ottomans could not afford to lose a vast part of their Empire to Russia while the British did not want to surrender India. This interest

worked as the main ingredient for the alliance between the British and the Ottomans.

Another factor was the British knowledge of how the OttomanSultan had been able to influence Tipu Sultan for being his co-religionist and the emperor of the only remaining Islamic empire. It was this position of the OttomanSultan that the IndianMuslims too held him in high esteem; he was not only a symbol of the lost glory of Muslim majesty, but also the custodian of the two holy shrines in Arabia. This combination of political glory and emotional attachment was something that could not be detached from the collective psyche of the IndianMuslims and the British never failed to bear this connection in mind. It was this understanding that called for the British to acquire Indian-Muslim sympathies. (“Empire and Hajj: Pilgrims, Plagues, and PanIslamism”, by Michael Christopher Low, in International Journal for Middle Eastern Studies, No 40, 2008)

The Crimean War (1853-1856) was a defeat for the Russians and a victory for the British-Ottoman alliance. Absolute support shown by the British in this war had struck a chord of sympathy for the British in the Indian-Muslims, who now saw the British as a friend of the Sultan and, hence, as well-wishers of Islam. (RL Shukla)

While the war was being fought, Lord Dalhousie felt a growing love and affection being embedded within the Indian-Muslims for the British, although he never forgot the actual purpose behind the British moves; the vested motives discussed above. (Private Letters of the Marquis of Dalhousie, by JGA Baird, William Blackwood & Sons, London, 1910)

“Help your brethren” was the slogan that enabled the British to get Muslims enrolled in the Crimean War. The overwhelming response shown by the Indian-Muslims was proof that they had accepted the British as the well-wishers

of Muslim interests.

(Relations of the Ottoman

Empire with the Indian Rulers, by Shamshad Ali, PhD Thesis Aligarh Muslim University, 1988)

As the Crimean War came to its end in 1856, the clouds of mutiny loomed the Indian horizon. The British looked towards the Ottoman Sultan to once again come to help. Obliged by the British support against the Russians in the Crimean episode, the Ottoman Sultan issued an imperial decree to the Indian-Muslims to abstain from any resistance against the British; failing to comply was declared a contempt to the Sultan, their “Caliph”. The then Ottoman-Sultan, Abdulmejid I, in trying to ignite sympathy for the British, reminded the Indian-Muslims of how the British had served as good friends in the Crimean War. (National Archives of India, Federal Department, Secret Consultation, no 298)

Going an extra mile, Sultan Abdelmejid I donated a sum of 1,000 pounds for the Mutiny Relief Fund setup by the British government in India. (National Archives London, PRO, FO, 78/1271)

The British, with the Ottoman Sultan on their side, managed to nullify the fatwas of Jihad against the British, which had been published in the Urdu akhbar (newspaper), Delhi, on 26 July 1857. This decree had 34 Indian-Muslim scholars, including the likes of Fazl-i-Haq, as

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AL HAKAM | Friday 19 March 2021

Life of Queen Victoria, Cassell and Co, London, 1901; The Times, London, 13-24 July, 1867; Friend of India, 1 August, 1867)

Upon return of the Ottoman Sultan from London, Russian advancements in the region had become an even greater threat and seemed inevitable. Given the situation, a strong alliance between the two empires, British and the Ottoman, was the only way forward. Thus, it was in the British interest to enlist Muslim soldiers into the British-Indian army.

Such motives could not materialise unless the British Government adopted a gentle approach with the Indian-Muslims. The British government, thus, set out a policy to showcase their solidarity with the Sultan as protectors of Muslim interests.

Ali Pasha, the prime minister of the Ottoman Empire, wrote a letter addressing the Indian-Muslims to express his sincere congratulations to them for living under the British rule that stood for religious freedom. He also expressed that the Ottoman Sultan-Caliph would never accept any action against the British government. (NAI, FD, Secret H, Vol 1869, no 111, British ambassador at Constantinople to Foreign Secretary, 9 October 1869)

On the other hand, influential Muslims, such as Sir Syed Ahmad Khan would speak highly of the Ottomans to attach the Indian-Muslim imagination to the Sultan. Modern Muslim historians refer to Sir Syed as a great associate of the Ottoman Sultan, even mentioning his endearments to make the Turkish fez fashionable in Aligarh. But the fact of the matter is that Sir Syed Ahmad Khan was so compliant to the British policy that he left his own opinion quite flexible.

Furthermore, whenever British policy clashed with Ottoman interests, Sir Syed would either remain silent or condemn the policy of the latter. (Ittehad Bain alMuslimin, by Khalid Amin, Research Journal Tahsil, July 2018)

Consuls of the Ottoman Empire in India The friendly relations between the British and the Ottomans took a new turn when the Turkish consuls were allowed to be appointed in India. In 1849 the Ottoman sent their first consuls to Calcutta and

Mumbai. Their purpose, according to the India Office Records and the Ottoman Archives in Istanbul, was to execute the affairs of the merchants and Muslims travelling to the Ottoman lands. (PanIslamism: Indian Muslims, the Ottomans and Britain, by Azmi Ozcan, Brill, 1997)

Pilgrims traveling from India began benefiting from the consulates, consequently creating a surge of IndianMuslims travelling to the Ottoman territories by land and sea. IndianMuslims started to develop a natural tendency to the Ottomans on account of being the custodians of Mecca and Medina. They also felt that this was the last remnant of Islam’s former glory.

Subsequently, it was generations of the collective psyche that played an important role in developing close relations with the Ottoman.

However, the foundation of consulates and an increase of travels to the Ottoman Empire led to new fears within the British camp. (Azmi Ozcan)

Indian-Muslim interest in PanIslamism The Indian-Muslims and the Ottomans had developed a deep connection by 1870; initially inculcated by the British themselves, and discussed above. Other causes were the status of the Ottomans as that of a Muslim Empire, the leadership of a “Caliph”, the potential revival of a united Muslim Empire and liberation from an “infidel” ruler. (Pan-Islamism in British-Indian Politics, by Naeem Qureshi, Brill, 1999)

The Ottoman Sultan was well aware that Muslim citizens outside the Ottoman territories regarded him as their “Khalifa” and considered it obligatory – at least in theory – to heed his command. For the Sultan, the Muslim population was a political pool that he could use to his advantage.

The British began to cautiously observe this romance-in-the-making and kept the Ottoman consuls under strict surveillance. Indian-Muslims traveling to the Ottoman territories too were kept under surveillance, including detailed reports provided by the British consuls based in Ottoman lands. (“Azmi Ozcan; Contested Subjects”, by Faiz Ahmed, in Journal of the Ottoman and Turkish Studies Association, no 3, 2016)

In 1880, a decade later, the Ottomans, through their pan-Islamic propaganda, had succeeded in winning the political sympathies of Indian-Muslims. They had realised that Britain’s alliance was purely political and not likely to last any longer than her vested interests. On the other hand, Indian-Muslim religio-political sentiments had further strengthened with the Ottoman sultanate.

Influential Muslims began regular attendance with the Ottoman Sultanate during this decade. These Muslims set about to pull their weight for PanIslamism in line with the Ottoman agenda. In May 1880, the Ottoman launched an Urdu newspaper, Paik-iIslam and painstakingly circulated it in Indian-Muslim circles, especially in the princely states; Muslims as leaders of such states were seen as more promising and

potentially easily lured “converts”. (“A Study of the Attempts for Indo-Turkish Collaboration against the British”, Journal of International History)

Hasib Efendi, an Ottoman ambassador, was stationed in Mumbai during the entire decade of 1870s. He was closely monitored as he continuously popped up on the British radar for stepping outside his remit to mingle with local Muslims.

Secret reports would carry detailed surveillance reports of him having moved his residence closer to Muslim neighbourhoods, offering Jumuah prayers in local mosques and having the sermons read in the name of the Ottoman SultanCaliph. (Azmi Ozcan; Faiz Ahmed) The Sultan saw Hasib Efendi’s efforts at fruitful in strengthening the IndianMuslim allegiance to the Ottomans.

The Ottoman Empire, happy with these results, went on to request the BritishIndian government to allow more consuls in India. (Azmi Ozcan) Their repeated requests were repeatedly denied on the grounds that the consuls ought only to restrict themselves to ports where their purpose was being met adequately. Having sensed the actual desire behind further encroachment towards the hinterland, the British continued to decline such requests. (Contested Subjects, by Faiz Ahmed) The Ottoman sultanate had insisted on permission to establish embassies in Hyderabad (Deccan), Delhi, Lahore, Peshawar and Karachi. Evidently, these were the towns with a majority of Muslims.

On the basis of not being port cities, the British rejected the construction of embassies in all towns but Karachi. (NAI,

FD/Secret/March 1878/6-63)

Ottoman Consulate in Karachi The Ottoman consulate in Karachi was inaugurated in early 1890s. It was during the reign of Sultan Abdul Hamid II that the Ottomans began utilising Western means of communication; their aim being to bolster the shaking empire through a panIslamic political scheme. Thus, a plethora of newspapers promoting such sentiments mushroomed during the reign of Sultan Abdul Hamid II with Indian-Muslims as their target audience. The British-Indian government, however, did not take long before banning their circulation in India and also proscribing any copies that may have arrived. (RL Shukla) Sultan Abdul Hamid II did not relent and continued to explore various avenues. In 1896, he deployed Hüseyin Kâmi to the Karachi consulate as vice-consul.

Upon arrival, Hüseyin Kâmi immediately began touring the subcontinent. He visited the general Muslim public, Muslim societies – or anjumans as they were commonly called – and influential Muslim leaders.

He was more of a propagandist and political activist in the guise of a consul.

His tour was nothing more than an effort to shift the Muslim mind-set towards Ottoman loyalty through igniting panIslamic sentiment. (Azmi Ozcan and Survey of International Affairs 1925, by AJ Toynbee, Oxford University Press, 1927)

Numerous Muslim anjumans had been established after 1857 for Muslims to voice their own opinions. Most notable was the Anjuman-e-Islamia Lahore, founded through the efforts of Khan Bahadur Barkat Ali in 1866 and out of Continued on next page >>

NOTE: It is illegal to reuse this image without the permission from the Ottoman Archives

signatories. Similarly, copies of the fatwa were also published by several other notable newspapers like Sadiq-ul-Akhbar, Delhi, etc.

Before moving on, we would like our readers to note that the prohibition of Jihad against the British first came from none else but the Ottoman Sultan – known to the Muslim world as their Caliph – obedience to whom was obligatory.

Sultan Abdulaziz was the first Ottoman Sultan to tour England in 1867 and that too on a special invitation by Queen Victoria. The British Government in London acknowledged his tour as a state visit. All expenses of entertaining this state visit were drawn from the budget of the India Office. The reason given for doing so, as official correspondence of London and India shows, was to show the Indian-Muslims how dear the Ottomans were to the British Empire. (The Times and

Hüseyin Kâmi’s appointment as vice-consul acknowledged by the British Government

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Friday 19 March 2021 | AL HAKAM

this anjuman had hatched many more; subsequently playing an important role in shaping Indian-Muslim political ideologies. Its headquarters, the residency of Khan Bahadur Barkat Ali, was in Mochi Darwaza – the heart of the city of Lahore – later shifting their headquarters to Mohammedan Hall in 1988.

Khan Bahadur Barkat Ali’s Anjumane-Islamia retained a patriarchal position among all other Muslim societies. (“Role of the Anjumans for the Promotion of Education in Colonial Punjab”, by Maqbul Awan, Bulletin of Education and Research, Vol 41, 2019)

Eventually, when Hüseyin Kâmi’s tour of the Muslim majority areas brought him to Lahore, where he was a guest of Khan Bahadur Barkat Ali, he met the prominent Muslim leaders of Punjab as well as members of Jamaat-e-Ahmadiyya, who introduced him to their community.

(Tarikh-e-Ahmadiyyat, Vol I, Dost Muhammad Shahid, Rabwah)

Hüseyin Kâmi’s meeting with the Promised Messiahas Hüseyin Kâmi arrived at Qadian in late April or early May 1897 (a debate around the date is given under “post scriptum” at the end of this article) to meet the Promised Messiahas). Although the Jamaat’s literature does not specify the purpose of this meeting, his pan-Islamist motives are clearly evident from the details given above.

He was touring the Muslim regions of the subcontinent, all in an attempt to instil sympathy and good-will towards the Ottoman sultan and his empire and, all the while, campaigning for Greco-Turkish war funds.

He had met numerous Muslim anjumans and delegations during his stay in Lahore and had been introduced to the Ahmadiyya Jamaat too. His hosts in Lahore must have informed him that the Ahmadiyya section of Indian-Muslims would not become part of any religious or political movement without express intimation from their leader, Hazrat Mirza Ghulam Ahmad Qadiani. It must have been the same agenda that made him travel to Qadian and hold this meeting, which we know was held in private.

The Civil and Military Gazette published a series of detailed reports on this tour. The edition from 23 April states, “[…] his arrival at Lahore railway station on 22nd April 9.35 in the morning was welcomed by a crowd of Muslims.”

27 April reads: “[…] after reading the Friday prayer in Badshah mosque on the 23rd, Hüseyin Kâmi gave a speech where he requested fellow Muslims to pray for the British-Ottoman friendship to be prosperous.” On 24 April, it was written, “[…] he was the guest of Sheikh Miran Baksh in Lahore.”

He wrote a letter in Persian from Lahore to the Promised Messiahas, the translation of which is as follows: “O one with saintly virtues! I came to know of your great character and virtues through your faithful followers in Lahore who also introduced me to your magnificent writings. Therefore, I feel

a great desire to visit your illuminating persona. God willing, I will travel from Lahore and, via Amritsar, I shall reach your august company. I shall send further details through a telegram. Best regards, Husyein Kami, Consul of the Ottoman Sultan.” (Majmua-e-Ishtiharat, Tracts and Bills of Hazrat Mirza Ghulam Ahmad of Qadian, Vol II, Tract dated 24 May 1897)

The letter copied above is not dated but it is not wrong to assume that it was written at the end of April while he was in Lahore as the Civil and Military Gazette reported his arrival at Amritsar on 27 April; the letter must hence be dated between 22 and 27 April.

The meeting and Hüseyin Kâmi’s frustration Before coming to the available details of this meeting, it seems befitting to mention that Hüseyin Kâmi left Qadian in so much disappointment that he wrote a defamatory letter to Syed Nazir Hussein, editor of the Nazim-ul-Hind. The letter appeared in the said newspaper’s issue of 15 May 1897: “My dear and respected Syed Nazir Hussein, I have received your letter for which I am very thankful. I am grateful that you have enquired about the strange character of Qadian and the Qadiani. I present below, with great confidence, my impressions.

“This bizarre individual has gone astray from Islam and is of heretic nature.

His claim of love for the Holy Prophet of Islam is not true as he deems the door of prophethood still open. His confusion in understanding nabuwwat and risalat is ridiculous where he claims that the Quran does not declare the Holy Prophet Khatam-ul-Mursilin but only as Khatamul-Nabiyyin.

“Cutting it short, he claimed first to be a recipient of wahi, then became the Promised Messiah and has now stationed himself at the status of Mahdi. I seek God’s refuge on how he has styled himself as a prophet. His next move, deluded as he is, might well be that he claim divinity […]

“I request you to ignore his claims completely and leave him to his fate. I beg your pardon for the disturbing words that I have written.

“Convey my regards to Abu Said Muhammad Hussain and Darogha Abdul Ghafur Khan. If you may please let me know of your shoe size so I may order for you a soft shoe from Istanbul and present it to you. Wassalam, Hüseyin Kâmi”. (Ibid) He had met the Ahmadiyya delegation who must have informed him about the claims of the Promised Messiahas; the Anjuman-e-Islamia must have briefed him too. Then what was it that left him so upset that he ended up writing such heated words in his letter?

Let us get, through the words of the Promised Messiahas, an account of their meeting. Hazrat Ahmadas categorically denied the claim made in the letter and the editorial note published by Nazimul-Hind that Huseyn Kami was invited to Qadian so that Hazrat Ahmadas could pledge allegiance to the Ottoman Sultan at his hand.

Hazrat Ahmadas states, “I do not need the Ottoman Sultanate, nor am I inclined to meet their consuls. There is only one Sultan for me and He is the One who presides over the Heaven and the Earth.

“What worth could a worldly kingdom hold over the heavenly kingdom? Much less than what a dead insect holds over the sun. If the Sultanate is so trivial before our King, then of what value is its ambassador?

“In my eyes, it is the British government that deserves respect, obedience and gratitude, under whose rule, I can peacefully carry out my heavenly duties.”

(Ibid)

Hazrat Ahmadas also wrote that it was Kami who had asked for a private audience and that he had only approved of it as a gesture of hospitality; knowing well of the worldly and hypocritical intentions behind this audience.

The Promised Messiahas stated: “I was requested to perform a prayer for the Ottoman Sultan for a particular matter, and also to inform Hüseyin Kâmi, through divine knowledge, of the future of his empire.”

In reply, Hazrat Ahmadas told him clearly that the state of the Sultan and his empire was not at all in a good state. “The Ottoman sultanate is in many ways at fault in the eyes of God”, Ahmadas informed him. “God cherishes piety, purity and sympathy for mankind whilst the current Sultanate desires destruction. Repent, so you may gain favour.”

Ahmadas also made his own claims of being the Mahdi and Messiah, in great detail. Moreover, rectified the common

but false concept of a “bloody Messiah”.

The conversation must have taken an unpleasant turn for him when the Promised Messiahas declared: “It is God’s intention that any Muslim who is not with me will perish; be it a king or not.” (Ibid) Following this conversation, he asked for Huzoor’s ideas about the British Empire. The Promised Messiahas replied: “I am earnestly loyal and grateful to the government since it allows us to live under peaceful circumstances.

I don’t believe this level of peace can be achieved under any other empire. Could I be in Istanbul and freely propagate my claims to be the Mahdi and Messiah? Or that jihad by the sword is a false notion.

Would the wild maulvis and mullahs not attack me after hearing this? Would I not be required to abide by the beliefs of the Sultan? What use for me, then, is the Ottoman sultanate?”

There were three aspects of this conversation that dampened Hüseyin Kâmi ’s intentions: 1. A claimant of embassy for the heavenly Empire who finds the Ottomans worthless 2. Claimant of being the Mahdi 3. One loyal to the British Empire that accommodated him as ambassador of the heavenly empire Let’s take a closer look at each of these points; the first and the third together and then the second one in detail.

As far as finding the Ottoman Empire trivial in comparison to the heavenly Empire goes, it is already enough to demolish Hüseyin Kâmi’s Pan-Islamic

It is illegal to reuse this image without the permission from the Ottoman Archives

<< Continued from previous page

Notes from official inquiry carried out by Ottoman officials regarding Hüseyin Kâmi’s embezzlement of the Greco-Turkish war funds

9

AL HAKAM | Friday 19 March 2021 motives. In the third point, the Promised Messiahas praised and, owing to religious freedom, showed loyalty to the British Empire. Since the Ottoman Empire fell significantly short in contrast, it became clear that the Promised Messiahas and his followers would never join any movement in favour of the Ottoman Sultanate.

1897 was the rule of Sultan Abdul Hamid II. Not only did he witness the steady downfall of his Empire, but his authority was also in decline. He was already fearful of the ever-expanding Western powers and also of new ideologies like that of the “Young Turks” at home. To at least secure religious backing from Muslims, the need for reviving his position as Khalifat-ul-Muslimeen was felt like never before. (Survey by AJ Toynbee) Therefore, the whole play of panIslamism was a ploy to paint his political position in shades of religion. He was also aware that one office that could call for Muslim unity was that of the awaited Messiah and Mahdi – the centuries old fascinations of the ummah for a saviour.

The apprehension of Sultan Abdul Hamid II regarding claimants of Messiahship or Mahdiship can be read in Lothrop Stoddard’s book, The New World of Islam. He was also aware that, being the “custodian of the two holy shrines” was the only reason Muslims respected him.

That office would have to be surrendered to a Mahdi or Messiah, if claimants were to emerge on the scene.

The bloodshed by the Mahdi of Sudan was a prototype of what the Sultan was apprehensive about. (RL Shukla; Toynbee) Bearing this in mind, one can easily imagine how disappointed and frustrated Hüseyin Kâmi must have been after his meeting with Hazrat Ahmadas. He had met a person who wasn’t alone but had a large Muslim following, and not only claimed to be the “Mahdi” but also the “Messiah”.

In brief, Hazrat Mirza Ghulam Ahmadas, for Kami, was no less than a threat to the pan-Islamic canvas that his Sultan wished to paint on.

Azmi Ozcan, in his book, PanIslamism: Indian Muslims, the Ottomans and Britain, has categorically stated that Hüseyin Kâmi’s mission had been successful in all Muslim circles but the Ahmadiyya Jamaat of Qadian. (Azmi Ozcan, p. 106)

The end result of the Ottoman ambassador’s vilification against the Heavenly Empire To have landed in India and set immediately off to a country-wide tour, tells us that he was more of a propagandist than a diplomat.

Apart from his meeting with Hazrat Ahmadas, he thought that his tour had been a great success. This we know from a letter that he wrote back home to the Sultan: “I have had the honour of being part of the Consulate for a year now and the progress I have made encourages me to continue pursuing consulate services as my career and to benefit from the current enlightenment spread throughout the empire through the solicitude

of our Augustus and magnanimous sovereign.” (Ottoman Archives, Istanbul, BOA/I/ HR/00352.00047.001)

The date of this letter is unknown, but it is thought to have been written by the end of 1897 (as a pencilled note on the document also suggests) after his allIndia tour. This assumption is made on the ground that the letter by the British government accepting his appointment in Karachi as vice-consul is dated 6 October 1896. His letter mentions a year of success since his posting, hence taken to be dated around end of 1897.

He might have thought he was doing well, but fate had decided otherwise.

The year which he thought had been a great success was in fact to bring about his destruction. The British government had been keeping him under close surveillance all along his tour. As mentioned above, the British had only agreed to Ottoman consuls in India on the condition that they would keep themselves to their activities on the ports i.e. facilitating travel to the Ottoman lands. But as we have seen, consuls like Hüseyin Kâmi were there on an altogether different mission.

His pan-Islamic propaganda was an utter dishonesty to the government of the land that he was based in. The British government, based on their surveillance reports, declared Hüseyin Kâmi a persona non grata and asked the Ottoman government to recall him from India. (Secret report, India Office Records, L/P&S/7/103, no 469)

Hüseyin Kâmi’s dishonesty, as it started to become manifest, turned out to be not aimed at the British government but also to his own benefactor, the Ottoman Sultan .

As mentioned earlier, one of the motives behind his tour of Muslim majority regions of India was to secure donations for the orphans of those who had laid their lives during the GrecoTurkish war on Crete in 1897. He was found to have embezzled the funds that were in his possession, suspended from duty and as a result, had faced a great deal of disgrace.

The Promised Messiahas narrated this in his book, Tiryaq-ul-Qulub (1902): “The funds collected for the victims of Crete, deposited to Hussain Kami as vice-consul based at Karachi, was never received by the Ottoman treasury.

Thus, after investigating the matter, his fraud became evident, he was dismissed from his service and the embezzled funds were recovered by auctioning his possessions.”

The Promised Messiahas presented proof from a newspaper, Nayyar-eAsafi of 1 October 1899 where it was reported under the title, “A Letter from Constantinople”. The news story particularly mentioned that the money donated by the Vakil newspaper of Amritsar, had been part of the funds embezzled by Hüseyin Kâmi.

Praise be to Allah, that the Ahmadiyya Archive and Research Centre, London, is now able to present the evidence from the records of the Ottoman Empire.

The document found at the Ottoman

Archives, mentions the embezzlement of 1,655 robles, highlighting the funds collected by “Muhammad Isa of Vakil newspaper, Amritsar”. (Ottoman Archive, Istanbul: BEO/001242/093148/001)

Greater manifestation of the Promised Messiah’sas prophecy When Hüseyin Kâmi requested Hazrat Ahmadas to foretell the fate of the Ottoman Empire, Ahmadas informed him of the following: “The condition of the Ottoman Sultan is not good and what I have seen in a divine vision is that I do not find its associates in a sound state. In my view, what lies ahead is not pleasant.”

The Ottoman Sultan was actually in a terrible state. The good old days of the love affair with the British were now a bygone.

For Sultan Abdul Hamid, sympathies of the Indian-Muslims was amongst the last straws he clutched on to in desperation.

AJ Toynbee described the Ottoman state of affairs in the following words: “Abdul Hamid did, indeed, retort to the new orientation of British policy, which became increasingly unfavourable to Turkey from 1880 onwards, by conducting anti-British propaganda in India.”

The position of an absolute ruler that Sultan Abdul Hamid had enjoyed vanished in thin air when the movement of the Young Turks coerced him to revive the long suspended constitution. With little or no choice, the Sultan had to succumb to the demand and, as a result, found himself a mere constitutional monarch. At last, the Young Turks movement blossomed and by 1908, the self-styled Sultan-Caliph of the Muslim Ummah and the emperor of a great empire, was left with only as much land as covered by his royal palace.

Sultan and caliph and emperor were now

only titles but with no power.

It is worth noting here that the year when the glory of the Ottoman caliph saw its doom, is the same year when the heavenly caliphate – that had commenced through the Promised Messiahas – came into existence.

After Hüseyin Kâmi’s visit to Qadian and his defamatory letter, the Promised Messiahas published another announcement on 7 June 1897, where he stated: “Remember that rejecting the chosen one of God, is the rejection of God. You may call me names if you choose to do so, because the Heavenly Empire in your view holds no station. The Sultan’s claim of being the caliph of the Muslim Ummah, is merely a conjecture. In fact, the true Caliphate is the one mentioned in Barahin-e-Ahmadiyya and Izala-e-Auham 70 years ago. Do you not remember the revelation:

‫اردت ان اسخلف فخلقت ٓادم‬ [I wanted to create a vicegerent, so I created Adam]

‫خلیفۃ اللہ السلطان‬ [Allah’s Caliph, the Sultan]. Yes, our Caliphate is spiritual and heavenly not earthly.”

How these words were splendidly fulfilled, is an amazing phenomenon!

The year when the Ottoman Empire wanted to establish their so-called Caliphate and appointed Husain Kami to India, was 1896. It was during the same year that it was once again revealed to Promised Messiahas: “Kings shall seek blessings from thy garments.”

History now bears witness that the Continued on next page >>

Friday 19 March 2021 | AL HAKAM

to ascertain that Hüseyin Kâmi’s visit to Lahore, prior to visiting Qadian (via Amritsar) was from 22 April 1897 to 27 April 1897.

The Civil and Military Gazette, in its issue of 23 April, reports his arrival to have happened “yesterday”, i.e. 22 April.

The issue of 24 April again confirms his arrival on 22 April.

The Civil and Military Gazette, Lahore, of Thursday, 29 April reports that Hüseyin Kâmi had arrived in Amritsar on Tuesday, 27 April. It was from here that he was to head to Qadian, as he suggested in his itinerary when he wrote to the Promised Messiahas.

All this is sufficient to confirm that Hüseyin Kâmi’s visit to Lahore was during the month of April and not May. As his stay in Lahore was only for five days and he remained an even lesser number of days in smaller towns, it is plausible that he visited Qadian in the last days of April, and the letter of the Promised Messiah is probably dated 1 May. As the only possibility of the letter Hüseyin Kâmi’s service record in Ottoman department of foreign affairs being written on 11 May is said – in the footnote of Maktubat-e-Ahmad – to be << Continued from previous page “Since I have found out that Hüseyin Kami visiting Lahore in May, it is now words of the Promised Messiahas were Kâmi visited Lahore in May before even more probable that his visit to visiting Qadian later, I assume the date to true and from the Heavenly Sovereign.

Qadian was in the last days of April 1897. be 11 May.” His letter to the newspaper Nazim‫� �ں ےس یمزا � ےہ � ےس �ا‬ ‫� وک ی ا‬ During my research, I have been able ul-Hind, published ‫� اتوجں ےس یمزا اتج ےہ ر�ان ی�ار‬ ‫� وک ی ا‬ in its issue of 15 May, seems to Post scriptum be written to the The only information that we had newspaper upon in our literature was that one Hüseyin the editor’s request.

Kâmi, a consul of the Ottoman Sultan, This is evident visited the Promised Messiahas in Qadian, from the opening left frustrated and wrote libellous words lines that read, about Huzooras. The motives behind an “How thankful I Ottoman consul visiting the Promised am that you have Messiahas were also obscure as the details enquired about of the private audience remained private my impressions and Huzooras also did not give any details on Qadian and the of the “particular” issue discussed. peculiar character of the Qadiani His date of arrival in Qadian […]”

When he arrived in Qadian has also To appear in the been unclear all along. In Tarikh-eissue of 15 May, the Ahmadiyyat, volume I, it is said that he letter would have Hüseyin Kâmi in the days when he visited the Promised Messiahas arrived in Qadian on “10 or 11 May”. Siratbeen included in the ul-Mahdi does not give any date while copy of the paper Hayat-e-Ahmad by Hazrat Sheikh Yaqub a day before. For the two letters to have Ali Irfanira also states “10 or 11 May”. travelled to and fro, even by the fastest In Maktubat-e-Ahmad, volume II, a mail service of those days, would have letter by the Promised Messiah to Hazrat taken at least three days each. This pushes Nawab Muhammad Ali Khan Sahib is the date of Hüseyin Kâmi’s letter – which published, stating: was written after he had departed from “Your servant arrived yesterday. The Qadian – prior to 11 May. consul had himself desired to visit Maler If we suppose the Promised Messiah’s Kotla […]” letter to Nawab Sahib to be dated 11 May, With this letter is a footnote by Sheikh that means he had left Qadian by then.

Yaqub Ali Irfanira: This again suggests that he could not “Note by editor: The date on this letter have arrived on 10 as all accounts of his is either 1 or 11 May. Huzoor would visit suggest that he arrived around the sometimes add a line (‫ )؍‬after the digits in time of Isha. The Promised Messiahas was the date, but sometimes he would not. If suffering from a migraine and could not the line is taken to be added here, the date attend to him. The meeting, therefore, is 1 May, whereas if it is not, then the date took place the following day. would be 11 […]

This too suggests that he had visited “It is clear that the letter was written Qadian before 10 or 11 May and the letter, after Hüseyin Kâmi’s visit to Qadian. Only most probably, was written on the 1st.

Hüseyin Kâmi had to shave his beard as was by knowing the dates of his visit to Qadian All this is not said with certainty mandatory in the years after the revolution can the date on this letter be ascertained but adds newly found material to the […] discussion. We might one day be able to

say with certainty, insha-Allah.

NOTE: It is illegal to reuse this image without the permission from the Ottoman Archives

10

Hüseyin Kâmi’s name It took a lot of effort to reach the Hüseyin Kâmi that we required for this research. The misguiding element was that many researchers and historians have recorded his name as “Hussain Kamil” or “Huseyin Kamil”. With the airs that come with great researchers and scholars (and publishers like Cambridge University Press, Brill and their likes) we took it to be so and the research remained on a stray path.

It was not until I was able to tap on the Ottoman Archives and in Istanbul, and other Turkish sources, that I discovered the correct spellings of his name to be Hüseyin Kâmi.

Confirmation of Kami’s misfortunes I found out that Hüseyin Kâmi was a poet and had his works published under the name of Dehri Daghistanli. He used other pseudonyms as well. The main collection of his poetic works was published under the title Divance-i Dehri.

A book titled Son Asir Turk Sairleri (Turk poets of the last century) by Mahmud Kemal Inal introduces him in the following words: “Hüseyin Kâmi associated himself to Daghistan as his father was of Daghistani descent. He was first employed in the printing press of the Porte Noble of the Sultan before being appointed as consul at Karachi. He remained there for five or six years. He embezzled funds collected for the orphans of those that laid their lives in the Greco-Turkish war and was, thus, suspended from his job.”

Turkish historian Sefer E Berzeg has revealed in his articles, published in the daily Tanin, Istanbul, that Hüseyin Kâmi was not only suspended from his duties, but was exiled to Egypt where he had to endure hard labour as part of his penalty. He was recalled to Turkey after the revolution of 31 March 1909 where he was tried for various crimes and remained in and out prison for the rest of his life.

Mahmud Kemal Inal, in his abovementioned book, has also mentioned the poetic works of Hüseyin Kâmi. His most famous work is Divance-i Dehri which is a collection of his satirical poetry.

Inal has recorded his year of birth to be around 1878, and 1912 as that of his death. However, Dr Ahmed Tanyildiz, who has carried thorough research on Kami’s Divance-I Dehri, is of the opinion that the year of birth and death, as stated

by Inal, are not accurate. His research shows that Kami passed away around 1916.

In the documents that I was able to obtain from the Ottoman Archives in Istanbul, his age is recorded to be 24 in his service records. The document is dated 1897, which takes his year of birth to 1873.

As this does not add or take away any substance from the scope of my research, I leave it for Turkish historians to decide.

