Al Hakam - 30 April 2021 by Alhakam

“Take them to the mountain” The Messiah’s weapon of prayer

Page 12

Coming from every distant track

From the Markaz Atfal from London meet Hazrat Khalifatul Masihaa and have questions answered

Maulvi Sanaullah of Amritsar in Qadian

Page 13

Page 3

Ramadan – Jump-starting spiritual fitness

Page 9

THE WEEKLY

www.alhakam.org AL HAKAM | Friday 30 April 2021 | Issue CLXIII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Last 10 days of Ramadan: Broadening the scope of our prayers

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

The Holy Prophetsa was the most generous of all people َّ َ ْ َ ُ َّ َ َ َ َ ُ ْ َ ُ ّ ٰ َ َ �ّ �ِ ‫الﻨ‬ ‫اس ـ ر ِﺿی ا�� عﻨﻪ ـ قال �ان‬ ٍ ‫ع ِن اب ِن عب‬ َ َّ َ َ ْ َ َ َّ َ َ ْ َ َ ُ ّ ٰ َّ ‫ َوأ ْﺟ َو ُد َما‬،‫اس‬ ِ ‫ﺻلی ا�� لی ِﻪ وسلم أﺟود الﻨ‬ ُ ْ ُ ََْ َ َ َ �‫ َو‬،‫ﻳل‬ َ ‫ﻳ َ ُ� ْ� ُن �� َر َم َﻀ‬ ‫ان‬ �ِ �‫ ِﺣ�� ﻳلقاه ِﺟ‬،‫ان‬ ِ َْ َ ُ ْ ُ َ ْ َ ُ َ َّ ْ‫اه �� ُ ّل ل َ ْیل َ ٍﺔ ِمن‬ ِ ِ ‫ِﺟ� ِ�ﻳل ـ �لی ِﻪ الﺴ�ام ـ ﻳلق‬ َّ َ ّ ٰ ُ ْ ُ َ َ َ ُ ْ ُ ُ َ َ َ َ َ َ ‫ ف ُیدا ِرسﻪ الق ْﺮآن فل َﺮسول ا�� ِ� ﺻلی‬،‫رمﻀان‬ َ ْ ّ َ ْ َ ْ ُ َ ْ َ َ َّ َ َ ْ َ َ ُ ّ ٰ ‫ا�� لی ِﻪ وسلم أﺟود بِال�� ِ� ِمن‬ ‫ا��ِ ِ�� ال ُ� ْ� َسل ِﺔ‬ Hazrat Ibn Abbas, may Allah be pleased with him, said: “The Holy Prophetsa was the most generous of all people, and he used to become more generous in Ramadan when Gabriel met him. Gabriel used to meet him every night during Ramadan to revise the Quran with him. The Holy Prophetsa then used to be more generous than the fast wind.” (Sahih al-Bukhari, Kitab al-Munaqib, Hadith 3554)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

As we approach the last 10 days of Ramadan, wherein the Holy Prophetsa would increase his worship even more than before, Muslims around the world will seek to emulate this noble example in the hope of attaining closeness to their Lord and Creator. Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa reminded us on

Friday, 16 April 2021: “By praying for others, our own prayers are accepted – we should always remember this. In fact, those who pray for others, angels pray for them in return. And if angels are praying for someone, then what a great transaction this is!” Thus, by putting others first and putting ourselves second, we can benefit even more

from prayers. Bearing this in mind, as Al Hakam has done in previous years, we wish to highlight certain appeals for prayers Huzooraa has made over the years, especially in the last 10 days of Ramadan. Huzooraa usually draws our attention to pray: Continued on next page >>

The company of the truthful Moreover, it ought to be kept in mind that as far as the essence of patience is concerned, it is also necessary to remain in the company of the truthful; as it is said: Continued on next page >>

Friday 30 April 2021 | AL HAKAM

2 << Continued from previous page

• for all Muslims, that Allah the Almighty saves them from unchaste and materialistic evils and guide them towards spirituality. May the Muslim world attest to the truth of Hazrat Mirza Ghulam Ahmadas that he was indeed the Promised Messiah and Mahdi and may all Muslims ultimately be united once again • for the worldwide Ahmadiyya Muslim Jamaat, that Allah may keep every single Ahmadi in His protection and save them from every harm; that Allah may grant them steadfastness and the strength to always remain attached to the institution of Khilafat • for all waqifeen and waqifeen-e-nau, that Allah grants them the ability to fulfil their pledges and responsibilities • for those entangled in worldly vices, that Allah rescues them and enables them to follow the right path • that every Ahmadi, other Muslims and the rest of the world be protected from the adverse effects of the Antichrist • for the shuhada (martyrs) of Ahmadiyyat and their families. (Syedna Bilal fund is established in the Jamaat where readers can donate for the welfare of the families of shuhada) • for aseeran (prisoners) in the way of Allah, that they and their families are granted patience and comfort by Allah. May Allah provide immediate means for the acquittal of all aseeran • for those who have been aﬄicted by any kind of illness and suffering as a result of it • for those facing financial difficulties, either in their businesses, due to being under heavy debts or otherwise • that the oppressed – politically, socially or religiously – are granted ease by Allah • for those disputes

undergoing

matrimonial

• for those families that are feuding, that Allah may quickly dissolve such disputes • for widows, for orphans and those deprived of their rights. (Readers are reminded of the Yatama Fund where they may donate in this way) • for young women and men who have reached the age of marriage but have still not found the right match. (Readers may donate to the Maryam Shadi Fund, launched in 2003, to help deserving and less fortunate parents with regard to the marriage of their daughters) • for couples with no offspring, that they may soon experience the joy of offspring • for the unemployed that they may find jobs • for students, that they may be successful in their exams and in their pious endeavours • for agriculturalists, industrialists, businessmen and women and any others involved in litigations

• for the Darveshan of Qadian (those who stayed behind in Qadian after the partition of the Indian subcontinent) and for the residents of Qadian • for Ahmadis living in Rabwah and in the rest of Pakistan who continually face hardships in the way of their faith • for Ahmadis of other countries, like Algeria, where life has been made difficult for them only because they have accepted the Imam of the age, the Promised Messiahas • for those who participate in financial sacrifice through Tahrik-e-Jadid and Waqf-e-Jadid, that Allah may grant them prosperity. (Tahrik-e-Jadid was initiated by Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra in 1934 when Majlis-e-Ahrar started an agitation against the Jamaat and declared that they would not rest until they had wiped the Jamaat off the face of the earth. In response, Huzoorra launched Tahrike-Jadid, so that Allah’s message could be delivered to the corners of the earth. Waqf-e-Jadid was founded in 1957 by Hazrat Khalifatul Masih IIra. The aim of this scheme is to bring education and training to rural jamaats, as well as to take the message of Allah’s oneness to polytheists. Readers may want, in these final days of Ramadan, to fulfil their promises towards these schemes and participate in spreading the message of Islam across the globe) • for those who offer financial sacrifice for the Jamaat • for workers of the Jamaat around the world, that Allah accepts their endeavours and grants them the best of His rewards. Also for the many volunteers who work in various parts of the world for MTA. (There is a fund in the Jamaat’s financial system dedicated to MTA and readers may donate towards it) • for those stricken by natural calamities in various parts of the world, that Allah may shower His mercy upon them. (Humanity First is a charity organisation of the Jamaat that provides relief to calamitystricken people on a global scale. This great opportunity to donate and help the calamity-stricken creation of Allah is also a great way to spend in the way of Allah) These are just some of the prayers we should pay attention to. However, while Huzooraa guides us towards these prayers, he also urges all Ahmadis to increase in saying certain prayers from the Holy Quran, of the Holy Prophetsa and of the Promised Messiahas. May Allah the Almighty help us all to feel the pain of others and thereby pray for them, thus following in the footsteps of our noble master, Prophet Muhammad, peace and blessings of Allah be upon him. َ ََُ َ َ َ َّ َ َ َ َّ َ ُ َ َ ّ َ َّ ُ ّ ٰ َ �َ �ْ ‫اﻫ‬ ِ ‫آل �� ّﻤ ٍد ﻛ َﻤا ﺻل ْیت �لی اِبْ َﺮ‬ ِ ‫اللہم ﺻ ِل �لی ��ﻤ ٍد و �لی‬ َ َ َ َ َّ ٌ َّ ٌ ‫اﻫ ْ� َ� اِنک َﺣ ِﻤ ْید � ِج ْید‬ ِ ‫آل اِبْ َﺮ‬ ِ ‫و �لی‬ َ َ َ ْ َ َ َ َ َّ َ ُ َ َ َ َّ َ ُ َ َ ْ َ َّ ُ ّ ٰ َ �َ �ْ ‫اﻫ‬ ‫آل ��ﻤ ٍد ﻛﻤا ب‬ ِ ‫ار�ت �لی اِبْ َﺮ‬ ِ ‫اللہم با ِرک �لی ��ﻤ ٍد و �لی‬ َ َ َ َ َّ ٌ َّ ٌ ‫اﻫ ْ� َ� اِنک َﺣ ِﻤ ْید � ِج ْید‬ ِ ‫آل اِبْ َﺮ‬ ِ ‫و �لی‬

“By praying for others, our own prayers are accepted – we should always remember this. In fact, those who pray for others, angels pray for them in return. And if angels are praying for someone, then what a great transaction this is!” << Continued from previous page

ۡ ّٰ َ َ ۡ ُ ۡ ُ �َ �‫الﺼ ِد ِق‬ �� ‫ﻛونوا‬

“Be with the truthful.” There are many who reside afar and say that they will come to visit at some point in time because they are busy at present. Can those who are blessed to be part of a community whose emergence was promised for 1,300 years, yet they do not come forth to support it, and who do not come to sit in the company of a man who was promised by God and His Messenger, ever prosper? Absolutely not. ‫ن‬ ‫د�� دوں‬ ‫� �ا �ا� و� ی‬ ‫ن‬ ‫��ل ا� و �ل ا� و �ں‬ ‫یا� ی‬ “You seek God as well as this wretched world; this is wishful thinking; rather, impossible; nay, insanity.” Religion encourages one to remain in good company, but if one avoids good company, how can they expect to increase in piety? I have advised my friends many times before, and reiterate again, that they ought to come and stay here time and again, and derive benefit, but very little attention is paid in this regard. People are content to make an oath of allegiance on my hand that they will give precedence to religion over worldly affairs, but realistically, they do not struggle in this cause. Do not forget that your graves are calling you, and death approaches with every passing moment. Your each and every breath pushes you closer, yet you consider this to be a time of relief. It does not behove a believer to try and deceive Allah the Exalted. When death arrives, there is no pushing it forward or turning it back. As for those people who do not value this community and who see no greatness in it, let them go. However, even more unfortunate are those who have recognised this

community to be true and were concerned to join the fold, but now they take it for granted – such people wrong their own souls. Those who do not visit often to stay in my company, and who do not hear and observe the signs which God Almighty manifests on a daily basis in support of this community, irrespective of how pious, God-fearing and righteous they may be, I would still hold that they did not value the community as they should have. I have already mentioned that after a person’s knowledge is perfected, the perfection in one’s practice is required. Hence, perfection in practice is impossible without the perfection of one’s knowledge, and until a person comes to stay here, the perfection of their knowledge is difficult. I receive a multitude of letters in which people write that some person raised the following allegation and we were unable to respond. What is the reason for this? This is because they do not come here to visit and do not listen to the insights which God Almighty manifests in terms of knowledge, to support this divine community. Therefore, if you truly recognise the divine nature of this community and believe in God, and if you sincerely promise to give precedence to religion over worldly affairs, then I ask, what endeavours are being made in this regard? Has the commandment ۡ ّٰ َ َ ۡ ُ ۡ ُ �� ‫( ﻛونوا‬Be with the truthful) �َ �‫الﺼ ِد ِق‬ been abrogated? If you truly have faith – and truly fortunate you are, if you do – then give precedence to Allah the Exalted over all else. If you consider this advice to be useless and worthless, then remember, you shall be deemed as one who mocks God Almighty. (Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 200-201)

AL HAKAM | Friday 30 April 2021

From the Markaz

Atfal from London meet Hazrat Khalifatul Masih and have questions answered

On 24 April 2021, Majlis Atfal-ulAhmadiyya Baitul Futuh Region, UK were given the opportunity to meet with Hazrat Khalifatul Masih Vaa through a virtual meeting. For the mulaqat, the Atfal were seated in Baitul Futuh Mosque, London. The meeting started with a recitation of the Holy Quran by Syed Jazib Shah. Hearing his recitation, Huzooraa remarked, “You have a good recitation”. Next, Jalees Ahmad Ahsan presented the English translation of the recited portion of the Quran. A hadith was presented by Adeel Tahir in Arabic and its English translation was presented by Syed Khidr Sadir. An Urdu poem, written by the Promised Messiahas was then read out by Shayan Aman Raja and its English translation was given by Muveed Ahmad Khan. A video presentation was then shown to Huzooraa that consisted of Atfal describing the purpose of Atfal-ul-Ahmadiyya, how it has helped them and also messages from Atfal to Huzooraa for prayers. Next, Atfal were given the opportunity to pose questions to Huzooraa. Nabeel Hayat asked Huzooraa the best way to get rid of bad habits and to stay away from them. Hazrat Amirul Momineenaa said: “The Promised Messiah, peace be upon him, has given us a very good principle:

If you want to leave any bad habit or any sin, you should first try to loathe that sin, hate that sin, and make a firm promise with yourself and with Allah the Almighty as well, that you will never commit this or do this bad thing again. And also pray to Allah the Almighty that He saves you from committing this sin […] or any bad habit [...]” “This all depends on your determination, prayer and dislike of that bad habit and sin.” Fa‘ik Ahmad Basharat, 13, then asked Huzooraa regarding making money from games. Huzooraa responded by instructing: “You see, all these types of games are a sort of gambling and Islam prohibits a true believer from gambling; therefore an Ahmadi child is not permitted to play those games online which can get you some money – whether you spend money on it or not. “But if it is a competition type of thing, then that is different. If you participate in an event where if you give the correct answers, you will be rewarded this prize, then that is a different thing. But if you are playing any game for the sake of earning money, that is a sort of gambling and it is prohibited.” Mahid Ahmad, 15, asked how one could differentiate between whether suffering was a punishment from Allah or a test from Him.