(Translated by Tahmeed Ahmad and Azhar Ahmad, UK)

11

AL HAKAM | Friday 19 March 2021

A companion remembers the Promised Messiah During Jalsa Salana Rabwah, on 28 December 1964, Hazrat Dr Hashmatullah Khanra Sahib delivered the following address in which he recalled his precious memories with the Promised Messiahas. This speech was published in Al Fazl on 23 January 1965:

Hazrat Dr Hashmatullah Khanra (1887-1967)

My respected audience! Assalamo alaikum wa rahmatullahi wa barakatuhu.

I must relate some aspects regarding zikr-e-habib [the remembrance of a beloved, the Promised Messiahas] – there is no power in me save through Allah.

The truth is I do not see myself worthy of saying anything about this great personality whose grandeur is: ّٰ ‫جری اللہ فی حلل الانبیاء‬ [“The champion of God in the mantles of the prophets.”]

� ‫� رس اہکں‬ ‫اپؤں رتے اہکں یمرا ان چ ی ز‬ ‫ئاس وتق یمرے دل یک اکپر ےہ‬ ‫ی‬ ‫اچنہپ� در ہپ ی�ار ےک وہ ابل و رپ اہکں‬ ‫ی‬ ‫�یک‬ ‫امجل ی�ار وج ا� رظن اہکں‬ ِ ‫د ھے‬

[“Even my head does not touch the lofty station of your feet; Where shall I acquire the wings that will take me to the court of my beloved? Right now, the cry of my heart is, ‘The world does

not even have the eyes to observe the beauty of my beloved.’”]

I was 12 years old when I participated along with my paternal grandfather, Hazrat Maula Bakhsh Sahibra and my father, Hazrat Rahim Bakhsh Sahib, in the bai‘at ceremony led by Hazrat Maulvi Abdul Qadirra Sahib Ludhianvi on behalf of the Promised Messiahas in 1899.

When I matured somewhat and reached the age of 15, I desired to write a letter directly to the Promised Messiahas for bai‘at so that I could have it officially approved and receive [his] prayers. In a matter of days, I received a handwritten reply from Hazrat Maulvi Abdul Karim [Sialkoti] Sahib, saying Huzooras had accepted the bai‘at request and prayed for me.

My two respected friends, Sheikh Muhammad Afzal Sahib and Mian Khuda Bakhsh Sahib, sent their requests for bai‘at in the same way. As a result, all three of our names were included in the list of new converts published in Al Hakam on 17 June 1903. By the grace of God, both these

esteemed gentlemen are also alive today.

The impact of this bai‘at and the prayers [I received from the Promised Messiahas] was that I witnessed in myself an interest to offer Namaz and I began enjoying prayers.

I developed an attraction to studying the books of the Promised Messiahas too; at a young age, I read and understood Surma Chashm-e-Arya, a deep and complicated book.

During that era, when the plague was rampant, I had the opportunity to read the holy pamphlet, Kashti-e-Nuh [Noah’s Ark] which had a special effect on me. I began seeing the transience of this world, something that can be seen in the couplets I composed during those very days. At the time, my education was insignificant – I was studying in the sixth class. The couplets were:

‫مہ وت دنبے ہ ی� رتے اعزج ی ب‬ ‫رغ� و ےب ونا‬ ‫ئ‬ ‫مہ ی ب‬ ‫رغ�وں رپ رتی اک نرہمابین اچ �ہ�ی�ے‬ ‫اس اہجں افین ےس ھچک یھب ےہ ہ ی‬ ‫� ےل اجان اسھت‬ ‫ت‬ ‫ئ‬ ‫اک دنس ی�ری راض یک مہ وک اپین اچ �ہ�ی�ے‬

‫ن‬ ‫�ت ن� ن‬ ‫ہ‬ ‫ی‬ ‫ی‬ ‫گ‬ ‫ھچک � وصقمد ی�اں اس ��اےئ درہ م‬ ‫ت‬ ‫ئ‬ ‫اک کلھج ی�ری ہگن یک مہ وک ٓاین اچ �ہ�ی�ے‬

[“We are your humble, weak and powerless servants; thus, we indigent people need Your mercy. We are not to take anything with us from this mortal world; our goal is to acquire the certificate of Your pleasure [O God]. Our only objective in this limited world is but to catch a glimpse of Your beauty.”]

These couplets comprehensively translate the condition of a child’s heart that materialised due to the Promised Messiah’sas teachings and prayers.

When I turned 18, my heart yearned to meet the Promised Messiahas, but due to a lack of means, it was difficult to travel to Qadian.

In such a condition, I began profusely praying and weeping that “O God allow me to meet Huzoor”. Only a few days had passed of praying, when Allah the Almighty enabled me to meet Huzooras in Patiala, Continued on next page >>

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Friday 19 March 2021 | AL HAKAM

Masjid Mubarak, Qadian

<< Continued from previous page

through a dream.

I saw that I was lying down in a room of my mosque in Patiala, the door was open and Huzooras entered. In extreme love, I immediately got up from the charpoy [Indian style bed] and embraced Huzooras; I gave myself to Huzooras. Experiencing this dream, my heart filled with gratitude to Allah the Almighty and I firmly believed Him to be the All-Hearing, the All-Seeing and the Helper of the poor.

First visit to Qadian: The modesty of prophets Only 2-3 months had passed since seeing this dream that my Benevolent Master – Who knew the condition of my heart – enabled me to travel to Qadian along with a group. This journey took place in August 1905.

I first saw Huzooras in Masjid Mubarak when the sun had already set and Huzooras – whose countenance was like the moon – entered the mosque from his house for the Maghrib prayer. Alhamdulillah, the first sight was a means of happiness.

After prayers, when Huzooras sat on the shah nasheen [a raised platform], I also got the opportunity to massage his feet and when he took the bai‘at of new converts, I had the chance to perform bai‘at on the ٰ ٰ blessed hand of Huzooras. ‫علی ذلک‬ ‫الحمد للہ‬ Our stay was for 10 days in the guest house. A new Muslim convert, Abdul Haq, whose previous name was Bishan Daas, was already staying there as a guest – he would

say he had previously spent years with Pandit Diyanand in Giya.

On the first day, he said that he had been staying in Qadian for some time and had asked Huzooras twice to take his bai‘at, but Huzooras would tell him to wait and not hurry. However, because of what he said, in the evening, he performed the bai‘at when we did.

The next morning, we saw Huzooras come out from his house and stand where the foundations of Hazrat Mirza Bashir Ahmad Sahib’s house were being laid. All of us stood before Huzooras in the street. Meanwhile, Abdul Haq also arrived and standing afar, said, “Congratulations, Huzoor! Yesterday evening, I took part in the bai‘at too.”

At this, Huzoor’s face showed signs of displeasure and in a slightly strict tone, said, “Merely putting one’s hands on another’s cannot give any benefit until the one doing bai‘at does not change their condition and adopts true righteousness”. We heard Abdul Haq complain in the evening and saw him utter words of anger the next morning while getting on a cart and leaving Qadian. From this, we witnessed the proof of Huzoor’s intuition that a true believer has.

By the grace of God Almighty, we would offer our prayers alongside Huzooras behind Hazrat Maulvi Abdul Karim Sahib in Masjid Mubarak and were continuously blessed with the honour of seeing Huzooras.

When Huzooras would address people, we would have the opportunity to listen to his holy words. Sitting in Huzoor’s company, all anxieties and worries would disappear and

tranquillity would engross one’s heart.

Frequently, after Maghrib prayers up until Isha time, Huzooras would sit on the shah nasheen on the mosque’s roof. To Huzoor’s side, you could see Hazrat Maulvi Abdul Karim Sahib sitting, who was an ardent and loyal devotee [of the Promised Messiahas] – but we would see them as close friends. In those days, the Promised Messiahas received the revelation: ٰ ‫عیسی و من معہ‬ ‫فزع‬ [“Isa worried and those with him”]. Little did we know at the time, how quickly this revelation would be fulfilled.

Only two months after this revelation, that very Abdul Karim, the same Abdul Karim who would sit alongside his master, that ardent lover, the nightingale of the Garden of Ahmad who was a beloved friend of his master, would depart. But he would leave for us an example, showing us how to traverse the path of guidance.

The Promised Messiahas was deeply grief-stricken by Hazrat Maulvi Sahib’s demise, which is proof of his love for his Companions. It was this heartfelt love that, in a short period, clothed more than 400,000 people in the garbs of loyalty [to the Promised Messiahas].

I was a witness to this love which Huzooras had in his heart. Once, at a young age, I was sat reading a book of Huzooras alone in the mosque which had such a profound effect on me that I was compelled to vow I would never leave this holy person, even if the whole world were to leave him.

After Maulvi Sahib’s demise, just as before, Huzooras continued to sit amongst his Companions in the mosque for a few days. However, Huzooras stopped his sittings while saying, “Whenever I sit in the mosque and don’t see Maulvi Sahib, my heart breaks”.

We had offered a Friday prayer in Masjid Mubarak with Huzooras behind Hazrat Maulvi Abdul Karim Sahib. Hazrat Maulvi Sahib’s sermon was majestic and full of grandeur. I still remember him saying that God’s prophets are very shy, like a newlywed bride. At the time, Huzooras was sitting right in front of Maulvi Sahib and his countenance was radiating with modesty.

This statement encapsulated Hazrat Maulvi Sahib’s deep love and frankness [with the Promised Messiahas] and Huzoor’s natural temperament of modesty and humility. We never saw Huzooras stare at someone.

I humbly believe it was this very temperament of modesty that was instilled in those who took Huzoor’s bai‘at too – due to this, all members of the Jamaat would lower their gazes and this habit of lowering their gazes was the means of creating modesty within them. It was this that gave life to true faith within hundreds of thousands.

Today, according to Huzoor’s saying, as we proclaim, “The life of Islam is in the death of Jesus”, in the same way, I say, “The life of true faith lies in lowering gazes and displaying modesty”.

From observation and experience, I say that the amount one can lower their gaze and be modest correlates to how much [spiritual] light their heart can attain.

Today, Ahmadis who are blessed with thousands of spiritual lights and blessings, possess this because of the seed of modesty that was sown in the hearts of their elders by the Promised Messiahas.

I say with certainty that if the Promised Messiahas had not possessed a high natural

Hazrat Maulvi Abdul Karim Sialkotira

temperament of modesty and if a Jamaat who practised lowering their gazes and upholding modesty had not been established, then that belief which had disappeared into the skies because of immodesty and indecency, would never have come back to earth. Thus, blessed is that Jamaat from whose existence lowering gazes, the system of purdah and modesty was established – and it became the example of true Islam for the world and revived [true] faith.

Second visit to Qadian: “A prophet has emerged after a very long time!”

The second time Allah the Almighty enabled me to visit Qadian was during Jalsa Salana 1907. Throughout this visit, where I had the opportunity to listen to the holy words of the Huzooras, I also experienced several signs of [God’s] mercy.

The first sign of mercy we witnessed was the fulfilment of Huzoor’s prayers that he made for the wellbeing and safety of those who attended Jalsa Salana; we saw these prayers fulfilled in our favour.

The incident goes that three of us brothers – Muhammad Yusuf Sahib, Hazrat Hafiz Malik Muhammad Sahib and my humble self – departed from Patiala [for Jalsa Salana]. It was the doing of God that instead of leaving on the evening train of 24 December – when people usually travel for Jalsa – we left 12 hours earlier, on the morning train. We left early because we planned to stay a night at a friend’s house in Amritsar for the purpose of tabligh, so we stayed the night in Amritsar.

The next morning, on 25 December, we arrived at Amritsar station to go to Qadian via Batala but found out that during the night, two trains had crashed near Ladhowal station in which 250-300 people had died.

One of the trains that had crashed was the same train in which we would have travelled if we had left in the evening from Patiala.

Where this news was very disturbing and heart-breaking, it was also a means of great gratitude to God, Who saved the lives of three poor people.

On the first day of Jalsa – 26 December – we got the opportunity to accompany Huzooras on his morning walk. That day, Huzooras walked around the northern side of the town and there was a huge crowd gathered around him throughout the walk.

Huzooras deliberately passed through where the Hindu shops are located so that they see

13

AL HAKAM | Friday 19 March 2021 how the prophecy – given 25 years ago – that people would come from far and wide in large numbers [to Qadian] and would bring presents with them [for the Promised Messiahas], was vividly being fulfilled today.

Huzooras was walking very briskly and his devotees desired to stay as close to him as possibly. As a result, out of negligence, the foot of one or two people struck Huzooras through which his shoe fell off twice. At this, I saw that Huzoor’s countenance neither expressed any frustration, nor did he complain even slightly. In fact, Huzooras did not even look back, so that no one would feel embarrassed [for causing his shoe to fall off].

It was at this occasion that Hazrat Mufti Sahibra exclaimed, “After all, how can you blame these people? A prophet has emerged after a very long time!”

Eventually, the organisers asked Huzooras to break under a tree – an Assyrian plum tree – and created a security circle around Huzooras so that his followers could shake his hand.

To this day, I clearly remember an incident that took place on this occasion.

When the turn of an elderly farmer came to shake Huzoor’s hand, instead of putting his hand forward, he began opening a knot from one side of his turban. He took a lot of time while opening the knot and those who were waiting behind him began losing patience. However, Huzooras contently stood and waited, like a younger brother stands before his elder brother. At long last, the elderly man opened the knot, took some rupees out and presented them to Huzooras as a gift and was also successful in shaking Huzoor’s hands.

May thousands of blessings be granted to that old man, through whom we were able to witness the love of Huzoor’s followers, patience and Huzoor’s high morals. Amin.

After shaking hands with his followers, Huzooras continued his walk for about half a mile towards the northern side of Qadian where Jamaat members had laid down some soft sheets in an open area under the sun.

Huzooras sat down here.

This fortunate location was probably where, after a few years, the grand building of the high school was built. I recall a Persian poem, written by Hazrat Maulvi Mubarak Ali Sahib Sialkoti, in praise of the Promised Messiahas, being read out in a melodious voice during the sitting.

Second sign of mercy and a great miracle The second sign of [divine] mercy that I saw during this Jalsa was on the second day – 27 December – when all attendees were sat in Masjid Aqsa for Jumuah prayers.

I was sat in the back row of the mosque near the staircase. [Sitting there] I desired to see Huzooras closely, but this seemed impossible. However, after a short while, I saw Huzooras enter the mosque and sit down right near me, on the next row [from where I was]. My heart became filled with gratitude, for my desire was fulfilled so quickly.

At the face of it, Huzooras sat there because there was no room to get to the mehrab area as people were offering their sunnah prayers. However, I believe God Almighty drew Huzooras to this place for me because it was after hearing my cries and prayers that God Almighty brought Huzooras to Patiala [in a dream] for me to see him […]

Hazrat Khalifatul Masih IIra with his entourage during his European tour. Hazrat Dr Hashmatullah Khanra standing third from right

After Jumuah and Asr prayers, the Promised Messiahas delivered a speech, the beginning of which was the following: “You see, gratitude belongs to Allah the Exalted, Who guided all of your hearts.

Even though thousands of maulvis [Muslim clerics] from India and Punjab were striving to prove false and labelled [me] as dajjal and kafir, He enabled you to enter our community. This is also a great miracle of Allah the Exalted that despite enormous attempts to prove me false, call me a kafir and our opponents working their fingers to the bone day and night [in opposition], our Jamaat continues to increase.

“In my estimation, our Jamaat is probably more than 400,000 and it is a great miracle that our opponents are toiling night and day, are carefully devising all sorts of plans and are putting all their efforts in to put an end to this community, but God continues to expand our Jamaat.

“Do you know the reason behind this?

The reason is that the one who Allah the Exalted sends and who is truly from God, progresses and succeeds day by day, his mission grows every day and those who oppose him are steadily destroyed and defamed. His opponents and those who try to falsify him, in the end, die with great regret. This is what you see today, scores of those who opposed us and those who tried to stop our mission, have died.

“No one can stop the will of God. And no matter how much someone tries, even if they devise thousands of plans, the mission God starts and chooses to grow, no one can stop. This is because if it does stop due to their efforts, then we would have to admit that they were victorious over God – whereas no one can defeat God. “Another miracle is concerning those hundreds of thousands who come to meet me – Allah the Exalted had already given news [that this would happen] and had it recorded in Barahin-e-Ahmadiyya earlier.

This is the very book that was published

more than 25 years ago in Arabia, Persia, England and other countries – it contains lots of revelations [I received] during that era. And this is a truism that no Jew, Christian, Muslim, Brahmu or Arya can reject.

“Our staunch opponent i.e. Maulvi Muhammad Hussain Sahib once wrote a review of this book. It is in this very book, Barahin-e-Ahmadiyya that the prophecy regarding the arrival of people is clearly written. This is not an insignificant prophecy; rather, it is a great and magnificent prophecy. The prophecy is:

ّ ّ ّ ‫کل‬ ّ ‫کل‬ ‫فج عمیق۔ یاتون من‬ ‫یاتیک من‬ ‫فج عمیق۔‬ ّ ‫ینصرک اللہ من عندہ یرفع اللہ ذکرک ویتِم نعمتہ‬ ‫علیک فی الدنیا والٓاخرۃ۔اذاجاء نصراللہ والفتح‬ ٰ ‫وانتھی امر الزمان الینا الیس ھذا بالحق۔ َما کان‬ ٰ َ َ ّ َ ّ ‫اللہ لیترک حتی یمیزالخ ِبیث ِمن الطیب۔ فحان ان‬ ّ ّ ‫تعان وتعرف بین الناس۔ انی ناصرک۔ انی حافظک‬ ً َ ّ ّ ‫اس اِماما۔‬ ِ ‫انی جاعلک ل ِلن‬

“This is the wording of the revelation and its meaning is that ‘though you are alone now, the time is about to come, however, when you will not be alone. People will come in multitudes to meet you’.”

I now think it a great gift to present before you one or two recollections of our respected and elder teacher, Sheikh Muhammad Karam Ilahi Sahib Patialwi about the Promised Messiahas.

The first recollection: Performing bai‘at When the Promised Messiahas visited Ludhiana for the second time, Hazrat Sheikh Sahib’s elder and respected friend from Ambala brought Sheikh Sahib to Ludhiana [to see the Promised Messiahas].

His friend said to the Promised Messiahas, “This youngster [Sheikh Sahib] is very sensible and believes in Huzooras but doesn’t perform bai‘at.” To this, Huzooras said: “Why, Mian? Why don’t you perform bai‘at?”

In response, Sheikh Sahib said, “Firstly,

I don’t do bai‘at because I have done bai‘at elsewhere already. Secondly, I don’t do it because I may not be able to follow Huzoor’s teachings.”

In response, Huzooras said, “If you have performed bai‘at somewhere else, then it doesn’t matter, do my bai‘at as well – you see, when a student goes to school, he learns from different teachers. And as regards not being able to follow our teachings, then remember, when you perform bai‘at and vow to follow and act upon our teachings, then Allah the Almighty will enable you to.

Our duty is to exhort people to stay away from ills and guide them to perform good deeds. I cannot say to perform my bai‘at and do whatever you like after.”

Hearing this, Sheikh Sahib was ready to perform Huzoor’s bai‘at. Sheikh Sahib told us, “Huzooras took me to his room alone, closed the door, locked the door himself and took my bai‘at”.

The second recollection: Nature of Huzoor’s writings The second recollection Sheikh Sahib told us was: “Once, in the early days, I went to Qadian and met Huzooras. At the time, when Huzooras found out I studied the literature of Sir Syed Ahmad Khan marhoom, Huzooras asked, ‘So, Mian, what is the difference between mine and Sir Syed’s literature?’

“I answered by saying Sir Syed Ahmad’s literature was like a dry morsel of food that one could not swallow easily, whereas Huzoor’s literature was like delicious food that one could easily digest. Huzooras was very happy upon hearing this reply. ٰ َ ّٰ ٰ ‫علی ا ِل محمد کما صلیت‬ ٰ ‫علی محمد و‬ ٰ ‫اللھم صلّی‬ ‫علی ابراھیم و‬ ٰ ّ ّ ٰ ‫علی ال ابراھیم انک حمید مجید‬ (Translated by Al Hakam into English from the original Urdu in Al Fazl, 23 January 1965)

14

Friday 19 March 2021 | AL HAKAM

Professor Clement Wragge’s meeting with the Promised Messiah Part I he was a new man. (Ibid, p. 328) Prof Wragge later resided and passed away in New Zealand and Hazrat Khalifatul Masih Vaa, during a visit to New Zealand, prayed at his grave.

The transcripts of the intellectual conversation between the Promised Messiahas and Prof Wragge are worth reading, especially for those interested in science and contemporary issues. The original Urdu can be found in the last volume of Malfuzat or in Zikr-e-Habib by Hazrat Mufti Muhammad Sadiqra.

The questions and answers that took place on 12 May 1908 are given below and will be continued in the following issues of Al Hakam:

Sir Harold Nicholas | Wiki Commons

Professor Clement Lindley Wragge (18521922), a renowned English meteorologist, academic and traveller visited the Promised Messiahas twice in 1908.

Prof Wragge, as an academic and scientist, had a lot under his belt: he was a Fellow of the Royal Geographical Society; a Fellow of the Royal Meteorological Society in London; the Government Meteorologist for Queensland, Australia; he set up the Wragge Institute and Museum; widely spoke on meteorology throughout the world and travelled extensively.

He was incredibly fortunate to have had a chance to meet the Promised Messiahas.

His meetings, which took place in May 1908, were extremely close to Huzoor’s demise – Prof Wragge last met with the Promised Messiahas on 23 May 1908, just three days prior to Huzoor’s demise.

Prof Wragge’s introduction to the Promised Messiahas was through Hazrat Mufti Muhammad Sadiqra, who had heard about the professor’s famous lectures on meteorology, his love for science and Christianity. Mufti Sahibra once went to listen to a speech of Prof Wragge in Lahore. Hearing what he had to say, Mufti Sahibra said he realised the professor did not blindly follow Christianity and was a rational and fair-minded person.

Due to this, Mufti Sahibra approached him after the speech and informed him of the Promised Messiahas, his teachings and his arguments. Mufti Sahibra asked the professor, “You are a traveller, but have you ever seen a prophet of God?” In response, Prof Wragge said he had most definitely travelled the world but had never seen a prophet of God. (Zikr-e-Habib, p. 329) Hearing Mufti Sahib’sra introduction of the Promised Messiahas and Huzoor’s claims and arguments to be the Messiah and Mahdi, Prof Wragge strongly desired to meet the Promised Messiahas. Mufti Sahibra said he would first seek permission from Huzooras and then set a date.

When Mufti Sahibra told the Promised Messiahas about the gentleman and his interest to meet him, Huzooras “smiled and said, ‘Mufti Sahib always hunts Englishmen’” (Ibid, pp. 329-330), and approved the meeting.

The first meeting took place on 12 May 1908 in Lahore. Prof Wragge came with

Professor Clement Wragge

Professor Clement Wragge: I am a man of intellectual disposition and I observe that the earth on which we live is very small. In comparison to thousands and millions of other kinds of God’s creation that are in existence, the earth holds no significance. Why then has God’s grace been limited to this earth or to any one religion or nation?

his wife and was so impressed by Huzoor’s responses to his questions that he sought permission to see Huzooras again and returned on 18 May for a second meeting and a series of questions.

During his first meeting, on 12 May 1908, after asking some questions relating to science and the common understanding of the world and hearing the Promised Messiah’sas replies, Clement Wragge remarked: “I used to think science and religion hugely contradicted each other, as is the common belief amongst learned men.

However, you have completely removed this contradiction.”

In response, the Promised Messiahas said: “This is part of our mission; we are proving that science and religion have no disagreement; rather, religion is in complete harmony with science and no matter how far science advances, it will never be able to falsify the teachings of the Holy Quran and the principles of Islam.”

The Promised Messiahas: Actually, this is not correct, and neither is it our belief that God reveals His existence through a particular sect or nation. God Almighty does not have a special relationship or love for a particular nation. In fact, it is correct that God is for the whole world, and He has created the means of physical nourishment and development for all creation without any distinction, and according to our principle, he is Rab-ulAalamin [the Lord of all the worlds] – He has created grains, air, water, light etc. for all creation.

Similarly, in every age and for every nation, He has, from time to time, sent reformers for the nation’s rectification. As the Holy Quran states: َ َ َّ َ ُ َ ‫َو ا ِۡن ِّم ۡن ا ّم ٍۃ اِلا خلا ِف ۡی َھا ن ِذیۡ ٌر‬ [“And there is no people to whom a Warner has not been sent.”] (Surah Fatir,

(Malfuzat, Vol. 10, p. 435)

Ch.35: V.25)

Hazrat Mufti Muhammad Sadiqra tells us in his book, Zikr-e-Habib that Prof Clement Wragge converted to Islam and his views had completely changed after conversing with the Promised Messiahas –

God Almighty is the God for all the world. He has no relationship with any particular nation, and in fact the different heavenly books which have been revealed from time to time do not contradict

each other. This is because those aspects that need reformation when the deeds of humanity are corrupted – and vice, corruption, theft and mischief etc. are born, and people become distanced from purity and are overcome by indecency and also abandon belief in God and bow towards idol worship – then does God’s honour – Who is the Nourisher of man’s physical and spiritual wellbeing – demand the birth of a reformer for the reformation of this corruption, but such a reformer remains within the laws of nature.

Just as the wheat that grew in the time of Hazrat Adamas and other prophets cannot be a source of nourishment for us, and as the water which existed in previous times cannot quench our thirst, in the same way, spiritually, we require fresh spiritual sustenance and water.

This is the way of God, that just as He nourishes and provides for the system of physical development, and previous nourishments do not suffice, so is the case with the system of spiritual development and both physical and spiritual systems run parallel. If someone rejects the existence of God, then this debate would take a different approach; however, a person who believes in the existence of God, while keeping these two systems as parallels, should benefit from them.

The One Who has created the physical system has also created the spiritual system. Just as He nourishes the physical system with fresh sustenance, He also nourishes the spiritual system. Just as the physical state is dependent on fresh water, so is the spiritual state dependent on fresh heavenly revelation. Just as the physical body dies if it is not given sustenance, so does the soul die without spiritual sustenance. If, in spiritual matters, only past and ancient examples are given, then what would be the conclusion other than that the spiritual system is dead. What else could it be?

God Almighty naturally wishes to be recognised. For proof of His identification and existence, He always provides truths, insights and fresh signs and these are not difficult to understand. It is this system which has always been in existence and which continues. Hundreds of thousands of prophets came and practically presented

AL HAKAM | Friday 19 March 2021

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proofs [for the existence of God] – fully conveying His existence to the world.

Now, how can a person, who merely says they are a scientist or a philosopher, break this continuous and proven evidence and testimony?

Just as these holy people gave proof of their claim through the practical examples in their life, so should they be negated in the same manner. Yes, such people [who deny God] would be justified in asking why they are given old stories and fables and demand for living proofs or a living example. To present this proof, I am ready.

An astronomer cannot provide a definite proof for the existence of God merely by observing the solar system which may, at the very most, lead to a belief that there should be a God. That God exists and that He most certainly exists has always been proven with the principles put forward by prophets.

If people like myself did not appear in the world, there could never have been any true and complete proof of God. At the very most, a fair person who is also virtuous, could, from the great and wellordered organisation of the solar system etc., conclude there ought to be a God. Other than this, the fact that God exists and is the Master, the Warden and the Ruler of the world, cannot be established without the guidance of those who come from God and show God. Such people witness God [themselves] and by presenting fresh evidence and signs, as it were, show God.”

various physical and spiritual difficulties.

Similarly, those acts which are against the nature of man’s purity and piety are also referred to as sin, as are all related acts, whether linked closely or distantly, are considered types of sin.

God Almighty, Who is the Greatest and the All-Knowing, is the true Creator of mankind and every particle which exists; He is the Creator and Knower of their attributes. With His perfect wisdom and perfect knowledge, He recommends something and says this is harmful for you and that committing [such a thing] is most definitely not beneficial for you; rather, it is completely detrimental. And so, it is not the job of a person, a pure-natured person, to begin going against this [instruction of God]. We observe that when a doctor recommends a patient to avoid something, then [observe how] the patient acts on this advice without complaint or argument – why does he do this? It is because he considers the doctor to know more than he does.

So, some things are such that they are detrimental to a person’s body or soul, whether the person understands it or not.

Some things are such that even if God Almighty did not give a commandment about them, they still would be harmful.

In medicine too, there are certain things which are considered sins and not having knowledge of medicine is no excuse for someone who goes against the laws of medicine. If someone does not believe this, they should ask doctors.

The point to remember is that the root of sin are those actions which lead a person far away from true purity, taqwa and piety. [Attaining] God Almighty’s true love and His union is true happiness and real comfort. Therefore, being distanced from God is also a sin and a means of pain, sorrow and trouble.

[Committing] the actions God dislikes, due to His sanctity, are sins. People may disagree on some matters; however, on the other hand, most sins are unanimously recognised by the world. Lying, stealing, adultery and cruelty etc. are accepted by all religions and nations as sins. But remember, the root of sin is those things that distance one from God – they oppose the sanctity of God Almighty, are against His wishes and are detrimental to the nature of mankind; such things constitute as sin.

Every person recognises sin – if someone slaps an innocent person and knows he had no right to [slap him], then later, when he cools down, he will inevitably be sorry and ashamed and will realise his mistake.

“A person who provides food to a hungry person, gives water to someone who is thirsty and clothes a person who doesn’t have clothes will develop an inner sense that he has done a good deed. A person’s heart, conscience and the light of his faith tells him if he committed a good act or a sin.”

Professor Clement Wragge: It is written there existed Adam and Eve – Eve was a weak woman and so, she ate an apple.

As a result, the punishment of her having eaten an apple will continue forever. This, I cannot understand. Also, this earth, with which we have a connection, is but one among many thousands and millions of other systems which God has created.

Then why would God’s sovereignty and blessings be limited to this earth?

The Promised Messiahas: This is not our belief. We do not say there is no system other than our earth and sky; rather, our God says He is Rab-ul-Aalamin, meaning, He is the Lord of all the worlds and wherever there has been a population, He has sent His messengers there. Lack of knowledge does not disprove the existence of something. Why would God – Who created such a vast system for this small earth – not have created provision for all other habitations? He is the Lord for everybody equally and is aware of everyone’s needs.

As for saying all human sorrows and hardships were caused by Eve having eaten an apple, this is not a belief of Islam. We are given the teaching: ُۡ ۡ ٌ َ ‫لَا ت ِز ُر َوازِ َرۃ ِّوز َر اخ ٰری‬ [“… nor does any bearer of burden bear the burden of another.”] (Surah al-An‘am, Ch.6: V.165)

Zaid’s punishment cannot be given to Bakr instead and neither can there be any benefit imagined [in doing so]. Eve’s eating an apple is not the cause of any sorrow, difficulty or punishment; the reasons for these things [sorrow etc.] are given in the

Quran but are totally different.

Professor Clement Wragge: There are two things I desire to know: First, what is sin? A person in one country may consider an act to be a sin while the same act may not be considered sinful by someone else in another country. Man developed from a small insect to a human being and then learnt to distinguish between truth and falsehood. He separated truth from lies, understood good and bad, gained knowledge of sin and good deeds and after all this there is the difference – what is sin for one person is not sin for another who carries out that act?

“

The Promised Messiahas: I usually speak keeping those in mind who believe

in the existence of God. God Almighty’s being is a source of eternal comfort and happiness for a person’s life. Whoever separates from Him or leaves Him in one way or another, it is said that such a person has sinned.

God Almighty, keeping in view the nature of humans, has further defined sin as those acts which, through their finer implications, prove to be harmful for mankind, even though a person may not sometimes be able to appreciate their harms. For example, stealing and harming others by infringing their rights, harms the purity of one’s own life. A fornicator’s act of fornication and their infringing on what may belong to someone else, destroys their own purity and piety and engulfs them in

God Almighty’s being is a source of eternal comfort and happiness for a person’s life. Whoever separates from Him or leaves Him in one way or another, it is said that such a person has sinned.

”

(Malfuzat, Vol. 10, pp. 353-359; translated by Al Hakam) (To be continued …)

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Friday 19 March 2021 | AL HAKAM

The Promised Messiah’s residence in Sialkot 1861 to 1868 “I would always look at their faces with astonishment and I found that most of what their hearts desired were limited to gaining wealth and possessions, regardless if it was by following halal or haram means.

Their efforts during the day and night were only to further their worldly progress of this short life. I found very few, among the employed, who, by merely remembering the greatness of God Almighty, were imbued with high virtues – forbearance, kindness, chastity, humility, modesty, compassion for others, who ate halal, spoke with honesty and abstained [from wrong]. Rather, I found many among them to be arrogant, immoral and lacked interest in religion and found them as the brothers of Satan, engulfed in all sorts and kinds of vices.

“Since it was the wisdom of God Almighty that I should have experience with all kinds of human beings, it was necessary for me to be in the company of various classes of people [...] I lived those days with severe aversion and detest.” (Kitab al-Bariyya, Ruhani Khazain, Vol. 13, pp. 184-185)

Sialkot, Punjab

Awwab Saad Hayat Al Hakam

The Indian subcontinent’s city, Sialkot, is a renowned and historical city. It is commonly recognised for its industries and local factories and is known as the world’s largest producer of hand-sewn footballs. It has also gained prominence around the world through well-known personalities.

There is a considerable amount of distance between Qadian and Sialkot; however, the gap is vastly reduced if one travels through Dera Baba Nanak, a town in India, and Narowal. Hazrat Maulvi Abdul Karim Sialkotira and Hazrat Sir Chaudhry Zafrulla Khanra, two wellknown companions of the Promised Messiahas, also belonged to Sialkot.

The city of Sialkot holds a distinct privilege and honour among cities in the subcontinent, which is that Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, resided there for around seven years. It is probably the only city, after Qadian, where Hazrat Ahmadas lived for such a long period.

With regard to his stay in Sialkot, the Promised Messiahas said: “I lived in this [Sialkot] town for about seven years. Before the writing of Barahin-

e-Ahmadiyya, only a few among you gentlemen could claim to know me, for I was then an anonymous person, a mere solitary soul among the multitudes, with no significance in the eyes of the people […] I love Sialkot as I love Qadian because some of my early years were spent here and I walked around a great deal in the streets of this city.” (Lecture Sialkot [English], pp. 60-61) Allah the Almighty desired to make Hazrat Ahmadas a role model for all human beings. Through various narrations and books, we read about many aspects of his life which serve as an example and beacon of light.

During his time in Sialkot, Hazrat Ahmadas, under the instructions of his father, worked as an employee at a government post in a court in Sialkot.

Objections are raised against Hazrat Ahmad’sas employment here; people assert that a prophet never works as an employee.

Even after presenting such an allegation, they fail to state where this principle is taken from, nor do they provide any reference from the Holy Quran or ahadith.

To answer this baseless allegation, it is recorded in the ahadith that the Holy Prophetsa of Islam stated that whosoever earns his livelihood through hard work and toil has been declared a beloved of Allah. He even stated that the acquisition

of halal business was obligatory:

َ َْ َ ٌ َ َ َ​َْ ْ َ ُ َ َ ‫ال ف ِریْضۃ ب َ ْعدالفرِیْضۃ‬ ِ ‫طلب کس ِب الحل‬

“Trying to earn a lawful livelihood is an obligatory duty in addition to the duties which are obligatory.” (Mishkat al-Masabih, Kitab al-Buyoo‘, Hadith 2787)

Further, this objection that our opponents raise is not new as such allegations have been raised about previous prophets too. The Holy Quran states:

َّ ُ ُ ْ َ ْ ُ َّ َ ٰ َ ْ ُ َ َ َ ‫الط َع‬ ‫ام َوي َ ْم ِش ْي فِي‬ ِ ‫م‬ ‫وقالوا‬ ُ ‫ال َه ُ ْذا َالر َسو ِل يا َك ٌل‬ َ‫الْاَ ْس َواق ل َ ْولا انزل اِل ْي ِه مل‬ ً‫ك فَ َيك ْو َن َم َع ٗه ن َ ِذيْرا‬ ِ ِ

“And they say, ‘What is the matter with this Messenger that he eats food, and walks in the streets? Why has not an angel been sent down to him that he might be a warner with him?” (Surah al-Furqan, Ch.25: V.8) These allegations are raised by people who, it seems, consider a prophet to be superhuman, although there is no such thing. A prophet is a human being and a role model for everyone.

Referring to his period of service in Sialkot, the Promised Messiahas writes: “From my experience, I learned that most job seekers follow impure lifestyles.

Very few of them are fully committed to fasting and offering Salat and who can save themselves from the illegitimate pleasures that come to them as afflictions.

In various sources and history books of the Jamaat, Hazrat Ahmad’sas period of service, employment and time spent in Sialkot is usually mentioned and recorded from 1864 to 1868. However, further research, which has been published in Al Fazl, shows that Huzooras worked in Sialkot from 1860 or 1861 to 1868.

In Life of Ahmad, it is stated that Hazrat Ahmadas was employed in the court as a reader. (Life of Ahmad, AR Dard, p. 47) Pandit Sehaj Ram was in-charge, i.e. the superintendent, of this office and Mr HE Perkins was the deputy commissioner.

The testimony of an eyewitness about Hazrat Ahmad’sas residence in Sialkot has been recorded in a detailed narration in Sirat-ul-Mahdi, narration number 625.

Mai Hayat Bibi Sahibara, daughter of Fazal Din Sahibra and mother of Hafiz Muhammad Shafi Sahib Qari, narrated: “Mirza Sahib, at that time, was in his early teens and did not yet have a full beard. After arriving at Sialkot, Hazrat Mirza Sahib came to my father’s house.

My father opened the door and he entered.

He [my father] presented him water, a charpoy, a prayer mat, etc. He also carried Mirza Sahib’s belongings into the house.

“When leaving the court [where he worked], it was his [the Promised Messiah’s] custom to call my father and go home with him. His food was also prepared at our house. My father used to deliver the food to Mirza Sahib. As Mirza Sahib would

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AL HAKAM | Friday 19 March 2021 go inside, he would close the door and then go to the courtyard and recite the Quran.

“My father used to tell me that whilst Mirza Sahib recited the Holy Quran, at times, he [Hazrat Ahmadas] would fall into prostration, perform a long sajdah and would weep to such an extent that the ground would get wet.

“Earlier, Mirza Sahib used to live in a room on the first floor of a house in the same neighbourhood which was next to our present house situated in Jandanwala.

When this house collapsed, Mirza Sahib then moved to my father’s house in Kashmiri.”

With regard to Huzoor’sas clothing, Mai Sahibara said: “Mirza Sahib used to wrap a shawl over himself and would cover his head with it, leaving enough space to see through.

My father used to tell me that he [Hazrat Ahmadas] would take his shawl off only after entering the house.

“Hafiz Sahib told us that our grandfather, Fazal Din Sahib, used to say that when Mirza Sahib came back from the court […] some landowners, whose case was ongoing in court, would follow him home. Mirza Sahib would call Fazal Din Sahib and say, ‘Fazal Din, release me from their pursuit. What do they want from me?’

“Fazal Din Sahib would explain to them, ‘Mirza Sahib will look into your matter when he is at the court. He does not meet anyone at home.’

“He would say that Mirza Sahib’s salary was distributed to the neighbourhood’s widows and the needy. He would either give them clothes or cash and kept only what was enough to buy himself food.”

The Promised Messiahas, in the court of the deputy commissioner, was assigned to

perform the duties of a reader. In terms of rank, it was a simple and modest position.

However, due to his honesty, piety and intellectual ability, he soon became wellknown. The residents of Sialkot, Huzoor’sas neighbours, co-workers and court employees respected him a great deal.

Their hearts were convinced of his noble character, piety and honesty which they would express through their words.

The Promised Messiah’sas honesty, virtue, pure and noble youth was witnessed by those who saw it with their own eyes and heard it with their own ears. They were ordinary people who were distinctively known for their piety. Even the reverends, who after facing defeat from Huzooras during their discussions and debates on religion, admired him.

Rev Taylor, the missionary-in-charge in Sialkot, also acknowledged Huzoor’sas great and noble character. This reverend was very prominent and well respected within the Scotch mission in Sialkot and would often have religious discussions with Hazrat Ahmadas.

In spite of the scholarly and religious controversies, his intellectual and moral regard for Hazrat Ahmadas had taken root in his heart. Before returning to England, he came to the court, where Huzooras worked, to bid Hazrat Ahmadas farewell and paid homage to him. There, when the Deputy Commissioner Mr Perkins asked him why he had come, he responded by saying that he had come to see Hazrat Ahmadas.

Munshi Siraj-ud-Din Sahib, father of Maulvi Zafar Ali Khan Sahib, and “Shamsul-Ulema” Maulana Syed Mir Hassan Sahib, who was also Allama Iqbal’s teacher, were also convinced of Huzoors’as noble character.

It was Hazrat Ahmad’sas practice, upon entering his home, to refrain from looking outside whilst closing the door so that his vision would not meet with a woman’s.

As soon as he entered, he would close the door with both hands behind his back and then would turn around to place the latch on the door. After coming home, he would not meet with anyone.

One day, when a few curious men came to know that Huzooras would not meet with anyone whilst at home, they decided to see what the reason behind this was. In their curiosity, they found that Huzooras was seated on his prayer mat and whilst holding the Holy Quran, he would pray to Allah:

‫ت‬ ‫ت‬ ‫وت� � �ےئ اگ وت ی‬ �‫م‬ ‫یا� اﷲ ی�زا �م ےہ۔� ُ و‬ ‫� وہں‬

“O Allah, this [Holy Quran] is Your word. Only if You explain it to me, will I understand it.” (Hayat-e-Ahmad, Vol.1, p. 175) During this period in Sialkot, Huzooras used to teach the Holy Quran to Lala Bhim Sin, a Hindu. Lala Bhim Sin was a resident of Sialkot and well-known amongst the knowledgeable and respectable personalities. Later, his son Kanwar Sein, became well-known all over India.

Lala Bhim Sin was also a scholar of Persian and Arabic and used to practice law in Sialkot. His relationship with the Promised Messiahas traces back to when Hazrat Ahmadas was young and was receiving lessons from Maulvi Gul Ali Shah Sahib in Batala, who taught books on grammar, logic and philosophy. This same teacher also taught Maulvi Muhammad Hussain Batalwi and Lala Bhim Sin and in this way, they were fortunate to be Huzoor’sas class fellows.

Lala Bhim Sin had read 14 parts of the

Reverend Elisha

Holy Quran with Hazrat Ahmadas. One day, after seeing a dream, the Promised Messiahas got up in the morning and narrated this dream to Lala Bhim Sin. Huzooras said that he had seen the Holy Prophetsa in a dream and added that he took him to God where he was bestowed something and was directed to distribute it to the whole world.

In addition to sharing knowledge of medicine, he also used to help mankind through treatment, subscribing medicines and prayers.

Mian Buta Kashmiri, in whose house Hazrat Ahmadas resided, states: “I know him [Hazrat Ahmadas] to be a pious man of God. Once, my father fell ill and all doctors and physicians had given up Continued on next page >>

The Promised Messiah’sas residence in Sialkot

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Friday 19 March 2021 | AL HAKAM << Continued from previous page

and said that he could not survive and that any further treatment was futile. However, we called Hazrat Mirza Sahib. He prayed and prescribed some medicine. With his prayers, Allah the Almighty healed my father and many of his supplications were accepted in our favour.” (Tarikh-e-Ahmadiyyat, Vol. 1, pp. 85-86)

During this time in Sialkot, Huzooras was very fond and keen of theological discussions. He would debate with Christian missionaries a lot. Once, Hazrat Ahmadas had a debate with a person named Elisha, an Indian Christian reverend. The reverend stated and declared that nobody could attain salvation without accepting the Christian religion. Hearing this, Huzooras questioned him and asked what the definition of Salvation was and what he considered to be salvation. Huzooras asked him to explain this clearly.

The reverend could not explain this.

He then ended the debate by saying that he had not studied this sort of logic.

Rev Taylor MA, a researcher and a learned individual, had countless debates with Hazrat Ahmadas. This person resided near Gohadpur. Once, he said that the wisdom behind the Messiah of Nazareth being born fatherless was so that he was born from the womb of the Virgin Mary.

Thus, he was cut off from the progeny of Adam and avoided inheriting his sin.

Responding to this, Hazrat Ahmadas replied by saying that Mary was from the progeny of Adam and asked how she avoided inheriting the sin of Adam.

Huzooras then added that according to the Christian belief, it was the female who incited Adam, causing him to eat from the forbidden tree and thus be counted as sinful. So, Huzooras said that to ensure the Messiah was free from sin, his birth should have been free from the involvement of any female also. Hearing this, the reverend had no reply and was left speechless. (Sirat-ulMahdi, narration 236)

Since Hazrat Ahmadas enjoyed debating with Christian missionaries, Mirza Murad Baig – a resident of Jalandhar who would often come to Sialkot and later to Qadian to consult Hazrat Ahmadas on religious matters – told Huzooras that Sir Syed Ahmad Khan had written a commentary on the Bible. He said that if Huzooras corresponded with him, it would prove useful for him. Thus, Hazrat Ahmadas wrote a letter to Sir Syed Ahmad Khan in Arabic.

In that same year, Sir Syed Ahmad Khan started to write a commentary of the Holy Quran and published the commentary of three rukus (passages).

One day, in a meeting which took place at Lala Bhim Sin’s house, Sir Syed Ahmad Khan was mentioned in a conversation, as well as the commentary he had composed which was about dua (prayer) and wahi (revelation). Hearing this, Huzooras said, “Bring a copy of the tafsir when you come tomorrow.” (Hayat-e-Ahmad, Vol. 1, pp. 94-97) The following day, Huzooras read Sir Syed Ahmad Khan’s commentary of the Holy Quran but was not pleased by it.

Once, Huzooras narrated that Sehaj Ram, who worked in the court of the commissioner at Amritsar and prior to that, worked in the deputy commissioner’s

Revelation and divine visions have not been suspended A person can certainly not be a true philosopher if they consider the power of revelation and divine vision to be suspended and useless, or in fact, deny it. However, the testimonies of thousands of saints have strongly established that revelation and divine visions have not ceased. Moreover, all the true mystics have achieved perfect cognisance [of God] by means of this.

(Hazrat Mirza Ghulam Ahmadas, Surma Chashm-e-Arya, Ruhani Khazain, Vol. 2, pp. 89-90)

office in Sialkot, would often engage in religious talks and disputes with him.

Sehaj Ram would assume that because he held a superior position in the office, he should have the upper hand in his religious argument and discussions. He was, by nature, hostile towards Islam. However, this oppressive officer was later demoted.

The following incident is taken from the Promised Messiah’sas diary and has also been mentioned in Sirat-ul-Mahdi, narration 236: “[…] there is another incident of Sialkot; [once] I was asleep on the first floor of the house and, in the same room, there were approximately 15 or 16 people [with me]. At night, I heard a ticking noise coming from the beams. [Hearing this] I woke everyone up and told them that the beam seemed to be hazardous and that we should immediately vacate the house. They replied by saying that it must have been a mouse and went back to sleep.

“A short while later, a similar sort of sound was heard, to which I woke them up again; however, they still paid no attention.

Then, when the sound came a third time, I immediately told everyone to wake up and got everyone to leave. I was still on the second step when the roof caved in, causing the second floor to fall along with it and [the entire house] fell flat on the ground. Everyone survived.” (Sirat-ul-Mahdi, narration 236)

There is another incident, similar to this, found in Huzoor’sas dairy: “Once, when I was in Sialkot, it began to rain and thunder struck the room that I was in. Smoke spread everywhere in the room and it began to smell like sulfur; however, no one was injured. At that moment, thunder struck a temple, which was Teja Singh’s temple, in which, according to the tradition of the Hindus,

there was a surrounding wall for circulating it. Inside, a person was seated. He got burnt to such an extent that he turned black like charcoal. Behold, that thunder, which struck and burnt him, was fire; yet, it could not cause any harm to us because God Almighty protected us.” (Sirat-ul-Mahdi, narration 236)

Allama Syed Mir Hassan Sahib has narrated another incident of Huzooras in Sialkot. In the early part of the summer, a young Arab, Muhammad Saleh, entered Sialkot and was suspected of acting as a spy. This caused the deputy commissioner to call the young Arab into his court for investigation. There, they found that there was a need for interpreters.

As Hazrat Ahmadas was fluent and possessed command in the Arabic language, he was called on and instructed to enquire from the Arab gentlemen and ask the questions which he was given.

Huzooras was told to write down, in Urdu, whatever answer he gave. Hazrat Ahmadas fulfilled this task exactly as it was required and thus, his ability and aptitude became known to all. (Sirat-ul-Mahdi, Narration 150) The same narrator, Allama Syed Mir Hassan Sahib, states: “Mirza Sahib’s outshining state and leadership in theology is known to all.

However, his physical dominance in running had also become apparent to those present.

“The details and circumstances of this is that once, after being dismissed from court [where Huzooras worked in Sialkot], when the employees were returning home, there was a mention of running and someone said that they should have a competition.

Everyone began to claim that they were faster in running.

“Eventually, a man named Billa Singh claimed, ‘I always take the lead in running

competitions.’ Mirza Sahib [hearing this] replied, ‘Compete with me, then it will be proven who is faster’.

“Sheikh Elah Daad Sahib was appointed as the referee and it was decided that the run would start from the position where they were already standing and the finish line would be the bridge which was on the road of the court and served as the boundary of the city. They were also to run bare feet.

“A person took hold of their shoes and another person went towards the finish point at the bridge. Mirza Sahib and Billa Singh ran at the same time whilst the rest came behind them at a normal pace. When they reached the bridge, they found that Mirza Sahib had taken the lead, leaving Billa Singh behind him.” (Sirat-ul-Mahdi, narration 280)

When Hazrat Ahmad’sas mother fell seriously ill, Huzoor’sas father, Hazrat Mirza Ghulam Murtaza, sent a message to Huzooras to resign and return home. As soon as he received the message, he left Sialkot immediately.

The highest officer of the district, the deputy commissioner, whose staff Huzooras was amongst, had great feelings of respect and reverence for Huzooras in his heart.

A narration has it that when Hazrat Ahmadas resigned from his post and was leaving to return to Qadian, he ordered that the courts be closed as a mark of respect.

The Promised Messiahas was a precious gem, who shone like a bright diamond, dispersing rays of light in the atmosphere of the Sialkot city. He stayed there as long as it was God’s will and then, according to His will, returned to Qadian.

It is probable that his journey back to Qadian was made on 18 April 1867, which was the day his mother passed away.

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AL HAKAM | Friday 19 March 2021

What is bai‘at?

whom five had met and accepted him a year prior. This group took the bai‘at and pledged their allegiance at his hand.

After the bai‘at, the Holy Prophetsa said: “If you remain true to this pledge in honesty and steadfastness, then you shall gain Paradise. But if you show weakness, then your matter is with Allah the Exalted, for He shall do what He wills.” (The Life & Character of the Seal of Prophets, Vol. 1, p. 304)

Jalees Ahmad Al Hakam

As 23 March approaches, we are reminded of those blessed souls who were guided by Allah and took bai‘at at the hands of the Messiah, making it a lot easier for us today to accept the truthfulness of the Promised Messiahas.

This simple act was in accordance with the Holy Prophet’ssa command who emphasised that at the advent of the Messiah, one should go to him and pledge his allegiance, “even if you have to crawl over snow, for he is the Khalifa of Allah, the Mahdi.” (Sunan Ibn Majah, Kitab-ul-Fitan, Chapter Khuruj al-Mahdi, Hadith 4084)

The Holy Prophetsa, describing the Latter Days and the decline of Islam, stated that the “scholars” of that time would be the worst people and strife would issue from, and avert to, them. If we truly wish to be among those who are rightly guided, then it is essential to recognise the Imam of the age and pledge allegiance to him as outlined by the Prophetsa.

The history of bai‘at is not something exclusive to the Ahmadiyya Jamaat alone.

This is a repeated theme throughout the time of the Holy Prophetsa and early Islam.

Meaning of bai‘at Bai‘at literally means to sell yourself or to make a pledge of allegiance.

The Promised Messiahas explains: “To take bai‘at means handing over your life to the Almighty Allah. It means, ‘Today we have sold our lives to the Almighty Allah.’ It is wrong to say that by treading the path of Allah, anybody can ultimately suffer a loss.” (Malfuzat, Vol. 7, pp. 29-30) At another place, he says: “Bai‘at truly means to sell oneself; its blessings and impact are based on that condition. Just as a seed is sown into the ground, its original condition is that the hand of the farmer has sown it, but it is not known what will happen to it. If the seed is of good quality and possesses the capacity to grow, then with the grace of Allah and as a consequence of the work done by the

farmer, it grows until one grain turns into a thousand grains.

“Similarly, the person taking bai‘at has to first adopt lowliness and humility and has to distance himself from his ego and selfishness. Then, that person becomes fit for growth. But he who continues to hold on to his ego, along with taking bai‘at, will never receive any grace.” (Malfuzat, Vol. 6, p.

173)

Bai‘at in early Islam The earliest and most prominent incident of bai‘at in the history of Islam was when the Holy Prophetsa, in 12 Nabawi, journeyed to Aqabah where he met with a group of 12 men from Yathrib (later Medina), among

When these blessed souls from Yathrib departed, they requested the Holy Prophetsa to send a person who may continue to teach them about Islam. Accepting this request, he sent Hazrat Mus‘abra bin Umair. This, in history, is known as the First Aqabah Pledge (bai‘at).

The following year, around 70 people travelled to meet with the Holy Prophetsa.

After arriving, it was decided a private meeting would be held. As the degree of persecution continued to grow in Mecca, the Holy Prophetsa ordered them to come in pairs during the night.

In the meeting, the Holy Prophetsa recited a few verses of the Holy Quran and proceeded to explain the teachings of Islam. Upon completing his address, they all swore allegiance to the Holy Prophetsa.

Among them was Hazrat Abdullahra bin Kaab, who later narrated:

َ َ َ َّ َ ّ ٰ َّ َّ َ َ ُ ْ َ ْ َ َ َ ‫الن ِب ِّي صلى الل ُه َعل ْي ِه َو َسل َم ل ْيلة‬ ‫ولقد ش ِهدت مع‬ َ ْ ْ َ َ َ َْ َ​َ َ َ َْ ‫ام‬ ِ ‫العق َب ِة ِحين تواثقنا على ال ِإسل‬

“I witnessed the Al-Aqabah pledge of allegiance at night with the Prophetsa when we jointly agreed to support Islam with all our efforts.” (Sahih al-Bukhari, Kitab Munaqib alAnsar, Hadith 3889)

The Holy Prophet’ssa method of taking bai‘at The Holy Prophetsa would extend and stretch out his hand and the Companionsra

would take hold of it and pledge their allegiance.

The Holy Quran has already shed light on this. In Surah al-Fath, Allah states:

َّ َ َ َّ َ ّٰ َ َ َ ّٰ ‫ِا ّن ال ِذیۡ َن یُ َبایِ ُعوۡنک ِان َما یُ َبایِ ُعوۡ َن الل َہ ؕ یَ ُد الل ِہ فوۡق ایۡ ِدیۡ ِہ ۡم‬

“Verily, those who swear allegiance to thee indeed swear allegiance to Allah. The hand of Allah is over their hands.” (Surah alFath, Ch.48: V.11)

This verse alludes to the incident of the treaty of Hudaybiyya and the oath taken by the believers at the hand of the Holy Prophetsa under a tree. This oath was taken when a rumour reached the Holy Prophetsa that Hazrat Uthmanra had been killed. The believers took the oath that they would stand by the Holy Prophetsa till very the end.

In relation to this incident, we find a hadith recorded in Sunan al-Nasai:

َْ َ َ ُ ُْ َ َ َ ُ َ َ ‫ قال قلت ل َِسل َمة بْ ِن الأك َو ِع‬،‫ع ْن ي َ ِزيد بْ ِن أبِي ع َب ْي ٍد‬ َّ َ ّ ٰ َّ َ َّ ُ ُ ْ َ َ ْ َ ّ َ َ َ ‫الن ِب ّي صلى الل ُه َعل ْي ِه َو َسل َم ي َ ْو َم‬ ‫على أ ِى شى ٍء بايعتم‬ ْ َ َ َ َ َ َُْْ ْ َ ‫الحدي ِبي ِة قال على المو ِت‬

“Yazid bin Abi Ubaid narrated, ‘I said to Salamah bin Al-Akwa, “What pledge did you make to the Prophet on the Day of AlHudaibiyyah?” He replied, “For death.”’”

(Sunan al-Nasai, Kitab al-Baiat, Hadith 4159)

When a person would come to do bai‘at, the Holy Prophetsa would take his hand into his own. The believer would then swear allegiance and promise to abide and obey every decision made by the Holy Prophetsa.

Whilst taking bai‘at from women, the Holy Prophetsa would take a verbal oath of allegiance.

In this regard, Hazrat Aishara narrates: “The Holy Prophetsa used to take the pledge from the women only verbally after reciting this verse [of Surah alContinued on next page >>

20

Friday 19 March 2021 | AL HAKAM << Continued from previous page

ۡ ۡ َّ ً َ ّٰ Mumtahinah, Ch.60: V.13] ‫لا یُش ِرک َن بِالل ِہ ش ۡیئا‬ ‘[…] they will not associate anything in worship with Allah.’” (Sahih al-Bukhari, Kitab alAhkam, Hadith 7214)

What the Companionsra pledged Through various narrations and ahadith, we find that the Companionsra pledged that they would not worship anything save Allah; they would refrain from stealing, regularly perform Salat, along with various other Islamic injunctions.

Hazrat Ubadara bin Al-Samit narrates:

َ َ َ​َ ً َ ّٰ َ ْ ُ َ َ َ ُ ‫ َولا‬،‫ َولا ن ْس ِرق‬،‫بَاي َ ْع َناه َعلى أ ْن لا نش ِرك بِالل ِه ش ْيئا‬ َ ‫ن ْزن ِ َي‬

“We gave the pledge of allegiance to him that we would not worship anything other than Allah, would not steal, would not commit adultery.” (Sahih al-Bukhari, Kitab Munaqib al-Ansar, Hadith 3893)

Then, in another hadith, he narrates:

َ َّ َ َ َ ّ ٰ َّ ّٰ َ ‫قال بَاي َ ْع َنا َر ُسول الل ِه صلى الل ُه َعل ْي ِه َو َسل َم َعلى‬ ْ ْ َّ َ َّ ‫الس ْم ِع َوالطاع ِة فِي ال ُي ْس ِر َوال ُع ْس ِر‬

“We pledged to the Messenger of Allah to hear and obey, both in times of ease and hardship. (Sunan al-Nasai, Kitab al- Bai‘at, Hadith sa

4149)

Hazrat Ibn Umarra narrates:

َ ّ ٰ َّ ُ ُ َُ َ َ ُ َ ّٰ َ ‫ قال ك ّنا ن َبايِع َر ُسول الل ِه صلى الل ُه َعل ْي ِه‬،‫ع ِن ابْ ِن ع َم َر‬ َ َّ َ َ َ ّ َ َ َ َّ ‫الس ْم ِع َوالطاع ِة‏‬ ‫وسلم على‬

“We used to pledge to the Messengersa of Allah to hear and obey.” (Sunan al-Nasai, Kitab al-Bai‘at, Hadith 4187)

Hazrat Jarirra narrates:

َّ َ ّ ٰ َّ َ َ َ ّٰ َ ُ ‫ قال بَاي َ ْعت َر ُسول الل ِه صلى الل ُه َعل ْي ِه َو َسل َم‬،‫ير‬ ‫ع ْن َج ِر‬ ٍ َ َ َ َ ُّ َ َ َّ ُّ َّ َ ‫الصلَاة َوإ‬ ‫ام‬ ‫الن ْص ِح لِك ِل ُم ْسلِ ٍم َو َعلى‬ ‫يتا ِء الزكا ِة و‬ ِ ‫على ِإق‬ ِ ِ ْ ْ َ ‫اق ال ُمش ِر ِك‏‬ ِ ‫ِفر‬

“I pledged to the Messenger of Allah to perform Salat, pay the Zakat, be sincere towards every Muslim and forsake the idolaters. (Sunan al-Nasai, Kitab al-Bai‘at, Hadith sa

4175)

Later, the Holy Prophetsa made an addition to the words of the bai‘at when the injunction of Jihad by the sword was revealed.

Bai‘at in Islam Ahmadiyyat It is common practice for prophets of God to not assert or say anything from themselves; rather, they wait for Allah to reveal certain matters.

Some pious and noble Muslims, such as Hazrat Sufi Ahmad Jan, whilst observing the deteriorating conditions of morality and spirituality among Muslims, desired and requested Hazrat Ahmadas to take their bai‘at as they firmly believed that Islam needed to be revived to save Muslims from drowning in this ever-growing materialistic world. However, Hazrat Ahmadas would reply by saying: ْ

ُ َ ‫ل ْست بِ َما ُم ْو ٍر‬

“I have not been commissioned.”

The Promised Messiahas would add, “Since the Almighty Allah has not conveyed anything to me in the matter of bai‘at, it is not proper that I should do so on my own initiative.” (Hayat-e-Ahmad, Vol. 2, p. 150) This incident encapsulates the noble example of the Promised Messiahas.

There are those who raise allegations

against Hazrat Ahmadas that he only desired to take people’s bai‘at and start a movement so that he could progress in worldly matters and gain recognition. Thus, this incident and narration sheds light and proves this allegation to be baseless and only highlights their own moral compass.

Hazrat Ahmadas was not concerned about gaining fame as it did not matter to him if people agreed with him or not. His main focus was reviving the true message and teachings of Islam. His entire life was dedicated to this cause.

When Hazrat Ahmadas was divinely instructed to take bai‘at and start a jamaat, he published an announcement on 1 December 1888, saying: “Another message that I wish to convey to the people at large, and to my Muslim brothers in particular, is that I have been commanded to take an oath of allegiance [bai‘at] from seekers of truth who wish to acquire true faith and purity; who yearn to find the path to Allah’s love; who want to give up their foul, slothful and false existence.

“Whosoever finds in themselves the willingness to do this must come to me. I will be their comforter and will do my best to ease their burden. God will bless them through my prayers and my attention, provided they are ready with heart and soul to abide by His conditions. This is a divine command which I have hereby conveyed.

The actual words of the revelation in Arabic are as follows:

ٰ َ َ ْ َّ َ َ َ َ َ َ ْ ُْ ْ ‫اللّه۔ َو‬ ‫اص َن ِع الفلك‬ ِ ‫ِإ َذا ع َز ْمت فت َوكل على‬ َّ َ َّ َ َ ْ ‫بِأع ُي ِن َنا َو َو ْح ِي َنا۔ ِإ ّن ال ِذيْ َن ي ُ َبايِ ُع ْونك ِإن َما‬ َ َ َ ّٰ ُ ّٰ ‫ي ُ َبايِ ُع ْو َن الل َه يَد الل ِه ف ْوق أيْ ِديْهِ ْم‬

[“When you have made up your mind, you must have trust in God. Make an ark under Our eyes and under Our command.

Those who will take bai‘at at your hands will really be giving their hands into the hand of God. The hand of God is over their hands.”]

“Peace be on him who follows the guidance.

“Ghulam Ahmad. 1 December 1888”.

(Majmua-e-Ishtiharat, Vol. 1, p. 205)

The Promised Messiahas put forward the 10 conditions of bai‘at on 12 January 1889.

He announced that those who desired to do bai‘at should come to Ludhiana after 20 March 1889. (See page 48 of this issue for the full English text of the 10 conditions) The bai‘at was taken on 23 March 1889 in Hazrat Sufi Ahmad Jan Sahib’s house in Ludhiana, who had passed away earlier. This blessed house is now known as Dar-ul-Bai‘at.

The bai‘at ceremony was very simple.

Hazrat Ahmadas, seated on the floor, extended his right hand and held the right hand of his disciple who then repeated the words: “I repent today, at the hand of Ahmadas, of all the sins and bad habits to which I was addicted; and most truthfully and solemnly do I promise that to the last day of my life, I shall eschew, to the best of my ability, all manner of sin. I will hold my faith above all worldly considerations. I shall try, as far as I can to observe the 10 conditions of bai‘at laid down in the leaflet dated 12 January 1889. I seek forgiveness of God for my past sins.” (Life of Ahmad, AR Dard, p. 206) Some people term doing bai‘at and

“

Hazrat Sufi Ahmad Jan’s home in Ludhiana, where the first bai‘at took place in 1889

I repent today, at the hand of Ahmadas,

of all the sins and bad habits to which I was

addicted; and most truthfully and solemnly do I promise that to the last day of my life, I shall eschew, to the best of my ability, all manner of sin. I will hold my faith above all worldly considerations. I shall try, as far as I can to observe the 10 conditions of bai‘at laid down

”

in the leaflet dated 12 January 1889. I seek forgiveness of God for my past sins. abiding by the 10 conditions as bid‘ah (an unwarranted innovation in Islam). First and foremost, let it be clear that bai‘at is a repetitive theme in Islam, as already mentioned earlier. Many Companionsra of the Holy Prophetsa are reported to have mentioned their incidents of bai‘at and the Holy Quran even makes mention of bai‘at that was taken during the treaty of Hudaybiyya. Thus, anyone who has studied Islamic history will know that bai‘at itself is not new to Islam.