Hazrat Amirul Momineenaa said: “Suffering sometimes is a trial and mostly, it is a trial. If a young boy, who is doing all good things, and a person who is a pious and righteous man pass through any suffering, then it means it is a trial for them. Even the Holy Prophetsa has said that prophets suffer more than ordinary people. And about himself, he said, ‘My suffering and trials are more than that of any other believer’.” “So if you are doing all good things, you are obeying all the commandments of Allah, you are following all the teachings of Islam, you are prohibiting yourself from all bad things, you are doing all good things, even if you suffer, it means that is a trial. But it all depends on your personal actions. “And if you are not following all the commandments of Allah, then sometimes, if you pass through any suffering, that might be a punishment for you. Allah knows better and you, yourself, can know [by means of] whether you are following the commandments of Allah, practising the true teachings of Islam, following the true teachings of the Holy Quran, all the commandments of Allah the Almighty. [If you are doing all of this] then even if you pass through any suffering, it is a trial.” “But if you are not practising good things, sometimes Allah puts you in some

suffering just to shake you, so that you repent, change your life and [you] try to follow the teachings of Islam and Allah the Almighty.” Next, another tifl, aged 15, asked Huzooraa why Salat was important. Addressing the question, Hazrat Amirul Momineenaa said: “Allah the Almighty has said in the Holy Quran: َّ ۡ ۡ َ ۡ ُ ۡ َ َ ُ ‫َو َما خلقت ال ِج ّن َوال ِان َس اِلا ل َِی ۡع ُبد ۡو ِن‬ “‘I have created jinn and human beings […] – the big people, and the poor people, an ordinary person and a rich man – to worship Me’. Allah is not going to get benefit out of it. If we worship Allah the Almighty, we are going to gain something out of it. “So many people have experienced that when they pass through some suffering, as the other boy asked, and when they pray to Allah the Almighty to remove that suffering, then He listens to their prayers and removes the suffering [...] At the same time, we also gain the love of Allah the Almighty. “Also remember this is not the only life […] There is another life to come, and that is the Hereafter, which is the eternal life. There, Allah will reward us for our worship and for following His commandments. Continued on next page >>

Friday 30 April 2021 | AL HAKAM

4 << Continued from previous page

“So, when you have any problem, you should try to pray and seek Allah’s help in solving your problems. But at the same time, you have to be regular and punctual in offering the five daily prayers. It should not be that when you come across any problem, you go to the mosque and pray to Allah the Almighty, or you just stand in the corner of your house and then start doing Salat. No. You have to be regular in offering your prayers. Only then will Allah the Almighty listen to your prayers.” Na‘il Jawab Khan, 14, said that there were many books of the Promised Messiahas available but were quite difficult to understand. He asked Huzooraa to recommend books for Atfal to start with. In response, Huzooraa said: “You are quite right, that there are quite a number of books of the Promised Messiahas and most of them are very difficult to understand. But there are some books which are easy to understand, such as Noah’s Ark, and even the Promised Messiahas has said that ‘my book, Haqiqatul Wahi, has been written in a very easy language’ and you can understand it; this has also been translated, so you can read these books. “But just to develop and create an interest in the books of the Promised Messiahas, you should first start reading from the passages of those books which are of interest to you and you can see the contents list. For that, the Jamaat has also made this easy for you by printing some selected excerpts and passages of the books of the Promised Messiahas in the form of The Essence of Islam – there are five volumes and that covers different topics. You can just take the book and see the topic of your interest and then read it. “By doing this, you will develop an interest in reading the books of the Promised Messiahas and at the same time, you will increase your knowledge also; what the Promised Messiahas has said or what he wanted us to understand with regard to our religion, with regard to our spiritual enhancement, spiritual level and with regard to our knowledge and wisdom. “I think, for a young boy, it would be better if they read The Essence of Islam and then select the topics from that book of their own interest – that will help you to create and develop interest in the books of the Promised Messiahas.” Samar Ahmad, 14, asked if he could lead Namaz at home as his father was disabled. Huzooraa said: “You are 14 years old; yes, you can lead Namaz if you know the verses of the Holy Quran and you have some religious knowledge – of course, you can most definitely lead Namaz. If you memorise parts of the Holy Quran, you can even lead Tarawih prayers even, not just at home, but even at the mosque – you can be appointed as the imam there.” Sammar Malik, 14, asked what happens during Lailatul-Qadr, the Night of Decree. Hazrat Khalifatul Masih Vaa said: “The Holy Prophetsa says that during the last 10 days of Ramadan, there is one special night in which Allah the Almighty accepts all the prayers of a person. But at the same time, you have to be a true believer. “It cannot be as though an atheist

comes to the mosque or a person who has never offered prayer and only on the night of Lailatul-Qadr does he fall in sajdah [prostration] and in his sajdah, he says ‘Allah, accept my prayers.’ No. If you are a true believer and follow all the commandments of Allah the Almighty, offer the five daily prayers regularly, read the Holy Quran, practise the teachings of Islam, then you can benefit from that night. “And the Holy Prophetsa said that you should try to find that night during the last 10 nights of Ramadan in the odd nights – that is the 21st, 23rd, 25th, 27th, 29th. Even the Prophetsa did not precisely mention the night, for he said to try and find LailatulQadr during the odd nights of the last 10 days of Ramadan. “So this is Allah’s promise, that if a person is a true believer and whenever he beseeches His help, whenever he asks Him and prays for all his problems, Allah will listen to his prayers and accept his prayers. This is Lailatul-Qadr. But before that, you have to be a good believer.” Ashir Ahmad asked how Huzooraa memorised the Quran. Huzooraa responded by saying: “We were taught Quran in our school. During our time, we were studying in a Jamaat school in Rabwah, so there was a special religious studies period where we were taught religious knowledge of the Jamaat and at the same time, our teacher would ask us to memorise some verses or small surahs [chapters] of the Holy Quran. This is how we used to learn. “Even in our Atfal classes, we were asked to memorise and there used to be a competition of tilawat and hifz-e-Quran – so this is how we used to memorise [the Quran] and this is the best way […] “Here, we have the Al-Hafizoon class; therefore, those who can afford to go to the Al-Hafizoon class should try to learn the Quran by joining it.” Hazrat Amirul Momineenaa said that each person should develop an interest in memorising the Quran and a way to do this was to memorise the last 20-30 surahs of the Holy Quran. Huzooraa said: “Remember that Atfal of the age of 13 and above, and Khuddam-ul-Ahmadiyya as well, should also try to memorise the first 17 verses of Surah al-Baqarah, and also try to learn the meaning of these verses. […] This is how you can increase your faith and you can save yourselves from the onslaughts of the environment and bad people.” Muveed Ahmad Khan, 14, asked Hazrat Khalifatul Masihaa about his favourite memory of his time in Pakistan. Huzooraa remarked, “Why do you want to remind me of my memories in Pakistan?” and with a smile, said: “Our memories were that in Pakistan, I used to live in Rabwah. Rabwah is a city where the majority of the people living there are Ahmadis. And when we were Atfal, we used to recite ‘Salle ‘ala…’ [durood in a melodious way] to wake people up for Fajr prayer. Our Atfal in each and every area where there was a muntazim Atfal and za‘eem, would recite ‘Salle ‘ala…’ before Fajr prayer. “It was a peaceful city” Huzooraa narrated, but now, “because of the interference of the government people or mullahs, the peace of that city has been

The Holy Prophet Muhammad, peace and blessings of Allah be upon him, said: “If I had gold equal to the mountain of Uhud, it would not please me that anything of it should remain with me after three nights (i.e., I would spend all of it in Allah’s Cause) except what I would keep for repaying debts.”

(Sahih al-Bukhari, Kitab al-Riqaq)

destroyed.” “So, there were quite a number of good memories, which, if I start explaining, will take some time.” Huzooraa also said it was difficult for him to pick and choose which memories to narrate. Lovingly, Huzooraa said he would narrate some more when Muveed came to see him privately. Usman Khalid then asked why Allah had created angels to monitor us when Allah is All-Knowing and All-Seeing. In response, Huzooraa said: “Angels are also working as the servants of Allah the Almighty. You have the capacity to go to your kitchen and drink water –bring out the water from the fridge, take the glass and drink water. But if you have the facility of a person to help you to bring water for you in your room, you will ask him to do it. So Allah is the Malik [Master] – although Allah can do whatever He likes, but at the same time, He has appointed some angels for different duties. “For instance, Gabriel’sas duty is to bring messages from Allah to the prophets and the commandment of Allah the Almighty is revealed through Gabrielas. So different angels have different duties, which is why Allah the Almighty has created angles and

He has made a team. “This is a system, evolved by Allah the Almighty, to help Him. Although Allah has the power to do everything on His own, but He is Malik [Master] at the same time; if He has developed a system, then who are we to object to it?” Hammad Butt, 14, asked how the existence of Heaven and Hell could be proven. In his answer, Hazrat Khalifatul Masih Vaa said: “Worldly people say that they don’t know what is going to happen. Atheists say that they don’t know what is going to happen; there is no life after this life – this is what they believe. This is why they have left the belief in Allah the Almighty. “If you are a true believer, you have to have firm faith in life after death. And if you have that firm faith – iman-bil-ghaib [belief in the unseen] in Allah the Almighty – then you will definitely understand that there is life after death. “[…] You see, atheists do not believe in the existence of Allah and that there is life after death. For this, the books Our God and Ten Proofs for the Existence of Allah have been printed by Khuddam-ul-Ahmadiyya.” Huzooraa recommended Hammad to

AL HAKAM | Friday 30 April 2021 read those books and further said that through the books, “You will learn more about the existence of Allah the Almighty. When you learn about the existence of Allah, then you will also know that whatever Allah the Almighty has said is true and after this life, in the Hereafter, a person is either rewarded or punished. I think you better read these books, which can give you a better answer.” Sabih Salih Chaudhary, 14, asked whether those who did not believe in the Promised Messiahas would be held accountable. Huzooraa said: “The Promised Messiahas has said that there are quite a number of people who do not believe in the prophets. But you will not be punished in this world only because you did not believe in the prophet. If, however, you are doing bad things at the same time, alongside disbelieving, then you will be punished in this world as well as in the Hereafter and you will be held accountable for committing all these bad things. “In the Hereafter, Allah the Almighty says that He will ask these people, ‘When I sent these prophets, why did you not believe them?’ They will try to make so many excuses, and all excuses will be lame and flimsy excuses – Allah will not accept them and they will have to pass through punishment. So obviously, yes, those who do not believe in any of the messengers whom Allah the Almighty has sent, will be held accountable for not believing them.” Umar Rashid Kamran asked why Zuhr and Asr were offered quietly whereas Fajr,

Maghrib and Isha were offered aloud. While responding, Huzooraa said that whatever we practised was because the Holy Prophetsa had taught it. Secondly, Huzooraa said, “Nowadays, the weather is changing, and if you go outside, you will feel that everything is quiet and calm – sometimes, people get depressed because of the change in weather during these timings [Zuhr and Asr]. So, in this timing, if you are offering your prayer silently, then you enjoy it more.” Huzooraa said another reason was that during Zuhr and Asr timings, there was a lot of noise in cities and this was a reason as to why those prayers were not read aloud, as quiet prayer at this time allowed for more concentration. Hazrat Amirul Momineenaa said that for Fajr, a worshipper required some stimulating. Therefore, saying the prayers aloud helps with concentration at this time. Huzooraa then noted the question down during the meeting and said to Umar that he would send a more detailed answer to him in writing with all the references included. Abdul Mansoor, 13, asked whether all sins were forgiven, as many people pray to be forgiven after they have sinned. Hazrat Amirul Momineenaa said: “Allah knows better. We cannot decide if that person will be forgiven or not. “There is a story of a person who murdered 99 people and after committing such a heinous sin, he then tried to repent. He went to a person to ask whether he could be forgiven or not. That pious, righteous

person said, ‘No, you have committed such a big crime by killing 99 people, therefore you cannot be forgiven.’” Huzooraa said that in response, the person said that he would now kill another person and thus killed that righteous person too, making it 100. However, he still had a sense of remorse and so, went to another person and asked if he could still be forgiven. That person said, “Yes, you can be forgiven” and told him to go and meet a certain person in a far-off city. En route to that city, the man died. On his death, the angels from Paradise and the angels from Hell came to take his soul. The angel of Paradise said that since he wanted to repent, he would take him to Paradise. On the other hand, the angel from Hell said, “No, he has committed such a big sin and there is no way now for him to be forgiven.” Ultimately, they decided to measure the distance of the land. If the man was closer to the city he was headed to for forgiveness, then he would be admitted to Paradise. But if the distance between his starting point and the city was far, he would be taken to Hell. Allah made sure that the distance to the city was short and thus, the angel of Paradise took the man to heaven. After narrating the story, Huzooraa said, “It all depends on Allah the Almighty. Even Allah the Almighty has said, ‘I am the Malik […] I know whom I am going to forgive and whom I am not.” Huzooraa then narrated another story. There was a very pious person who said to another person, who was not very

pious, that since he was not offering the five daily prayers and was committing sins, he would be sent to Hell. In response, the person said, “Who are you to say that I will be sent to Hell; it is Allah Who will decide.” The person who thought himself to be very pious and was arrogant, said “No, it is certain that you will be sent to Hell”. It so happened that both of them died around the same time. When they were presented before Allah, He asked the socalled pious person what authority he had to condemn someone else to Hell and think that he himself would be admitted to Heaven because he thought he was pious. Allah said it was only His own authority that could do this and so decided that the person who thought himself to be pious was put in Hell by Allah and the other person who had sinned was admitted to Heaven. Huzooraa said: “It is Allah the Almighty Who decides who is going to Heaven and who is going to Hell, but our duty is that we should try to follow the commandments of Allah the Almighty.” Huzooraa then explained that we should not try Allah by purposefully committing sins with the expectation and hope that He will forgive us. With this, Hazrat Khalifatul Masihaa said the time was over and any more questions could be written to him and he would send them a written reply. Huzooraa conveyed his salaam and the meeting came to a close. (Report prepared by Al Hakam)

Money saved from avoiding lavish types of iftari can be given to a charity

“

Whatever I usually have for breakfast, I eat that in sehri and what I usually have for dinner, I eat in iftar. As it is sunnah to eat dates, I [open my fast] with a date. In contrast to what many people do, I do not eat pakora, samosa, chaat etc. as these are counterproductive and cause people to feel lazy after iftari and to struggle waking up in the morning. Keep your routine the same. In this way, you will enjoy sehri […]

“

Some people increase their spendings unnecessarily and also compromise the health of their stomach […] The money you save from avoiding these lavish types of iftari can be given to a charity.

”

(Hazrat Khalifatul Masih Vaa, during the virtual mulaqat with Australia Nasirat on 21 March 2021)

Photo courtesy of Suhaib Ahmad

Friday 30 April 2021 | AL HAKAM

From the Markaz

To introduce Ahmadiyyat to others, you must first bring about a spiritual transformation in yourselves UK Atfal from Birmingham get guidance in virtual mulaqat

On Sunday, 25 April 2021, 58 members of Majlis Atfal-ul-Ahmadiyya UK from Birmingham were blessed with the opportunity of meeting and having a class with Hazrat Khalifatul Masih Vaa in a virtual mulaqat. During the class, Atfal had the opportunity to ask Hazrat Amirul Momineenaa various questions related to religion, Islam and day-to-day life. As the live stream commenced, Huzooraa conveyed his salaam to everyone and enquired how many boys were seated in the hall. Mohtamim Atfal, Farhad Ahmad Sahib, stated that there were 58 Atfal were present. The class then commenced with a recitation from the Holy Quran by Sabahat Aman. After the recitation of the Holy Quran, upon seeing Sabahat Aman’s beard, Huzooraa asked if he was in the last year of Atfal-ul-Ahmadiyya. The recitation of the Holy Quran was then followed by its English translation delivered by Bilal Akwasi Bonsu. Thereafter, a hadith of the Holy Prophetsa was presented by Ashir Ahmad Khan, and its translation by Farhad Mirza.

After this, Yousaf Syed Ahmadi had the opportunity to recite a qaseedah composed by the Promised Messiahas, followed by its translation which was presented by Naseerud-Din Ahmad. Huzooraa then turned to Mohtamim Atfal, Farhad Ahmad Sahib, and asked what was next on the agenda. Farhad Sahib stated that there were some Atfal who wished to ask Hazrat Khalifatul Masih Vaa questions. The first question was asked by Farhan Jamil regarding Huzoor’saa advice for new Ahmadi converts around the world. He said his family, who were of Sunni background, had recently converted to Ahmadiyyat. Farhan Jamil explained that he was born in Pakistan and came to the UK in 2011. Whilst answering his question, Huzooraa said, “You converted to Ahmadiyyat from Sunni background, right?” To this, Farhan Jamil replied in the affirmative. Hazrat Khalifatul Masih Vaa then said: “[...] You already know that the Holy Quran is the holy book revealed to the Holy Prophet, peace and blessings of Allah be upon him, and this is the final law-bearing book; you already know that the Holy Prophet, peace and blessings of Allah be

upon him, is Khatam-un-Nabiyyin, the seal of the prophets; he is the final law-bearing prophet and no other law-bearing prophet can come after him. “This is what you know, right? So, the only difference between an Ahmadi and a non-Ahmadi Muslim is that you believe that the Messiah of the age, who was to come and whose advent was foretold and prophesied by the Holy Prophetsa, has come and you have accepted him […] “Why did you do bai‘at? Because you knew that the prophecy of the Holy Prophet, on whom be peace, about the advent of the Promised Messiahas has been fulfilled and you are obeying the commandment of the Holy Prophet Muhammadsa that ‘whenever my Mahdi appears, you [must] accept him. “Since you have accepted Ahmadiyyat, there should be some significant change in your lifestyle with regard to religious matters. People should know that now, after having accepted Ahmadiyyat, you are a changed person. You offer five daily prayers, if possible, in congregation; if not, then at least at home you can offer five daily prayers in congregation; read the Holy Quran daily and try to find out the commandments and

injunctions given in the Holy Quran and try to practise those […] “So, for a true Ahmadi, whether he is a new convert or an old Ahmadi, this should be the basic thing, that there should be a significant change which people should feel […] in this age, the literature given to us by the Promised Messiahas is the best literature through which we can comprehend religious knowledge more easily. So, we should try to read these books because the literature of the Promised Messiahas covers all the necessary teachings of Islam given in the Holy Quran and in ahadith”. Following this, Zain Chaudhry stated that his grandparents were not Ahmadi and asked how he could spark within them an interest in Ahmadiyyat. Answering this question, Hazrat Amirul Momineenaa said: “[…] if they see that there is a significant change in your lifestyle, as I have already mentioned [in answer to the previous question] – that you are a practicing Muslim and they see their grandchild is offering five daily prayers; they see that their grandchild is reading the Holy Quran daily; they see their grandchild is morally

AL HAKAM | Friday 30 April 2021 better than the other grandchildren who are not Ahmadis – definitely, they will think, ‘What is special in Ahmadiyyat?’ […] So, try to be a practicing Ahmadi Muslim. In this way, you can also attract others towards Ahmadiyyat.” Next, Nabil Ahmad Hamid had the opportunity to ask a question. He asked that when the coronavirus restrictions are eventually lifted, whether Hazrat Amirul Momineenaa would carry on doing virtual mulaqats along with the routine mulaqats. Huzooraa stated: “It is possible; it can be continued. Those Jamaat members who are living in far-off countries where I do not visit frequently, obviously, they might [continue to have] virtual mulaqats with me. But people like you who are just living here – 100 miles from London – can easily come to see me. “Would you prefer to have a virtual mulaqat or physical mulaqat?” To this, Nabil Ahmad Hamid replied, “Physical mulaqat, Huzoor.” Hazrat Amirul Momineenaa then smiled and said, “For you, it is physical, and for those countries whose people cannot come to the UK easily, it is quite possible that we shall have virtual mulaqats […]” Next to seek guidance was Adil Ahmad Farooqi who asked Hazrat Amirul Momineenaa what a tifl’s daily routine should consist of. Whilst offering direction and guidance, Huzooraa explained: “[…] a tifl between the ages of 7-10 should try to regulate his life by offering daily prayers […] when you are 10 years of age, then it is obligatory on you to offer five daily prayers. “The routine should be that you get up early in the morning, offer the Fajr prayer and do tilawat of the Holy Quran – even if it is one ruku or two. Then, if there is enough time to have a short nap, you can go to bed again and have a nap for half an hour, or if you have enough time, you can sleep for two hours […] “Then get up and get yourself prepared for school, go to school and spend your day in school. There, you should also behave well with your fellow students. “When you come back from school, do your homework and also try to do some extra work […]” With regard to offering Salat in school, Huzooraa said: “If there is no time to offer [Zuhr prayer] between the closing of the school and reaching back home, then you should ask your teacher, or headteacher, to allocate some place [at school] to offer your Zuhr prayer there. And if the time is too short, then you can offer the Zuhr and Asr prayer together […] “Then, after that, you should play outside for one hour, if there is time to play for one hour – during the summer, you can easily play for one hour. You can play football, or cricket, or hockey, or rugby, or anything you like. Then offer your Maghrib prayer; then try to read some books – either religious books or other storybooks – to increase your knowledge and also try to read the newspapers to increase your secular knowledge. “Then, after having your dinner, offer Isha prayer, and then go to bed as early as possible so that you wake up early.” Hazrat Amirul Momineenaa then quoted

the saying, “Early to bed and early to rise, makes a man healthy, wealthy and wise.” Hazrat Khalifatul Masih Vaa was then asked by Ashir Ahmad Khan how one can take care of elderly people. Huzooraa explained: “Those who are your immediate relatives – your grandparents, even your uncles, your father’s uncles and mother’s uncles, or their elder brothers and sisters – if they need your help, you should help them […]” Huzooraa further said that after coming from school and completing homework, Atfal should dedicate some time for them. In this way, Huzooraa said, “You can emotionally help them, and they will be happy; they will pray for you and you need the prayers of your parents and grandparents.” Next, Mekail Malak asked Huzooraa about the criteria of praying and having one’s prayer accepted by Allah. Explaining this matter, Hazrat Amirul Momineenaa said: “You see, the criterion is to always seek Allah’s help and beseech His help and do dua for good things […] the criterion is to always seek Allah’s help in everything good, then Allah Almighty will help you […] you should do istighfar also so that Allah the Almighty saves you from bad things.” Huzooras further stated that one should also recite durood sharif as the Holy Prophetsa once stated that prayers are further strengthened and accepted by reciting durood sharif. Mekail Malak further stated that he had been praying to Allah the Almighty for some time. Huzooraa smiled and stated: “Allah the Almighty knows better. He has knowledge of everything. He knows

whether the thing you are asking for is good for you or not. If Allah the Almighty feels that it is not good for you, He will not accept it. If you are offering the five daily prayers and you are a true and practicing Muslim, who fears Allah, does istighfar and recites durood sharif, even then, if Allah does not accept it, it means that the thing you are asking for is not good for you […] you must have a firm belief that Allah will give you a good thing, not a bad thing.” Next, Danial Ahmad asked Huzooraa how he could become more confident. Observing the way he spoke, Huzooraa remarked, “You seem like a very confident person.” Huzooraa further asked him about school and if he was good in his studies, to which he replied in the affirmative. Huzooraa then said: “Then, it should be enough for you to get confidence […] And then, also, offer the five daily prayers and seek Allah the Almighty’s help, that He gives you more confidence and makes you a good asset for the Jamaat and for humanity.” Huzooraa then told him to be determined and work hard. Bilal Akwasi Bonsu, a 15-year-old tifl, asked that as it was not compulsory for young children to fast, what else could children do during the month of Ramadan to reap God’s blessings. Huzooraa said: “[…] at the age of 15, on alternative days, you can fast. So in this way, you can observe 15-16 fasts. But, apart from fasting during the month of Ramadan, you should also be more careful towards your prayers. Offer your prayers fervently, and not only pray the five daily prayers but also do some extra prayers – nawafil, Tahajud […] and then try

to read the Holy Quran and finish it at least once during the month of Ramadan.” Next, Tauqeer Ahmad asked Hazrat Khalifatul Masih Vaa how much time he spent preparing the Friday Sermons. Huzooraa smiled and said: “It depends on the topics; sometimes it takes me 20 hours, 30 hours, four days, five days; sometimes it takes me 2-3 hours. So, it all depends on the topic […]” Ehsan Falkaner was next to ask his question. He enquired from Huzooraa what had happened to Pharoah’s body at the time of Prophet Mosesas. Huzooraa said: “[…] as promised by Allah Almighty, as is mentioned in the Holy Quran […] his body was saved, and he was in a coma and after some time, he died. And after that, as it was the normal practice in Egypt for the bodies to be mummified, his body, as a king, was mummified.” Then, Nasser-ud-Din Ahmad stated he was currently trying to learn Urdu. He asked Hazrat Khalifatul Masih Vaa how he could learn Urdu. Answering him, Huzooraa said: “You should try to read small children’s books [in the language you are learning]. Try to learn Urdu by reading the small books […] and then also talk to your grandfather [in Urdu] for half an hour, daily […] practice makes a man perfect. You will have to practise.” Hazrat Khalifatul Masih Vaa then said that those who were unable to ask a question may write a letter to him and he said that he would reply to their letters. At this, Hazrat Khalifatul Masihaa conveyed his salaam and the meeting came to a close. (Report prepared by Al Hakam)

Your Shot! Do you have a passion for photography? Have your photo featured in The Weekly Al Hakam and let the world see what your lens has captured

Tag your photos on Twitter using the hashtag #YourShot_AlHakam Or send them to us at: info@alhakam.org

Friday 30 April 2021 | AL HAKAM

This Week in History 30 April - 6 May 30 April 1931: Hazrat Musleh-eMaudra travelled from Mansoori to Dehradun, now the interim capital of Uttarakhand, a state in India. There, distinguished Muslims met with Hazrat Khalifatul Masih IIra. Al Fazl reported that a public jalsa was held in Islamia School, presided by Khan Bahadur Zill-e-Hussain Sahib, Honorary Magistrate. Hindus, Muslims and many other people attended in huge numbers. Huzoorra spoke for nearly two hours on the Hindu-Muslim relations, the need for their reformation and the reasons for the disputes between these two nations. This was very much appreciated by the attendees. Some expressed that this speech was the ﬁrst of its kind. 1 May 1926: Hazrat Mir Muhammad Ishaqra was famous for his general welfare projects as was his revered father, Hazrat Mir Nasir Nawabra. On this date, Hazrat Mir Muhammad Ishaqra established a care centre for orphans and needy people in the Jamaat. It was named Dar-ul-Shayookh. In this, many poor and orphaned children, and even elders, used to reside and Hazrat Mir Sahibra would arrange for their expenses and the education of children from his own money. And he would care for them just as if they were his own loved ones. He would also arrange for the Hifz-e-Quran for the blind children. Many children of Dar-ul-Shayookh studied in Madrasae-Ahmadiyya, Jamia Ahmadiyya and Talim-ul-Islam High School. 2 May 1930: Hazrat Musleh-eMaudra wrote a detailed letter to the viceroy of India, Mr Irwin and presented him with the basic seven options to move forward with the prevailing law and order situation in those chaotic times. A detailed reply to this letter was given by Mr Cunningham, private secretary of the viceroy of India, the summary of which is preserved in the ﬁfth volume

of Tarikh-e-Ahmadiyyat. In response to the letter, Mr Cunningham commented on Hazrat Musleh-e-Maud’sra suggestions on freedom of religion among various other matters. 2 May 1965: Renowned British Historian, Dr Peter Hardy of SOAS University of London and author of The Muslims of British India arrived at Rabwah from Lahore. He had been working, for the last two years, as a professor in the department of history at Punjab University in Lahore and wanted to see Rabwah. He visited the educational institutions in Rabwah and saw the Khilafat Library and Tahrik-e-Jadid ofﬁces. He met with some elders of the Jamaat and exchanged views with them. During his visit, he stated that Rabwah, despite being a new and remote area, was an important centre for education. Later that day, after spending a couple of hours in Rabwah, at four o’clock in the afternoon, he returned and made his way back to Lahore. 3 May 1935: On this day, Dr Sir Muhammad Iqbal, a renowned ﬁgure in the Indian subcontinent, made a demand of declaring Ahmadis a non-Muslim minority. This lengthy statement of Muhammad Iqbal was published in the famous newspapers Ehsan

and Zamindar, in which Muhammad Iqbal resorted to a self-made philosophical interpretation of the issue of Khatm-e-Nabuwwat to justify his strange demand and expressed the view that the followers of the Baha’i faith were more sincere than the followers of Jamaat-e-Ahmadiyya.

3 May 1952: Hazrat Maulvi Abdullah Rehan Botalvira passed away. He entered the fold of Ahmadiyyat on 17 February 1901. He was the ﬁrst amongst the Companionsra of the Promised Messiahas to be buried in the designated area for the Companionsra at Bahishti Maqbarah, Rabwah.

Scholars of Jamaat-e-Ahmadiyya would go on to write articles refuting Iqbal’s statement in Al Fazl and The Review of Religions.

Hazrat Khalifatul Masih IIra led the funeral prayer and, after the burial, Hazrat Mirza Bashir Ahmadra led everyone in silent prayer.

The responsible Muslim press of that era found this demand objectionable and condemned the whole idea. For example a newspaper, Siasat, wrote several editorials, while Hazrat Khalifatul Masih IIra, in his sermon of Friday, 24 May 1935, shed light on this astonishing demand of Muhammad Iqbal and commented on it. 3 May 1938: A tourist from Iran, Mr Manochehar, who was Zoroastrian by faith and an agriculturist by profession, visited Qadian.