Those who do bai‘at and accept Islam Ahmadiyyat are in fact following the commandment of the Holy Prophetsa because he instructed Muslims:

َ َ َ ُ َ َ ُ َّ َ ْ َّ َ َ ُ َ ُ ‫ف ِإذا َرأيْ ُت ُموه ف َبايِ ُعوه َول ْو َح ْب ًوا َعلى الثل ِج ف ِإنه خلِ ْيفة‬ ْ ّٰ ُ ‫الل ِه ال َم ْه ِد ّي‏‏‬

“When you see him [the Messiah], then pledge your allegiance to him even if you have to crawl over snow, for he is the Khalifa of Allah, the Mahdi.” (Sunan Ibn Majah, Kitabul-Fitan, Chapter Khuruj al-Mahdi, Hadith 4084)

‫من أدركه منكم فليقرأ عليه السلام‬

“Anyone who gets the honour of meeting him [the Messiah], he must convey my salaam to him.” (Dur al-Manthur fi al-Tafsir bil Ma’thur Vol. 5, p. 113)

On another occasion, whilst describing the decline of Islam, the Holy Prophetsa, said that in order to save oneself, one must “attach firmly to the jamaat [group] of Muslims and their imam.” (Sahih al-Bukhari, Kitab al-Fitan, Hadith 7084)

With regard to the objection of the 10 conditions of bai‘at being an innovation in Islam, let it be clear that not even a single condition negates an iota of the Holy Quran. In brief, the 10 conditions are to: (i) Abstain from shirk (ii) Keep away from falsehood (iii) Regularly offer the five daily prayers (iv) Cause no harm to the creatures of God (v) Remain faithful to God (vi) Refrain from following un-Islamic customs (vii) Give up pride and vanity (viii) Hold faith and the honour of Islam dear to one (ix) Remain occupied in the service of God’s creatures (x) Enter into a bond of brotherhood with Hazrat Ahmadas, pledging obedience to him in everything good for the sake of Continued on next page >>

21

AL HAKAM | Friday 19 March 2021 << Continued from previous page

God. (See page 48 of this issue for the full text of the 10 conditions.)

Explaining the establishment of bai‘at, the Promised Messiahas states: “This system of bai‘at has been established solely to gather together a group of the righteous people in a Jamaat so that a weighty group of the righteous people should make a holy impact on the world. The unity of these righteous people should be a source of blessings, grandeur and positive results for Islam. The blessings of being united on one creed may enable them to perform noble and righteous services for the sake of Islam.” (Majmua-e-

Register of the first Bai'at at the hand of the Promised Messiahas with names including Hazrat Maulvi Nuruddinra, Hazrat Hafiz Hamid Alira and Hazrat Munshi Rustam Alira

Ishtiharat, Vol. 1, p. 196)

This objection holds no ground as the conditions of bai‘at are to ensure one abides by the true teachings of Islam.

Do Ahmadi Muslims prostrate to the Khalifa?

Non-Ahmadi Muslims object to the method of bai‘at adopted by Ahmadis and allege that all Ahmadis fall prostrate before the Khalifa – God forbid – and in this way, succumb to shirk.

This objection is completely false.

One only needs to read the 10 conditions of bai‘at to realise the reality of this. The very first condition is to solemnly promise that one shall abstain from shirk. Thus, simply shedding light on the conditions of bai‘at and common sense, this allegation is evidently negated. One simply cannot entertain this belief.

In actuality, after the bai‘at ceremony, Ahmadi Muslims fall in prostration before Allah, which is known as sajdah-e-shukr – a prostration before Allah in order to show one’s gratitude to Him for guiding us on the right path and enabling us to recognise the Imam of the age and fulfilling the instruction of the Holy Prophetsa. We find a narration where Hazrat Abu Bakrra said:

ّٰ َّ َ َّ َ َّ َ ُ ْ َ ُ ّٰ َ َ َ َ ْ َ َ ‫َ َع ْن‬ ‫لن ِب ّي صلی الل ُہ‬ ‫و أبِي بكرۃ ر ِﺿی اللہ عنہ أن ا‬ ُ َ َ ّ ٰ ً َ َّ َ ُ ُّ ُ َ ٌ ْ َ ُ َ َ َ َ َ َ َّ َ َ ْ َ َ ‫اجدا لِل ِہ رواہ‬ ِ ‫علی ِہ وسلم کان ِإذا جاءہ أمر یسرہ خر س‬ َّ َّ ُ َ ْ ‫الخ ْم َسۃ ِإلا ال� َساﰱِ َّﻲ‬

“Whenever the Holy Prophetsa received a matter which pleased him, he used to prostrate to Allah [out of gratitude].” (Bulugh al-Maram, Kitab al-Salat, Hadith 249)

We find another hadith narrated by Hazrat Anas bin Malik:

َ ّ ٰ َّ َ َّ َّ َ ّ َّ َ​َ ْ َ ‫الن ِب ّي صلی الل ُہ َعل ْی ِہ َو َسل َم ب ُ ِش َر‬ ‫ أن‬، ٍ‫س بْ ِن َمال ِک‬ �‫عن أ‬ ِ ً َ َّ َ َ َ َ ‫اجدا‬ ِ ‫ِ�حاج ٍۃ فخر س‬

“It was narrated from Anas bin Malik that the Holy Prophetsa was given glad tidings that a need of his had been met, and he fell down prostrate.” (Sunan Ibn Majah, Kitab al-Iqamat al-Salat wa al-sunnah fiha, Hadith 590)

Thus, with a study of these two ahadith, we see that sajdah-e-shukr is performed immediately and upon showing gratitude.

There is no obligation mentioned to perform sajdah in a state of ablution or to face the qibla as these are spontaneous acts of devotion and love.

In a hadith, we read:

َ َْ ُ َ َْ​َ ً َ َ َ َ ْ َ َْ َ َ ‫اما فأعطاہ َصفقۃ ی َ ِد ِہ َوث َم َرۃ قل ِب ِہ‬ ‫من بایع ِإم‬

“He who swears allegiance to an imam should give him the pledge of his hand and the sincerity of his heart.” (Sahih Muslim, Kitab al-Imarah, Hadith 1844)

This hadith clearly shows that bai‘at is closely linked to one’s words and heart and thus, after being guided and overcome with such emotion, it is only right that one submits before his lord to express his appreciation.

It is astonishing to see Muslims object against Ahmadi Muslims, as raising similar allegations was the practice of the enemies of Islam who fabricated stories against the Holy Prophetsa.

A similar accusation is levelled against the Holy Prophetsa and his Companionsra that they prostrated before the idols Lat, Uzza and Manaat.

However, with a cursory glance at history and the life of the Holy Prophetsa, this can be proven a mere tale and holds no significance.

As bai‘at literally means to sell yourself, does it mean Muslims are blind followers?

Some people, being engulfed in the materialistic world, suggest that religious people, mainly those belonging to an organised religion, follow faith blindly.

Islam is the biggest problem for many people today who oppose organised religion. Bring into the equation the system of bai‘at, which literally means to sell yourself and eschew everything, and pledging allegiance to a religious figurehead, it appears to them a means of bringing to san end any scientific progress.

Atheists today believe that religion and science are not compatible with one another and they suggest that faith demands belief without any evidence at all.

Many have grappled with this idea for a long period. Traces of this allegation can be found with Galileo Galilei and his conflict with the Catholic Church. Galileo was deemed a heretic by the Catholic Church for holding the belief that the Earth

revolved around the Sun. With time, this notion progressed further, that faith and religion worked as a way of stopping science.

The fact of the matter is that Islam does not encourage blind faith. In fact, the Holy Quran, on multiple occasions, reminds Muslims to continuously think and to ponder over matters of faith, the universe and God’s creation. The Holy Quran even states that by doing so, one can find signs of the truthfulness and existence of God. َ �ُ ‫ أَفَلَا ت َ ْعق‬and ‫ون‬ َ ‫أَفَلَا ت َ َت َف َّك ُر‬and The words ‫ون‬ ِ phrases that encourage one to contemplate and reflect are often repeated in the Holy Quran and serves as a reminder to all Muslims to continue to reflect and contemplate.

In the Holy Quran, Allah states: “In the creation of the heavens and the earth and in the alternation of the night and the day there are indeed Signs for men of understanding”. (Surah Al-e-Imran, Ch.3: V.191) Of course, for anyone who has studied a bit of Islamic history, it is clear how Muslim scientists, doctors, academics and philosophers provided the pillars of modern advancements in science, innovation and research across a plethora of disciplines.

Muslims, first and foremost, present the revolutionary teachings of the Holy Quran that span across countless subjects – morals, ethics, society, economy, international peace, science, research, discovery, the role of religion, atheism, the soul, the Hereafter etc. By following such teachings, humanity can – as proven throughout the history of Islam – steer its ship towards huge advancements spiritually and physically.

Couple these teachings with the practise of the Holy Prophetsa and you have a force of good that the world had never seen.

Islam is the religion that encourages continuous learning and understanding.

Thus, blind faith or following an ideology irrationally is not considered a part of Islam.

The key misunderstanding simply arises from not comprehending the true teachings of Islam, for if those who raise this objection ponder over the commandments of the Holy Quran, they would realise that this allegation is baseless.

As we enter the 132nd year since the establishment of this blessed Jamaat, we must always remember God’s blessings for enabling us to recognise the Messiah of the age who rejuvenated and revived Islam, as prophesied by the Holy Prophetsa:

َ ٌ َ َ ُّ ٌ ُ ‫یم‬ َ َ ‫ل َ ْو ک‬ َ ‫ان الْإ‬ ‫ان ِع ْن َد ال� َریَّا ل َنا � ُ� ِر َجال۔ أ ْو َر ُجل۔ ِم ْن‬ ِ ََُ ‫ھﺆلا ِء‬

“Even if faith ascended to the Pleiades [completely disappearing from the earth], there would be some from his people [in another version, “one man” is mentioned instead of “some people”] who would restore faith back to earth.’” (Sahih al-Bukhari, Kitab al-Tafsir, Hadith 4897)

The Promised Messiahas guided people who then brought about a magnificent spiritual and moral change within themselves. And through the revival of Islam, many are witnessing God and are accepting Islam Ahmadiyya on a daily basis, holding true to the verse:

َ َ َ َ َ ۡ َ َ ّٰ ‫ک َت َب الل ُہ لا�لِ� ّن انا َو ُر ُسلِ ۡی‬

“Allah has decreed: ‘Most surely I will prevail, I and My Messengers.’” (Surah alMujadalah, Ch.58: V.22)

The Promised Messiah and Imam Mahdias states: “I came only to sow the seed, which has been planted by my hand. It shall now grow and flourish and there is none who can impede its growth.” (Tadhkiratush-Shahadatain, Ruhani Khazain, Vol. 20, p. 67)

22

Friday 19 March 2021 | AL HAKAM

The Promised Messiah’s s contemporary challenges M Adam Ahmad Al Hakam

Our lives are experiencing constant changes and becoming increasingly complex by the day. The world is going through a critical phase of social, racial, political, economic and natural unrest and turmoil. The current pandemic has also shown us that we have no control over anything. Everyone is seeking answers to contemporary problems, but confusion is on the rise.

A comprehensive global solution is needed to curb the rapidly growing issues of modern time. Many great minds and men of exceptional qualities have tried to figure out a way to bring inner peace and satisfaction to mankind, but have thus far failed to do so.

God Almighty had promised a universal saviour for restoring justice and bringing harmony in the lives of His creation. The prophecy of his coming and the signs of his age were present in the books and scriptures of religions across the globe. Accordingly, the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas, appeared in the East, Qadian, India. As prophesied, he made every possible effort to unite mankind and reestablish justice and peace in the world.

The guidance presented by the Promised Messiahas serves as the perfect solution for the problems of contemporary society as he was the chosen one of God, who was sent to put an end to this global unrest.

The Promised Messiahas came to revive Islam and restore the teachings of Islam to their original condition for they are complete and perfect to bring mankind back on track.

The Promised Messiahas said: “The teaching of Islam is so coherent that it keeps every human faculty in balance, precisely at its appropriate place, and nurtures it; this is a magnificent

“

miracle of our Prophet, peace and blessings of Allah be upon him. Other teachings are not the same; it is as if they lack certain sensory organs, as it were. As such, all other teachings are deficient or inadequate. Only the teaching of Islam is fully formed. The unity of God, His attributes, prophethood, lofty morals, the perfection of the inner self etc. and everything else that man requires have been expounded by Islam so perfectly and lucidly that no lengthy debates are needed in this respect.” (Malfuzat [English], Vol. 2, pp. 6-7)

Irreligiousness has engulfed the world and people have lost sight of their Creator.

To counter this challenge, the Promised Messiahas reestablished tawhid, i.e. the unity of God, as it had been corrupted by the introduction of various practices and ideas which constituted to shirk [attributing partners to Allah]. Moreover, the Promised Messiahas stressed that only a prophet of God could perform this service and people could truly believe in tawhid only through him.

The Promised Messiahas states: “How can a person be called a muwahhid [a believer in the One God] if he considers any of his own faculties to be at par with God, the Maker? This is why the Holy Quran, at several places, ties perfect tawhid to following in the footsteps of the messenger, because perfect tawhid means a new life. It is not possible to attain salvation unless and until one brings death upon one’s baser life by becoming the follower of the messenger of God.” (The Philosophy of Divine

Revelation [English translation of Haqiqatul Wahi], p.

175)

The Promised Messiahas further said: “Tawhid is a light which arises within the heart after negating outer and inner [false] deities, and it permeates every particle of the person. How can it be acquired by anyone on his own, without the medium of God

The teaching of Islam is so coherent that it keeps every human faculty in balance, precisely at its appropriate place, and nurtures it; this is a magnificent miracle of our Prophet, peace and blessings of Allah be upon him.

and His messenger? Man’s obligation is only that he should impose a death upon his ego and should discard the satanic vanity that he is well-versed in knowledge. He should deem himself ignorant and should remain occupied in supplication. Then the light of tawhid would descend upon him from God, bestowing a new life upon him.” (Ibid) Then, the Promised Messiahas has advised the people of the world to establish a bond with their Creator to achieve individual peace and satisfaction of heart.

The Promised Messiahas said: “Islam is the blazing fire that burns up our life and, consuming our false deities, presents the sacrifice of our life and our property and our honour to our Holy God. Entering it, we drink the water of a new life and all our spiritual faculties establish such a relationship with God as subsists between kindred.” (The Philosophy of the Teachings of Islam, p. 133)

In order to save oneself from anxiety

”

and depression, the Promised Messiahas advises us to never let any worldly pleasure or desire come between us and the love of God Almighty. The Promised Messiahas said: “My friends must never lose sight of the fact that man should not lose himself and become intoxicated in the love and passion of wealth and riches, or in a woman or son, to the extent that they become a screen between him and God Almighty. This is why wealth and children have been termed a ‘trial.’ These too can lead a person to hell; and when a person is separated from them, man displays extreme anxiety and restlessness.” (Malfuzat [English], Vol. 2, pp. 274) Moreover, the Promised Messiahas reestablished man’s faith in the communion of God Almighty. He emphasised that God still speaks as He used to speak in the past and this is a way of meeting Him and acquiring a new holy life.

The Promised Messiahas said:

23

AL HAKAM | Friday 19 March 2021

solutions for “Through our complete surrender to the will of God, our passions are killed and through supplication, we acquire new life. This second life is signalised by the receiving of revelation. Arriving at this stage is interpreted as meeting with God; in other words, beholding God. At this stage, a person establishes a relationship with God by virtue of which he becomes as if he were beholding God, and he is invested with power and all his senses and his inner faculties are illumined and he feels the strong pull of a holy life.” (The Philosophy of the Teachings of Islam, p. 133)

The Promised Messiahas explained that it is after this holy communion that God becomes a person’s eyes with which they see, and becomes their tongue with which they speak, and becomes their hands with which they safeguard themselves from enemies, and becomes their ears with which they hear, and becomes their feet with which they walk. Consequently, the person achieves nearness of God and He Himself saves them from every kind of catastrophe and despair.

The Promised Messiahas calls the attention of people towards the attribute of mercifulness of God Almighty and encourages all and sundry to seek His mercy without being hopeless. The Promised Messiahas summarised what God says in the Holy Quran in this regard: “O My servants, do not despair of Me. I am Ever Merciful and Benevolent and cover up sins and forgive them and am more Merciful towards you than anyone else. No one will have mercy on you as I have. Love Me more than you love your fathers for I am greater in love than they are. If you come to Me, I shall forgive all your sins and if you repent, I shall accept your repentance. If you advance towards Me slowly, I shall run to you. He who seeks Me shall find Me and he who turns to Me shall find My door open. I

True philosophy is in the Quran

forgive the sins of a penitent even if they are more than the mountains. My mercy upon you is great and My wrath is little because you are My creation. I have created you and therefore My mercy encompasseth all of you.” (Essence of Islam, Vol. 2, p. 250; Chashma-eMa‘rifat, Ruhani Khazain, Vol. 23, p. 56)

The Promised Messiahas also draws our attention towards repentance and prayers to save ourselves from all sorts of calamities.

The Promised Messiahas said: “Repentance and prayer at times of calamities have proven beneficial for man; that is, a calamity is deferred through repentance and seeking forgiveness, just as the punishment of the nation of Prophet Jonah was deferred. In the same way, the punishment of Israelites was deferred several times through the prayers of Prophet Moses. There were disbelievers who had severely persecuted Islam and Muslims, so much so that women and children were killed. God subjected them to the punishment of the sword, but then gave them reprieve due to their seeking forgiveness, repentance and acceptance of truth. It was the same eternal way of God which has been observed throughout history.” (A Gift for the Queen [English translation of Tohfa-e-Qaisariyyah], p. 10)

Referring to the sudden increase in natural disasters and the need of repentance, the Promised Messiahas states: “The plague is virtually proclaiming that the days of doom are close at hand, and on the other, such extraordinary earthquakes as had never hit this land before are announcing that the wrath of God is raging upon the earth. New calamities descend with great frequency, indicating that there is a change in the world order. It seems God Almighty intends to unleash some great terrible calamity.

“I am informed beforehand of every calamity that appears and I publicise it through newspapers, periodicals, or posters. Thus, I exhort again and again towards repentance, for the earth is about to be visited by so many calamities as if a sudden dark sandstorm is approaching as happened in the days of Pharaoh.” (The Philosophy of Divine Revelation [English translation of Haqiqatul Wahi], p. 239)

At another place, the Promised Messiahas said: “How fortunate are those who cleanse their hearts and purify them of every impurity and swear an oath of loyalty to their God, for they will never be destroyed.

It is not possible that God should humiliate them, for they are God’s and God is theirs.

They will be safeguarded at the time of every calamity. Foolish is the enemy who moves against them, for they are in the lap of God and enjoy His support.” (Noah’s Ark, p. 32)

Do not follow the philosophers of this world and do not be overawed by them, for they only pursue follies. True philosophy is that which God has taught you in His Word [the Holy Quran]. Those who are in love with secular philosophy are in ruin and truly successful are those who have sought true knowledge and philosophy in the Book of God. (Hazrat Mirza Ghulam Ahmadas, Noah’s Ark, p. 39)

Another solution to contemporary problems presented by the Promised Messiahas is to foster brotherhood and love among ourselves. We should be kind to our fellow human beings and forsake mutual dissensions. We should treat one another with respect and give preference to the comfort of others over ourselves. This will create an atmosphere of harmony and establish peace among every nation and race of the world.

Injustice and hatred is also an underlying cause of rising conflict and disorder in this world. The Promised Messiahas said: “Do not let enmity of any sort prevent you from dispensing justice. Unite with each

other. Do not be mean to one another and do not show envy, prejudice, jealousy and cold-heartedness. There are two significant commandants of the Holy Quran. The first is unity of God, His love and obedience to Him, exalted be His name. The second is to treat your brothers and fellow beings with kindness.” (Izala-e-Auham, Ruhani Khazain, Vol. 3, p. 550)

Hence, the message of the Promised Messiahas is to follow the true teachings of Islam by believing in the unity of God and establishing a pure relationship with Him. Our lives will become peaceful if we are kind, tolerant and just with each other. We must shun every evil to live a happy life.

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Friday 19 March 2021 | AL HAKAM

Names bestowed to th The Promised Messiahas states: “It is the practice of God Almighty that even names can, at times, contain hidden prophecies.” (Tiryaq-ul-Qulub, Ruhani Khazain,

after truth […].”

(Barahin-e-Ahmadiyya Part IV

[English translation, 2016 edition], pp. 368)

Krishan, King of Aryas

‫ت‬ ‫وج رک� ٓا�ی زام� ی‬ ُ ‫م �رہ وہےن واال � وہ‬ ‫ےہ‬ � � ‫و‬ This is indeed a fact that when Allah ‫ٓار�ی وں اک ابداشہ‬ complements one of His servants in a Vol. 15, p. 275)

revelation or a dream, that servant then becomes duty-bound to spread those divine names and words and not fret over any worldly objection. The fact is that such divinely revealed names are for the progress of the ummah and people.

The Promised Messiah, Hazrat Mirza Ghulam Ahmadas, included such names in his writings on many occasions. This fact has been elaborated by the Promised Messiahas in the following words: “[…] and though they might dislike it at first and consider it to be fabricated, Allah the Almighty discloses the truth to them in the end. And once the truthfulness of the humble claimant becomes established and divine support in his favour is manifested, all these praises of the embattled claimant lead to a great victory.

It has the extraordinary effect of bringing lost souls back to tawhid [oneness of God] and tafrid [God’s uniqueness]. Even if he has to suffer mockery and ridicule for some time, the very fortitude of such a devotee of the faith in the face of such derision becomes a source of great honour and pride for him.” (Barahin-e-Ahmadiyya Part III [English translation, 2014 edition], p. 216)

Some of the names divinely bestowed to the Promised Messiahas are listed below with some details:

Adam In regard to the revelation containing this, it says in Barahin-e-Ahmadiyya Part IV:

“Krishna who was destined to appear in the Latter Days is your very self. The King of Aryas.” (Haqiqatul-Wahi [English translation, 2018 edition], p. 655)

“Ahmad, the accepted one.”

� ‫ی‬ ‫ام ا� � � �در‬

(Tadhkirah

[2009], p. 607)

“Trustee of the Kingdom, victorious and brave.” (Tadhkirah [2009], p. 885)

Lion of Allah

‫ش‬ ‫ش‬ ‫ی�زِ دخا ےن ان وک �ا اور ی�زِ دخا ےن � اپ�۔‬ “The Lion of God seized them and the Lion of God became victorious.” (Tadhkirah [2009], p. 885)

Trustee of the Kingdom

Messengers: Muhammad, Ahmad, Isaac, Noah, Seth, Jacob, Joseph, Moses, David and Jesus “In this revelation God has named me ‘rasul’ [messenger], for as has been set out in Barahin-e-Ahmadiyya, God Almighty has made me a manifestation of all

City of knowledge; Ibrahim

ّ َْ َ ْ ْ ُ َْ َ َ َْ ّ ‫۔ط ّی ٌب َّم ْق ُبوْ ُل‬ ‫الرَ ْح ٰم ِن ]…[ ان َت ِم ِن ْی‬ ِ ‫انت م ِدینۃ ال ِعل ِم‬ ‫یَا ِا ْبرَا ِھ ْی ُم‬ “You are the city of knowledge, pure and accepted of the Gracious One […]

You are from Me, O Ibrahim [Abraham].”

GOD’S DIGNITY

TRUTHFUL

(Tadhkirah [2009], p. 500-1; Arba‘in, Ruhani Khazain,

BRIGHT AND DECISIVE SIGN

TRUTHFUL

Vol. 17, pp. 421-28) BRAHMAN AVATAR

ّ ّٰ َ ‫ِانِ ْی َم َعک یَا ْاب َن َر ُسوْ ِل اللہِ۔ � �ونں وک وج روےئ‬ َ � ‫ی‬ ‫زم رپ ہ ی� � رکو َعلی ِدیْ ٍن َوا ِح ٍد‬

DEATH FOR LIES

“I am with you. O son of the Messenger of Allah. Gather together all the Muslims who are on the earth on one religion.”

SPRING RAIN

CALLER UNTO FAITH

MUHAMMAD

HEAVENLY MESSIAH

“‘I decided to appoint a khalifa [vicegerent] from Myself so I created Adam. I will establish in the earth.’

“The last sentence is abbreviated; it means, ‘I am going to establish him.’ The word khalifa in this context means a person who would be the means of conveying the message and guidance between Allah and His creatures. Here it does not signify secular khilafat which applies to kingdom or government […] Instead, it connotes only spiritual ranks and spiritual vicegerency. Also, ‘Adam’ does not refer to Adam, the father of mankind; rather, it means a person through whom a movement of conveying the message and guidance would be established to lay the foundation of spiritual birth, as if he is in the position of a father for the seekers

Ahmad of the age

SETH

“The instrument of Allah the AllPowerful and vicegerent – with royal authority – of Ahmad the Chosen [Prophet of God].” (Tadhkirah [2009], p. 139; Barahin-e-Ahmadiyya Part IV [English translation, 2018 edition], pp. 395)

Ahmad, the accepted one

‫ادمح �ل‬

ONE WHO PRAISES GOD AND IS HONOURED WITH SIGNS

MOSES JEWEL

JOSEPH

ADAM

SAINT

JESUS

AARON

SON OF MARY KRISHAN, KING OF ARYAS

NOAH

AHMAD OF THE AGE

MANIFESTATION OF THE EVERLIVING ONE

MOSES

A MAN OF ESTABLISHED POSITION, HIGHLY INTELLECTUAL, TRUSTWORTHY AND FRIEND OF ALLAH

MY AHMAD

MANIFESTATION OF EMBODIMENTS

Ahmad, the chosen one

ّٰ ّ ‫احمد مختار‬ ِ ‫لطان‬ ِ ‫حجۃ اللہ القادر و ُس‬

TRUSTEE OF THE KINGDOM LION OF ALLAH

AHMAD

JACOB

AWAHAN ONE IN W GOD MAN HIMSE

RUDDAR GOPAL

HOLY AND ACCEPTED OF THE GRACIOUS ONE

HIGHLY ESTEEMED

‫ادمح زامن اس زامےن اک ادمح‬ “Ahmad of these times is the Ahmad of the age.” (Tadhkirah [2009], p. 1027)

BLESSED IMAM

REVERED MESSIAH

THE PROMISED MESSIAH

MICHAEL

ISAAC

My Ahmad

َْْ ٌ َ ّ َ َ ُ ْ َ َ َ َ ْ َ ْ َ ْ َ ُ ْ َ​َ ‫ض‬ ِ ‫اردت ان استخ ِلف فخلقت ٓادم ِانِ ْی جا ِعل فِی الار‬

CANOPUS STAR

LIGHT ILLUMINED

BY ALLAH

“All praise belongs to Allah, Who has made you Messiah, son of Mary.” (Tadhkirah

“O My Ahmad, you are My purpose and are with Me.” (Ibid)

PRINCE OF PEACE

SULTAN ABDULQADIR

Son of Mary

َ َْ ‫یَا أ ْح َم ِد ْی أن َت َمرَا ِد ْی َو َم ِع ْی‬

ONE ON THE RIGHT PATH AND HELPER OF TRUTH

BRAVEST OF MEN

HAPPY ONE

(Tadhkirah [2009], p. 763)

[2009], p. 777; The Will, p. 24)

IMAM OF HIGH ESTEEM

MESSIAH OF GOD

Son of the Messenger of Allah

َّ ّٰ َْ ْ َ َ ‫ال َح ْم ُد لِل ِہ ال ِذ ْی َج َعلک ال َم ِس ْی َح ْاب َن َم ْریَ َم‬

ALI

SULTAN OF PEN

MESSENGER

INHERITOR OF PROPHETS’ BLESSINGS

25

AL HAKAM | Friday 19 March 2021

he Promised Messiah prophets, and has given me their names.

I am Adam, I am Shith [Seth], I am Nuh [Noah], I am Ibrahim [Abraham], I am Ishaq [Isaac], I am Isma‘il [Ishmael], I am Ya‘qub [Jacob], I am Yusuf [Joseph], I am Musa [Moses], I am Dawud [David], I am Isa [Jesus] and I am the perfect manifestation of the name of the Holy Prophet, on whom be the peace and blessings of Allah, that is to say, I am Muhammad and Ahmad by way of reflection.” (Haqiqatul-Wahi [English translation,

386; Tadhkirah [2009], p. 104)

2018 edition], p. 101)

Moses

َّ ْ َّ َ َ ْ َْ َ َ َ ‫اس َو ترَ ّح ْم َعل ْی ِہ ْم ان َت فِ ْی ِہ ْم ِب َمنزِل َ ِۃ ُموْ ٰسی َو‬ ‫الن‬ ِ ‫تلطف ِب‬ َ‫اصب ْر َع ٰلی َمایَقُوْلُوْن‬ ْ ِ

“Deal with people with kindness and tenderness and be compassionate towards them. You are among them like Musa [Moses] and be patient against what they say.” (Barahin-e-Ahmadiyya Part IV [English translation, 2016 edition], pp.

GHULAM AHMAD

MESSIAH OF ALLAH

ABDUL HAKIM

ALI BAS FULL MOON

ETERNAL WORD

‫ئ‬ � � � ��‫ی‬ ‫ی‬ ‫ا�اء � ارسا� ) � � �ر‬ ‫وت � ےس یا�ا ےہ ب ی‬ ‫� بی‬ ‫رپ ان ےس �� ر� ےہ(۔‬ “You are to me as the prophets of Bani Isra‘il [Israelites] (that is: You resemble them as a reflection).” (Tadhkirah [2009], p. 181)

DAVID

“Then Allah the Almighty says that He would safeguard the members of my Jamaat, who are sincere and are to me like children.

“In this revelation Allah the Almighty has described me as Isra‘il and the sincere followers as my children, hence they are addressed as Bani Isra‘il.” (Tadhkirah [2009],

Spiritual preceptor of spiritual preceptors

444-45)

MUHAMMAD, THE PROSPEROUS ONE

TAHSILDAR

“Last night, I received the revelation:

ُ ْ ُّ َ ‫لس َہ ْی ُل ال َب ْدرِ ّی‬ ‫ا‬

MUHAMMAD BIN ABDULLAH

WARNER

“[‘Suhail (Canopus Star)’].”

(Tadhkirah

[2009], p. 424)

Y

SON OF THE MESSENGER OF ALLAH

Pride of Messengers

VICTORIOUS

PROPHETS OF ISRAELITES

N: THE WHOM NIFESTS ELF

AHMAD, THE ACCEPTED ONE

MUJADDID: REFORMER

GOVERNOR GENERAL

MUHAMMAD BIN ABDULLAH

ADMONISHER

MILL OF ISLAM

PROPHET

RECIPIENT OF REVELATION AND DISCOURSE

MAN OF SECURITY

HOUSE OF ALLAH AND THE BLACK STONE

SPIRITUAL PRECEPTOR OF SPIRITUAL PRECEPTORS

MUHADDATH: RECIPIENT OF DIVINE DISCOURSE

“O Pride of Messengers, I have realised the degree of your nearness to God. Your coming has been delayed and you have come from a long distance.” (Tadhkirah [2009], p. 213)

KING

CITY OF KNOWLEDG E; IBRAHIM

PRIDE OF MESSENGERS

(Tadhkirah

Imam of high esteem

ْ َ ْ ُ ُ ‫ِانِّ ْی َم َع َک یَا ِا َم‬ ِ‫ام َرفِ ْیع القدر‬

“I am with you, O Imam of high esteem.” (Tadhkirah [2009], p. 670) MUDDATHTHIR: ONE WRAPPED UP

STEADFAST

VICEGERENT OF ALLAH INVESTED WITH AUTHORITY

MERCY FOR ALL PEOPLE

SEAL OF THE VICEGERENTS

[2009], p. 706; English translation [2018 edition], p.

357)

َّ َ ٰ ۡ َ ۤ ۡ َ ًّۡ ‫َو َما ا ۡر َسلنک ِالا َر ۡح َمۃ ل ِل ٰعل ِمی َن‬

[2009], p. 464-68)

MANIFESTATION OF SIGNS

“God says to me that though they reject you, I will make you the KhatamulKhulafa [seal of the vicegerents].”

(Barahin-e-Ahmadiyya Part V (Tadhkirah

Mercy for all people

َّ ُ َ ْ َ ‫اس‬ ِ ‫اﺷجع الن‬

WALL OF GOD

ABDUL QADIR

MUTAWAKKIL: ONE WHO TRUSTS IN GOD

Seal of the vicegerents

Bravest of men

“He is the bravest of men.”

MANIFESTATION OF THE TRUE AND HIGH

“One day, I was lying down in the courtyard of my house when, in a vision, I experienced a meeting with angels. I saw many angels in my vision, beautifully and richly clad, singing joyously. They came round to me repeatedly and each time extended their hand towards me and recited a verse of a poem, the concluding word of which was: ‫‘[ چ ی� چ یز�زاں‬Spiritual preceptor of spiritual preceptors’].

Pointing with their hands towards me when they were right opposite to me, they repeated: ‫‘[ چ ی� چ یز�زاں‬Spiritual preceptor of spiritual preceptors’].” (Tadhkirah [2009], pp.

1064-65)

� �� ‫اے �ِ ر� �ب وت‬ ‫ی‬ ‫د�ز ٓا� ٴہ زراہ دور ٓا� ٴہ‬

AHMAD, THE CHOSEN ONE

“Someone kissed my foot and I told him: ‘I am the Black Stone.’” (Tadhkirah [2009], p. 46; Arba‘in, Ruhani Khazain, Vol. 17, pp.

Canopus Star

ONE WHO IS HELPED

� ‫�� ونم � � ہک � اوسد‬ ‫� اپےئ نم ی د‬ ‫ی‬

َۡ​َ ‫کفف ُت َع ۡن بَ ِن ۡۤی ِا ۡ� َرٓا ِءیۡ َل‬

p. 703)

LEADER

GHULAM AHMAD QADIANI

Prophets of Israelites

and heavenly signs will emerge from it. Accordingly, my experience is that with every persecution a new treasure is disclosed. One of the revelations in this context is:

Blessed Imam

َُ ٌ ُ َْ َ َ َّ َ ‫ان َت ِا َم ٌام ّم َب َارك ل َ ْعنۃ الل ِہ َعلی ال ِذ ْی ک� َر‬ “You are the blessed Imam; the curse of Allah is upon him who disbelieves.”

(Tadhkirah [2009], pp. 995-96)

House of Allah and the Black Stone “In His revelation, God has also called me the Baitullah [House of Allah], which indicates that the more my opponents strive to demolish this house, the more treasures of divine knowledge

“I have sent you so that I may provide the means of attaining mercy for all people.” (Tadhkirah [2009], p. 102; Barahin-eAhmadiyya Part IV [English translation, 2016 edition], p. 384)

Ruddar Gopal

‫ت‬ ‫تت‬ ‫���ت�ا ی‬ ‫ی‬ ‫م � ےہ‬ �‫ا‬ ‫زی‬ � ‫ےہ ُرو ّدر وگاپل‬ ‫ی‬

“O Ruddar Gopal [He who nourishes and protects the righteous beings], your praise is set out in the Gita.

“I understood therefrom that the whole world whether Hindu, Muslim or Christian, is waiting for a Ruddar Gopal, but he has been described in different words and languages; and all agree that this is the time of his advent. All have set out two qualities for him: slayer of swine, and protector of cows. I am the one [possessing both these qualities]. Among the Hindus it has been proclaimed from ancient times that the subject of these

26

Friday 19 March 2021 | AL HAKAM

prophecies would appear in the Aryavart, that is to say, in this country, India. Those prophecies also set out names of places of his habitat but they are all metaphoric, subject to interpretation. (Tadhkirah [2009], p.

487-86; Tohfah Golarhviyyah, Ruhani Khazain, Vol. 17, pp. 317-318)

“The time of the fulfilment of the prophecies of the Governor General has arrived.

“One of the names that I have been given is: ‫مکح اعم‬, which is the equivalent of Governor General in the English language.” (Tadhkirah [2009], p. 446)

Happy one

Revered Messiah

ْ ُ َ ُ َ ْ َّ ُ ْ َ ْ ُ ْ َّ َ ْ َ ‫اع َوق ُت ٗہ‬ ‫انت الشیخ الم ِسیح ال ِذی لا یض‬ “You are the revered Messiah whose time shall not be wasted.” (Tadhkirah [2009],

“The Prince of Peace.” (Tadhkirah [2009], p. 1061)

Messiah of Allah

َ ‫یَا َم ِس ْی َح الل ِہ َع ْد َوانا‬

Sultan of Pen “God Almighty has named this humble one: ‫[ اطلسن املقل‬Sultan of Pen].”

(Tadhkirah [2009], p. 522)

“O Messiah of Allah, intercede for us.”

ْ ْ ْ ‫َمظ َھرُ ال َح ّ ِق َو ال َعلَا ِء‬

“Manifestation of the True and the High.” (Tadhkirah [2009], p. 498; Arba‘in, Ruhani Khazain, Vol. 17, pp. 421-28)

Aaron

ْ ّ َْ ‫ان َت ِم ِن ْی ِب َمنزِل َ ِۃ َھ ُار ْو ْن‬

“You are to Me like Aaron (meaning that you help My faith as Harun [Aaron] used to help Musa [Moses]).” (Tadhkirah [2009], p. 972)

Single-minded Messiah

‫الغم ادمح اقد ی�این‬ “[Ghulam Ahmad Qadiani]. The value of the letters comprised in this name is exactly 1300. In this village of Qadian, there is no other person bearing the name Ghulam Ahmad.” (Tadhkirah [2009], p. 234; Izala-e-Auham, Ruhani Khazain, Vol. 3, pp. 189-90)

Jesus, son of Mary “In the Word of God, which I have set out in various places throughout my book Barahin-e-Ahmadiyya, God Almighty has clearly stated how He designated me as Isa Ibn-e-Maryam [Jesus, the son of Mary]. In that book, God first named me ‘Maryam’ [Mary] and then disclosed that the Spirit was breathed into this Maryam by God and then He said that after the breathing of the Spirit, the status of Maryam was converted into the status of Isa, and thus Isa, having been born of Maryam, was called Ibn-e-Maryam.” (Haqiqatul-Wahi [English translation, 2018 edition], p. 100; Tadhkirah [2009], p. 849)

Full moon

َ َ َ َ َ َ​َ ‫الب ْد ُر َعل ْينا ِم ْن ث ِن َّي ِۃ الوَ َد ِاع‬ ‫طلع‬ “The full moon has risen upon us from valley of Wada‘.” (Tadhkirah [2009], p. 750)

Governor General

‫ن‬ ‫ش ئ‬ ‫رشبموں اک زوال ہ ی‬ ‫� وہات۔ وگررن رنجل یک �پ�ی�گ� یو�وں‬ ‫گا۔‬ ‫ےک وپرا وہےن اک وتق آ ی‬

“Single-minded Messiah.”

“O Abdul Qadir I am with you, hearing and seeing.” (Tadhkirah [2009], p. 309-13; Tohfa-e-

Vicegerent of Allah invested with authority

َ ْ ُّ ّٰ َ ْ َ ٰ ْ َّ ّٰ ُ ْ ُ ‫ان‬ ‫حکم الل ِہ الرحم ِن ل ِخ ِلیف ِۃ اللہ‬ ِ ‫السلط‬

“The command of Allah the Gracious, for the vicegerent of Allah who is invested with authority.” (Tadhkirah [2009], pp. 308-11; Tohfa-e-Baghdad, Ruhani Khazain, Vol. 7, pp. 21-31)

Awahan: The one in whom God manifests Himself

ْ ّ َْ ‫ان َت ِم ِن ْی ِب َمنزِل َ ِۃ َر َحی الْاِ ْسلَا ِم‬

“You are to Me like the mill of Islam.”

(Tadhkirah [2009], p. 971)

Wall of God

ّ ‫ِانِّ ْی َح َمی‬ ‫الرَ ْح ٰم ِن‬

“[I am the protecting wall of God]. The Promised Messiah, has also rendered this word [wall] as, ‘I am the pasture of God.’ “The Promised Messiahas said, ‘This revelation refers to me, which indicates that my opponents are devising all kinds of plans. One of [my] Persian verses also expressed the same meaning:

‫اے آہکن وسےئ نم دب و�ی دی دصب ربت‬ ‫از ابابغن رتبس ہک نم اشخ رمثمم‬ “[‘O you who are advancing towards me armed with a hundred hatchets, be warned of the Gardener, for I am a fruitbearing branch’].” (Tadhkirah [2009], p. 649)

Saint “I saw that a man said to me, ‘You are a saint.’” (Tadhkirah [2009], p. 306)

Jewel

ُ ‫َکم ْث ِل َک ُد ٌّر لَّا یُ َض‬ ‫اع‬ ِ “A jewel like you will not be wasted.”

“Awahan (God has manifested Himself in you).” (Tadhkirah [2009], p. 399-401; KitabulBariyyah, Ruhani Khazain, Vol. 13, pp. 100-103)

God’s dignity

‫ن‬ ‫ہ‬ ‫ی‬ ‫وت دخا اک واقر ےہ۔ سپ وہ ےھجت رتک � ی‬ ‫رک�ا۔‬ “You are God’s dignity, so He will not forsake you.” (Tadhkirah [2009], p. 398-400; Kitabul-Bariyyah, Ruhani Khazain, Vol. 13, pp. 100103)

Eternal word

‫ن‬ ‫ہ‬ ‫ی‬ ‫وت ۃملک االزل ےہ۔ سپ وت اٹم یا� � اجےئ اگ۔‬

“Today you have an established position of high rank, trustworthiness, and strong intellect with Us. You are a beloved of Allah, a special friend of Allah, and a lion of Allah.” (Barahin-e-Ahmadiyya

‫ت‬ ‫وت اہجن اک ونر ےہ۔ ی�ری اشن ع�ج� بی� ےہ۔‬

“You are the eternal word, so you will ُّ ُ ْ َ ْ َ ْ ُ ٌ ۡ َ ٌ ۡ َ َ ۡ َ َ َ ۡ َ ۡ َ َّ not be wiped out.” (Ibid) ‫ِانک الیوم لدینا م ِکین ا ِمی ٰن۔ ذو ع ٰق ٍل م ِتی ٍن۔ حب الل ِہ‬ ّ ُ َ​َ ّ ُ ْ َ ‫خ ِلیل الل ِہ اسد الل ِہ‬ Light

Tahsildar

(Tadhkirah

Mill of Islam

َ ‫آواہ ْن‬

A man of established position, highly intellectual, trustworthy, friend of Allah and lion of Allah

Tadhkirah [2009], p. 130)

[2009], p. 972-73)

(Tadhkirah [2009], p. 681)

“It is not good to set yourself up against the Brahman Avatar.” (Tadhkirah [2009], p. 828)

ّ َْ َ ُ َ َ ‫یَا َع ْب ُد القا ِدرِ ِانِ ْی َم َعک ا ْس َمع َو ا ٰری‬

Part IV [English translation, 2016 edition], p. 436;

‫حنیف مسیح‬

Ghulam Ahmad Qadiani “The name is:

pp. 21-31)

(Tadhkirah [2009], p. 996)

Sultan Abdul-Qadir

“‘Sultan Abdul-Qadir.’ In this revelation, God has named me Sultan Abdul-Qadir, meaning that as a Sultan rules over others, in the same way I have been invested with authority over all those who seek spiritual communion with the Divine.” (Tadhkirah [2009], p. 938)

pp. 308-12; Tohfa-e-Baghdad, Ruhani Khazain, Vol. 7,

Baghdad, Ruhani Khazain, Vol. 7, pp. 21-31)

Manifestation of the True and High

‫اطلسن دبعااقلدر‬

“I have named you Mutawakkil [the one who trusts in God].” (Tadhkirah [2009],

Brahman Avatar

‫ن‬ ‫ہ‬ ‫ی‬ ‫ربنمہ اواتر ےس اقمہلب رکان ااھچ �۔‬

Abdul Qadir

“I am with you, O Masroor [happy one].” (Tadhkirah [2009], p. 986)

Prince of Peace

Khazain, Vol. 17, pp. 379-85)

ّ ْ َ َ ‫َس ّم ْی ُتک ال ُم َتوَ ِک َل‬

ّ َ ‫ِان ِ ْي َم َعك يَا َم ْس ُر ْو ُر‬

p. 498; Arba‘in, Ruhani Khazain, Vol. 17, pp. 421-28)

‫السیتم اکزہشادہ‬

Mutawakkil: one who trusts in God

“[Regarding this title], the Promised Messiahas said, ‘A tahsildar performs two functions: collection of the revenue and decision of disputes between people and establishing justice between them. These are also the functions of the Promised Messiah, namely that he shall demand the fulfilment of obligations due to God and then establish His Unity on the earth, and secondly to act as an arbiter and establish justice between the Muslims.” (Tadhkirah [2009], p. 765)

Steadfast

َ ْ َ ْ ُ ُ ‫اصبِ ْر ک َما َصب َ َر ا ْولوْ ال َع ْز ِم‬ ‫ف‬

“A trial will arise here, then be steadfast as were the Prophets of high resolve.”

(Haqiqatul-Wahi [English translation, 2018 edition], pp. 91-107; Tadhkirah [2009], pp. 841-57)

King

“You are the light of the world.

Wonderful is your status.” (Ibid)

Warner

‫ذن�ر ےہ۔ ی‬ ‫رطف ےس ی‬ ‫�ا ات رجمم‬ ‫م ےنئ ےھجت ب ی ج‬ ‫وت یمری ن‬ ‫ی‬ ‫ی‬ ‫�واکروں ےس اگل ےئک اج�۔‬ “You are a warner on my behalf. I have sent you so that the guilty ones be separated from the righteous.” (The Will [English translation of Risala al-Wasiyyat], p. 4; Tadhkirah [2009], p. 774)

Close to God

‫وج ولگ دخا اعتٰیل ےک ّرقمب ہ ی� وہ رمےن ےک دعب رھپ‬ ‫زدنہ وہ اج یا� رکےت ہ ی�۔‬ “Those who are close to God the Almighty, come to life again after their death.” (Tadhkirah [2009], p. 222; Fath-e-Islam, Ruhani Khazain, Vol. 3, p. 16)

Victorious

‫ظ ف‬ ‫م ھجت رپ السم وہ‬ ‫اے ّ ر‬ “Peace on you, O victorious one.”

(Tadhkirah [2009], p. 890)

Muhammad, the prosperous one

‫ت‬ ‫ت‬ “The Promised Messiahas said, “Today ‫� ےس وہ آپ امرا‬ ‫ابداشہِ وتق رپ وج ی�ر الچوے۔ اُیس ِ ی ر‬ God Almighty has given me another name ‫اجوے‬ “He who shoots an arrow at the reigning monarch, will himself be destroyed by that arrow.” (Tadhkirah [2009], p. 660)

Bright and decisive sign

ٌ ‫ان َّو اَن ْ َت ف ُ ْر َق‬ ٌ ‫اَن ْ َت بُ ْر َھ‬ ‫ان‬

“You are a bright and decisive sign.”

(Tadhkirah [2009], pp. 477-82; Arba‘in, Ruhani

which I had never even heard before. I experienced a light slumber and received the revelation:

‫دمحم حلفم‬ “‘Muhammad Muflih [Muhammad, the prosperous one]’.” (Tadhkirah [2009], p. 734)

Ali Bas

‫اہمترا انم ےہ یلع ابس‬

27

AL HAKAM | Friday 19 March 2021 “Your name is Ali Bas.” (Tadhkirah [2009], pp. 658-59)

Abdul Hakim

‫ل‬ ٰ ‫اےدبعا حک�یم! دخا‬ ‫ا� رضر ےس اچبوے۔‬ ‫اعتل ےھجت رہ ی‬ ‫ادناھ وہےن اور ولفمج وہےن اور ذجموم وہےن ےس۔‬ “O Abdul Hakim! May God Almighty safeguard you against all harm, against blindness, paralysis and leprosy. It was conveyed to me that I had been named Abdul Hakim.” (Tadhkirah [2009], p. 892)

Ghulam Ahmad

َ َ َُ َ َ ُْٰ ‫ام ا ْح َم َد‬ ‫بشری لک غل‬

“Good news for you, O Ghulam Ahmad.” (Tadhkirah [2009], p. 659)

Ali

َ ‫یَا َع ِل ُّی َد ْع ُھ ْم َو اَن ْ َص َار ُھ ْم َوزِ َر‬ ‫اع َت ُھ ْم‬

not a keeper over them.”

(Tadhkirah [2009],

p. 106-7; Barahin-e-Ahmadiyya Part III [English translation, 2014 edition], p. 389)

Man of security

“O Ali! Stay away from them, their helpers, and their harvest. Leave them and turn away from them.” (Tadhkirah [2009],

(Tadhkirah [2009], p. 381; Siraj-e-Munir, Ruhani

p. 272; Aina-e-Kamalat-e-Islam, Ruhani Khazain, Vol.

Khazain, Vol. 12, p. 31)

Messenger

Leader

“O leader! You are indeed the Messenger of God, pursuing the right path, sent down by the Mighty, the Ever Merciful.” (Haqiqatul-Wahi [English translation, 2018 edition], pp. 97-127; Tadhkirah [2009], pp. 84777)

Mujaddid: reformer “I have received the good news from the unseen that I am the one who is the mujaddid [reformer] and the guide of this religion.” (Tiryaq-ul-Qulub, Ruhani Khazain, Vol. 15, p. 132)

Muhaddath: Recipient of divine discourse

ُ َ ٌ ٌََ َ َْ ‫ان َت ُم َح ّدث اللہِ۔ فِ ْیک َم ّادۃ ف ُار ْوقِ َّیۃ‬

“You are a Muhaddath [recipient of divine discourse] of Allah. You have the essence of Faruq.” (Tadhkirah [2009], p. 130)

Muhammad bin Abdullah “It is not necessary for his (the promised one’s) name to be Muhammad bin Abdullah; rather, the hadiths mean that in the sight of God, his name would be Muhammad bin Abdullah because he would appear as reflection of the Holy Prophetsa.” (Izala-e-Auham, Ruhani Khazain, Vol.

ُ ْ ُ ‫َس َیقوْ ُل ال َع ُد ّو ل َ ْس َت ُم ْر َسلًا‬ “The enemy will say, ‘You are not a Messenger.’” (Tadhkirah [2009], p. 499)

Messiah sent to mankind

َْْ َ ‫یَا َم ِس ْی َح الخل ِق َع ْد َوانا‬

“O Messiah [of God] sent to mankind, who has been sent towards mankind, come to our rescue and save us with your intercession.” (Tadhkirah [2009], pp. 543-44; Dafi‘ul-Bala [English translation, 2015 edition], p. 15)

Heavenly Messiah “Heavenly Messiah descends from the skies.” (Izala-e-Auham, Ruhani Khazain, Vol. 3, p.

573)

The Promised Messiah

ْ ٰ ۡ ۡ َ ۤ َّ ٰ ۡ ۡ َ ۤ َّ ْ َۡ َ ‫ِانا ان َزلن ُہ فِ ۡی ل َ ۡیل ِۃ الق ۡدرِ۔ ِانا ان َزلن ُہ ل ِل َم ِس ْی ِح ال َموْ ُعوْ ِد۔‬

Muddathir: one wrapped up

َۡ​َ ُ َّ ۡ َُ َّ​َ َ َ ‫ٰۤیا ّی َہا ال ُم ّد ِثرُ ق ۡم فان ِذ ۡر َو َر ّبک فکبِ ۡر‬

“O you, the one wrapped up, stand up and warn [people against the coming calamities] and proclaim the greatness of your Lord.” (Tadhkirah [2009], pp. 57-63; Barahine-Ahmadiyya Part III [English translation, 2014 edition], p. 212)

Admonisher

ّ َ ْ َ َّ َ َْ ‫ِان َمآ ان َت ُمذکِ ٌر َو َما ان َت َعل ْی ِھ ْم بَ ُم َس ْی ِط ٍر‬

“You are only an admonisher and are

Manifestation of the Ever-Living One

ْ ْ ‫َمظ َھرُال َح ِ ّی‬

Ruhani Khazain, Vol. 17, pp. 421-28)

One on the right path and helper of truth

ْ ْ َْ ‫ان َت ُم ِص ْی ٌب َو ُم ِعی ٌن ل ِل َح ّ ِق‬

“You are on the right path and are a helper of truth.” (Tadhkirah [2009], p. 240; Izalae-Auham, Ruhani Khazain, Vol. 3, p. 402)

Holy and accepted of the Gracious One

ّ ‫ِانَّ ٗہ َط ّی ٌب َّم ْق ُبوْ ُل‬ ‫الرَ ْح ٰم ِن‬ ِ

“He is holy and accepted of the Gracious One.” (Tadhkirah [2009], p. 419) “Recipient of revelation and discourse.

“By God, I have been sent for your good and I swear by Allah that I am the recipient of divine revelation and discourse.” (Hujjatullah, Ruhani Khazain, Vol. 12, p. 223)

Caller unto faith

‫وہ وہں یمری رطح ی‬ ‫د� ےک انمدی‬ ‫فسبحان الذی اخزی الاعادی‬

p. 676)

Truthful “I am truthful and a reformer.

Opposing me is like poison and making peace with me will bring harmony.”

“May they be like me – callers unto Faith – Holy is He Who has confounded my foes.” (Durr-e-Sameen, [English Translation, 2008], p. 51)

One who is helped

(Hujjatullah, Ruhani Khazain, Vol. 12, p. 221)

ْ ْ َ َّ ‫ِانک ِم َن ال َمن ُصوْرِیْ َن‬

Spring rain [English translation, 2018 edition], p. 822)

Manifestation of signs

“You are one of those who are helped and are successful.” (Tadhkirah [2009], pp. 46570; Arba‘in, Ruhani Khazain, Vol. 17, pp. 379-85)

Illumined by Allah

“All praise belongs to God Who chose me to manifest [His] signs through me.”

ّٰ َ ‫ُمن ّوَ ُرالل ِہ‬

(Hujjatullah, Ruhani Khazain, Vol. 12, p. 165)

Manifestation of embodiments “The Promised Messiahas wrote an Arabic letter for tabligh to the scholars of Arabia, Syria, Baghdad, Iraq and Khorasan. In it, he declared himself mazharul baruzin [manifestation of embodiments] and the heir of the

1073)

Michael “Prophet Daniel named me Michael in his book, and in Hebrew, the word Michael means, ‘The one who is like God’.”

(Tohfah Golarhviyyah, Ruhani Khazain, Vol. 17, p. 61)

Prophet

َ ْ َ ْ ْ َ َّ ُ َ ‫يَاا ّي َها الن ِب ّيُ اط ِع ُموا ال َجائِع َو ال ُم ْعت ْر‬

“O Prophet, feed the hungry and the distressed.” (Tadhkirah [2009], p. 988)

Inheritor of prophets’ blessings “It is also gross ignorance to deny the existence of such inheritors [who receive blessings of prophets] and to contend that the profundities of prophethood are mere tales of the past which do not and cannot exist today, and that we do not have any example of them before us […]

On the contrary, their successors have appeared in every century, according to the need of the time. In this century, God Almighty has sent this humble one for the reformation of this age.” (Barakatud Dua [English translation, 2007 edition], pp. 35-37)

One who praises God and is honoured with signs

‫اناالواصف والموصوف‬ “I am an expresser of attributes; that is, it is my duty to praise God Almighty.

Moreover, my qualities have been described; that is, I have been blessed with prophecies and signs.” (Lujjatun-Nur, Ruhani Khazain, Vol. 16, p. 474)

Highly esteemed

َْ َْ َ ُ َْ ْ ‫ان َت َو ِج ْی ٌہ فِ ْی َحض َر ِت ْی۔ ِاخت ْرتک ل ِنف ِس ْی‬

(Tadhkirah [2009], p. 82)

(Compiled by Awwab Saad Hayat, Al Hakam)

Death for lies

ُّ َ​َ ِ‫انا َموْت الز ْور‬

“I am like death for lies.”

“Surely, the Promised Messiah and the Promised Mahdi they are waiting for is certainly you.” (Itmamul Hujjah, Ruhani Khazain,

“You have a high station in My presence. I have chosen you for Myself.”

“Illumined by Allah.” (Tadhkirah [2009], p.

Ruhani Khazain, Vol. 16, p. 473)

The Promised Mahdi

Vol. 8, p. 275)

“You are the manifestation of the EverLiving One.” (Tadhkirah [2009], pp. 500-1; Arba‘in,

“Surely, We sent it down on the Night of Destiny. Surely, We have sent it down for the Promised Messiah.” (Tadhkirah [2009],

“I am the spring shower.” (Haqiqatul-Wahi

3, p. 409)

p. 337)

“Security for you, O man of security.”

5, pp. 218-219)

ْ َ َ َّ َْ ‫اط ُم ْس َت ِق ْی ٍم۔‬ ٍ ‫ٰیس۔ ِانک ل ِم َن ال ُم ْر َس ِلین۔ َع ٰلی ِص َر‬

Prophets.” (Lujjatun-Nur, Ruhani Khazain, Vol. 16,

(Lujjatun-Nur,

28

Friday 19 March 2021 | AL HAKAM

How the Promised Messiah’s revelations, visions and dreams were recorded Ata-ul-Haye Nasir Al Hakam

Allah the Almighty sent Hazrat Mirza Ghulam Ahmadas of Qadian, who claimed to be the Promised Messiah and Mahdi.

He claimed to be the metaphorical second coming of Jesusas of Nazareth and the divine guide, whose advent was foretold by the Holy Prophet Muhammadsa.

Moreover, according to prophecies, he was granted the status of a prophet, but within the Quranic law.

In an era when people would assert that Allah did not speak to mankind anymore, Hazrat Ahmadas said that God had not ceased speaking to his servants.

He claimed that God spoke with him and not only spoke, but did so bountifully. He told the world that he experienced many revelations, visions and dreams from Allah the Almighty, which included many glad tidings and prophecies about many incidents that were to happen. Those glad tidings related to his victory, his Jamaat’s progress and divine protection amid severe opposition.

On 17 September 1906, Allah the Almighty revealed to the Promised Messiahas:

ّٰ َ َ ْ َ َ ْ ‫بَ َارك الل ُہ فِ ْی ِال َہا ِمک َو َو ْح ِیک َو ُر ٔویَاك‬

“Allah has placed blessings in your inspiration, your revelation and your dreams.” (Tadhkirah [English], p. 918)

Revelations and divine visions since a young age The Promised Messiahas had experienced divine visions and dreams since his early youth. He was also blessed to have seen the Holy Prophet, peace and blessings

of Allah be upon him, in divine visions.

(Tadhkirah [English], pp. 3-6)

This was a result of the Promised Messiah’sas strong connection and love with the Holy Prophetsa.

Revelation in regard to his father’s death In June 1876, prior to his father’s demise, the Promised Messiahas was foretold by Allah the Almighty in a dream that the time of his father’s death was near. He was in Lahore when he saw the dream, so he hastened back to Qadian. He found him ill, but did not expect that he would die the very next day. The next day, he received a revelation:

َّ َّ َ ‫الس َمآ ِء َوالطارِ ِق‬ ‫و‬

“We call to witness the heaven where all decrees originate and We call to witness the event which will happen after the setting of the sun.” (Tadhkirah [English], p. 30) Through this revelation, he was made to understand that this revelation was by way of condolence on the part of Allah the Almighty and that the occurrence to which it related was that his father would die after sunset. Accordingly, his father died the same day after sunset.

When he received the revelation from Allah concerning the death of his father, he was naturally worried. Thereupon, he received the second revelation:

َ ّٰ َ​َ ‫اف َع ْب َد ٗه‬ ٍ �‫ال ْی َس الل ُہ ِب‬

“Is not Allah sufficient for His servant?” (Tadhkirah [English], p. 31) After this, he started receiving revelations in abundance. In regard to this, he states: “On the one hand, there was his

Correspondence between the Promised Messiahas and Hazrat Mufti Muhammad Sadiqra, with regard to the publication of latest revelations

[Huzoor’s father] departure from this world, while on the other hand, I started experiencing a series of divine discourses with great intensity.” (Kitab-ul-Bariyyah [Baqiya Hashia], Ruhani Khazain, Vol. 13, p. 195)

During the days when he was writing Barahin-e-Ahmadiyya, he was bountifully blessed with divine words and many divine news were being manifested to him.

In March 1882, he received a revelation:

ْ ْ ْ َ​َ َ​َ ُ ُ ّ ُ ‫ق ْل ِانِ ْٓی ا ِم ْرت َوانا ا ّو ُل ال ُم ٔو ِم ِنی َن‬

“Say: ‘I have been commissioned and I am the first of the believers.’” (Tadhkirah [English], p. 56)

How the Promised Messiahas would record his revelations and inform others of them We find details of how the Promised Messiahas would record his revelations, visions and dreams and inform others about them in Hayat-e-Ahmad (Vol. 2, Part 1, pp. 87-89), and Tarikh-e-Ahmadiyyat (Vol. 1, pp. 193-194).

It was his routine that he would inform his close friends and guests who visited him about such divine information.

In Qadian, from the Hindus, he would narrate divine news and prophecies to Lala

Malawamal, Lala Sharampat Rai and Bhai Kishan Singh etc., while from the Muslims, he would tell Mian Jan Muhammad Sahib (an imam of a mosque) and some other Muslims who would come to Qadian.

Moreover, he would also inform others through letters, including Lala Bhim Sin, Hafiz Hidayat Ali Sahib and some others who had good relations with Huzooras and his family.

When the Promised Messiahas started experiencing divine discourse abundantly, he employed a roznamcha nawees (Daily Diary Scribe) in 1880-81. In this regard, the Promised Messiahas states: “A Pandit’s son, by the name of Sham Lal, who could write in both Devanagari and Persian, had been in my employment as a scribe of the daily diary. I used to make him write my revelations concerning the unseen matters in Devanagari and Persian before their fulfilment and then Sham Lal used to sign them.” (Barahin-e-Ahmadiyya, Part IV [English], p. 361)

This person did this work for quite a while, but when Pandit Lekh Ram visited Qadian, he influenced him to leave the job. Although he had to quit due to the religious influence of Lekh Ram, he used to come secretly for performing that task.

29

AL HAKAM | Friday 19 March 2021 Due to the fact that Huzoor’sas purpose for recording those revelations and living signs of Allah was to provide the final argument to all, he himself expelled him from the job. Huzooras then employed another Hindu Barahman, namely Kalia Bawa Das for this task.

Huzooras would not only ensure that those revelations and visions were recorded, but also continued to inform others regularly.

He would keep his close friends up to date through letters as well, in regard to his revelations and visions, especially to Mir Abbas Ali Sahib of Ludhiana.

Whenever Huzooras would send a letter to anyone in regard to his revelations or visions, he would also send a copy to Mir Abbas Ali Sahib as well and he would note down those revelations and visions in a register.

Notebook of revelations Huzooras had a personal notebook, in which he would note down the revelations, visions and dreams.

Hazrat Mufti Muhammad Sadiqra stated: “At night, the Promised Messiahas would always keep a notebook, pen and inkpot or a pencil near his bed, and upon receipt of any revelation, he would write it down on that notebook and would write a revelation on the same page many times, so there could not be any difficulty in correctly reading it in the morning because it would have been written during the dark at night.” (Zikr-e-Habib, p. 26) Hazrat Musleh-e-Maudra states: “Once the Promised Messiahas received the revelation:

َْ َ ّ ً ْ َ ‫ِانِ ْی َمع الْافوَ ِاج ٰا ِت ْیک �َﻐ َتۃ‬

“Meaning that, ‘I shall come to you suddenly with all My hosts’. [Tadhkirah (English), pp. 733-734]

“That same night, when the Promised Messiahas had this revelation, an angel came to me [in a dream] and said that the Promised Messiahas had this revelation tonight:

courage and said that last night, an angel told me that you had been revealed:

َْ َ ّ ً ْ َ ‫ِانِ ْی َمع الْافوَ ِاج ٰا ِت ْیک �َﻐ َتۃ‬

“But this was not mentioned in those revelations [given by Huzooras for publication].

“The Promised Messiahas stated, ‘This was revealed, but I forgot while writing [to give for publication].’

“Therefore, [when Huzooras] opened the notebook [of revelations, to confirm] that revelation was also present there.

So, the Promised Messiahas wrote that revelation as well, for publication in the newspaper.” (Roya-o-Kashuf Syedna Mahmud, pp.

7-8)

Hazrat Musleh-e-Maudra further stated: “It was 8 March 1907, when, at night, I was shown a notebook of revelations in a dream, about which someone said that it was the notebook of Hazrat Sahib’s revelations and it had written on it in a thick font:

ُ َّ ْ َ َ ً َ َْ َ ‫َع �سی ا ْن ت� َر ُھوْا ﺷ ْیﺌا ّو ُھوَ خی ٌر لک ْم‬

“‘It may be that you dislike a thing while it is good for you.’ Then the scene changed and I saw there was a mosque and people had created disturbance against its custodian [...] Meanwhile a person of white complexion came, who told me that there were three sorts of people related to the mosque; firstly, those who only offered prayers and were also good; secondly, those who were administratively responsible for the mosque, and thirdly, the custodian [...]

“The next morning, I told this dream to my father [the Promised Messiahas].

Upon hearing this, he became engaged in thought and stated, ‘Seeing a mosque [in a dream] suggests jamaat [congregation and community]; maybe some people of my Jamaat will oppose me. Let me write

this dream.’ So, I narrated the dream and he wrote it down in his notebook.

He wrote the date first and then wrote, ‘Mahmud’s dream’.” (Ibid, pp. 9-10) In regard to the notebook of revelations, we now present an excerpt from Al Hakam (Urdu), which states: “A revelation from God; 10 May 1908:

َ ّٰ َّ ُ َ َ ْ ُ َ ٰ َ ْ َّ َّ ‫ات ل َ ُہ ْم َجن ٌت ت ْجرِ ْی ِم ْن‬ ‫ِان ال ِذین امنوا وع ِملوا‬ ِ ‫الصال َِح‬ َْ َ ‫ت ْح ِت َہا الْان َہ ُار‬

“[‘Surely, those who believe and do good works, for them are Gardens through which streams flow.’]