One of his sons, Maulana Abdul Rahman Anwar Sahib, served as a private secretary and the other, Haﬁz Qudratullah Sahib, served as a missionary in the Netherlands and Indonesia. Hazrat Maulvi Abdullah Rehan Botalvi’sra daughter was the wife of Maulana Abul Ata Sahib. Haﬁz Qudratullah

He spent 10 months touring India and met some Ahmadis at a hotel in Bombay. From there, he visited Qadian. Mr Manochehar was so impressed by the spiritual aura of Qadian that he decided to enter the fold of the Jamaat.

the Netherlands, son of Hazrat Maulvi Hazrat Maulvi Abdullah Abdullah Rehan Rehan Botalvira ra Botalvi was born on 20 May 1881. He dedicated his life after retiring from government service.

This individual expressed his acceptance of Ahmadiyyat in a Persian letter to the editor of Al Fazl.

3 May 1955: Hazrat Musleh-eMaudra was in Damascus. On this day, he announced the nikah of two Syrian Ahmadis. It is also reported that on the same day, Huzoorra graciously blessed a question and answer session in Damascus.

Sahib, Missionary to

4 May 1904: The Promised Messiah’sas companion, Hazrat Qazi Zia-ud-Dinra passed away. Hazrat Qazi Zia-ud-Dinra was born in 1843. He ﬁrst arrived in Qadian in February 1885 and before returning after a ﬁve-day stay in Qadian, he wrote the following couplet in black ink on the wall of Masjid Aqsa, Qadian on 7 February 1885:

‫� ت و �� د�ى � � �م‬ � ‫�� از �� ام‬ “O my Beloved! Beauty has found its pinnacle in You. It is forbidden to stay in anyone's company after

AL HAKAM | Friday 30 April 2021

y meeting You.” He was the ﬁrst Ahmadi in Gujranwala. He and his two sons were among the 313 Companionsra of the Promised Messiah. The names of the three are listed in Hazrat Ahmad’sas book, Anjame-Atham. Hazrat Qazi Zia-ud-Dinra passed away at the age of 61 in Qadian. The Promised Messiahas was in Gurdaspur at that time. Hazrat Maulvi Abdul Karimra Sialkoti led the funeral prayer and was buried in Qadian. Before Hazrat Qazi Zia-ud-Dinra passed away, the Promised Messiahas received the following revelation:

�� ‫وہ � �رہ �ت � ی‬ “The poor man has died.” (Tadhkirah [English], p. 1078) 6 May 1935: From Qadian, a team of three missionaries –Maulvi Ghulam Hussain Ayaz Sahib, Suﬁ Abdul Ghafur Sahib and Suﬁ Abdul Qadeer Nayaz Sahib – departed for Singapore, China and Japan respectively. 6 May 1955: Hazrat Musleh-e-Maudra delivered a Friday Sermon in Damascus. As Huzoorra was to depart for Beirut on Saturday, many people had gathered from the early hours at the place where Huzoorra was staying. The Jamaat had arranged a photographer who captured many photos for archiving this historic moment. Huzoorra led the Friday prayer at Al Haj Badruddin Sahib’s house. Huzoorra delivered a short Friday Sermon in Arabic highlighting the revelation vouchsafed to the Promised Messiahas nearly 50 years ago:

ّ ٰ ُ َ َ َّ ُ َ ْ َ َ َ َ ْ ُ ْ َ َْ ‫اد ا�� ِ� ِم َن ال� َ� ِب‬ ‫ام و ِعب‬ ِ ‫ﻳدعون لک ابدال الﺸ‬

“The abdal [devotees] of Syria and the servants of Allah from among the Arabs are supplicating on your behalf.” (Tadhkirah [English], p. 160) After the Friday Sermon, led by Huzoorra, Syed Muhammad Zaki Sahib recited a portion from the Holy Quran. Al-Syed Mahmud Al-Rabbani recited the Qaseedah of the Promised Messiahas. Then, Al-Syed Ibrahim Al-Jabbaan recited a qaseedah paying homage to Hazrat Musleh-e-Maudra. Many photos were taken of this gathering. It concluded with silent prayer.

Ramadan – Jump-starting spiritual fitness

Daanish Malik USA

What is your go-to activity for working out? Perhaps it’s running. Maybe it’s playing a sport or doing yoga. Whatever the interest, I’m sure you have a preferred way of exercising to improve physical fitness. However, have you stopped to think about your spiritual fitness? Unbeknownst to many, the two are similar. If you have not pondered over your spiritual health, do not despair. Many of us have been neglecting our spiritual fitness and subsequently accumulated love handles of sin. Fortunately, Islam has provided us with an annual 30-day challenge to jumpstart our journey of spiritual health – Ramadan. In the Holy Quran, Allah the Almighty has provided the outline for this month. He says, “O ye who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may become righteous.” He continues, “And when My servants ask thee about Me, say: ‘I am near. I answer the prayer of the supplicant when he prays to Me. So they should hearken to Me and believe in Me, that they may follow the right way.” (Surah al-Baqarah, Ch.2: V.184, 187) Although the first thing that comes to mind is fasting, Ramadan is so much more than abstaining from food and drink. The reality is that this month has been created as a means for us to attain taqwa – true fear of God and righteousness – and nearness to God. In fact, taqwa is the gold standard of spiritual fitness. The Promised Messiahas, has explained: “Fasting is not merely staying hungry and thirsty; rather, its reality and its impact can only be gained through experience. It is human nature that the less one eats, the more one’s spirit is purified and thus, one’s capacity for [spiritual] visions increases. The will of God is to decrease one kind of sustenance and to increase the other.

A person who is fasting should always be mindful that they are not just required to stay hungry. On the contrary, they should remain engaged in the remembrance of God so that they can cut asunder ties of worldly desires and amusements and become wholly devoted to God. Hence, the significance of fasting is this alone that man gives up one kind of sustenance, which only nourishes the body and attains the other kind of sustenance which is a source of comfort and gratification for the soul” (Malfuzat, Vol. 5, p. 102). We empty our bodies of physical food to fill it with spiritual food. This food must be pure and clean. This is no ordinary diet; it is a virtuous diet. Hazrat Khalifatul Masih IVrh writes: “All Muslims are particularly exhorted to refrain from vain talk, quarrels and fights, or from any such occupation as is below the dignity of a true believer” (An Elementary Study of Islam, p. 44) If one wishes to improve their physical condition, would they consume unhealthy foods? Of course not. The diet must be carefully constructed to avoid unhealthy caloric intake. In the same manner, we must regulate our spiritual diet. Vain activities should not be “consumed”. If one wishes to see an improvement in physical health, they must accommodate the diet with physical exercise. Similarly, spiritual health requires exercise. What is this exercise? Worship. Indeed, the Holy Prophetsa said: “Whoever establishes prayers during the nights of Ramadan faithfully out of sincere faith and hoping to attain Allah’s rewards, all his past sins will be forgiven.” (Sahih al-Bukhari) What a phenomenal opportunity! Through honest worship and devotion, one can achieve great spiritual progress in this month. If we look at the sunnah of the Holy Prophetsa, he used to increase his worship during Ramadan and we must follow suit. It is vital to remember that there are many forms of worship in

addition to Salat, including the recitation of the Quran, fasting, prayers and charity. Just as the Holy Prophetsa increased in all acts of worship, we too must increase in our worship. Through these avenues, it is critical to take this month of worship and transform it into a lifetime of spirituality. Often, many of us become righteous for a few weeks and then return to vain practises after Eid. Is this what attaining taqwa looks like? That is like dieting and working out for a month and expecting the body to remain in shape even after stopping the regiment. Sure, we may have become pious for a few days, but our efforts will be futile unless we make these changes permanent. As we repair our spirituality this month with the daily recitation of the Quran, congregational five daily prayers, increased charity, pondering over the Holy Quran, let us strive to maintain these even after Ramadan ends. Hazrat Khalifatul Masih Vaa highlighted in a Friday sermon that certainly, Ramadan could be a source of revolutionary change, but it was for those who brought about pious changes in themselves; who tried and adapted their word and deed in accordance to God’s pleasure; who tried and established God’s kingdom so that they could avail God’s enhanced mercy and forgiveness during Ramadan; who crushed to smithereens the untruth of their nafs (self); this is when revolutionary change comes to pass. (Friday Sermon, 27 July 2012, www.alislam.org/fridaysermon/2012-07-27.html) This month is so much more than just abstaining from food and drink. It is an opportunity to purify our souls, an opportunity to cleanse and strengthen the spiritual body, an opportunity to follow the example of the Holy Prophetsa and struggle towards making our Satans Muslim. May Allah the Almighty enable us to benefit from this year’s Ramadan so that we may be among those who become righteous.

Friday 30 April 2021 | AL HAKAM

Atfal of London and Birmin rejuvenated following bless audience

Farhad Ahmad Mohtamim Atfal-ul-Ahmadiyya UK Majlis Khuddam-ul-Ahmadiyya UK was blessed with the honour that our Atfal-ulAhmadiyya, aged 13-15, were granted the blessing of two virtual mulaqats over the past weekend with Hazrat Khalifatul Masih Vaa. The two meetings took place on 24 and 25 April 2021 in two different locations – Baitul Futuh in London and Darul Barakaat in Birmingham respectively. It had been a long yearning of the Atfal to meet their beloved Imamaa, whom they had not physically met or prayed behind for over a year. Naturally, emotions were running high and along with excitement, there was a

strong desire and hope for everything to run smoothly and that the experience of virtually meeting Huzooraa is a success. We were also praying that we may be able to truly benefit from Huzoor’s blessed, righteous company in the best way. Narrating his experience, a tifl who attended the mulaqat in Baitul Futuh, Saim Naim from Fazl Mosque Region, explained that he felt a mixture of emotions prior to the blessed audience. He said, “I was a bit excited and nervous because I hadn’t been in a mulaqat in a long time.” Another tifl, Kashif Ali, knew exactly how important it was to be presentable in a meeting with Khalifatul Masihaa and said, “I made sure that I was dressed in my best attire and in the best way possible.” Another tifl raised an important point in regard to the stature and importance of

these meetings, saying that whenever Atfal from around the world got the chance to meet Huzooraa they should “[feel] honoured if [they] get a mulaqat like this because not everyone can get it”. As the meeting began, the nerves turned into a wave of joy and old memories of being able to see Huzoor in person were refreshed. 14-year-old Muhammad Ahmad Bajwa from Nasir Region thoroughly enjoyed the programme, saying, “I was delighted to be in the presence of Khalifatul Masih, even though it was via the Internet, as a live meeting with Huzooraa is still very surreal.” A tifl was extremely excited to meet Huzooraa and prayed for the health of our beloved Khalifa. He further remarked, “Even though we didn’t meet Huzooraa in person, today’s event was still very special for me as I was blessed with the opportunity

to meet my Khalifa.” Khakan Mahmood stated that he was very excited for the mulaqat and in preparation, he had prepared a question, but in the nervousness of it all, forgot to ask the question! He said, “I’m lucky to have a blessed opportunity to meet beloved Huzooraa.” Jazib Shah, a 13-year-old tifl from Baitus Subhan region, was blessed with the opportunity to recite a portion of the Holy Quran to inaugurate the session in Baitul Futuh. He felt rejuvenated after Huzooraa gave him some kind words. He said: “I was pretty nervous, but Huzooraa told me I did tilawat really well and would go on to do it on an international level. These words empowered me.” He says that the mulaqat taught him a lot, stating, “Today’s experience showed me that this is an

AL HAKAM | Friday 30 April 2021

ngham sed honour; I should remember this for the rest of my life” Adeel Tahir from Baitus Subhan was beyond words when he found out that he was selected to present something in front of Huzooraa. He said: “When I heard I was selected for the hadith, I was overjoyed. It had been so many years since I had seen Huzooraa live and so it was a feeling that cannot compare to anything else.” Muveed Ahmad Khan, age 14 of Shareef Region, was asked whether anything from today’s event took him by surprise. He said: “When I asked Huzooraa my question about what he remembered from Pakistan, I think he felt sad because I think he missed it. This shocked me the most.” A tifl who had the opportunity of reciting the translation of the hadith in front of Huzooraa in Darul Barakaat Mosque explained how he prepared: “I prepared by reciting it every day.” He described “being able to hear Huzoor and his advice” as the best thing about the mulaqat. The mulaqat required several additional arrangements that would not be needed in normal circumstances, such as arranging Covid tests, social distancing, chairs for seating arrangement, much more regular cleaning of toilets and other facilities. The logistical challenges were overcome only with the grace of Allah. Ashaamul Haque, one of the Atfal, noted that he was very pleased with the arrangements made in order to keep the place safe. He said, “[The arrangements] were very good. Social distancing was very good. [The process] was very interactive and everyone was very kind throughout the process. It was easy and there was no crowding.” 135 Atfal attended the mulaqat in Baitul Futuh and 58 in Darul Barakat. By the grace of Allah, the Atfal felt spiritually rejuvenated and made pledges to better themselves morally and spiritually. In both locations, over 28 Atfal had the opportunity to ask questions to Huzooraa and thus, the whole world was able to benefit from the beautiful gems in the form of answers of Huzooraa. It is our prayer that Allah the Almighty blesses our most beloved Imamaa who takes out so much time to cater for the needs of Jamaat members and may we and the Atfal who participated, act upon every single piece of guidance given by our beloved Imamaa. May the Atfal grow up to be the best assets of the Jamaat, insha-Allah!

What is the objective of offering fidya?

“

The Promised Messiahas says:

Once, I had an intuition about the philosophy behind fidya and observed that the main objective behind it is to attain the means whereby one can observe fasts. Allah the Almighty provides all the abilities and one should ask Him for everything. Allah is the All-Powerful and if He Wills, He can grant the strength needed for fasting to a feeble person. So, fidya provides one with the strength to observe fasts and it can only be delivered by the grace of Allah the Almighty. Thus, I believe that one should pray to Allah, asking for strength, ‘O Lord! This is your blessed month and I am being deprived of its blessings. I do not know if I will live to see the next year’s Ramadan or if I may find the opportunity to compensate and observe the missing fasts.’ I am certain that Allah the Exalted would bless such a person the strength to observe fasts. (Al Badr, 12 December 1902, p. 52)

”

Friday 30 April 2021 | AL HAKAM

“Take them to the mountain”: The Messiah’s weapon of prayer

Ibn Rashid UK Gaining influence and a following in the age of social media has become commonplace. But it also operates in an echo chamber where you’re more likely to follow those you already agree with and so those same beliefs are reinforced and amplified. Influencers might think they’re preaching to the masses, but in reality, they’re talking to the already converted. Getting your message out may be easier than ever, but changing hearts and minds and creating a revolution requires something else; especially when speaking from a religious or spiritual standpoint. Debates and arguments alone are not a means of convincing the heart. The biggest external threat to face the Muslims – the world rather – centuries after the Holy Prophetsa would be the Dajjal and Gog and Magog, according to the ahadith.

(Sahih Muslim, The book of tribulations and portents of the last hour) “Dajjal” and “Gog and Magog” are words used to denote nations who would use their power and influence to cause chaos in the world. Their influence will be widespread, will lead to irreligiousness and no power will be able to stop them but the power of God. The ahadith that detail the coming of the Dajjal and Gog and Magog talk about the antithesis, Jesusas, who will counteract these forces. As Ahmadis know, this will not be a physical battle but a spiritual one. Interestingly, in one hadith of Sahih Muslim, the Holy Prophetsa says that when Gog and Magog would be in full force, Allah would tell the Messiah to take his companions to “Tur”, a mountain. There, being besieged by Gog and Magog, they would begin to pray to Allah against it – as a result of their prayers, Allah would kill Gog and Magog. Then, the hadith mentions that

as the Messiah and his companions come down the mountain, all they find are corpses, to which they pray to Allah again and the earth is restored and fruit and sustenance is found in abundance. (Sahih Muslim, The book of tribulations and portents of the last hour, Hadith 134) Commenting on this hadith, Hazrat Khalifatul Masih IVrh said: “Gog and Magog will rule the world and they will rise wave after wave and the whole world will be overwhelmed by the waves of their power. At that time, the Messiah will be raised in the world and the Messiah, with his followers, will try to fight them and will attempt to counter them. Allah will then speak to the Messiah saying that no man in the world has been granted the power to fight these two nations which We have Created – not even you! There is only one way, that you seek shelter on a mountain and pray to God. It is only the weapon of prayer that can subjugate these nations.” Huzoorrh continued: “What is meant by the mountain in this context? I believe that the Holy Prophetsa is that mountain which has been mentioned here because, while speaking about the Holy Quran, Allah says: “‘If We had sent down this Quran on a mountain, thou wouldst certainly have seen it humbled and rent asunder for fear of Allah. And these are similitudes that We set forth for mankind that they may reflect.’ (Ch.59: V.22) “So what it means is that you should revert to the lofty principles of the Holy Prophetsa and seek refuge and gain fortitude in the teaching of this great Prophet. If you return to the lofty ideals of the Holy Prophetsa and after taking shelter in them, you supplicate before God, then the prayers that are thus nourished will never go to waste. Then with your prayers, you will also share in his greatness.

“And the other message in this prophecy is that apart from all other Muslim sects, instructions by Allah to offer prayers has been given to only to the Jamaat of the Messiah.” (The Gulf Crisis and The New World Order, pp. 68-70) This is the weapon that was given to the Promised Messiahas; following the Prophetsa and the use of prayers. No other means can bring about faith and establish Islam in the hearts of people other than this. As Ahmadis, prayers and following the path paved out by Prophet Muhammadsa will give the victory we seek – reliance on any other means will prove detrimental. This is the path our khulafa have shown and instructed us to follow for success. In this regard, the Promised Messiah and Imam Mahdi, Hazrat Mirza Ghulam Ahmadas said: “I categorically forbid members of my Jamaat, wherever they may be, from participating in debates, disputes and confrontations. If they happen to hear something disagreeable, they should overlook it. “I say with confidence and full faith that a great preparation is afoot in Heaven in our support. We have conveyed the message to the people in full measure and from every point of view. Now, God Almighty will carry out His design, which He always does after the message has been fully conveyed. I fear that if members of our Jamaat should not refrain from harsh language and purposeless discussions, the heavenly design might be delayed or obstructed, for it has ever been the way of God Almighty that His chastisement overtakes those upon whom He has bestowed innumerable favours and bounties and to whom He has exhibited His signs. He pays no attention by way of chastisement or admonition or reproach to those against whom His final decree is yet to issue. “Hearing abuse and impostures and vilifications of all kinds directed against this truthful Jamaat, some of its members might become impatient and might desire the hasty chastisement of the enemy, but they should always keep in mind the way of God Almighty which He adopted with regard to the Holy Prophetsa. Therefore, I direct you repeatedly and emphatically to keep away from all occasions of disorder and dissent, because the task that you desire to accomplish—i.e., to fully convey the message to your opponents—has now been taken by God Almighty in His Own hand. Your task now should be to occupy yourselves with prayers, seeking forgiveness, worshipping God, and the purification and cleansing of your souls. Thus make yourselves deserving of the favours and attention of God Almighty which He has promised. “Though God Almighty has made me great promises, and there are many great prophecies which I am sure will be fulfilled, yet you should take no pride in them. Avoid every kind of jealousy, envy, rancour, backbiting, arrogance, pride, all overt and covert ways of evil and vice, sloth and heedlessness. Remember well that the good end is always for the righteous, as God Almighty has said: And the end is for the God-fearing (Surah al-A‘raf, 7:129). Therefore, be concerned to become righteous.” (Malfuzat, Vol. 3, pp. 282-283, taken from Essence of Islam, Vol. IV, pp. 309-311)

AL HAKAM | Friday 30 April 2021

Coming from every distant track

Maulvi Sanaullah of Amritsar in Qadian

A series looking at the high standard of morals of the Promised Messiahas and his Khulafa when receiving visitors in Qadian Awwab Saad Hayat Al Hakam The Promised Messiah, on whom be peace, in his book, Haqiqatul Wahi, in proof of his truthfulness, said: “Do you not see that I was a humble servant hidden in the corner of oblivion? I was so far from accolade and recognition that no reference was made to me nor any allusion; no benefit was expected from me nor any harm, and I was not among the wellknown. It was then that my Lord addressed me and said: […] You are to Me like My Unity and Uniqueness. The time has come that you should be helped and be made well known in the world. Help will come to you by every distant track – such tracks which will become deep due to the excessive travel of the people that will come to you. So many people will come to you that the track on which they travel will become deep.” (Haqiqatul Wahi [English translation], p. 820) Through the study of history, we see that people from many walks of life visited Qadian; there were some who came with sincere intentions, others who were tourists, or who came with a desire for research, or in their fierce opposition of the Promised Messiahas. One such opponent, who visited Qadian, was Maulvi Sanaullah of Amritsar. Maulvi Sanaullah was an editor of the weekly journal Ahl-e-Hadith. He would fan a lot of agitation and raise objections against the Promised Messiahas in his district. Maulvi Sanaullah of Amritsar lived near Qadian and had many engagements

with Jamaat-e-Ahmadiyya, but due to his personal shortcomings, he was not only deprived of accepting the truth but also carried on with his ways, remaining a fierce opponent of the Promised Messiahas. This man was given a longer lease of life as a sign of the truthfulness of the Promised Messiahas so that the world might see that the victorious prophet, Ahmadas, completed his mission and left this mortal world, while this man who was bent on enmity and hatred, by lying, fell under the heavenly curse and carried the burden of his longing, failure, and helplessness and lived for a long time becoming an image of the divine treatment of the Promised Messiah’sas enemies. In 1947, Maulvi Sanaullah witnessed the bitterness of the country’s partition and bore deep trauma and shock. His books were burnt and his house was looted. Amritsar, then, was going through a devastating time which caused scenes of mayhem to unfold. Later, his son was killed. After the sudden death of his young son, he was left devastated. As a result, Maulvi Sanaullah suffered from a stroke on 13 February 1948. Later, on the morning of 15 March 1948, he breathed his last and met his end, dying in Sargodha. In 1885, Maulvi Sanaullah of Amritsar, after hearing about Huzoor’sas prominence, decided to walk to Qadian from Batala. It was in this very year that Hazrat Hakim Maulvi Nuruddinra also visited Qadian. At that time, Maulvi Sanaullah was only 1718 years of age. Describing his journey to Qadian, in his book, Tarikh-e-Mirza, Maulvi Sanaullah wrote that previously, before

Masjid Mubarak, Qadian. The Promised Messiahas would spend many evenings in this mosque where he would explain the true message of Islam. These evening sittings would prove to motivate his Companionsra in their spiritual and moral training

coming to Qadian, he had a good opinion of Hazrat Ahmadas; he added that this feeling changed after his first meeting. Maulvi Sanaullah wrote that Hazrat Ahmadas, during his first meeting, did not greet him with a salaam and instead enquired where he had come from. As these details of Maulvi Sanaullah’s arrival in Qadian are not mentioned in the Jamaat’s record, it is difficult to know the exact details of this incident. However, time and history has continued to prove that God

loves those whose hearts are sincere and pure. His blessings are recognised by those who are pious in nature. Thus, a Persian poet, Saadi Shirazi, has indeed spoken beautifully that:

‫ش‬ ‫ن ت‬ �‫ابراں ہک در اطلتفِ ط� بع� الخف ی‬ ‫در ابغ الہل رو�ی د دووشرہ وبم سخ‬

“Such rain, in the beneficence of whose nature there is no flaw, will cause tulips and flowers to grow and blossom in a garden, Continued on next page >>

Friday 30 April 2021 | AL HAKAM << Continued from previous page

and weeds in bad soil.” The same is the case with the blessed souls who recognised the truthfulness of the Hazrat Ahmadas. For example, Hazrat Hakim Maulvi Nuruddinra, who was pious by nature and sincere in character, immediately accepted the Promised Messiahas and became the recipient of God’s blessings which showered upon him. However, Maulvi Sanaullah, as explained above, due to his personal shortcomings was deprived of recognising the imam of the age and spent his life as a fierce enemy of Hazrat Ahmadas. In 1902, the Promised Messiahas, in his book, Ijaz-e-Ahmadi, alluding to his opponents who fanned hatred against him, stated: “[…] Overwhelmed by prejudice, they [opponents of Hazrat Ahmadas] fail to take into account the signs of prophethood and the criterion set for the recognition of the prophets. This is why all their allegations are utterly false and made as a diabolical plot. If they are in the right, they should personally visit Qadian and disprove any one of my prophecies. For disproving each of such prophecies, they will be rewarded 100 rupees, in addition to their to-and-from travel expenses.” (Ijaz-e-Ahmadi [English], p. 18) Huzooras further stated: “I, therefore, invite him [Maulvi Sanaullah of Amritsar] to pay a visit to Qadian and I ask him in the name of God to thoroughly investigate the matter and scrutinise all my prophecies. And I promise under oath that I will give him 100 rupees for each of the prophecies that turns out to be false in light of the precedent set through the circumstances faced by the previous prophets; otherwise, if none of the prophecies is proven false, it will be as if he is wearing a special medal of accursedness

around his neck.” (Ijaz-e-Ahmadi [English], pp. 40-41) On 10 January 1903, Maulvi Sanaullah of Amritsar came to Qadian. In the second volume of Malfuzat (pages 683 to 688), under the title, “Maulvi Sanaullah Sahib’s visit to Qadian”, the events that unfolded on the occasion were recorded. In Malfuzat, it is recorded that on 10 January 1903, at Asr time, the Promised Messiahas received news that Maulvi Sanaullah of Amritsar had come to Qadian. Hearing this news, Hazrat Ahmadas said, “So what? Thousands of passersby come here.” Though Maulvi Sanaullah visited Qadian with the intention of meeting with Huzooras, despite this, he remained in a non-Ahmadi’s home, where he also challenged Hazrat Ahmadas to a debate. Huzooras found this inappropriate as Maulvi Sanaullah’s purpose of the visit was to meet Hazrat Ahmadas, therefore he should have stayed in Dar-ulZiafat as a guest of the Messiah. Arriving in Qadian, Maulvi Sanaullah wrote a letter to Huzooras in which he stated that he had come to Qadian and desired to express his thoughts and matters on some prophecies before him in a gathering. After offering the Maghrib prayers in congregation, a person sent by Maulvi Sanaullah, approached the Promised Messiahas with a pen and inkpot in his hand and presented two identical letters from Maulvi Sanaullah. One letter was for Huzooras and the other letter was for Huzooras to sign, acknowledge, and hand back. His intention was to receive an answer from the Promised Messiahas of the letter there and then. Huzooras took the papers and left. Then, when the Promised Messiahas came for the Isha prayer, he spoke to the gathering present and stated that two letters of the same topic had been delivered by

“

Maulvi Sanaullah. The Promised Messiahas said that he was ready to listen to all his queries. Huzooras said, “[…] if his intention is to have a debate, then he is at fault because now the time has passed and we are no longer partaking in debates [...] Our door”, Huzooras added, “is open for seekers of truth.” (Malfuzat, Vol. 2, p. 684) Hazrat Ahmadas, after finishing his prayers, left. The messenger sent by Maulvi Sanaullah of Amritsar called Huzooras. “Hazrat Ji”, said the messenger, “What is [your] answer to Maulvi Sanaullah Sahib’s letter?” Hazrat Ahmadas replied, “[…] the answer will be given in the morning.” [The messenger asked], “Shall I come [later] to collect the reply, or will you send it by post?” The Promised Messiahas said, “You may come and take it or even Sanaullah may come and take it.” “Then, the Promised Messiahas asked him for his name; the messenger replied ‘Muhammad Siddiq.’” (Malfuzat, Vol. 2, p. 684) The following morning, on 11 January 1903, before the Fajr prayer, the Promised Messiahas read aloud his response he had written to Maulvi Sanaullah’s note. Huzooras said, “[…] Your [Maulvi Sanaullah] letter was received. If it is within your sincere intentions to get rid of doubts and suspicions regarding prophecies and with the matters related to [my] claim, then it will be your good fortune.” (Malfuzat, Vol. 2, p. 685) The Promised Mesisahas added that many years had passed since the publication of his book, Anjam-e-Atham, in which he mentioned that he would no longer partake in debates against opposing parties, who held malice within themselves, as it resulted in nothing but filthy insults and obscene words from them. However, Huzooras said,

“I am always ready to dispel the doubts of seekers of truth.” (Malfuzat, Vol. 2, p. 685) Huzooras further said that many people, of opposing parties, made it a habit of creating a ruckus and would only engage in conversation merely to debate and argue. Huzooras had written, in this book, that he had closed all series of debates and said that he would not debate anymore. Thus, as Huzooras had made a promise that he would not engage in debates, he laid out conditions and stated that Maluvi Sanaullah may write a short one-liner, or two-line statement, explaining the question and objection he had and that he could ask as many times as he desired. Hazrat Ahmadas said, “[…] there is no need to write a lot, one or two lines are enough […]” (Malfuzat, Vol. 2, pp. 685-686) Huzooras then emphasised the importance of this method lest it turned into a debate. Huzooras said that there would be nothing wrong with asking questions in this manner as Maulvi Sanaullah of Amritsar, according to him, came to dispel doubts which lingered in his mind. Huzooras further said, “[…] This method is an excellent way to dispel doubts […] In this way, all uncertainties will be removed; however, if you want to be given a chance to speak in the form of a debate, [then know that] this will never happen. I am here till 14 January 1903. Later, on 15 January, I will go to Jhelum for a trial. So even though there is very little time, I can spend up to three hours for you till 14 January.” (Malfuzat, Vol. 2, p. 686) After the Fajr prayer, Maulvi Sanaullah’s messenger appeared before Huzooras and demanded an answer from him. The Promised Messiahas replied that it would be given shortly. Then, Huzooras handed his answer over to a companion for him to Continued on next page >>

Using eyedrops while fasting �e Promised Messiahas was asked if a person

who was fasting and had an ailment in their eye, was allowed to use eyedrops.