“It was the blessed routine [of the Promised Messiahas] that when he would receive a wahi [revelation], vision or dream, no matter if it happened at any time of the night, he would note it down immediately. He always had a notebook with him. But while noting down [the revelations] in the notebook, he had never followed the sequence of pages and while opening the notebook during the night, whichever page would open first, he would note the revelation along with its date.

“The above-mentioned revelation has been found from the papers of the Promised Messiahas, which was noted down on a separate paper with his own pen.

“Hazrat Sahibzada Mian Bashiruddin Mahmud Ahmad Sahib[ra] is reading [nowadays] the notebooks of Hazrat Aqdasas. It is possible that there could be some more revelations that have not yet been published. Therefore, if any such revelation is found from the Promised Messiah’sas own writing, then, insha-Allah, members will be informed in this regard.”

(Al Hakam [Urdu], 2 June 1908, p. 5)

The aforementioned revelation can be found in Tadhkirah (English) at page 1,033.

Revelation during a rail journey Hazrat Mufti Muhammad Sadiqra, while mentioning an incident of 1891, when he accompanied the Promised Messiahas in a rail journey from Ludhiana to Amritsar, stated: “Once, while sitting in the train carriage, the Promised Messiahas said that he had just received a revelation. I do not remember what those words were. All we saw was that Huzoor’sas eyes were closed and we thought that perhaps he was feeling drowsy.” (Zikr-e-Habib, p. 13)

Revelations being revealed more than once Some revelations were revealed to him many times in the same wording. Hazrat Mufti Sahibra states that in this regard, Huzooras used to say: “The revelations which are revealed again and again have a distinct glory each time. For example, the revelation:

ّ َ َ َ َ ْ ‫ِانِ ْی ُم ِہی ٌن ّم ْن ا َر َاد ِا َھان َتک‬

“[‘I shall humiliate him who seeks to humiliate you’] has been revealed many times and each time, it has manifested in a unique way.” (Zikr-e-Habib, p. 151)

Gap between revelations Hazrat Mufti Sahibra states at another instance that the Promised Messiahas used to say: “On some days, I receive several revelations, one after the other and with great intensity, and a series of revelations initiates, while on other days, there is such silence [in terms of receiving revelations] that I begin to reflect over the cause for such a silence.

“There came a time during the life of the Holy Prophetsa when people assumed that divine discourse had seen Continued on next page >>

َْ َ ّ ً ْ َ ‫ِانِ ْی َمع الْافوَ ِاج ٰا ِت ْیک �َﻐ َتۃ‬

“In the morning, Mufti Muhammad Sadiq Sahib asked me to go inside and bring the latest revelations in writing, which had descended upon the Promised Messiahas. Mufti Sahib had assigned me this duty and I used to bring the latest revelations of the Promised Messiahas in writing and hand it over to Mufti Sahib so that he could publish them in the newspaper. That day, when the Promised Messiahas gave the revelations in writing, he forgot, in a hurry, to write the revelation:

َْ َ ّ ً ْ َ ‫ِانِ ْی َمع الْافوَ ِاج ٰا ِت ْیک �َﻐ َتۃ‬

“When I read those revelations, out of respect, I did not have the courage to say anything to the Promised Messiahas in regard to this. I also did not want to consider whatever I was told [by the angel] as wrong. In that situation, I would approach the door [to Huzoor’s room] but would then return. I repeated this many times, when eventually, I gathered some

Publication of the Promised Messiah’sas revelations in Al Hakam

30

Friday 19 March 2021 | AL HAKAM << Continued from previous page

its cessation. Thereupon, the disbelievers started mocking by saying, ‘Now God is angry with Muhammad[sa].’ God Almighty then responded to this in the Holy Quran as:

ُّ َ َ ُ َ َ َ َّ ‫َو الض ٰحی۔ َو ال ۡی ِل ِاذا َس ٰجی۔ َما َو ّد َعک َر ّبک َو َما ق ٰلی‬

“By the growing brightness of the forenoon, and [by] the night when it becomes still, Thy Lord has not forsaken thee, nor is He displeased [with thee].”

[Surah al-Duha, Ch.93, V.2-4]

“This means that although day rises and is followed by night automatically, and then after that, the light of day emerges again, it has nothing to do with the pleasure or anger of God Almighty.

Neither does the rise of a day mean that God Almighty is pleased with His servants, nor does the coming of night mean that God Almighty is angry with His servants.

“In fact, by witnessing this interchange, every wise person can understand that this is in accordance with the fixed laws of God Almighty and this is His sunnah, that night comes after day and day rises following nightfall.” (Zikr-e-Habib, pp. 163-164)

Publication of Huzoor’s revelations and visions Most of his revelations and visions were published during his lifetime in his diaries, books, announcements and through newspapers and magazines.

When Jamaat-e-Ahmadiyya’s first ever newspaper, Al Hakam (Urdu) was launched, it served greatly in recording Huzoor’sas revelations and visions on a regular basis. Through Al Hakam, the latest revelations of the Promised Messiahas got published instantaneously.

Then the newspaper Badr joined in sharing the sacred responsibility of publicising the blessed revelations Huzooras would receive.

Hazrat Mufti Muhammad Sadiqra states that the Promised Messiahas used to say: “These newspapers, Al Hakam and Badr, are my two ‘arms’. They immediately publish the revelations to [other] countries and become witnesses.” (Zikr-e-Habib, p. 151) Both of these newspapers rendered great services in those early days and served to spread Huzoor’sas revelations and visions to members of the Jamaat and opponents as well.

Regarding the revelations and divine visions of 1898, Hazrat Sheikh Yaqub Ali Irfanira states: “In 1898, he [the Promised Messiahas] continued to experience revelations, divine visions and dreams from the Almighty Allah and all those revelations and divine visions comprised of glad tidings and warnings in the form of prophecies. In most of those revelations, future incidents were foretold in regard to him [Huzooras] and his Jamaat […]

“It is among the many blessings of Allah the Almighty on me that I had published those revealed glad tidings, after hearing them directly from Hazrat [the Promised Messiahas], in Al Hakam generally and

some in Maktubat-e-Ahmadiyya. For this, all praise belongs to Allah!” (Hayat-e-Ahmad, Vol. 5, Part 1, pp. 205-206)

Al Hakam (Urdu) published a letter of Hazrat Mufti Muhammad Sadiqra, in which he appreciated Al Hakam’s services in spreading the Promised Messiah’sas message.

In that letter, Hazrat Mufti Sahibra said that many great tasks were being accomplished through this useful paper, including showing the world miracles and wonders by publishing the revelations of the Promised Messiahas and by conveying his pure sayings to people living in distant lands. (Al Hakam [Urdu], 17 September 1902, pp.

6-7)

Hazrat Sheikh Yaqub Ali Irfanira (Editor Al Hakam) and Hazrat Mufti Muhammad Sadiqra [Editor Badr] would ask Huzooras regarding new revelations so they could be published in these newspapers. Then, the Promised Messiahas would inform them about the new revelations and they would write back to Huzooras for final checking of those revelations, before the publication.

We find a similar kind of letter, dated 5 June 1906, by Hazrat Mufti Muhammad Sadiqra, in which he requested Huzooras, “The final draft of the newspaper will be prepared today [5 June 1906]. If there is any new revelation, please do inform.”

In that letter, he also referenced two visions of Huzooras, which he had been told previously, for seeking the final approval for publication.

In reply, Huzooras wrote his latest revelations of 5 June 1906, at the bottom right of the same letter, which were as

follows:

ُ ْ َّ ً َ ّٰ ٰ ْ َ َّ ٌّ َ َ ْ ُ َ ‫مآار ِسل ن ِبی ِالا اخ‬ ‫زی ِب ِہ الل ُہ قوْمالا یُ ٔو ِمنوْ َن‬

“No prophet has been sent, except that Allah has humiliated on his account those who do not believe.” (Tadhkirah [English], pp.

860; Badr, 7 June 1906; Al Hakam, 10 June 1906)

ُ ‫الرُ ْو َح َع ٰلی َم ْن ّیَ َش‬ ّ ‫یُ ْل ِقی‬ ‫آء ِم ْن ِع َبا ِد ٖه‬

“God sends down His Spirit of prophethood on whomsoever He wills from among His servants.” (Tadhkirah [English], pp. 860-861; Al Hakam, 10 June 1906)

� ‫دخا یک ��ی��� اور دخا یک � ےن � �ا اک م ی‬ ‫�ا‬

“What a high design has been accomplished by God’s feeling and His Seal.” (Tadhkirah [English], pp. 860-861; Al Hakam, 10 June 1906)

Then, we find another paper which has a revelation written on it, in Huzoor’sas own handwriting. It includes the revealed words:

َ ّ ‫ِانِ ْی َم َعک یَا َم ْس ُر ْو ُر‬

“Surely, I am with you, O Masroor [happy one].” (Tadhkirah [English], p. 1016)

Compilation of Tadhkirah The compilation of the revelations and visions of the Promised Messiahas took place during the time of Hazrat Muslehe-Maudra and it was published in 1935, under the title of “Tadhkirah”.

In 1938, Hazrat Musleh-e-Maudra found another notebook of the Promised Messiahas, which included his revelations and visions, dated between 17 August and 21 December 1894. It included the revelation “Daagh-e-Hijrat” (“The stigma

Adopt good deeds

Tadhkirah, a collection of the revelations, dreams and visions of Hazrat Mirza Ghulam Ahmadas

of migration”) under the date of 18 September 1894.

Hazrat Musleh-e-Maudra mentioned this notebook in his Friday Sermon of 19 August 1938. He stated that as per his knowledge, those revelations were not yet published. (Al Fazl, 31 August 1938) When the fourth edition of Tadhkirah was scheduled to be published, Hazrat Khalifatul Masih IVrh instructed Nazarate-Ishaat to include the revelations present in the above-mentioned notebook. The revelations of this notebook can be found in Tadhkirah (English) from pages 336349.

It is not a matter of pride for a person to be happy in that, for instance, they do not commit adultery or have not committed murder or theft. Is it a virtue that they take pride in avoiding bad deeds? The fact is that they know if they steal, their hand will be cut off, or they will go to prison under the current law.

According to Allah the Almighty, Islam does not want a person to merely abstain from evil deeds; rather, one cannot continue to live a spiritual life unless they adopt good deeds after abandoning the bad ones.

Virtues are like food. Just as someone cannot live without food, a person is nothing unless they do not adopt goodness.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 4, p. 653 [new edition])

31

AL HAKAM | Friday 19 March 2021

100 Years Ago...

God’s promises to the Latter-Day Messiah and efforts to spread Islam in Great Britain Al Fazl, 17 February 1921 The news of an auspicious occasion held on Sunday, 6 February 1921, at a special place in London called Putney, has reached the corners of the earth through the Reuters [News] Agency. The Ahmadiyya Jamaat has bought a spacious house and purchased a large piece of land to build a mosque there [in London]. Owing to the grace and blessings of Allah the Almighty, it can be called a permanent markaz (centre) for the spread of Islam in Europe.

The report of the proceedings of this event will be published when we receive more details. At the moment, we only have the Reuters telegram in front of us, which was published in the previous issue.

We have come to learn through [this telegram] that the inauguration ceremony of the Ahmadiyya mission was held at the premises of the new house in the presence of a well-attended gathering of Indian and non-Indian Muslims and European new converts to Islam.

The speech delivered by Chaudhry Fateh Muhammad Sayal Sahib on this occasion has been summarised [in the said telegram], which states that he presented the Ahmadiyya Jamaat as a ray of hope for establishing peace and harmony between Britain and India. Moreover, he expressed hope that God willing, the people of the British Empire would eventually become true Muslims and as a result, the thinking of black-white racism and nationalism would no longer remain among them.

This will certainly be something out

of the ordinary for the people of England.

The only hope for real peace and harmony between India and Britain is the Ahmadiyya Jamaat. However, those people who are familiar with the rules and standards of our Jamaat and are aware of the conduct of our Community; they must have fully realised, at a time when India is going through a political storm, how peaceful our Jamaat is and how peace-promoting its principles are.

Those who are acquainted with the said conditions can easily gauge that the foundation of unity and peace between Britain and India can only be laid on the principles presented by the Ahmadiyya Jamaat and only this very foundation can prove to be long lasting and stable.

Be that as it may, this is the reality which the world will spontaneously witness and ultimately recognise in the future.

Now, the matter I would like to draw your attention to is the sincere hope of Chaudhry Fateh Muhammad Sayal Sahib that the British Empire would one day become a Muslim Kingdom.

There is not a shadow of doubt that given God’s promises to the Promised Messiahas, this hope is not an unrealistic hope. It will certainly be fulfilled and achieved at a much greater level than expected, insha-Allah.

However, the question is, when will it be fulfilled and who will take part in it?

Every Ahmadi should ask themselves and answer this [question]. If you have a longing [Ahmadis] that is making you anxious to bring all the countries under

the banner of Islam; if you have a passion that is steaming profusely to convert all the empires to Islam; if there is such zeal in your hearts that makes you prepared not only to sacrifice your wealth, but also your life for the sake of Islam, then blessed are you and blessed are your hopes. However, if you are not in such a state, i.e. you have no passion and zeal in you, then excuse my words but you are not of the ones who will witness the fulfillment of these promises of God Almighty which were given to the Promised Messiahas and which light up our faces with joy and happiness when we hear about them.

Those blessed persons will be other than you, who will sacrifice everything for religion and will then witness the fulfillment of God’s promises. They will come after you and leave you behind.

By the grace and mercy of God Almighty, the opportunity we have in our hands to serve religion is a very blessed one.

Owing to Hazrat Khalifatul Masih II[ra], our trivial efforts are yielding such great results that we are embarrassed to call them the results of our own efforts. However, if we further expand our efforts and endeavours and every Ahmadi engages in the service of religion, then an extraordinary revolution can come within a short period of time and Ahmadiyyat can achieve recognition the world over.

Think about the effort that was carried out to build a house of God in London last year. The very first event in this regard has

been so significant that the Reuters [News] Agency has considered it necessary to spread its news to distant countries. Consequently, the name of the Ahmadiyya Jamaat reached millions of people.

This shows that as we expand our tabligh efforts in foreign countries, our Jamaat will become more and more prominent and new means will continue to emerge to make our tabligh successful.

Thus, O followers of [Prophet] Ahmad’sas Jamaat! Rise and show the world that you have vowed to put religion before the world, not only by word of mouth but with every fibre of your being and that you are practically fulfilling it.

Behold that brother of yours, who has left his home, wife and children and is living in London to spread the word of God. An announcement has been printed and circulated through him to millions of people that the day is nigh when the British Empire will become a true Kingdom of Islam. Since he did not publish it on his own behalf, but on the basis of God’s promises to the Promised Messiahas, this announcement will be considered as the Promised Messiah’sas.

Thus, you should prove it to be true and [exert every effort] to bring forward that day which has been mentioned, as fast as you can. If you stand up for the service of religion, remember that the succour and help of God Almighty will be with you and you will surely succeed.

Hence, those brothers who have the ability to carry out tabligh in foreign countries, should stand up, get ready and fully prepare and present themselves to Hazrat Khalifatul Masih II[ra]. The rest of the brothers, where they continue to carry out tabligh in their respective places, should also pay heed to provide the financial needs of the Jamaat.

If our entire Jamaat devotes itself to the service of Islam with all its zeal and energy, then with the grace of God, under the guidance of Hazrat Khalifatul Masih, very delightful and positive results can be achieved. May God Almighty grant us the strength to do so. Amin.

(Translated by Al Hakam from the original Urdu in the 17 February 1921 issue of Al Fazl)

An old scene of London

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Friday 19 March 2021 | AL HAKAM

The Promised Messiah’s love for the Holy Prophet, in light of his visions and dreams immediately.

“When he finished eating it, I noticed that the blessed chair of the Holy Prophetsa had risen much higher and the countenance of the Holy Prophetsa began to shine forth like the rays of the sun, which was an indication of the revival and progress of Islam. While watching this display of light, I woke up.” (Tadhkirah p. 5-6;

Jazib Mehmood Student Jamia Ahmadiyya Ghana

The love that the Promised Messiahas had for the Holy Prophetsa is well known and evident through his writings and actions.

His continuous defence for the honour of the Holy Prophetsa proves as such.

However, Huzooras received affirmation and acceptance of this love in the heavens as well. Allah the Almighty showed Huzooras such dreams and visions that one’s heart wonders at the degree of love exhibited by this servant of Allah for His Seal of all the Prophets. These dreams and visions give a new perspective to this love.

This article intends to put to the readers some of the dreams and visions of the Promised Messiahas that Huzooras described to his Jamaat. Of course, it must be understood that when friends converse, not all their conversations are made public.

Huzooras presented some accounts of his divine visits as a source of constant spiritual uplift for his followers, to inspire them to follow his example and create the love of the Holy Prophetsa in their hearts as well.

All references from the English rendering of Tadhkirah, the compilation of the divine revelations, dreams and visions vouchsafed to the Promised Messiahas, are taken from the 2019 edition published in the UK. It is remarkable that the first time Huzooras was visited by the Holy Prophetsa, Huzooras was barely 30 years old. This shows how far back this love and obedience went.

Huzooras describes his dream in his own words. He says: “In 1864 or 1865, when this humble one was in his early youth and still pursuing studies, I saw Hazrat Khatamul-Anbiya, peace and blessings of Allah be upon him.

“At that time, I had in my hand a religious book that I felt was of my own authorship. Upon seeing the book, the Holy Prophet, peace and blessings of Allah be upon him, enquired from me in Arabic, ‘What have you named this book?’

I submitted, ‘I have named it Qutbi’.

“The interpretation of this name has now come to my mind on the publication of this well-publicised book [i.e., Barahine-Ahmadiyya] – that it is a book which, in its reasoning and arguments, is firm and unshakeable, like the polar star. Presenting the firmness of the contents of this book, I have issued a challenge and announced the award of a prize of 10,000 rupees [for

Barahin-e-Ahmadiyya Part III [English translation, 2018 edition], pp. 217-218)

In 1876, Huzooras saw this vision: “After the Maghrib prayer, while I was fully awake, I was overtaken by a slight numbing of my faculties […] and had a wonderful experience. First, there was a sound of some people walking fast […] and then five very dignified, holy and handsome personages came into my vision. They were the Holy Prophet, may peace and blessings of Allah be upon him, Hazrat Ali, Hasan, Husain and Fatimah al-Zahra, may Allah be pleased with all of them. “[…] I saw that Ali, may Allah be pleased with him, showed me a book and said, ‘This is a commentary on the Quran which I have compiled and which God has commanded I should give to you.’

I stretched forth my hand and took the book.

“The Holy Prophet, peace and blessings of Allah be upon him, was looking at me and heard what Alira had said but did not himself speak as if he was saddened on account of some of my sorrows. When I saw him in my vision, his countenance was the same as I had seen previously. The whole building was lit up with his light.

Holy is Allah Who is the Creator of light and of illumined personages!” (Tadhkirah pp.

26-27; Barahin-e-Ahmadiyyah Part IV, pp. 379-380; Aina-e-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, p.

550)

anyone who might be able to refute it].

“In short, the Holy Prophetsa took that book from me. The moment the blessed hands of the Holy Prophetsa touched the book, it became an attractive and lovely fruit resembling a guava, but as large as a watermelon. When the Holy Prophetsa started cutting it into pieces to distribute, it yielded so much honey that his blessed hand and forearm began to drip with it.

Then a dead body that was lying outside the door came to life, as a miracle of the Holy Prophetsa and came and stood behind

me. My humble self was standing before the Holy Prophetsa as a supplicant stands before a ruler. The Holy Prophetsa was occupying his chair in great glory and majesty, and with a display of authority, as if he was a great champion.

“To summarise, the Holy Prophet, peace and blessings of Allah be upon him, handed over to me a piece of the fruit so that I might give it to the newly revived person, and he bestowed upon me all the remaining pieces. I gave that one piece to the revived person, which he ate

Again, in 1882, Huzooras saw this dream: “I was occupied in writing something one night and then went to sleep and [in my dream] I saw the Holy Prophet, peace and blessings of Allah be upon him, and his face was bright like the full moon. He came close to me and I felt as if he wished to embrace me. So he embraced me and I saw that rays of light proceeded from his countenance and entered into me. I felt these rays were like palpable light and I believed that I was seeing them not only through my spiritual sight, but also with my physical eyes.” (Tadhkirah, pp. 55-56; Aina-e-

Kamalat-e-Islam, Ruhani Khazain, Vol. 5, p. 550)

Continued on next page >>

33

AL HAKAM | Friday 19 March 2021

WHY I AM HAPPY My heart possesses three joys that are enough for me in this world and the Hereafter: The f irs t is that I have found the tr ue God. He is cert ainl y God , t owa rd s Who m, wh en prostrating, ev er y f ibr e [o f o ne’s bo dy ] pro stra te s lik e the pro stratio n o f a pe rso n w ho truly re co gnis es Go d .

The s econd [joy ] is that I hav e ex pe r ien ced Hi s p le as u re regar ding m ys elf an d have wi tne ss ed H is lo ve that is saturated wi th H is m ercy .

Thi rdly, I have wit nes se d and ex per ie n ce d th at He is the All -K now ing and is pe rfe ctly Merci fu l – one merc y i s genera l whil e a not her is s pec ial fo r tho se who are lost i n Him . And He is the All -Powe rfu l – pa in inf lic ted in Hi s c aus e s hou ld be comfo rt, f or He can change [th e s itua t ion] i n an i ns ta nt . The se thre e attri but es ar e a mea ns of gr e at joy fo r His wors hip pe rs. as

(Hazrat Mirza Ghulam Ahmad , Tash-heez-ul-Azhan, 1906)

<< Continued from previous page

In 1892, Huzooras recounted a dream he had while writing Aina-e-Kamalat-e-Islam (The Mirror of the Excellences of Islam).

After describing the first part of the dream, Huzooras described his encounter with the Holy Prophetsa. It is a stark example of the closeness between the Promised Messiahas and the Holy Prophetsa. Huzooras says: “[…] I looked up and saw the Holy Prophet, on whom be the peace and blessings of Allah, standing on a large terrace near our gathering as if he had been strolling there […] I had not noticed him before but on looking closely now I saw that he was holding the book Aina-e-Kamalate-Islam in his hand. At the place that I have mentioned, which appears to have been printed already, he had placed one of his blessed fingers at the spot where his praise was mentioned and his pure, effective and high teachings were set out, and another finger at the place where the qualities and the truth and loyalty of his Companions, may Allah be pleased with them all, were set out. He was smiling and said: َ

َ ٰ ْ َ ٰ ‫ھذا � ِ ْي َوھذا لِأ�حَاب ِ ْي‬

“That is, ‘This is in my praise and this is in praise of my Companions.’” (Tadhkirah, pp. 270-271, Aina-e-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, pp. 215-217)

The Promised Messiahas once stated: “I saw in my dream once that two well-fed horses were tied in front of our outer house. They appeared to be Arabian horses. Then [I saw that] the Holy Prophet, on whom be the peace and blessings of Allah, was riding one of the horses and I was riding the other. We moved on fast like cavaliers and there was no slackness in our speed. Then I woke up.” (Tadhkirah, p. 1110) When the Promised Messiahas was in

Sialkot, he used to teach Lala Bhim Sin, who was a Hindu. One day, when the Promised Messiahas got up in the morning, he narrated this dream to Lala Bhim Sin: “Last night in my dream, I saw the Holy Prophet, on whom be the peace and blessings of Allah. He took me to the Divine Presence where I was bestowed something and was directed to distribute it to the whole world.” (Tadhkirah, p. 1121; Sirate-Ahmad by Maulvi Qudratullah, p. 151, narration no.

66)

There are at least seven other such meetings narrated by the Promised Messiahas, but their mention would prolong this article. (For further reading, please

see Tadhkirah, pp. 273-274, 290-291, 520-521, 521-522, 834, 1052, 1092-1093)

It is worthy of note that the followers of the Promised Messiahas also found the love of the Holy Prophetsa by following the guidance of the Promised Messiahas.

Hazrat Khalifatul Masih Ira states that before taking the bai‘at (pledge of allegiance) at the hands of the Promised Messiahas, he only used to see the Holy Prophetsa in dreams. However, after accepting the Promised Messiahas, he now saw the Holy Prophetsa in a state wakefulness. (Hayat-e-Nur, p. 194) This is a great testimony to the truthfulness of the Promised Messiahas, as well as his claim of being a follower of the Holy Prophetas. The following revelation of the Promised Messiahas proves this. Allah the Almighty addressed Huzooras and said:

َّ َ َّ َ ُ َّ َ َّ َ ُ ْ َ َ َ ُّ ُ َ ‫اللہ َعل ْی ِہ َو َسل َم ف َت َب َارك َم ْن َعل َم‬ ‫کل بر� ٍۃ ِمن محم ٍد صلی‬ َ‫َو�َ َع َّلم‬

That is, “Every blessing is from Muhammad, peace and blessings of Allah be upon him.

So blessed is he who has taught and he who has been taught.” (Tadhkirah, p. 59)

34

Friday 19 March 2021 | AL HAKAM

Hazrat Mufti Muhammad Sadiq’s letter on the brilliance of Al Hakam Al Hakam (Urdu), 17 September 1902 As Al Hakam enters the fourth year since its launch in English in 2018, we include herewith a letter of Hazrat Mufti Sahibra about the urdu Al Hakam “‘The Al Hakam newspaper’ – Under this heading, we are publishing a letter from Mufti Muhammad Sadiq Sahib, may Allah protect him. We have received, and continue to receive, so many letters at various occasions about Al Hakam, that if we compile all of them, they could, without any exaggeration, form a large book. But we rarely publish these [letters] because firstly, it should not appear as selfappreciation and secondly, the services which are appreciated in those [letters] neither were, nor are, due to any personal characteristic or striving of the editor of Al Hakam.

“In fact, it was and is the sheer grace of God that He accepted service from his humble servant and granted me the opportunity to render such services. So, Allah the Almighty alone is worthy of all kinds of praise.

“We accept whole-heartedly that we could not render any service to the nation [Jamaat] or the country, which is the reality. Although there is a heartfelt desire that we do something which negates our shortcomings and sloth, the fulfilment of this desire is dependent upon Allah the Almighty’s grace.

“So, we are publishing this letter only as a means of mentioning God’s grace and bounties and also so that perhaps, by realising the need of Al Hakam, our Hazrat Mufti Muhammad Sadiqra (1872-1957)

The Al Hakam newspaper The prophet of Allah the Almighty [the Promised Messiahas] is busy nowadays in writing a book, named Nuzul-ul-Masih.

At the outset, it began as a small ishtihar [announcement] to warn Allah’s creation from the upcoming and already existent wrath of God. Then this announcement grew in size, upon the disclosure of Pir Golarhvi’s secret that he had published a deceased’s drafts with his own name.

But later, with a passion of sympathy for those who abuse him day and night and declare him an infidel, God’s truthful

nation [Jamaat] ponders upon those practical suggestions which are necessary for its [Al Hakam’s] steadfastness and strength.

“As Mufti Sahib always has had a special love and connection with Al Hakam, which is because it is the trustee of the pearls and sayings of the sadiq [truthful one] of God – the Promised Messiahas – for this reason, due to his passion, he has, from time to time, sent his letters of thankfulness about Al Hakam.

“After reading this letter of gratitude from Mufti Sahib, I recalled an old letter of Mufti Sahib, when Al Hakam’s pace was rather slow, i.e. [when it was published] every 15 days and only spanned eight pages of text. In that letter, Mufti Sahib mentioned a dream he saw regarding Al Hakam, which was published in Al Hakam of 27 March 1898. For the interest of readers, it becomes necessary for it to be mentioned here.

“Mufti Sahib writes that a few days ago, he had a dream that Al Hakam was on his table, as if a

prophet intended to complete this book with all kinds of arguments and statements, so that it may be presented for the guidance of the people. Therefore, it was deemed necessary for the completion of this book that a list of those signs also be mentioned that have been manifested at the hands of Hazrat Hujjatullah [the Promised Messiahas] by now.

For this, I was commanded to gather some signs from miscellaneous books and sources, make a [collective] record of it and then present to the Promised Messiahas so that I too may earn reward in this jihad of the pen. In regard to this, I needed to seek help from old issues of Al Hakam. I requested the Al Hakam office to provide

postman or someone had placed it there.

It had a green page. When he picked it up and opened it, it happened to be a huge newspaper on a long and wide page, just like the Civil and Military Gazette and published in a very neat and beautiful Urdu font.

“This dream, by the grace of God, has been fulfilled to an extent. If Allah the Almighty wills, it will be fulfilled in its literal meaning as well.

“Now, we will publish the [recent] letter of Mufti Sahib.

We hope that the Jamaat pays attention to it.”

[Editor Al Hakam, Hazrat Sheikh Yaqub Ali Irfanira]

all files and I started going through them.

Although, at the time, my only concern was the above-mentioned purpose, but while going through the pages, my attention would be drawn towards a specific headline and then another. This record had a strange impact on my heart.

Upon seeing those columns, the archived history of those years of this divine community, spontaneous words of gratitude and prayers for the editor of Al Hakam emerged in my heart.

At the end of 1890 or the beginning of 1891, I had the privilege to do bai‘at at the hand of the Promised Messiahas and be included among his followers. Since then, it has been my routine to make a note, write

and compile his [the Promised Messiahas] sacred sayings in my pocketbook and then send them to my friends and well-wishers in Kashmir, Kapurthala, Ambala, Lahore, Sialkot, Africa and London, which enables members to rejuvenate their faith and proves to be s source of reward for me.

In Lahore, for a long time, the situation was such that whenever members could hear that I had returned from Dar-ulAman [Qadian] they would gather at a place with great yearning and dedication and surround me, just like honey bees surround honey. Then I would provide them that spiritual sustenance, which I had brought from my Imam, and satisfy their thirsty souls with that sweet water in such

35

AL HAKAM | Friday 19 March 2021 a way that their [spiritual] thirst would increase and their loving souls would feel invigorated with passion and love for their beloved. This was the case with devotees of all places.

Then, Allah the Almighty enabled a man of God, Sheikh Yaqub Ali, to start a weekly newspaper in support of this movement to fulfil the immense need of the nation [Jamaat]. So, this newspaper started publishing in Amritsar, but within three months, came to its real centre of Qadian.

It was a must that this organ [Al Hakam] partake of the [assistance in] financial difficulties of the nation [Jamaat] and the way it participated in this does not need any description at the given time as I intend not to write its history here, but only express my appreciation.

Through all fresh news of Jamaate-Ahmadiyya, this newspaper has been serving the Jamaat in a beneficial and helpful way.

[It is accomplishing many tasks including] showing the world miracles and divine signs, by publishing the revelations of the Promised Messiahas beforehand, keeping the Jamaat up-to-date regarding all Ahmadi institutions – e.g. magazines and madrassas – conveying the pure sayings of the Promised Messiahas to the people living far away, keeping a record of the Jamaat’s news, responding powerfully to onslaughts of opponents of Islam, conveying to the Jamaat the spiritual prescriptions of Hazrat Maulvi Nuruddin Sahib, archiving

old letters of Hazrat Imam [the Promised Messiahas], informing the government from time to time regarding the local needs of the city of Qadian, announcements of Jamaat-e-Ahmadiyya’s publications and presenting to the Jamaat the powerful sermons of Hazrat Maulvi Nuruddin and Maulvi Abdul Karim Sahib. In short, many tasks are being accomplished through this newspaper, all to display the majesty of this Jamaat to the opponents and to please members [of the Jamaat].

Despite these characteristics, the newspaper has not yet reached its peak by removing its flaws and everything in this world happens in stages. But I hope that as the community has valued it as per its affordability and Sheikh Sahib, the editor, has informed readers in regard to this from time to time, in this way, in the future as well, by progressing, it will gradually become a wonderful organ of this Jamaat.

I pray that Allah the Almighty may nourish this timely tree – which has been planted with good intentions – with the rain of His mercy and He may make it such and spread it so much that hundreds of thousands of people, who were erstwhile troubled by the pain of sin, should get comfort and happiness under the cool and kind shadow of its leaves. Amin.

(Muhammad Sadiq)

The very first issue of Al Hakam, dated 8 October 1897

(Translated to English by Al Hakam from the original Urdu in Al Hakam [Urdu] in its 17 September 1902 issue)

The Limitless God and His creation Although the unwise philosophers put forth every effort to confine the creation of heavenly and earthly bodies within their science i.e. known physical laws and tried to establish the cause of every creation, the truth is that they have utterly failed to do so. Moreover, the information they have compiled as a result of their physical research is quite imperfect and incomplete. It is for this very reason that they have not been able to stick to their theories and there have always been changes in their self-created ideas and it is not known how many more [changes will be observed] in future. Since their research is entirely centered on their own reason and presumptions and they receive no help from God, they cannot come out of darkness.

(Hazrat Mirza Ghulam Ahmadas, Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, p. 281)

36

Friday 19 March 2021 | AL HAKAM

Like water for a tree What it means to read Al Hakam Jazib Mehmood Student, Jamia Ahmadiyya Ghana

By the grace of Allah, the weekly Al Hakam is entering its fourth year of publication since its relaunch back in 2018. It felt appropriate that a small piece be written to commemorate the occasion.

The Al Hakam newspaper enjoys the unique honour of being the very first newspaper the Ahmadiyya Muslim Jamaat published back in 1897. Today there are 122 Jamaat magazines, newspapers and newsletters, published in 26 languages (Al Hakam, 9 August 2019, issue 73, p. 7). They all came after this first seedling was planted.

A young able companion of the Promised Messiahas, Hazrat Sheikh Yaqub Ali Irfanira started the paper on his dime.

He had worked for several newspapers and was yearning for the Jamaat’s own paper.

In 1897, he wrote to Huzooras with the idea, but Huzooras replied, “We have no experience in this. [We] need a newspaper but our Jamaat is an impoverished Jamaat.

It cannot bear the financial constraint. If you can issue it based on your experience,

Hazrat Sheikh Yaqub Ali Irfanira

you may do so. May Allah bless this [endeavour].” (Hayat-e-Ahmad, Vol. 4, pp. 542543; Tarikh-e-Ahmadiyyat, Vol. 1, p. 641)

Hazrat Sheikh Sahibra started Al Hakam himself and served as its editor.

Even though the Jamaat could not fund

it or own it in any way at the start (there wasn’t really a formal community as we know it at the time), he devoted the paper for the Jamaat’s cause.

The first issue came out on 8 October 1897. It was first published in Amritsar, but the next year, in 1898, it shifted to Qadian and was published from there every week. At the time, this was no small feat, especially for a small village like Qadian.

Since many companions of the Promised Messiahas were unable to stay in Qadian with him for long, Al Hakam was the first platform through which they could keep up with the news in Qadian, divine revelations and speeches, announcements and words of guidance of the Promised Messiahas.

Any new revelation, prophecy or incident that happened during the week would be included in the paper that very week. The editor – who had a very fast hand – would stay with the Promised Messiahas and write down everything that Huzooras used to say in gatherings and even on walks. Huzooras also penned articles for the paper himself.

Thus, the paper became the keeper of the early history of the Jamaat. In later years, this greatly helped in compiling Malfuzat, the compilation of the sayings and discourses of the Promised Messiahas, which makes several volumes. Tadhkirah, the compilation of the dreams and revelations of the Promised Messiahas was also greatly helped by this paper.

This was only possible because of this paper and the Badr newspaper, which later adopted the same strategy.

It played such a pivotal role for the early and later Jamaat that Huzooras affectionately called Al Hakam and its younger sibling, Badr, the two arms of the Jamaat. (Malfuzat, Vol. 4, p. 292; Silsila-eAhmadiyya, Vol. 1, p. 80)

Huzooras was personally fond of newspapers and magazines. Huzooras used to read many papers daily and had even written for some of them. (Seerat Masihe-Maud by Hazrat Yaqub Ali Irfanira, p. 71)

Naturally, Huzooras had a very high regard for the Jamaat’s papers. By 1902, the newspapers were widely read and had become spokespersons of the Jamaat.

Huzooras called the editors of Al Hakam and Badr and advised them to be careful of what they printed in their papers.

(Malfuzat, Vol. 2, pp. 478-479)

Sometime after the death of the Promised Messiahas, however, the paper had trouble staying afloat due to the financial situation of the Jamaat and was eventually shut down.

It was during the time of Hazrat Musleh-e-Maudra that Al Hakam was relaunched once again – to his great pleasure. Following his father’s footsteps, Hazrat Musleh-e-Maudra also used to read newspapers without fail and attributed this habit to the Promised Messiahas.

(Khutbat-e-Mahmud, Vol. 16, p. 36)

So when Hazrat Sheikh Yaqub Ali Sahib Irfanira revived the newspaper in early 1934, Huzoorra wrote to him: “Al Hakam is the first ever newspaper of the Jamaat and no other newspaper can receive such an opportunity as it [Al Hakam] received to serve [the Jamaat], even if it spends thousands of rupees.

“I declare that whether Al Hakam survives in its physical form or not, its name will live forever. No significant work of the Jamaat can be completed without [mentioning] it as it bears the history of the Jamaat.

“It is my heartfelt desire that Al Continued on next page >>

AL HAKAM | Friday 19 March 2021

37

“

Al Hakam is the first ever newspaper of the Jamaat and no other newspaper can receive such an opportunity as it [Al Hakam] received to serve [the Jamaat], even if it spends thousands of rupees.

Hazrat Khalifatul Masih Vaa, advising Jamia Ahmadiyya UK students to read the excerpts in various magazines, once said: “If you aren’t reading any book, at least read the excerpts. Excerpts are always printed in the Jamaat’s magazines. It will make a difference in your memory from now and it will become a habit.” (The Daily Al Fazl, 18 June 2008, Vol. 93, number 137, p. 1)

Hazrat Khalifatul Masihaa launching the weekly Al Hakam, 23 March 2018

<< Continued from previous page

Hakam, the name which suggests the reverence given to the Promised Messiah, peace be upon him, by members of the Jamaat, remains in its physical form also.”

(Al Hakam, 14 January 1934; Tarikh-e-Ahmadiyyat, Vol. 6, pp. 147-148)

Unfortunately, though, soon after, it shut down once again. But as Hazrat Musleh-e-Maudra stated, in no way did that diminish its importance.

Advising members of the Jamaat, Huzoorra once said: “I draw the attention of friends once again, even perhaps for the twentieth time – or even more than that – that reading the publications of newspapers and magazines of the community is an important obligation of theirs. They should remember that a tree which is not watered becomes dry, and according to the needs of this time, newspapers act like the water [that the Jamaat needs] and reading them is essential.” (Anwar-ul-Ulum, Vol. 16, p. 244)

He further states: “Friends must buy these newspapers and magazines in great numbers and they should consider buying and reading them as essential as breathing is essential for life.” (Ibid, p. 248) Hazrat Khalifatul Masih IIIrh also felt the same. He advised: “To keep the Jamaat vigilant, it is

important that every individual of the Jamaat – old and young, man and woman – makes it a habit to read the newspapers and magazines of the Jamaat.” (Concluding address at Ansarullah Markaziyah Ijtema, 29 October 1967, Sabeel-ur-Rishad, Vol. 2, p. 67)

Then, three years ago, on 23 March 2018, the weekly Al Hakam was relaunched, this time in English. During his Friday Sermon, Huzooraa announced the relaunch, calling it a source of good news and praying for its continuous publication.

Huzooraa said: “Since this newspaper will be in English, therefore the English-speaking members should derive maximum benefit from this.” (Friday Sermon, 23 March 2018; Al Hakam 30 March 2018, issue 2, p. 1)

Today, Al Hakam is a flourishing newspaper with something for everyone.

Reading this paper every week is enough to learn something about so many topics.

History aficionados can particularly enjoy the “This Week in History” section.

The excerpts from “100 Years Ago…” also paint a rather nostalgic picture.

Many of us can’t open ahadith books during the week, but we can read a hadith every week. For those unable to find time to read the books of the Promised Messiahas regularly, they can read excerpts of his discourses on the front page of the paper.

It can be difficult to keep up with activities in the markaz and the worldwide Jamaat, but Al Hakam brings us up to speed like it used to do during the time of the Promised Messiahaa.

It’s hard to know how to answer allegations against the Jamaat, but reading the articles under the “Responding to Allegations” section can help give a brief but comprehensive answer.

”

Then, many people write for the paper too. They all have new things to share – something worth pondering over. Every once in a while, Al Hakam also gives a voice to those who have insightful opinions to share.

Finally, the full text of the Friday Sermon is available in every issue.

Listening to the live sermon is important, but reading it recounts things we might have missed. Sometimes the live translation is also difficult to understand, but the full text makes it easy.

More than anything, Al Hakam attaches you to the Jamaat in a filial sort of way that isn’t easily describable.

Personally, I am always excited to see what’s in the paper each week.

38

Friday 19 March 2021 | AL HAKAM

100 Years Ago...

Awaiting the Messiah – Order of the Star in the East The Review of Religions (Urdu), March 1921 The world was expecting the arrival of a saviour when God Almighty sent the Promised Messiah and Mahdi, Mirza Ghulam Ahmadas, to reform mankind.

Many people believed in the Latter-Day Messiah and experienced spiritual elevation and nearness to Allah the Almighty. Certain others continued to await the Messiah of the age in the presence of the Promised Messiahas and passed away without accepting him. This practice persisted after the demise of the Muhammadansa Messiahas and continues to date.

In keeping with the widely prevalent idea, Mrs Annie Besant, a British theosophist, formed the Order of the Star in the East in January 1911. She founded this organisation to draw together those people who believed in the approaching advent of a great spiritual teacher.

In a brochure, Mrs Besant explained the purpose of her theosophical order and set forth the reasons on the basis of which its members were expecting the coming of a saviour. She also illustrated the possible difficulties which might be encountered in his recognition and the nature of the work he was expected to perform. The reasons and arguments presented by Mrs Besant were so rational and reasonable that with slight alterations, they emanated the teachings of the Ahmadiyya Jamaat, which, back then announced and still announces the actual fulfilment of the hope for which Mrs Besant and her movement so eloquently pleaded.

We will now present some of the quotations from the pamphlet which delineates the purpose and reasons of the Order of the Star in the East.

Regarding the fact that God sends prophets to reform mankind in every age, it is stated: “To whatever religion in the world we

turn, we find in all alike a tradition of the existence of great spiritual beings, great sons [chosen ones] of God who are truly human and yet divine, who represent for the men and women of those particular faiths the highest and noblest ideals of the human heart; those Elder Brethren of the race who come periodically to teach this tired old world how God would lead man’s life.”

It is further stated: “In Western lands, the name of the Christ embodies for his followers all of sweetness, strength and wisdom that the human heart can contain. But few Christians realise that, dear as their master is to them, equally dear to their brethren in the East are the sacred names of the Lord Buddha, Shri Krishna, the Prophet[sa] of Arabia, or Zoroaster.”

Referring to the arrival of the Messiah, it states: “If the tradition holds true of the past, is it unreasonable to speculate on the possibility of such a life being once more lived among men in the present or the future? Has humanity so thoroughly learnt all its lessons that it has passed beyond the need of further teaching? Surely not.

“Can we say as yet that brotherhood and co-operation are the ruling factors in men’s lives? This war alone would give the lie to such a statement. It is, indeed, a significant fact that for some years past, the minds of men all over the world seem to have been turning towards the possibility – nay, more the probability – of the advent of one of these great elder brothers of the race. Men saw how much in the world was out of joint; how, in spite of the increase of fabulous wealth and luxury, on the one hand, there was a corresponding increase of poverty and misery on the other hand.”

Emphasising on the need of a reformer in this age, it says: “Is it any wonder that there were

Order of the Star in the East (OSE) membership certificate (the Netherlands)

prophets and seers who, believing that the spiritual was the only real, looked for a son of God coming to earth again to lead His people out of the wilderness of selfishness and greed into the promised land of love and brotherhood?

“It was in response to this worldwide expectation that the Order of the Star in the East was founded to draw into one body all those who shared this hope, no matter what form it was expressed in.”

Referring to the fulfilment of the signs regarding the arrival of the Latter-Day Messiah, it is stated: “Many Christians today believe that all the signs of the times are a fulfilment of those prophecies which Christ made to his disciples, indicating the signs which should precede his second coming. It is difficult to read the 24th chapter of Matthew and not be struck by the extraordinary similarity between the conditions he outlines and those that prevail in the world today. No wonder that in the midst of the misery and bloodshed and horrors of the present time, there are yet to be found those who can ‘lift up their heads and rejoice’ because their ‘salvation draweth nigh.’ He will come, our Great Emmanuel, to bring peace and love to this war-stricken world.”

Highlighting the concept of Messiah in other religions, it states: “In India, the holy land, ever ready to give welcome to saint and rishi, the message of our Order spreads by leaps and bounds.

The Hindu has always taught of great cycles of time, following upon each other, guided in their evolution by divinely inspired teachers and leaders. So to him, it is natural to see closing of one cycle in this [age of] world war [and] the opening of a new [cycle] and all his traditions point to a spiritual advent which shall inaugurate the new age.

“In Buddhist lands, the word has gone forth that the great rishi, Maitreya the Bodhisattva, the lord of compassion, will shortly come to earth to heal and bless the nations. In Burma a Buddhist monk is preaching of the coming of the great one, and thousands follow his teaching and are striving to live in preparation for the great event.”

Drawing attention to the fact that the world is crying for a saviour, it is stated: “So from East and West and North and South the cry goes up, ‘How long, O Lord, how long?’”

Mrs Annie Besant then raised certain reasonable questions and answered them quite rationally. She says: “How can he [the Messiah] help us?

What can one man, however, do to heal the world’s pain? Why do we want fresh teachings when we have not begun to live

Annie Besant, founder of the Order of the Star in the East (OSE)

the old? […]

“Could one man, even divinely inspired, influence the world today? ‘Yes, surely, for the world is united today, as never before, by train and steamship, post and telegraph. An important speech uttered by a great statesman in one continent is before nightfall the property of the humblest reader of a newspaper in another hemisphere.

Time and space have been abolished by the marvels of modern science. Today, as never before, may there ring through the world a voice which shall call the sons of men together.’

“But shall we recognise that greatness which is of the spirit and not of the flesh?

Or are we of those who will mock and add our parrot-cry of ‘impostor’ to the herd? If history repeats itself, it is not by outward signs that we shall know him; he comes not as a king crowned in glory, a monarch clothed in the panoply of rank. Rather, are we likely to stumble over the old difficulty of familiarity?”

Suggesting that many would reject the Messiah, it is stated: “We think, for instance, that he would certainly be a Christian, and yet to what particular sect in the Christian Church would he choose to belong! If he comes as a Catholic, Protestants would reject him; if as a Protestant, he would be rejected by Catholics and Protestants alike, except by the particular sect to which he adhered.

Or supposing he came not as a Christian at all, but as the adherent of one of the more ancient of the world’s faiths? Christians Continued on next page >>

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AL HAKAM | Friday 19 March 2021

Currency writing in Urdu

Amount

Symbol

research clearly establishes that these signs were derived from Arabic. In fact, they are shortened forms of complete Arabic words.

The Promised Messiahas penned more than In this short piece, you will find some 80 books in Urdu, Arabic and Persian. These examples of writing currency, which were spiritual treasures were written and printed customary in the times of Promised Messiahas. over a hundred years ago.

This chart will provide basic help to the readers With the passage of time, things change. of Ruhani Khazain and even to those who Writing styles and different signs coined for render these books into other languages of the assistance are no exception. In Urdu, written world. signs for counting and currency writing were in use till the middle of the 20th century. A little Awwab Saad Hayat Al Hakam

<< Continued from previous page

would be far more concerned with trying to convert him than in learning from him.

“If he came from the East – the home of spirituality, which has sent forth all the world’s great teachers – would his greatness be recognised in the form of a despised coloured man? Would the proud and arrogant people of the West sit at the feet of a coloured man to drink at wisdom’s spring?

In some British colonies, he would not even be allowed to land.”

“The supreme teacher of angels and man must of necessity be infinitely greater and

more wonderful than any conceptions we may hold of him. We do not want a Christ on anyone else’s authority; indeed, he will be no Christ for us unless our recognition of him comes from the soul within. But in one way, and one way only, can we be certain that such recognition will be ours, and that is by studying his image in the world around us, his likeness in the hearts of our fellowmen.”

The above-mentioned ideas were published by Mrs Annie Besant about the reformer of the last age. These ideas are almost all very true and a seeker of truth can benefit greatly from them. However,

Mrs Besant herself did not benefit from these ideas unfortunately. The last reformer appeared but she did not pay attention to his voice. It seems that she was negligent. She has given a very good advice to others but did not follow it herself.

The matter of the heavenly kingdom is very strange. Those who are called philosophers and sages do not pay attention to the words of God’s messengers because of their arrogance and pride, but the meek of heart accept their words and enter the kingdom of heaven before others.

Hence, Prophet Jesusas very rightly said:

“I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children.” (Matthew 11:25) However, Mrs Annie Besant’s words are very valuable and we are glad that many truths have come out of her pen. May she herself and other people reap the full benefits of her words and accept the truth.

Amin.

(Adapted from an article of The Review of Religions [Urdu], March 1921, pp. 108115)

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Friday 19 March 2021 | AL HAKAM

Friday Sermon 19 February 2021 Hazrat Musleh-e-Maudra After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said: 20 February is commemorated as the day of the prophecy of Musleh-e-Maud [the Promised Reformer] in our Jamaat.

Since tomorrow is 20 February, I will say something in light of this.

It is a lengthy prophecy, which was revealed to the Promised Messiahas regarding the Promised Son and mentioned various attributes. Today, I will speak about one aspect of the prophecy which states that “he will be filled with secular and spiritual knowledge” and I will do so in light of Hazrat Musleh-eMaud’sra writings and speeches etc. This will, to some extent, also shed light on another aspect of the prophecy: “He will be extremely intelligent and perceptive.”

fountain-of-gods-unity/])

(Aina-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, p. 647)

Despite his limited secular education, which was only up till primary level, he was endowed with immense secular and spiritual knowledge by God Almighty.

These works which he presented on various occasions were so comprehensive and vast that it is difficult to encompass it all in one sermon; as a matter of fact, even to give a brief introduction in a single sermon is a difficult task. Even just an introduction would require a series of sermons. Hence, it is not possible for me to mention everything. Nevertheless, I thought that in order to provide an introduction or a glimpse, I should briefly introduce some of his treatises and speeches. I thought to present a brief summary of these discourses so that it may provide a glimpse of Hazrat Musleh-e-Maud’sra profound knowledge, understanding and wisdom.

These treatises, speeches and writings are on the subjects of the unity of Allah the Almighty, the reality of angels, the rank and status of prophets, the rank and status of Muhammadsa, the Seal of the Prophets, other spiritual aspects, guidance for Muslims with regard to religion and politics, the Islamic economic and financial system, Islamic history and also some of the issues related to his time, some of which even exist today.

After reading his analysis of the circumstances that were prevalent at the time, the solutions he provided are

just as applicable today as they were then. His addresses and writings consist of a plethora of topics. However, as I mentioned, even a mere introduction of these is not possible, therefore, I will only provide an introduction to some of them.

Moreover, I selected those from when he was entering the prime of his youth; a youth of 16-17 years of age, who had no formal secular or religious education,

presented such verities that one is left completely astounded. On the subject of the unity of God, at just 17 years of age, he delivered a speech on the occasion of the Jalsa Salana, which Hazrat Khalifatul Masih Ira also greatly praised and stated that he had presented some truly unique points of wisdom. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 40, [English translation available: www. reviewofreligions.org/19430/chashmae-tauhid-the-

Nevertheless, I will present a glimpse of the treasures of his knowledge and understanding from the age of 16, 17 or 18 until he was 34-35 years of age, which is the early period of adulthood. I will not be able to present even one-fiftieth of everything he said during this period, or perhaps not even as much. He attained a long life after this time and being endowed with knowledge from Allah the Almighty, he continued to bestow on us pearls of knowledge and wisdom.

In March 1907, when he was only 18 years of age, Hazrat Musleh-e-Maudra wrote an extraordinary treatise on The Love of God [Mahabbat-e-Ilahi], which was later published as a book. From this treatise alone it becomes evident just how Allah the Almighty began to grant him secular and spiritual knowledge from the very outset and from a very young age.

Hazrat Musleh-e-Maudra stated: “God Almighty has created mankind so that they may demonstrate their love for Him. The purpose and objective for the creation of mankind is so that they remain intoxicated in the love of God and to continue to partake of this ocean that grants eternal life.” Which life is eternal?

It is the life of the hereafter. “It is through the love [of God] that one can refrain from sins and increase in spirituality. It is this very love [of God] which enables one to develop true recognition of God and without this love, one cannot attain true cognisance of the Divine.”

Hazrat Musleh-e-Maudra further stated: “Hence, in order to refrain from sins and increase in spirituality, it is essential for us to strengthen our relationship with God Almighty and to develop such devotion and love within our hearts that will bring us closer to Him; so that we may transform into a sun from which the world will derive light.”

Following this, he made mention of various religions and stated, “God is certainly One. However, every religion has its individual perspective on His Being.”

Thereafter, he presented the Jewish, Christian, Hindu and Arya faith’s concepts of God and proved that a god of

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AL HAKAM | Friday 19 March 2021 such teachings and attributes could not be worthy of human worship.

Hazrat Musleh-e-Maudra then presented the teachings of Islam and established that Islam alone presented God as One, Who possessed perfect and infinite qualities and beauty and Who was truly worthy of the exclusive love and worship of humankind.

As I have explained already, it is clear there is only One God for all people.

However, the concept of God depicted in Islam is the true reality as compared to the portrayals of God outlined by other religions. It is through the understanding presented by Islam that one’s heart can develop the love of God. He described the attributes of God and demonstrated that no other religion details the attributes of God to the same degree as Islam does, nor is there any parallel in other religions to Islam in the manner that Islam explains the beauties and excellences of the attributes of God. In conclusion, Hazrat Musleh-eMaudra says that Islam gives evidence of the Living God by saying that God still guides His servants even today through revelation as He did in the past. This is most significant characteristic of the Living God. Hazrat Musleh-e-Maudra then writes: “I thus conclude my article as I have proven that the god presented by the flawed teachings of other religions is not one who is worthy of the love of humankind. It is impossible for a person to follow those teachings.”

Hazrat Musleh-e-Maudra writes further: “The teachings of Islam are in accord with human nature. God the Almighty is Omnipotent and is completely free of any flaws. The most important quality outlined by Islam is that the one who shows devotion to God does not receive an immediately clear response. In fact, God Almighty first places one through trial and thereafter communicates with him.” This is something that should be kept in view. Allah the Almighty does not give an immediately clear response. One first has to pass through trials after which God speaks to them.

“The fire that burns in the devotees heart is cooled instantly through God speaking to him, providing contentment and tranquillity. It extinguishes the fire of passion and agony in the heart which arises from longing to receive a reply.

Subsequently, one’s heart then begins to glow with love and it develops a zeal to become even closer to God. Ultimately, one draws so near to God that he reflects God’s words of:

َ ْ َ​َ ّ َْ ‫ان َت ِم ِن ْی َو انا ِمنک‬

“That is, ‘You are of Me and I am of you’.

This means that God’s Being is reflected in the world through His servant and He bestows them with honour. In essence, it is such people who reflect the Glory of God to the world. It is such people who are immersed in the river of God’s love and this is the sole reason why they are bestowed with honour.”

Hazrat Musleh-e-Maudra further

The difference between a philosopher and a prophet

The difference between a philosopher and a prophet is that the philosopher says, “There must be a God”, whereas the prophet says, “There is a God.” The philosopher further says that such arguments are present which show that God must exist. However, the prophet says, “I have conversed with God and He has sent me. Moreover, I have also witnessed Him.” (Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, p. 539 [new edition])

writes: “The more I reflect on the words of ‘love of God’, the more heartfelt enjoyment and pleasure I derive. How beautiful is the religion of Islam that has guided us to this blessing which illuminates our hearts and enlightens our minds.

“Islamic teachings are like dressings to the wounds of our heart. Were it not for Islam then those searching for the truth would have died in their pursuit. Those who had the spirit of love within them would have failed in their desperate search.

This true love would have appeared to be an impossible objective and considered mere conjecture and imagination. This

is because when people believe there is no higher being deserving of their love, what else can they do except for resort to developing doubts and uncertainties.

“By granting mankind the religion of Islam, Allah the Almighty has given sorrowful hearts the means of tranquillity and the means of contentment and bliss for those experiencing in inner discontent.

When one who believes in God realises that God sees all things in them, knows the depths of their heart, listens and speaks to them and has the power to reward the one who loves Him, it brings one to developing an intense delight and happiness in the heart on account of that

special love.” In other words, a person feels bliss and delight. (Taruf Kutub Anwar-ulUloon, Vol. 1, pp. 2-4)

On 28 December 1908, Hazrat Muslehe-Maudra delivered a powerful address at the Jalsa Salana [Annual Convention] on How Can We Be Successful? This perspective given was by a youth of just 19 years of age. Hazrat Musleh-e-Maudra recited the verses:

َ ْ ّٰ َ َ​َ ُ َْ ْ َ ْ ‫ِا ّن الل َہ اﺷت ٰری ِم َن ال َ ُم ْﺆ ِم ِنی َن ا�ف َس ُہ ْم َو ا ْموَال َ ُہ ْم ِبا ّن ل َ ُہ ُم‬ ْ ّ َّ ْ ْ ‫ال َجنۃ َو بَ ِش ِر ال ُم ْﺆ ِم ِنی َن‬

[Surely, Allah has purchased of the believers their persons and their property in return for the Garden they shall have

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Friday 19 March 2021 | AL HAKAM Thus, when one has Allah as their treasurer, what need will they have for anyone or anything else? One who enters such a trade is counted in the spiritual army of God the Almighty and is required to display courage to give up their lives for the sake of God in not just words, but in actions.”

Hazrat Musleh-e-Maudra then mentioned the success and victories of those who engaged in such spiritual trade – for example Prophet Mosesas and the Holy Prophetsa – and explained how Allah the Almighty granted them victory over their enemies.

There are certain conditions attached to this exchange or transaction: firstly, a person should always seek forgiveness for their sins and by seeking forgiveness one can remove the corrosion of their hearts; secondly, one should incline towards worship in order to strengthen their relationship with God Almighty; thirdly, one ought to ensure that they always praise God Almighty and remain grateful for the blessings He has bestowed upon them; fourthly, one should enjoin good; fifthly, one must safeguard the boundaries outlined by God Almighty.

In other words, one ought to be mindful of the boundaries set out by God Almighty. The one who acts according to these conditions and is a sincere believer, they would become the recipient of glad tidings from God Almighty. (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 1, pp. 6-7)

(…) And give glad tidings to those who believe. (Ch.9: V.111-112)] Thereafter, Hazrat Musleh-e-Maudra stated: “Every person should consider why they have been created in this world. Since every single person will eventually die, everyone needs to reflect as to what will happen after? A person toils and expends huge efforts in their brief and temporary life in the world, then do we not need to make preparations for the eternal life, which is the life after death?”

That is, the life in the Hereafter is eternal, so is there no need to make preparations for that? This is a very important question. In light of the Holy Quran, Hazrat Musleh-e-Maudra explained: “On a nominal trade one takes profound precautions and only purchases that which benefits and is profitable to

him. How regrettable is it then that one does not enter that trade which will not profit him with hundreds of thousands or tens of millions, but will grant him infinite profit.”

In light of the teachings of the Holy Quran, Hazrat Musleh-e-Maudra stated: “One should accumulate that wealth for themselves that will benefit them as opposed to that wealth which can easily be wasted by those they leave behind” – worldly wealth can be spent and wasted by one’s heirs – “however, if they, instead, enter the trade as outlined in the Holy Quran, it will benefit them and no one can bring it to ruin thereafter. In fact, that will continue to benefit them in the life to come.”

Hazrat Musleh-e-Maudra further stated: “To such people, Allah the Almighty personally grants wealth and treasure.

Then, in 1916, two years after being elected as the Khalifa, Hazrat Khalifatul Masih IIra delivered a speech on the Remembrance of Allah [Zikr-e-Ilahi], in which he explained the matters relating to the remembrance of Allah in a most unique and fascinating manner. He explained what remembrance of Allah entails, why it is required, the various forms and benefits of the remembrance of Allah.

In this speech, Hazrat Musleh-e-Maudra explained the concept of zikr among the sufis and how their erroneous customs were hindering them from attaining the nearness of God. He stated that there are four types of zikr: firstly, the prescribed prayers; secondly, the recitation of the Holy Quran; thirdly, oft remembering the attributes of Allah, acknowledging their truthfulness and verbalising their details; fourthly, to ponder over the attributes of Allah in seclusion and also to publically proclaim the attributes of Allah.

Similarly, Hazrat Musleh-e-Maudra outlined the ways in which one’s zikr would be granted acceptance and also the special times for the remembrance of Allah.

In this very speech, he stressed the importance of performing the zikr that would enable one to reach the Exalted Station [Maqam-e-Mahmud], i.e. to offer the Tahajud prayers regularly. He outlined more than a dozen ways one can perform the Tahajud prayers regularly. Likewise, in light of the verses of the Holy Quran and the ahadith, he presented 22 methods of how one can maintain concentration in their prayers. At the end, he mentioned 12 extraordinary benefits of the

remembrance of Allah.

(Ta‘aruf Kutub Anwar-

ul-Ulum, Vol. 3, pp. 15-16 [English translation available at www.alislam.org/book/remembrance-of-allah/])

A noteworthy incident took place during this very speech; a non-Ahmadi Sufi was attending the Annual Convention and was sitting listening to Hazrat Musleh-e-Maud’sra speech. He sent in a note to Hazrat Musleh-e-Maudra saying, “What an extraordinary exposition! Just one point of wisdom like the one you are mentioning is revealed by the sufis after one has served them for at least 10 years”; that is to say, those that would stay in the company of sufis, once they had served them for at least 10 years, only then would they reveal a single point.

“But you have revealed all the points of wisdom in one sitting. What a marvel this is! You have revealed all these points of wisdom at once.” (Tarikh-e-Ahmadiyyat, Vol. 4, p.

195; Divine Providence Reigns Supreme Over Everything in the Universe [Rabubiyyat Bari-e-Ta’la Kainat Ki Hur Cheez Pur Moheet Hai])

Hazrat Musleh-e-Maudra delivered this speech in Patiala on 9 October 1917, the summary of which is as follows: Hazrat Musleh-e-Maudra spoke about the existence of Allah the Almighty and the truthfulness of Islam, the Holy Quran and the Promised Messiahas in light of the attribute of divine providence [Rabubiyyat]. Hazrat Musleh-e-Maudra stated: “One of the proofs for the existence of Allah the Almighty are His attributes.

If one ponders over divine attributes and their magnificent powers – which are manifested at all times – one is compelled to accept that a Powerful, All-Knowing, Wise and Merciful Being exists.”

Hazrat Musleh-e-Maudra further stated: “Surah al-Fatihah is the Mother of the Book [Ummul-Quran] and mentions four attributes which are the essence of all the other attributes. If one ponders over these attributes, one can be saved from all erroneous beliefs and practices; for example, the first attribute is ‘Lord of all the Worlds [Rabbul-Alameen].’ Divine providence is associated with everything that exists and everything is benefitting from this Providence. Thus, the attribute of ‘Lord of all the Worlds’ compels one to accept that since God Almighty has created all the beneficial forms of nourishment for the body to subsist, then certainly He would have created sustenance for the soul, which is more valuable than the body. Subsequently, Allah the Almighty states:

َ َّ َ ُ َ ‫َو ِا ْن ِّم ْن ا ّم ٍۃ ِالا خلَا فِ ْی َہا ن ِذیْ ٌر‬

“Meaning that a prophet has been sent to every nation who came for the moral training of mankind and to guide mankind towards the means for spiritual progress [Ch.35: V.25]. In the end, Allah the Almighty sent the Holy Prophetsa for the reformation of all nations and for all times, as the Shariah was perfected through him. For this reason, the Holy Prophetsa stated that after him, in order for man to be bestowed divine communion, certain people would be appointed to expound upon the wisdom of the Shariah

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AL HAKAM | Friday 19 March 2021 and thereby establish communion with God. Thus, in accordance with divine providence, Allah the Almighty appointed the Promised Messiahas in this age, who claimed to be a recipient of divine discourse and appointed for the reformation of mankind. The practical manifestation of God Almighty’s support for the Promised Messiahas was manifested through the fulfilment of his prophecies and the continuously manifesting signs prove the truthfulness of his claim.”

At the end, Hazrat Musleh-e-Maudra mentioned that it is only Islam that presents a Living God and one can witness signs of His existence. He also stated that as God Almighty ensured for the spiritual sustenance of man in the past through His Providence, He does so today also and by following the paths set out by Him, one can attain all those rewards and blessings that the people attained thousands of years ago. (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 4, pp. 4-5)

Then there was a lecture, The Outset of Dissension in Islam [Islam Mein Ikhtilafat Ka Aghaz] delivered in 1919, organised by the Martin Historical Society of Islamia College, Lahore. This lecture spans across almost 100 pages. The summary of it is as follows; as mentioned already, on 26 February 1919, Hazrat Musleh-e-Maudra delivered this extraordinary address in an event organised by the Martin Historical Society in Islamia College, Lahore. This event was chaired by Syed Abdul Qadir Sahib, who at the time was a renowned Professor in History – he was not an Ahmadi – and chaired the event.