�e Promised Messiahas replied: �e question itself is invalid; the one who is sick is not permitted to fast. (Badr, 7 February 1907, p. 4)

”

AL HAKAM | Friday 30 April 2021 << Continued from previous page

make a copy and send it. Huzooras stated that he had made a promise to God in his book, Anjam-eAtham, that he would no longer partake in debates with opponents. However, Huzooras stated that Maulvi Sanaullah of Amritsar would be given the opportunity to present his allegations in writing and Huzooras would then provide him the answers. Huzooras, with regard to holding a debate, further stated, “This is what I have sworn by God Almighty that I will not go beyond this [...] I swear by Allah, that if you have come with a sincere heart, then obey Him and do not spend your days in unwarranted discord and mischief.” (Malfuzat, Vol. 2, p. 687) After handing over the piece of paper containing his answer, the Promised Messiahas left and sent a message saying that the note should be read out before Maulvi Sanaullah and be handed over to him. After a while, a reply came from Maulvi Sanaullah in which he stated that he did not agree with what Hazrat Ahmadas had proposed and persisted in his desire for a debate. Hazrat Ahmadas came to know of this response and stated that he had, time and again, made it clear as he had mentioned in his book, Anjam-e-Atham, that he would no longer partake in debates. Huzooras added, “[…] this person [Maulvi Sanaullah] now desires that I break my covenant I made with God; this shall never happen.” (Malfuzat, Vol. 2, p. 687) Huzooras further stated that Maulvi Sanaullah of Amritsar had the opportunity to sit and ask his questions and alleviate and dispel the doubts he had in his mind; however, Maulvi Sanaullah did not profit from this opportunity. Huzooras further said that Maulvi Sanaullah had accused him of being a person who disliked public gatherings. To this false statement, the Promised Messiahas replied that this utterance was far from reality. Hazrat Ahmadas said he desired that all people of Qadian, and others who were able to congregate, gather so that doubts which crawl in one’s mind be dispelled. The Promised Messiahas then told Maulvi Muhammad Ahsan Sahib to respond to Maulvi Sanaullah as he, Hazrat Ahmadas, stated that he was busy in the service of Islam and writing his book. Maulvi Muhammad Ahsan Sahib composed a response; however, after this, no letter was received from Maulvi Sanaullah of Amritsar, who then left Qadian. Maulvi Sanaullah, in his book, Tarikh-eMirza, also collected and made mention of his journey to Qadian, on 10 January 1903, and the correspondence that took place there. As a prelude to this journey, he wrote that in the days when Hazrat Mirza Ghulam Ahmadas claimed to be the Promised Messiah, he was yet to graduate. He added that when he finally graduated, he started reading the books of Hazrat Ahmadas. In describing these days, he stated that he would pray to Allah regarding the truthfulness of Hazrat Ahmadas. From this incident, we learn that guidance is dependent on God’s grace. Otherwise, some people who, even upon reaching the fountain of guidance, remain thirsty as was the case with Maulvi Sanaullah of Amritsar.

The exemplary young Companions: Selﬂessness in honorary service to one’s nation Rahmatullah Khan Shakir (1901-2000) Former Assistant Editor and Manager of Al Fazl

During the time of Hazrat Umarra, a large number of revenue collectors were needed to help perform the duties of the state. There arose great difficulty in their selection because they deemed it contrary to their piety and righteousness to accept a stipend and prefered to serve the nation without it. Refusing payment for service to Islam Once, Hazrat Abdullahra bin Saadi visited Hazrat Umarra. Hazrat Umarra said, “I know that you perform certain national duties, but when you are offered payment for your service, you refuse to accept it.” Hazrat Abdullahra replied that he owned horses and financially, he was sound, therefore he wanted to serve the Muslims for the sake of God, i.e. without taking any salary. (Musnad Ahmad bin Hanbal, Vol. 1, p. 17, Musnad Umarra bin Al-Khattab, Hadith 100)

In the time of the Holy Prophetsa, Hazrat Abdullahra bin Arqam was tasked with the writing of letters. He also continued this service in the time of Hazrat Abu Bakrra and Hazrat Umarra. He was appointed as the secretary of finance as well by Hazrat Umarra. At his retirement, in the time of Hazrat Uthmanra, Abdullahra was offered 30,000 dirhams, or according to some reports, 200,000 dirhams. But he refused to accept it and replied that he had done that service for the pleasure of God and He alone would reward him for that service. (Usdul-Ghabah, Vol. 3, p. 69)

Serving the Prophetsa with no desire for recompense There is no denying the fact that the service of the Holy Prophetsa for the cause of faith was the greatest of all, as the foundation of Islam was laid due to his person only. Therefore, the Companions would also serve the Holy Prophetsa with great pleasure and would accept no recompense for it. It is reported about Hazrat Rabi‘ahra bin Salma that day in, day out, he would attend to the Holy Prophetsa. After the Holy

Prophetsa would return home after the Isha prayer, Hazrat Rabi‘ahra would sit down at his door in order to perform any errand the Holy Prophetsa needed. Once, the Holy Prophetsa offered him some amount in lieu of his services, but he refused to accept it and said that he only wanted the Prophetsa to intercede for him before God Almighty so as to be delivered from the Fire. Once, the Holy Prophetsa suggested that he should marry. But he replied that this botheration would hinder his service of the Holy Prophetsa, which is why he did not wish to marry. (Musnad Ahmad bin Hanbal, Vol. 4, p. 58, Musnad Rabi‘ah bin Ka‘b Aslami)

In addition to him, there were many other Companionsra who had devoted their lives for the service of the Holy Prophetsa. They would carry out even the most menial of tasks with utmost care. Cold water was a favourite of the Holy Prophetsa and a companion had tasked himself with this service, in that he would bring cold water for him. (Sahih Muslim, Kitab al-Zuhad war-Raqa‘iq, Bab Hadith Jabir wa Qissatu Abil-Yusar)

Companionsra did not accept Islam for wealth, but for noble companionship of the Prophetsa A common problem in this age is that when someone is tasked with something, first they evaluate their financial benefit in it. But the Companionsra were superior to such ignoble thoughts. Once, the Holy Prophetsa wanted to send Hazrat Amrra bin al-Aas for an expedition and said to him that he would be given a large share out of booty if God Almighty granted any. He replied that he did not accept Islam for the sake of money; he accepted it only to be benefited by the company of the Holy Prophetsa. (Adabul-Mufrad, Bab Al-Malus-Salih lilMar‘us-Salih)

Hazrat Rabi‘ahra bin Kaab Aslami was a servant of the Holy Prophetsa. Once, the Holy Prophetsa desired to recompense him for his services and asked him to demand something. In reply he said, “O Prophetsa of God! I want nothing else but your companionship in Paradise.” The Holy Prophetsa asked him, “Anything

else?” He replied, “Only this much do I want.” The Holy Prophetsa said, “Offer Salat profusely and as a result, you will be rewarded with riches. (Sunan Abi Dawud, Kitab al-Salat, Bab Waqt Qiyamun-Nabi min-al-Lail)

An incident with regard to Hazrat Khalidra bin Waleed’s selfless service for Islam is the most distinguished of all. For certain reasons, Hazrat Umarra, in the beginning of his Khilafat, deposed Hazrat Khalidra bin Waleed from the post of commander-in-chief of the Muslim forces and assigned him to the leadership of Hazrat Abu Ubaidahra. The history of Islam is adorned with the military services, valour, courage, prudence and statesmanship of Hazrat Khalidra bin Waleed. It was due to his struggle and spirit of sacrifice that the resolve of Roman imperialism was shattered in the Battle of Yarmuk and the court of Caesar trembled with the fear of the Muslims. Despite this, Hazrat Umarra considered his deposition necessary and ordered for it. With magnanimity, Hazrat Khalidra complied with the command of the Khalifa of the time and let no scruples harbour in his thoughts. Being a subordinate to Hazrat Abu Ubaidahra, he exhibited the same valour and selflessness on the battlefield as he had exhibited when he was the commander-inchief. (Futuh-ul-Buldan, Vol. 1, p. 118, Bab AmrulUrdan)

This, in fact, is the spirit through which service on a national level can bring significant results. But the people who, for insignificant and nominal posts, hamper national activities and instead of being of some help, engage themselves in subversive activities, are a stigma for the nation. To serve one’s nation on a national level requires sincerity, selflessness and a distance from fame and glory. Anyone who is tasked with something on the national level should perform it being exalted of egoism. And this is the spirit which guarantees a nation’s success. (Translated by Shahid Mahmood Ahmad, Missionary in Ghana, from the original Urdu, Muslim Nau-jawanon kay Sunehri Karnamey)

Friday 30 April 2021 | AL HAKAM

“Islamophobia written in law”: France’s Separation Bill French Senate, Main Assembly Hall

Ayesha Malhi France “What happens when you normalise antiIslamic and anti-Muslim hate speech, bias, discrimination, and hate crimes – Islamophobia written into law.” (Olympic fencer, Ibtihaj Muhammad) On 30 March, the French Senate voted in favour of the “prohibition in the public space of any conspicuous religious sign by minors and of any dress or clothing which would signify an inferiorisation of women over men.” In addition, hijabwearing mothers would be prohibited from accompanying school field trips and burkinis would be banned at public swimming pools. These laws, which are part of the proposed “Separatism Bill” aim to impose republican values, fight against “Islamic” radicalism and empower and dignify women in France. To impose republican values France’s republican history is primarily a political construct of a community of citizens who are equal regardless of their social, ethnic, religious or other backgrounds. The Republic is not only indivisible but secular, democratic and social. “Social” refers to equality, “democratic” to Liberty and “Secular” to fraternity. (www.france-republicaine.fr/ french-republic.php) It is often a distorted interpretation of “fraternity” brotherhood that leads to discriminatory laws. “We are one” seem like words of a French politician. However, these were uttered by the prime minister of New Zealand last year after the Christchurch mosque attack. The steps New Zealand has taken after the attack shows the real promotion of fraternity. On 15 March, during the anniversary of the attack, Christchurch city took it as an opportunity “to demonstrate that we as a city are proud and supportive of our diversity, and warmly embrace all faiths, religions and cultures. Exhibitions, mosque open days etc. were held. The idea is that by sharing stories, ideas, and talking with different members of the community we can take a step in other people’s shoes to understand their lives better and promote further integration.” ( Our Wellington website, https://bit.ly/3t1essW) This is being united. France needs to take steps in this direction. Education,

integration, acceptance is the key to strengthening respect for the principles of the Republic. The vague “radical Islam” phrase In its statement, setting out the justification for the bill to strengthen respect for the principles of the Republic, the government mentions the need to strengthen a legal arsenal that is insufficient to tackle “radical Islam”. The government focuses on “radical Islam”, arguing in the explanatory statement that: “An insidious but powerful communitarian entryism is slowly eroding the foundations of our society in certain regions. This entryism is essentially of Islamist inspiration. It is the manifestation of a conscious, theorised, politico-religious political project, which aims to see religious norms prevail over the common law that we have freely given ourselves. It is unleashing a separatist dynamic that aims at division [...] In the face of radical Islam, in the face of all forms of separatism, it is clear that our legal arsenal is insufficient. We must face up to reality: The Republic is not sufficiently equipped to take action against those who want to destabilise it.” (www.assemblee-nationale.fr/dyn/15/ textes/l15b3649_projet-loi) The government fails to define the notions of “separatism” or “radical Islam”, or to provide information or data to justify its specific and exclusive focus on those phenomena. Amnesty International is concerned that these vague notions risk reinforcing pre-existing negative and harmful stereotypes that conflate Muslims and terrorism. This raises the fear of discriminatory implementation of the bill once it is adopted, which could have a particularly negative impact on Muslim individuals and associations. (www.amnesty.org/download/Documents/ EUR2139122021ENGLISH.pdf) Obedience to the law of the land is a religious duty in Islam The truth is, the Holy Quran commands Muslims to remain faithful to not only Allah and the Prophet Muhammadsa, but also to the authority they live under: “O ye who believe! obey Allah, and obey [His] Messenger and those who are in authority among you.” (Surah al-Nisa, Ch.4: V.60) The present head of the worldwide

Ahmadiyya Muslim Community, Hazrat Mirza Masroor Ahmadaa, elaborated on this verse: “A true Muslim can never raise his voice in hatred against his fellow citizens, nor for that matter against the ruling authority or government of the time. It is the responsibility of a true Muslim that he should remain loyal and fully abide by the laws of the land of which he is a subject.” (Baitul Futuh Inauguration Reception, 11 October 2003) So, you see, Islam is not a threat; the problem are the few bad people whose hearts are distorted and who wrongly interpret verses of the Holy Quran and associate self-concocted, imprudent beliefs to Islam. But these are a minority and not the majority. Today, if any extremist group or government or individual are acting against the true principles of peace in the name of Islam, then they are doing so only to fulfil their own personal or political interests. If a person does not follow a particular teaching properly whilst claiming to subscribe to it, then it is he who is in error, not the teachings. If politicians in France aspire to fight radicalism, then they need to address the root of the problem. Research shows (www.counterextremism.com/threat/isis) that extremists radicalise the vulnerable; their targets are: 1. People who are rejected by their peers, faith or social groups 2. Victims or witnesses of faith or religious hatred 3. People having conflict with their families over religious believes 4. Underachievers, suffering from poverty or social exclusion 5. Witnesses of traumatic global, national or personal experiences Steps need to be taken to address issues that make people vulnerable in the first place; religious hatred, conflict, poverty, social exclusion etc. The Separatism Bill of France will only deepen these issues even further. To empower and dignify women The Separatism Bill hails to “empower” and “dignify” Muslim women by stripping away their hijab that “shows inferiorisation of women over men”. So much negativity and hate against a piece of clothing is being embedded in the

minds of people. Hijab and oppression are being made synonymous. Laws are being made without taking into consideration the rights and opinions of whom they affect. The fact is that Islam gave women rights that were unparalleled in the history of women; the right to an education, property rights, the right of inheritance and freedom of marriage and divorce. Similar rights were not afforded to women in Europe for many centuries after the advent of Islam. And where it comes to dressing, Allah instructed the men first to lower their gazes and then guided women towards modesty. (Surah al-Nur, Ch.24: V.31, 32) Islam empowers women, while these laws are stripping Muslims’ rights away. Nevertheless, it is also a fact that there are women who are oppressed. If the aim is to truly help these women, then alternative steps need to be taken. The issue is not the piece of clothing or the philosophy behind it; instead, it is the man who thinks he can command how to dress or undress a woman. It is this undressing that has enabled “France’s epidemic of misogynist crime”. (https://foreignpolicy. com/2021/02/24/france-is-in-denialabout-domestic-violence/) Islam does not oppress women, not in the least. On the contrary, in modern society, including France, women have been degraded into a mere instrument of sexual indulgence. Society has taught them from early childhood that their physical looks are their main asset. If this is not inferiorisation, then what is? If France wishes to hail liberty, equality and fraternity, it needs to step away from double standards and oppression. Taking away rights of basic freedoms and ignoring deeper issues that French citizens face, will not bring about peace in society, nor will it create a free society. “This stigmatisation must end”, as Amnesty International noted: “Time and again we have seen the French authorities use the vague and ill-defined concept of ‘radicalisation’ or ‘radical Islam’ to justify the imposition of measures without valid grounds, which risks leading to discrimination in its application against Muslims and other minority groups. This stigmatisation must end” (www.amnesty.org/en/latest/ news/2021/03/france-republican-valueslaw-risks-discrimination/)