Explaining the importance of this topic, Hazrat Musleh-e-Maudra stated:

Companionsra were responsible for the spread of dissension and mischief is absolutely false.

In his discourse, Hazrat Musleh-eMaudra spoke about the early period of Hazrat Uthman’sra rule; the status of Hazrat Uthmanra in the eyes of the Holy Prophetsa; how the dissension and rebellion started; how the Islamic Khilafat was a religious institution and to harbour malice against the companions is futile.

Discussing this further Hazrat Musleh-eMaudra mentioned the reasons and factors that lead to the dissention occurring in the era of Hazrat Uthmanra; the circumstances

injustice and tyranny, and governors were acting with complete equality and justice […] was such a verdict which leaves no room for doubt.

“It is clearly evident that all this disorder was the result of the mischief of a few transgressors and the instigation of Abdullah bin Saba. Hazrat Uthmanra and his representatives were free from all objections” i.e. the governors that Hazrat Uthmanra had appointed.

Owing to his natural disposition, Hazrat Uthmanra continued to afford them with kindness and compassion. In the face of the scheming and revolt by the

“Every person should consider why they have been created in this world. Since every single person will eventually die, everyone needs to reflect as to what will happen after? A person toils and expends huge efforts in their brief and temporary life in the world, then do we not need to make preparations for the eternal life, which is the life after death?”

“The foundation for dissension in Islam was laid 15 years after the demise of the Holy Prophetra. After this time, the cracks of schism between the Muslims continued to widen. The history of this very era is concealed in heavy veils of darkness. According to the opponents of Islam, this is a hideous blemish upon Islam and even to its friends, serving as a perplexing question. Only a few have sought to cross the swamp of the history of that era safe and sound, who were able to succeed in their objective. It is for this reason that I have decided to speak to you on this very topic.”

Hazrat Musleh-e-Maud’sra thoroughly researched speech contained extremely valuable advice. The essence of the speech was that the notion that some prominent

of Abdullah bin Saba, chief architect of the rebellion; Hazrat Musleh-e-Maudra also shed light on the general conditions of the people of Kufa, Basra and Syria.

Another allegation levelled against Hazrat Uthmanra is that he appointed his own governors, who were responsible for this dissention. Giving his verdict about this, Hazrat Musleh-e-Maudra stated: “[…] The people who were sent to carry out this investigation were magnificent people and no one can raise an objection against their findings.

The unanimous verdict of these three companions” i.e. those companions who were sent by Hazrat Uthmanra to make enquiries “along with the rest of those who were sent to other countries that there was absolute peace and security, no sign of

rebels, he would always say that he did not wish to have the blood of Muslims on his hands. Eminent companions and Hazrat Mu‘awiyahra gave suggestions for the establishment of peace, but Hazrat Uthmanra continued to follow his compassionate disposition, in fact, in order to silence the critics, he accepted their demands to whatever extent it was acceptable for him.

Whilst mentioning a key principle in order to understand the reality behind the varying historical accounts, Hazrat Musleh-e-Maudra stated: “A great deal of caution is required with respect to the history of this era because no era has followed after the one under discussion, which has been absent of such people who held sympathy for either one

party or the other. This fact proves to be very detrimental to history because when intense hatred or undue love is involved, a narration can never be transmitted in its true form […] A golden principal for the verification of history is that world events are like a chain. In order to verify the authenticity of an individual incident, it should be examined after being threaded into this chain to see whether the link can be threaded into its proper place or not.”

The essence of Hazrat Muslehe-Maud’sra research was that Hazrat Uthmanra and other companions of the Holy Prophetsa were completely free from any blame of this rebellion, in fact their conduct was an example of their excellent morals and they always strived to attain the highest stages of piety. Furthermore, he concluded that the companions never raised any allegations against the Khilafat of Hazrat Uthmanra and displayed loyalty to him until the very end.

Hazrat Musleh-e-Maudra stated: “The allegation against Hazrat Alira, Hazrat Talhara and Hazrat Zubairra of secretly conspiring, is also absolutely false […] The allegation which is levelled against the Ansar that they were displeased with Hazrat Uthmanra is false because we see that all the chiefs among the Ansar endeavoured to ward off this conflict.” (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 4, pp. 11-13 [English available on: www.alislam.org/book/ outset-dissension-islam/])

After its publication, some nonAhmadis presented their opinions on this lecture. Syed Abdul Qadir, MA Professor, Islamia College Lahore began by saying, “He is the esteemed son of a remarkable and learned father, Hazrat Mirza Bashiruddin Mahmud Ahmad Sahib’s name alone is guarantee enough that this lecture was to be extremely scholarly. I have also studied history, but I can confidently say that very few historians – whether Muslim or nonMuslims – have reached the crux of the matter regarding the dissension that arose in the Khilafat of Hazrat Uthman and succeeded in deciphering the real

44 cause of this destructive first civil war.

Hazrat Mirza Sahib not only succeeded in unravelling the causes of the civil war, but he clearly and coherently explained all those incidents which had shaken the institution of Khilafat for a considerable time. In my opinion, those interested in the history of Islam would not have come across a discourse as thoroughly researched as this one. The truth is that only when we study Hazrat Uthman’sra Khilafat from authentic and primary Islamic sources can we learn from these events and understand their true value.”

(Note Az Nashir [Fazl Mahmood Javed Qadian], Islam Mein Ikhtilafat Ka Aghaz, p. 2, published September 1937)

Then, there is a speech of Hazrat Musleh-e-Maudra on the topic of Divine Decree [Taqdir-e-Ilahi] which was delivered in Masjid Nur, Qadian at the Jalsa Salana of 1919. In reference to this, the issue of divine decree is an extremely complicated and delicate matter, which Hazrat Musleh-e-Maudra spoke about it with great sagacity. He stated: “I humbly submitted before God

Friday 19 March 2021 | AL HAKAM Almighty saying, ‘O Allah! If it is not appropriate to speak on this topic, then place it in my heart that I should refrain from doing so,’ but, it was indicated to me that I should speak about this topic.

Although this topic is complex and requires great attention and resolve to comprehend it, it will, however, be of great benefit if you understand it.”

Hazrat Khalifatul Masih IVrh made reference to this address on different occasions. Hazrat Khalifatul Masih IVrh stated: “For Hazrat Khalifatul Masih IIra to address a large gathering in which there were people who were of varying academic and intellectual abilities, is no ordinary feat. The extraordinary manner in which he spoke on this subject was a feat only he could achieve.”

Hazrat Khalifatul Masih IVrh further stated: “What was this speech? It was a masterpiece of Islamic theology […]

After explaining the importance of the subject of divine decree and mentioning the sayings of the Holy Prophetsa, he shed

light on this topic, stating that belief in divine decree and the existence of God Almighty are inseparable. Thereafter, Hazrat Musleh-e-Maudra discoursed on the opposing views on the subject of divine decree and reconciled the apparent differences in various sayings of the Holy Prophetsa. Hazrat Musleh-e-Maudra then explained those instances whereby man has greatly erred owing to his failure of understating the subject of divine decree […] Then, in light of six Quranic verses, Hazrat Musleh-e-Maudra emphatically and comprehensively refuted the concept of wahdat-ul-wujud [which literally means, “Oneness of Being” – a Sufi doctrine, which suggests that God and His creation are one in the same thing].

Similarly, he disproved those who are on the other end of the extreme in their views, and through strong arguments, refuted their belief that God cannot do anything and everything that happens is owing to man’s own effort. Hazrat Muslehe-Maudra provided an excellent analysis of how human thought had greatly erred as a result of confusing the concept of divine knowledge and divine decree and then beautifully expounded upon this subject.”

Hazrat Khalifatul Masih IVrh stated: “This speech discusses every aspect of divine decree as well as providing answers to recent and historic allegations.

In relation to divine decree, Hazrat Musleh-e-Maudra spoke about seven spiritual ranks which one can attain after properly understanding the concept of divine decree and having fulfilled its prerequisites.” (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 4, pp. 20-21)

In any case, people often ask about the concept of divine decree, therefore they should read this book.

On another occasion, Hazrat Musleh-e-Maudra granted guidance to the Muslims on the topic of Turkish Peace and the Responsibilities of Muslims [Mu‘ahadah Turkiya aur Musalmanu ka A‘inda Rawaiyyah] on the occasion of a conference in Allahabad organised by the Khilafat Committee.

The gist of this treatise is that after the conclusion of the First World War, the terms of peace that were formulated by the Allied Powers to the Ottoman Empire were extremely humiliating and would result in completely breaking up the Ottoman Empire. Moreover, its naval, army and air forces would be significantly limited as well as imposing various other extremely harsh restrictions upon them.

Thus, in light of these circumstances, a conference was organised by the Khilafat Committee to be held from 1-2 June 1920 in Allahabad to discuss the terms offered to the Ottoman Empire and to determine the future strategy of the Muslims [of India].

The famous leader of the Jami‘at-eUlema in India, Maulana Abdul Bari of Firangi Mahal wrote a letter to Hazrat Musleh-e-Maudra on 30 May 1920, inviting Huzoorra to attend the conference and share his thoughts. Within a day, Hazrat Musleh-e-Maudra penned the entire treatise under the title, Turkish Peace and the Responsibilities of Muslims

and had it published overnight and sent it with Hazrat Maulana Muhammad Sarwar Shah Sahibra, Hazrat Syed Walliullah Shah Sahibra and Hazrat Chaudhry Muhammad Zafrulla Khan Sahibra.

In this treatise, Hazrat Musleh-eMaudra highlighted the flaws in the terms of peace offered to the Ottoman Empire and also gave recommendations as to how the Muslims could be safeguarded from its dire consequences. Through comprehensive and convincing arguments, Hazrat Musleh-e-Maudra explained his viewpoint and also stated that some of the proposals that had been suggested such as migrating [from India], calling for a general Jihad and non-cooperation [with the British government] were impractical and would cause harm to the Muslims.

Hazrat Musleh-e-Maudra put forward the suggestion that the Muslims ought to become united, and in one voice, convey to the Allies that the terms of peace they had offered to Turkey go against the basic principles which the Allies themselves had set. Furthermore, the Muslims saw these terms as being driven by the hidden hand of Christian enmity and in appeasement to the needs of capitalists. Therefore, the Muslims should express their disapproval of these terms and appeal for them to be changed. Apart from the aforementioned proposals in his treatise, Hazrat Musleh-eMaud Maudra also recommended that for the future success and progress of Muslims and Islam, a proper international Islamic organisation should be established. (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 5, p. 10)

Nowadays, Muslims claim that they have formed an organisation; however, they cannot even collectively agree to any decision. But despite this, it was Hazrat Musleh-e-Maudra who first gave this suggestion. Even today, the attitude of certain Western powers and their treatment towards the Muslim governments resembles the conditions that Hazrat Musleh-e-Maudra described in this treatise of his.

This extraordinary analysis of the affairs and the proposal put forward at a time when there was not even Internet etc. is clearly indicative of the fact that Allah the Almighty’s special help and support was with Hazrat Musleh-e-Maudra and proves that Allah the Almighty had granted him this knowledge of the world and also fulfilled the promise of granting him wisdom.

Another speech was on the subject of Angels of Allah [Malaikatullah], which Hazrat Musleh-e-Maudra delivered on 28 December 1920 in Bait-ul-Noor; this speech was delivered over two days. The subject on the angels of Allah constitutes the fundamental tenets and beliefs of Islam.

Despite the fact this is a very intricate and complex subject, Hazrat Musleh-e-Maudra presented it in a very simple and clear manner. In light of the Holy Quran, Hazrat Musleh-e-Maudra explained the reality and need of angels, the various types of angels, their responsibilities and services etc. Furthermore, he gave proofs of the existence of angels and comprehensively refuted the allegations and misgivings about the concept of angels through clear

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Apart from this, there are various sermons and exegeses of Hazrat Muslehe-Maudra which are filled with profound truths of knowledge and wisdom; from which streams of knowledge and wisdom spring forth. Furthermore, there are various gatherings in which he afforded guidance to the world. Thus, this treasure of knowledge which, to a large extent, has been published should be read by members of the Jamaat. argumentation.

Towards the end of this speech, Hazrat Musleh-e-Maudra explained the eight means by which one can establish a relationship with the angels and derive benefit from them. (Ta‘aruf Kutub Anwar-ulUlum, Vol. 5, p. 15)

These are as follows: firstly, to sit with those upon whom angel Gabriel descends, i.e. to sit in the company of the righteous and the prophets; secondly, by invoking salutations [Durood] upon the Holy Prophetsa; thirdly, one should instil in their hearts the habit of forgiving and overlooking the shortcomings of others and becoming pure from thinking ill of others; fourthly, to remain occupied in praising and glorifying Allah the Almighty; fifthly, to recite the Holy Quran with full attention; sixthly, to read the books of those upon whom angels descend – therefore in this day and age, one ought to read the books of the Promised Messiahas; seventhly, to visit those places where angels particularly descend – there are certain holy places, one should visit them; eighthly, to establish a relationship with Khilafat. (Malaikatullah, Anwar-ul-Ulum, Vol. 5, pp. 556-561)

Hazrat Musleh-e-Maudra expounded upon all of these aspects.

Another lecture of Hazrat Muslehe-Maudra was on The Need for Religion [Zuroorat-e-Mazhab] in which he replied to the questions posed by some college students in Lahore, on 5 March 1921. The summary of this lecture is that in order to give a testimony in a court case, Hazrat Musleh-e-Maudra travelled to Lahore on 4 March 1921 and remained there from 4 March to 7 March. On 5 March during an audience with Hazrat Musleh-e-Maudra, some of the students asked the following three questions: Firstly, if Hazrat Musleh-e-Maudra could shed light on the question that “there is no need for religion, nor does one derive any benefit from it, but if one wants to derive any superficial benefits

from it then there is no harm as such to believe in a religion.”

Secondly, “There are people amongst other religions, who make prophecies.

Therefore, Islam does not hold any distinction in this regard in that it has made prophecies.”

Thirdly, “The spread of the Promised Messiah’sas community is not a sign of his truthfulness because Lenin in Russia has also had great success.”

Hazrat Musleh-e-Maudra comprehensively answered all three question in very simple terms. Hazrat Musleh-e-Maudra explained that the need of religion was inextricably linked with the existence of God. This has been published under the title of “Zuroorat-e-Mazhab” [The Need for Religion]. He stated that the need of religion was inextricably linked with the existence of God. If God exists, then naturally there is need for religion as well. The proof of the existence of God is His divine communion with His servants.

In this day and age, the prophecies of the Promised Messiahas are continuously being fulfilled and thus furnishing proofs of the existence of God Almighty.

In reply to the second question, Hazrat Musleh-e-Maudra stated that the fundamental difference between the prophecies of the prophets and those of ordinary people was that others made prophecies based on their own knowledge and were nothing more than mere conjecture, whereas the prophecies of the prophets were from God Almighty and made completely contrary to the prevalent conditions of the time. Furthermore, their prophecies contained many facets and were sublime in nature and possessed might and power.

In reply to the third question, Hazrat Musleh-e-Maudra stated that the success granted to the Promised Messiahas had already been foretold by him and therefore this success was granted accordingly.

Thus, it would be incorrect to claim that since others were successful, therefore the

available at: www.reviewofreligions.org/14661/the-need-

[through divine communion] and the different stages in relation to this, the blessings it contains and how one can attain this. (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 6,

for-religion-2/])

p. 6)

success granted to the Promised Messiahas did not serve as a sign of his truthfulness.

(Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 6, pp. 1-2, [English

In any case, this was a very detailed lecture.

In 1921, Hazrat Musleh-e-Maudra delivered a speech on the existence of God Almighty. It was a very lengthy speech and spans 190 pages [in written form]. The gist of this is that in 1921, Hazrat Musleh-e-Maudra delivered a very scholarly and comprehensive speech in a very enlightening manner which was filled with profound intricacies and wisdom.

In his speech, Hazrat Musleh-e-Maudra presented eight proofs of the existence of God Almighty and also answered the allegations which were raised against each of these proofs. Hazrat Musleh-e-Maudra also proved the existence of God Almighty through His divine attributes and also explained the various types of attributes.

Furthermore, Hazrat Musleh-e-Maudra expounded on the teachings of Islam in contrast to the views of Europeans, Zoroastrians, Hindus and Arya Samaj faith on their respective concept of God Almighty. Moreover, Hazrat Muslehe-Maudra explained the concept of associating partners with Allah [shirk] and its various forms and also how to eliminate them. Hazrat Musleh-e-Maudra also explained how one can witness God

In 1921, Hazrat Musleh-e-Maudra wrote a book, A Present to His Royal Highness – The Prince of Wales [Tohfa Shahzada Wales] on the occasion of his visit to India. The summary of this book is that in December 1921, the Prince of Wales, who was the official heir to the throne of the British Empire, travelled to India for an official visit. He is the same Prince of Wales, who is also known as Edward VIII and later abdicated the throne in 1936 due to his dispute with the Church of England.

Upon his visit, Hazrat Musleh-eMaudra wrote a book, titled, A Present to His Royal Highness – The Prince of Wales and upon the guidance of Hazrat Musleh-e-Maudra, 32,208 members of the Ahmadiyya Muslim Community donated one anna each in order to help arrange for the publication of the book.

Through the Punjab Government, this book was presented to the Prince of Wales by a delegation of the Ahmadiyya Muslim Community on 27 February 1922 as a unique and special gift. In this very brief and scholarly book, Hazrat Musleh-eMaudra expressed his loyalty to the British government as well as providing a brief introduction to the Promised Messiahas,

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the Founder of the Ahmadiyya Muslim Community and also explaining the teachings, history and objectives of the Community.

In the end, in line with the practice of the Holy Prophetsa, Hazrat Musleh-eMaudra presented the prince and the heir to the British throne with the message of Islam in an extremely convincing manner

and invited him to Islam. The Prince of Wales accepted this gift from Hazrat Musleh-e-Maudra and sent a message of gratitude through his chief secretary.

(Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 6, p. 7 [English translation available on: www.alislam.org/book/presentroyal-highness-prince-wales/])

With regard to sentiments about this, the Prince of Wales – who later became

Philosophy of salvation

O friends! The reason for being fearless of sin is that the heedless ones have neither true faith in God, nor in His punishment. Otherwise, weakness is in man’s nature. If a group of people is sitting under a roof in a house and suddenly a strong earthquake strikes, they all run outside.

They do so because they believe that they would certainly die if they stay under that roof for a few more minutes.

Since sinners do not believe in God or in His punishment, they boldly commit vices. Those who seek salvation through false and hypocritical ways, they become even more fearless of sin because false means do not produce certainty. However, a person who becomes absolutely sure that God certainly exists and sinful people will not go unpunished, they will surely abstain from sinful paths, provided they have true cognisance [of God] and not a mere formality. This is the true philosophy of salvation which was manifested upon us by the Holy Quran.

Accept it if you want.

(Hazrat Mirza Ghulam Ahmadas, Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, p. 422)

known as Edward VIII as I mentioned earlier, after he abdicated the throne in 1936 owing to a dispute with the Church of England – greatly appreciated this gift and honoured it. Not only did he send a note of thanks through his chief secretary, but during his journey from Lahore to Jammu in March of 1922, he read it in its entirety and was very pleased. According to reports, as he was reading the book, at certain instances his face would glow out of appreciation. Similarly, his personal assistant also said that when he [the Prince of Wales] was reading the book, he would stand up all of a sudden. Eventually, sometime later, he openly declared his disassociation with Christianity.

On 24 April 1922, the Zulfiqar newspaper published a review of this book, saying: “We cannot go without appreciating the efforts made by the Second Khalifa of the Ahmadiyya Movement in disseminating the message of Islam […]

A large portion of A Gift to the Prince of Wales is full of the propagation of Islam and is such a magnificent exposition that non-Ahmadis would be left envious of it.

“It is incumbent that when we arrive at the news desk, we must leave our prejudices behind and it is thus, upon seeing this gift, that we expressed our resounding approval. The esteemed author of this gift has acted in complete accordance with the practice of the Holy Prophetsa by openly and bravely inviting the heir to the British throne towards Islam. If any other sect, person or seditious newspaper decides to attack this gift by adopting the path of enmity and jealousy then that is an entirely separate matter altogether. We have not found any instance of sycophancy in this gift; although there are instances where brief mention of the late Mirza Ghulam Ahmad Sahib’s[as] life from beginning to end is made; however, those instances are for the sake of fostering peace and to express loyalty to the government. It is clear that God Almighty does not befriend those sects who are evil minded and stir up disorder; rather, He annihilates them.”

Similarly, a government-backed newspaper from the Punjab called Civil and Military Gazette wrote in its 18 April 1922 edition: “It has to be accepted that he [Hazrat Mirza Bashiruddin Mahmud Ahmadra] has presented his arguments in an excellent manner, with great proficiency and knowledge […] Despite the fact that the underlying purpose of this was the propagation of his message, whether the Prince of Wales becomes an Ahmadi or not, there is no doubt that in the eyes of those who take an interest in religion – especially in the various religions of India and England – there is no diminishing the value and enjoyment of this book.” (Tarikhe-Ahmadiyyat, Vol. 4, p. 294)

This book had a great impact on the foreign world as well; it opened up a new path for the propagation of Islam in Western countries. A professor from Vienna, the capital of Austria, who was an expert in three languages expressed his profound happiness upon reading it and

lamented about the fact that he was of an advanced age, otherwise he would have travelled the world to propagate this book.

Hazrat Mufti Muhammad Sadiq Sahibra wrote from America that this book had a great impact across America; in fact, it seemed as if this book had been written whilst keeping the intellectual standards of America in mind. Apart from Western countries, this book also gained recognition in Africa.

The Leader newspaper in Nairobi wrote: “Though I am not a Christian, I was born in a Christian household and understand their literature. However, the amount of knowledge and delight I have gained from this cannot be expressed in words. Although the author of this book is a Muslim, it seems quite likely that he spent years amongst Christians and has carefully studied their literature.

Otherwise, it would be very difficult to say such things pertaining to Christianity with so much openness. To this day, I have not seen any book which was written on the basis of religion but remained free of any prejudice. This is the first book of its stature.” (Tarikh-e-Ahmadiyyat, Vol. 4, pp. 292-294) Similarly, there is Ahmadiyyat or the True Islam [Ahmadiyyat Yani Haqiqi Islam] which was a speech from 1924.

The summary of this book was read out at the Wembley Conference – the book itself is quite lengthy, comprising of approximately 250 pages.

The Wembley Conference took place in 1924 and the renowned scholars of the world’s religions were invited to deliver the distinct qualities of their respective religions. Hazrat Musleh-e-Maudra was also invited to attend this conference. For the purposes of this conference, Hazrat Musleh-e-Maudra wrote the voluminous book, Ahmadiyyat or the True Islam which he began writing on 24 May and finished on 6 June , thus completing this book within two weeks. A summary was read out at the conference in the presence of Hazrat Musleh-e-Maudra by Chaudhary Muhammad Zafrulla Khan Sahibra.

This lecture was so unique that prominent Christian leaders were compelled to say that without a doubt, the ideas presented in this treatise were completely unique with respect to its moral training, proofs and its beauty.

Hence, through this lecture, God created an opportunity for the message of Ahmadiyyat – the true Islam – to reach renowned leaders of other religions, who had no other option but to attest to the truthfulness of Islam.

In this book, Hazrat Musleh-e-Maudra shed light on the various aspects of the beautiful teachings of Islam in an excellent manner. First, he proved through the verses of Surah al-Saffaat that holding religious conferences such as these were foretold 1300 years earlier in the Holy Quran.

After this, he gave an introduction to the Ahmadiyya Jamaat and proved through sound evidence that Ahmadiyyat and the true Islam are one and the same.

Then, he elucidated the four primary purposes of religion; in relation to this he

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AL HAKAM | Friday 19 March 2021 first clearly explained the concept of God as presented by Islam. He stated the type of relationship Islam expects a person to have with God as well as the responsibilities placed by God on mankind.

Hazrat Musleh-e-Maudra also removed the misconception that Islam teaches that [worldly] means cannot be used at all and instead all things should be left to God; in other words, one does not need to do anything at all – this is an allegation raised against Muslims. Hazrat Musleh-e-Maudra stated that it is proven through Quranic verses that this is not what Islam taught.

In fact, the teaching of Islam is that one should take full advantage of the means available to them and then trust should be placed in God. Trust in God does not mean one must abandon all other means; rather, trust in God refers to the certainty that God Almighty is a Living God. Then, Hazrat Musleh-e-Maudra shed light on the fact that at this time, it is only the religion of Islam which can help man reach God, for Islam says that whoever acts in accordance with the teachings it has presented and has a longing to meet God, such a person will certainly find God. Hazrat Musleh-e-Maudra states that this uncertainty is only clarified by Islam, wherein it stated that by following its teachings, such people will emerge who become manifestations of divine attributes, i.e. they would reflect upon the divine attributes and adopt them first, and then show the signs to others, thus granting them complete understanding regarding the existence of God. Hence, in this era, in order to help people recognise Allah the Almighty and become free from doubt, Allah the Almighty sent the Promised Messiahas.

Thereafter, Hazrat Musleh-e-Maudra discussed at great length the different aspects of morals and proved that the moral teachings of Islam were indeed the most perfect and that no other religion could compare to it. He then gave a detailed explanation about the principles of good morals and the ways of abstaining from immoral conduct. He also presented the teachings of Islam with regard to reforming one’s morals. He then presented the teachings of Islam regarding civilisation and stated the difference between civilisation and morals in a most excellent manner. He then shed light upon the various ways in which society should interact with one another.

After that he presented the rights and responsibilities of the government and its citizens in great detail. Then, whilst expounding upon this subject, he discussed how the relationships between different governments should be. He presented golden principles mentioned in the Holy Quran with regard to solving disputes between nations, stating that if the League of Nations was formed with these principles as its foundation, it would be successful. But it failed in its objectives because it did not follow these principles – now, since the UN has also failed to follow these principles, it is proving ineffective and will do so in the future as well.

Nevertheless, at the end of this book Hazrat Musleh-e-Maudra shed light upon

the circumstances after death, whilst also mentioning the reality of the rewards and punishment one will receive in the next life. Not only did he mention the teachings of the Promised Messiahas, he has also gave examples of those who acted upon these teachings, but also how they brought about a revolution in their lives and the extent to which the Promised Messiahas affected their lives whereby some of them preferred to sacrifice their lives over abandoning his teachings. In the end, Hazrat Musleh-e-Maudra invited the entire world to accept Ahmadiyyat and gave them the glad tidings that the time has come to dispel all these problems.

Furthermore, if they gather at the hands of the one sent by God, they will attain success in their faith and in the world.

(Tarikh-e-Ahmadiyyat, Vol. 8, pp. 6-9 [English available on: www.alislam.org/book/ahmadiyyat-true-islam/])

Upon the conclusion of this speech, the president gave his remarks: “I have nothing further to say, for the beauty and exquisiteness has already been expressed in this speech. I only wish, on behalf of all the attendees of the gathering, to thank Hazrat Khalifatul Masih for the wonderful coherence, fantastic vision and superior manner of reasoning in this speech. It is evident from the faces of the attendees that they agree with what I have just said. I am sure that they will testify that I am right to express my gratitude on their behalf also and that I am doing justice to this inference.”

One person went to Hazrat Musleh-eMaudra and said: “I have worked in India as a missionary for 30 years and studied the circumstances and arguments of the Muslims. But never before have I heard the way in which you presented this topic today in such a wonderful, clear and exquisite manner.

Having listened to this speech, I have been deeply impressed in terms of its ideas, coherence and proofs. For this I congratulate you.”

Another person came and said: “I have travelled from France to listen to this speech. I used to give precedence

to Islam over Christianity and give precedence to Buddhism over Islam, but now that I have listened to this speech and the one presented on behalf of Buddhism, I accept that Islam alone is the most superior religion. The beautiful and excellent manner in which you presented Islam [proves], no other religion can compare to it. It has left a deep impression upon me.”

There were many other remarks. Mrs Sharples, the secretary of this conference said to Chaudhary Sahib, “I congratulate you and the people are very grateful to you.” The same woman said, “Men and women have been coming to me praising this speech greatly.”

Whilst returning from the conference, a German professor here [in the UK], was walking on the street, when he approached Hazrat Musleh-e-Maudra to congratulate him and said, “I was sat next to some prominent Englishmen and I saw that some of them were tapping their hands on their knees whilst saying, ‘Rare ideas. One cannot hear such ideas every day.’” The same German professor states that some people uncontrollably stood up saying, “What a beautiful and true principle,” and the German professor expressed his opinion in these words saying that this occasion was a turning point for Ahmadis, i.e. a sign of its success and even if they spent thousands of pounds, they would never attain such recognition and success as was received by way of this lecture.

A Bahai woman listened to the speech and walked side by side with the Ahmadis until they reached their destination. She said, “I believed in Bahai teachings, but after listening to the lecture today my beliefs have changed. I wish to listen to more of your lectures. Would you please let me know where and when you will deliver further lectures and I shall most certainly attend.”

One woman followed them and insisted that Hazrat Musleh-e-Maudra should come for tea at her home. Another person said that this speech was so fascinating that it was even dearer to him

than his love for his country. (Al Fazl, 23 October 1924, pp. 4-5) Thus, I have presented these few glimpses of the pearls of wisdom and knowledge that Hazrat Musleh-e-Maudra possessed between the ages of 18 and 35. These were from the youth and early adulthood of a person who – as I have mentioned before – had no formal education, yet was filled with secular and spiritual knowledge. This is also a sign of the truthfulness of the Promised Messiahas and the prophecy of the Holy Prophetsa.

The points I have mentioned are only from a 17-year period, some of which are prior to his election as the Khalifa and some from after that. Furthermore, I have only presented a hundredth of what Hazrat Musleh-e-Maudra said during this time – I mentioned one-fiftieth earlier – rather even a hundredth has not been mentioned and thought that perhaps I would be able to introduce many of the other books of Hazrat Musleh-e-Maudra.

Apart from this, there are various sermons and exegeses of Hazrat Muslehe-Maudra which are filled with profound truths of knowledge and wisdom; from which streams of knowledge and wisdom spring forth. Furthermore, there are various gatherings in which he afforded guidance to the world. Thus, this treasure of knowledge which, to a large extent, has been published should be read by members of the Jamaat.

May Allah the Almighty continue to elevate the status of Hazrat Musleh-eMaudra.

Pray also for the situation in Pakistan.

May Allah the Almighty grant peace, security and comfort to the people living there and through His grace, may He destroy all the ploys, schemes and attacks of the enemies.

(Original Urdu transcript published in Al Fazl International on 12 March 2021, pp. 5-10. Translated by The Review of Religions)

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TEN CONDITIONS OF BAI‘AT I

IV

VII

The initiate shall solemnly promise that he/she shall abstain from shirk [associating any partner with God] right up to the day of his/ her death.

That under the impulse of any passions, he/she shall cause no harm whatsoever to the creatures of God in general and Muslims in particular, neither by his/her tongue, hands, nor any other means.

That he/she shall entirely give up pride and vanity and shall pass all his/her life in humbleness, cheerfulness, forbearance and meekness.

II That he/she shall keep away from falsehood, fornication/adultery, trespasses of the eye, debauchery, dissipation, cruelty, dishonesty, mischief and rebellion; and that he/ she will not permit himself/herself to be carried away by passions, however strong they might be.

V

That he/she shall remain faithful to God in all circumstances of life, in sorrow and in happiness, in adversity and in prosperity, in felicity and in trial; and that he/ she shall in all conditions remain resigned to the decree of God and keep himself/herself ready to face all kinds of indignities and sufferings in His way and shall never turn away That he/she shall regularly offer from Him at the onslaught of any the five daily Prayers in accordance misfortune; on the contrary, he/she with the commandments of God and shall march forward. the Holy Prophet Muhammadsa and shall try his/her best to be regular in offering the tahajjud and invoking durud on the Holy That he/she shall refrain from Prophet Muhammadsa. That he/she following un-Islamic customs shall make it his/her daily routine and lustful inclinations and shall to ask forgiveness for his/her sins, to completely submit himself/herself remember the bounties of God and to the authority of the Holy Quran; to praise and glorify Him. and that he/she shall make the Word of God and the sayings of the Holy Prophet Muhammadsa his/her guiding principles in every walk of his/her life.

III

VI

VIII That he/she shall hold faith, the honour of faith and the cause of Islam dearer than his/her life, wealth, honour, children, and all loved ones.

IX That he/she shall keep himself/ herself occupied in the service of God’s creatures for His sake only and shall endeavour towards the beneficence of mankind to the best of his/her God-given abilities and powers.

X That he/she shall enter into a bond of brotherhood with this humble servant of God, pledging obedience to me in everything good for the sake of God, and remain faithful to it until the day of his/her death.

That he/she shall exert such a high devotion in the observance of this bond as is not to be found in any other worldly relationship and connection that demand devoted dutifulness.

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad and Aqeel Ahmad Kang | Sub-Editorial: Ataul Fatir Tahir | News: Ata-ul-Haye Nasir | © Al Hakam 2021