AL HAKAM | Friday 30 April 2021

Responding to Allegations

Proving the claim of the Promised Messiah’s knowledge of miraculous and profound Arabic | Part IX

Shedding light on the claim of Hazrat Mirza Ghulam Ahmadas with regard to his knowledge of the Arabic language, this series of articles seeks to answer major allegations raised against the Promised Messiah’sas use of Arabic phrases, his God-given eloquence and his command over the language and the usage of sentences taken from past literature. Muhammad Tahir Nadeem Central Arabic Desk Simple and logical refutation of the allegation of plagiarism with respect to Maqamat Al-Hariri There are certain phrases in the Arabic works of the Promised Messiahas which are also found with some changes or exactly the same in some other Arabic books of AlHariri or Hamdani etc. Ignorant and shortsighted opponents have been objecting to them since the time of the Promised Messiahas till today that the Arabic works of the founder of the Ahmadiyya Jamaat were plagiarised from the said Arabic literature. The Promised Messiahas himself gave principled answers to these objections and also shed light on the credibility of these allegations. He pointed out key aspects in only some words or a few sentences. The allegation of plagiarism based on certain identical phrases is groundless The position of the Promised Messiahas is that this style of congruency of identical words and phrases is also found not only in other literature but also in divine scriptures and the Holy Quran. The phrases of some well-known writers or ancient literature are found in the said books and to object to plagiarism against them is ignorance. In fact, this writing style is appreciated by the authors and is considered as the literary quality. The Promised Messiahas said: “Alas, they were not at all ashamed to raise this allegation. They did not think that there is no question of objection if these few, i.e. two or four sentences, are taken as Maqamat al-Hariri by Muhammad al-Qasim ibn Ali ibn Muhammad ibn Uthman alHariri Wiki Commons

coincidences, as is the case in the writings of literary scholars, or if they are considered as a few sentences taken as quotations. Even Hariri has cited some verses of the Holy Quran in his book [Maqamat al-Hariri]. Likewise, there are some excerpts and verses [of various authors and poets which are quoted] that are exactly the same and without any change and some unaltered phrases of Abul Fazl Badi-ul-Zaman are also present in Maqamat al-Hariri. “Hence, should we now express the opinion that the entire work of Maqamat al-Hariri is a mere collection of plagiarism? In fact, some have even criticised Abu alQasim Hariri to the extent that his entire book was compiled by someone else and some say that as he was considered perfect in the art of prose writing, “He was once presented before an amir [ruler] and ordered to write an expression in eloquent Arabic as an examination, but he could not write it and that caused him great embarrassment. Nonetheless, he was counted among the greats by the literary writers and his Maqamat al-Hariri is held in high esteem. However, it is of no use for religious or insightful work because Hariri could not find the ability to write a true and actual tale or the extraordinary words of wisdom and knowledge in the form of an eloquent and expressive composition and prove that he could make use of precise words according to his ideas. On the contrary, he has subdued his ideas according to the words from the beginning to the end, which proves that he was not at all capable of writing an account of an actual event in eloquent Arabic. “Thus, it is impossible for a person

[i.e. the Promised Messiahas], who is only interested in [conveying] divine ideas and his objective is to spread the insightful pearls of wisdom and knowledge, to get any kernel from Hariri’s collection of bones. “However, it is entirely another matter that under divine providence, some phrases of a person’s work coincidentally correspond with someone else’s, because the scope of some proverbs is so limited that either certain writers will coincide with some others or they will have to leave that idiom which is used conventionally. Beyond any doubt, a place where a certain word is to be adopted keeping in view the qualities of eloquence, for example, the word ‫ اقتحم‬is to be adopted, and no other word can take its place, then it will definitely be used by all the writers and the same word will come out of everyone’s mouth. Surely, an ignorant fool, who is oblivious to rhetorical methods and unfamiliar with diverse details of root words, will say another word in its stead and will be objectionable in the eyes of the literary writers. “Likewise, authors get into another coincidental situation, that even if 20 people write about a certain subject, who are all scholars and impressive writers, they will rely on the same phrases and arrangement of words to express certain statements. These things are openly recognised by the literary writers and no one disagrees with them. Moreover, if someone examines carefully, the same is the case with every language. For instance, if an articulate person gives a speech in Urdu, he presents various examples and interesting phrases at some point. Thereafter, another impressive orator also delivers a very similar [yet very different speech] and no one, except a mad man, thinks that it is plagiarism. Let alone the works of man, this is also found in the word of God. “A long list would have to be prepared if some eloquent phrases and proverbs, which are present in the Holy Quran, are tallied with the poems of the poets of the pre-Islamic era. These matters were not considered as objections by the researchers. In fact, for this very reason, the righteous imams had memorised thousands of poems of pre-Islamic poets

and they used to quote them as proof to show the eloquence and expressiveness of the Holy Quran.” (Nuzul-ul-Masih, Ruhani Khazain, Vol. 18, pp. 432-434) Furthermore, the Promised Messiahas said: “Sometimes I only find out later that a certain Arabic sentence that had been revealed to me by God was, in fact, present in a certain book. God, being the Lord of everything, has the authority to reveal to my heart a fine sentence from some book, or an exquisite verse from some book of poetry. “This much explanation is for the Arabic, but even more surprising is the fact that I receive revelations in languages like English, Sanskrit or Hebrew, with which I have no familiarity whatsoever. Some specimens of these [revelations] were included in Barahin-e-Ahmadiyya. “God, in Whose hand is my life, is my witness that this is how He has been dealing with me. This is one of the signs pertaining to matters of the unseen that continue to be revealed to me in various forms. “My God cares not if any phrase that is revealed to me happens to be present in some Arabic, Sanskrit or English book, because for me, it is a matter of the unseen. For instance, God Almighty has related many episodes from the Torah in the Holy Quran and has included them in the category of the unseen because they were unseen for the Holy Prophetsa, though not for the Jews. Hence, this is why I challenge the whole world to compete with me in Continued on next page >>

Friday 30 April 2021 | AL HAKAM << Continued from previous page

writing a miraculous exegesis of the Holy Quran in eloquent Arabic. Otherwise, what is a mere mortal man and what power does a son of Adam have to arrogantly challenge the whole world?” (The Essence of Islam, Vol. 5, pp. 157-158, [Nuzul-ul-Masih, Ruhani Khazain, Vol. 18, pp. 435-436]) In the above extracts and on many other occasions in his works, the Promised Messiahas has described a very important point, and that is that if a phrase or a word is included in the revelation of God, then even though the words are the same, their greatness becomes extraordinary. The one who has been given understanding can observe that the same words, when expressed by some other writer, had no significance, but when this phrase or sentence was included in the revelation of God Almighty, it turned out to be a great prophecy and a glorious work. The words in which the prophecy about the earthquake was given to the Promised Messiahas was a verse from the poetry of Labid bin Rabi‘ah. Many objections were raised against this revelation. In response to these allegations, the Promised Messiahas stated: “Also bear in mind that the revelation: ّ ّ ‫عﻔت الدﻳار ��لﻬا ومقامﻬا‬ “[‘Temporary residences and permanent ones will be wiped out’] consists of the words that God put into the heart of Labid bin Rabi‘ah al-Amri 1,300 years ago, and it forms the first line of his qaseedah [ode], the fourth qaseedah of the Sab‘ah Mu‘allaqah. Labid lived to witness the advent of Islam, was honoured to embrace Islam, and was among the blessed Companions, may Allah be pleased with them. This is why God honoured his words by revealing a line from his verses as a majestic prophecy about the Latter Days when a country would be devastated. Thus, it is foolish to wonder how the words of a believer could have found their way into divine revelation, because – as I have just explained – the words uttered by Abdullah bin Abi Sarah, viz. ‫فتبارک‬ ��‫ ا�� أﺣﺴن ال�الق‬were revealed in the Holy Quran verbatim, which caused him to turn apostate and run away to Mecca. So if divine revelation could coincide with the words of an apostate, what is so strange if it were to coincide with the verse of an eminent Companion like Labid? “Just as God is the ultimate Heir to everything, He is also the Heir to all chaste speech, and every such pure speech proceeds from the tongue on account of the power and ability bestowed by God Almighty. So, if speech like that descends by way of revelation, only he would entertain doubt regarding it who entertains doubts about Islam. And among the excellences of Labid, one was that he not only saw the time of the Holy Prophet, may peace and the blessings of God be upon him, but he also saw a good deal of the victories of Islam. He died in the 41st year of the Hijrah [Islamic calendar] at the age of 157. “Likewise, the words spoken by Hazrat Umar, may Allah be pleased with him, coincided with the words of the Holy Quran a number of times, as related by Anas, may Allah be pleased with him: َ ّ َْ �ٍ َ ‫قال قال ع�� َوافقت َر�ِ� �� أ ْرب‬ “Meaning that ‘Four things were uttered by me and the same were uttered by God

Almighty.’ “If I was to mention the experiences of the saints of this blessed Ummah, and how words spoken by other people were revealed to them by God, and how the verses of Rumi’s Mathnawi were revealed to some, this would require a whole separate book. And I know that anyone who is the least bit cognisant of these matters will never claim that the words of God can never coincide with the words of a mortal. Indeed, anyone who has some knowledge of the Shariah [Islamic Law] will consider such a claim to be a cause for apostasy, because such a creed requires rejection of the Holy Quran itself. “There is also a difficulty here and I think it is appropriate that I resolve that also. It is that if it is permissible for the word of man to coincide with the Word of God, then would this not detract from the miraculous excellence of the Holy Quran? But, as the author of Al-Tafsir al-Kabir and other commentators have written, there is no need for any confusion here, because a miracle is not based upon such a short portion of the text. Otherwise, the individual words used in the Holy Quran are the same that were used by the Arabs. For a discourse to be considered miraculous in nature, it has to size up to the criteria laid down by the Holy Quran; namely, that it should be at least as long as the shortest surah of the Holy Quran or equal to 10 Quranic verses. I do, however, say that when a man’s words become the words of God in the form of revelation, they do take on a miraculous character. For instance, this very revelation from Allah: ّ َ َ ّ ‫ت الدﻳار ��لﻬا ومقامﻬا‬ ِ ‫عﻔ‬ [‘Temporary residences and permanent ones will be wiped out’] was not a miracle when it issued from the tongue of Labid, may Allah be pleased with him, but after appearing in the form of revelation, it has now become a miracle. “All Labid did was to speak of bygone events – the description of which lies within human power. But now, when God caused His revelation to coincide with Labid’s words, He gives the news of great future events that are beyond the power of man to foretell. So, the same words, when ascribed to Labid, do not constitute a miracle, but when attributed to God they undoubtedly became miraculous. A year ago, who knew that a large portion of this country would be destroyed and rendered uninhabitable by a terrible earthquake? Who knew that so many towns and villages would be swallowed up by the earth in an instant, and buildings would collapse and disappear as though they had never existed? This is exactly what a miracle is: Something should transpire that no one could previously think – or even imagine – to be possible.” (Barahin-e-Ahmadiyya Part V, pp. 233-35 [English Translation]) Hence, the above explanation clearly substantiates that the view of the Promised Messiahas is true that if a few phrases or words of old literature found in someone’s work are considered as plagiarism, then no book will be safe from it and even the sacred scriptures and the Holy Quran will not be exempted from this accusation. (Research conducted by Muhammad Tahir Nadeem Sahib, Arabic Desk UK. Translated by Al Hakam)

Muhammad – The Champion of Peace: Interfaith event by Slough Jamaat, UK Atiq Ahmad Bhatti President, Jamaat Slough

Jamaat-e-Ahmadiyya Slough was blessed to hold a virtual event, “Muhammadsa – The Champion of Peace”, on 27 March 2021. The event was streamed live on YouTube. Promotion of the event took place via a number of social media platforms including Twitter, and invitations were sent out to hundreds of guests and contacts. Exemplary support for the event was provided by the Ahmadiyya Muslim Elders Association (Majlis Ansarullah) of Nasir Region, who promoted the event through their networks. This served to further strengthen the promotion campaign. The event started with the recitation from the Holy Quran, followed by the English translation. The formal welcome address was delivered by Atiq Ahmad Bhatti Sahib, President Jamaat-e-Ahmadiyya Slough, who provided the objective of the virtual event, namely, to provide a glimpse into how the Prophetsa of Islam championed peace during his prophethood and the peace that was established between all people and faiths during his time. Two guest speakers then spoke on the need for peace in our time. Cllr Preston Brooker, Mayor for Slough Borough Council, spoke about the Holy Prophetsa being the champion of peace and how he represented peace. He also spoke about Jamaat-e-Ahmadiyya’s motto of “love for all, hatred for none”. Rev Margaret Dudley, Methodist

Minister of the Thames Valley Circuit, spoke about the need for peace in our time and the commonality between faiths. She also spoke about Jamaat-e-Ahmadiyya’s motto. The keynote address was delivered by Rabeeb Mirza Sahib, a missionary. He spoke of how the Holy Prophetsa of Islam championed the rights of others and worked tirelessly to promote peace and harmony amongst not only his people, but the people of his time, from all faiths and denominations. The virtual event concluded with silent prayer. Over 350 participants joined via YouTube, from as far away as the US, Germany and Belgium, alhamdulillah. After the event, Rev Margaret Dudley, Methodist Minister of the Thames Valley Circuit, sent the following message: “I have told you before I love your peace symposiums and think you do tremendous work. I was really thrilled to hear so many tuned in and listened. Before I became a minister, I taught religious education and have read the Quran (in English obviously) a few times. But your keynote speaker opened my eyes. I knew Muhammad, peace be upon him, faced opposition during his lifetime and Muslims continued to suffer after his death, but I had no idea it continued for so long. So, I found his talk very enlightening but also very sad. “Please pass on my thanks to your whole community for all that they do and the way they work so well together. As usual, I felt truly honoured that you asked me to speak and I hope what I said was of benefit to those who ‘tuned in’.”

Accidentally consuming food or drink does not invalidate a fast

“

Someone wrote a letter saying that they had mistakenly eaten something in oblivion during Ramadan around sahoor [breakfast] time. Upon going outside, they realised it was the time of the break of dawn. �ey asked if those fasts should be kept again. �e Promised Messiahas replied, “If one eats or drinks mistakenly during their fast, they do not have to observe another fast as compensation.

”

(Al Hakam, 24 February 1907, p. 14)

AL HAKAM | Friday 30 April 2021

Friday Sermon 2 April 2021 Men of Excellence: Hazrat Uthmanra ibn Affan After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:

The accounts from the life of Hazrat Uthmanra were being narrated two sermons ago and I will continue to do so today as well. Hazrat Uthmanra possessed a great deal of modesty and chastity in his disposition. We find a narration in relation to this. Hazrat Anasra bin Malik relates that the Holy Prophetsa said, “From among my ummah, the most merciful towards his people is Abu Bakr; the most firm in the religion of Allah is Umar; the one who adheres to the highest standard of true modesty is Uthman; the best decision-maker among them is Ali bin Abi Talib; the most knowledgeable of the Quran, which is the Book of Allah the Almighty, is Ubayy bin Kaab; the person with the greatest understanding of what is lawful and unlawful is Muaz bin Jabal and the person with the greatest awareness of his obligations is Zaid bin Thabit. Hearken! Every nation has an ameen [custodian] and the ameen of my ummah is Abu Ubaidah bin al-Jarrah.” (Sunan Ibn Majah, Iftitah al-Kitab,

Later, Hazrat Aishara enquired [from the Holy Prophetsa], “When Abu Bakr came, you remained as you were. Then Umar came, but you once again remained as you were. However, when Uthman entered, you sat up and started adjusting your clothes.” Upon this, the Holy Prophetsa said, “Should I not take into consideration [the high level of modesty] of that person for whom even the angels display their modesty?” In another place, this narration has been narrated as follows, when Hazrat Aishara enquired from the Holy Prophetsa as to why he made this particular effort for Hazrat Uthmanra, the Holy Prophetsa said, “Should I not show modesty to whom even the angels display their modesty? By that Being in Whose hands lies the life of Muhammadsa! The angels most certainly display the same modesty towards Uthmanra as they do before Allah and His Messengersa! If Uthmanra had entered and you were near me, he would not have raised his head until he had left.” In other words, he possessed such high level of modesty that he would neither have looked up, nor uttered a single word. (Sahih al-Bukhari,

Bab Fada‘il Zaid bin Thabit, Hadith 154)

Hazrat Anas bin Malikra relates that the Holy Prophetsa said, “Abu Bakrra is the most merciful towards my ummah. Umarra is most firm among them with regard to implementing the commandments of Allah and Uthmanra is the most modest among them.” (Sunan al-Tirmidhi, Abwab al-Manaqib, Muaz

Kitab Fada‘il al-Sahabahra, Bab Fada‘il Uthman bin Affan, Hadith 6209) (Majma‘ al-Zawa‘id wa Manba‘ al-Fawa‘id, Kitab al-Manaqib, Bab fi Haya‘ih, Hadith 14504, Dar al-Kutub al-Ilmiyyah, Beirut, 2001)

bin Jabal, Hadith 3790)

Hazrat Uthmanra bin Affan relates, “I was never neglectful, nor did I ever desire for it.” (Sunan Ibn Majah, Kitab al-Taharah wa Sunaniha, Bab Karahat Mass al-Dhakar bi al-Yamin…, Hadith 311)

In other words, Hazrat Uthmanra never wished for the station of Khilafat or any other position, nor did he entertain any false desires. With regard to Hazrat Uthman’sra high level of modesty, Hazrat Aishara relates that the Holy Prophetsa was in her home and at the time, was lying down and had slightly removed the garment which was covering his thighs or calves. During this time, Hazrat Abu Bakrra sought permission to enter and the Holy Prophetsa permitted him to enter but remained in the same state. Following this, they engaged in a conversation and Hazrat Umarra sought permission to enter.

The Holy Prophetsa also permitted him to enter, but again remained as he was. Thereafter, they continued the conversation. When Hazrat Uthmanra sought permission to enter, the Holy Prophetsa sat up and adjusted his clothes.

The narrator of this tradition, Muhammad, says that he did not say that all of this took place in one day as it was possible that it took place on different occasions. In any case, when Hazrat Uthmanra came, they all spoke together and then left.

Whilst describing Allah the Almighty’s attribute of “Kareem” [the Honourable], Hazrat Musleh-e-Maudra mentioned the following incident of Hazrat Uthmanra stating: “There is an incident of the Holy Prophetsa from which we learn that one displays a great deal of modesty in the presence of a person who is highly honourable. It is stated in the ahadith that the Holy Prophetsa was once lying down in his home whilst a part of his legs were slightly showing. Thereupon, Hazrat Abu Bakrra came and sat down. Then, Hazrat Umarra came and took a seat, but the Holy Prophetsa remained as he was. A short while later Hazrat Uthmanra knocked on the door. The Holy Prophetsa immediately stood up and covered his legs with the cloth, stating, ‘There is a great deal of modesty in the disposition of Uthman and therefore I am reluctant to have some part of my leg showing in front of him.’

20 “Then, there is the hadith”, which has been mentioned already, “where Hazrat Aishara relates that the Holy Prophetsa was once sitting at home and had slightly removed his garment that was covering his calves. Hazrat Abu Bakrra sought permission to enter whilst the Holy Prophetsa was in this state. The Holy Prophetsa continued to lie down and gave him permission to enter and they continued to speak to one another. Then Hazrat Umarra arrived, seeking permission [to enter]. The Holy Prophetsa granted him permission and continued to lie down as he was”, perhaps lying down or sitting. “Then, a short while after Hazrat Uthmanra came and the Holy Prophetsa stood up immediately and adjusted his clothes and then permitted him to enter. When they had all left, Hazrat Aishara asked the Holy Prophetsa, ‘O Messengersa of Allah, when Hazrat Abu Bakrra and Hazrat Umarra came you did not do anything and remained laying as you were, but when Hazrat Uthmanra came why did you stand up immediately and arrange your clothes?’ The Holy Prophetsa replied, ‘O Aisha, should I not show modesty in front of the one before whom even the angels display their modesty?’ “Thus, observe how the Holy Prophetsa regarded the modesty of Hazrat Uthmanra whereby just as he would display his modesty in front of others, the Holy Prophetsa displayed modesty when Hazrat Uthmanra was in his presence”, meaning

Friday 30 April 2021 | AL HAKAM due to the fact that Hazrat Uthmanra would display modesty in front of the people, the Holy Prophetsa also did the same when Hazrat Uthmanra came before him. After mentioning this incident, Hazrat Musleh-e-Maudra stated, “Owing to God Almighty being Honourable [Kareem], mankind should strive to refrain from sin, act with modesty and obey His commandments. It should not be the case that they become fearless after committing a sin whilst assuming that just because God Almighty is very Honourable, He will grant them great favours in spite of all their sins.” Hazrat Musleh-e-Maudra then states, “One should keep in mind that because God Almighty is Honourable, mankind should be modest and endeavour to abstain from sin.” (Tafsir-e-Kabir, Vol. 9, p. 259) In relation to Hazrat Uthman’sra humility and simplicity, Abdullah Rumi relates that Hazrat Uthmanra would make his own arrangements for the ablution he was to perform in the night. He was told that he should instruct a house-worker to make the arrangements for him, upon which he replied, “No, the night is the time for them to rest”, meaning that the workers should be given time in the night to rest. (Ibn Saad, AlTabaqat al-Kubra, Vol. 3, Uthman bin Affan [Beirut, Lebanon: Dar Ihya al-Turath al ‘Arabi, 1996], p. 33)

Alqamah bin Waqas narrates that Hazrat Amrra bin al-Aas said to Hazrat Uthmanra whilst he was on the pulpit, “O Uthmanra, you

have placed this ummah in a very difficult situation.” Hazrat Uthmanra had delivered a sermon in which mentioned some points and also admonished the people. “So you should repent and they too should repent with you.” In other words, Hazrat Uthmanra had greatly instilled the fear of God in them and thus, a companion submitted this request before him. The narrator states that Hazrat Uthmanra immediately turned his face towards the qiblah, raised both his hands and supplicated: ُ َ َ ْ َ ّ ّٰ َ َ َ ‫الل ُہ َّم ِإنِ ْی أ ْس َتغفِ ُرک َوأت ْو ُب ِإل ْیک‬ “O Allah, I seek Your forgiveness and turn to You.” Those who were present at the time also raised their hands and offered this prayer. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Uthman bin Affan [Beirut, Lebanon: Dar Ihya alTurath al ‘Arabi, 1996], p. 39)

This was his level of fear [of God] and his humility that he at once raised his hands to supplicate and did not get into an argument with anyone. He instead prayed for himself and for his people. There are numerous narrations in relation to Hazrat Uthman’sra generosity and spending in the way of Allah the Almighty. Hazrat Uthmanra himself relates, “There are 10 things I keep hidden and only my Lord knows. I was the fourth person of all people to accept Islam; I have never listened to any vain songs and I have never uttered a lie; ever since I took the oath of allegiance at the hand of the Holy Prophetsa I have never touched my private area with my right hand; after accepting Islam, not a single Friday has gone by that I haven’t freed a slave, barring the Friday when I had no slave to free; in such a case, I would free a slave on a day other than the Friday; nor have I committed adultery in the era of Jahilyyah [era of ignorance prior to the advent of Islam] nor after having accepted Islam.” (Majma‘ al-Zawa‘id wa Manba‘ al-Fawa‘id, Vol. 9, p. 65, Kitab al-Manaqib, Bab fi ma Kana fih min al-Khair, Hadith 14524, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2001)

Hazrat Uthman’sra freed slave, Abu Saeed relates that whilst the house of Hazrat Uthmanra was besieged, he freed 20 slaves. (Ali Ibn al-Athir, Usdul-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Uthmanra bin Affan [Beirut, Lebanon: Dar alFikr, 2003], p. 489)

Hazrat Abdullahra bin Mas‘ud narrates: “We were in a battle alongside the Holy Prophetsa when the people were suffering from hunger, to the extent that I witnessed worry on the faces of the Muslims, and joy on the faces of the hypocrites. When the Holy Prophetsa witnessed these scenes, he said, ‘By Allah, the sun will not set until He has brought you provisions.’ “When Hazrat Uthmanra learnt of this, he said, ‘Allah and His Messengersa have spoken the truth.’ So he purchased 14 camels along with the grains laden upon them and sent nine of them to the Holy Prophetsa. Upon seeing them, the Holy Prophetsa asked, ‘What is this?’ He was then informed that Hazrat Uthmanra had sent these gifts for him. Thereupon, the countenance of the Holy Prophetsa was filled with joy and happiness and the faces of the hypocrites were overcome with anxiety. Then I saw the Holy Prophetsa raise both his hands to the point where the whiteness beneath his arms became visible and he prayed for Hazrat Uthmanra. I had never heard the Holy Prophetsa pray in such a manner for anyone else before, or even after; and the prayer was:

َ َ ‫ اَلل ّٰ ُہ َّم افْ َع ْل ب ُع ْثم‬،‫ان‬ َ َ ‫اَلل ّٰ ُہ َّم أ َ ْعط ُع ْثم‬ ‫ان‬ ِ ِ “‘O Allah! Grant Uthman in abundance; O Allah shower Your blessings and bounties upon Uthman.’” Hazrat Aishara relates, “When the Holy Prophetsa came to me, he saw some meat and asked who had sent it. I answered that it was sent by Hazrat Uthmanra. Thereupon, I witnessed the Holy Prophetsa raise his hands and pray for Hazrat Uthmanra.” (Majma‘ alZawa‘id wa Manba‘ al-Fawa‘id, Vol. 9, p. 64, Kitab alManaqib, Bab I‘anatuh fi al-Jaish al-Usrah wa Ghairih, Hadith 14520/14523, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2001)

Muhammad bin Hilal narrates from his grandmother that she would go to Hazrat Uthmanra when his house was under siege. He says that his grandmother had a son who was named Hilal. One day, when Hazrat Uthmanra didn’t find her present he asked about her whereabouts and was informed that she had given birth to a son that night. He states that his grandmother said, “Thereupon, Hazrat Uthmanra sent me 50 dirhams and a part of a large cloth and said, ‘This is an allowance for your son and this cloth is for your son to wear. When your son turns one, we shall increase the allowance to 100 dirhams.’” (Ibn Kathir, Al-Bidayah wa al-

Nihayah, Vol. 4, Ch. 7, Sanah 35 Hijri, Fasl fi Dhikr Shai min Siratih [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2001] p. 206)

Ibn Saeed bin Yarbu narrates: “I once left home in the afternoon when I was a child. I had a bird which I was making fly in the mosque when I saw a man lying there who had a beautiful countenance. Beneath his head was a brick or a piece of brick”; he placed the brick there as a pillow. “I stood there and stared in awe of his beauty. He opened his eyes and asked me, ‘O child, who are you?’ I told him who I was, then he spoke out to a child sleeping nearby, but the child did not give any response. Upon this he told me to go and bring him and I proceeded to do so. The wise man instructed the child to go and bring something and told me to sit down. Then the child went away and returned with a garment and 1,000 dirhams. He then asked me to take off the clothes I was wearing and gave me the garment to wear, in which he had placed one thousand dirhams. When I returned to my father and I told him everything that had just happened, he said, ‘O my child, do you know who it is that treated you in this way?’ I replied that I did not know except that he was a person who was sleeping in the mosque and I had never in my entire life seen a more handsome person. He said to me, ‘He was Hazrat Amirul Momineen [leader of the faithful] Hazrat Uthmanra bin Affan.’” (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol.

4, Ch. 7, Sanah 35 Hijri [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001] pp. 206-207)

Ibn Jarir relates that Hazrat Talhara met Hazrat Uthmanra whilst he was going towards the mosque. Hazrat Talhara stated to Hazrat Uthmanra, “I now have the 50,000 dirhams which I owed you, therefore you may send someone to me in order to collect the money.” Upon this, Hazrat Uthmanra stated, “Owing to your kindness, I gift this amount to you.” In other words, he did not need to repay him. Asmai states that Ibn Amir appointed Qatan bin Auf Halali as the governor of Kirman and so left with 4,000 Muslim soldiers. During the way, a valley had given way due to the rain and their path was

AL HAKAM | Friday 30 April 2021 obstructed as a result. Qatan feared that perhaps he would not be able to arrive at his destination on time and so he announced that whoever could cross the valley, he would be given 1,000 dirhams as a reward. Following this, people began to swim in order to go across the other side. Whenever any of the soldiers would cross the valley, Qatan would instruct that he be given his reward. Eventually, the entire army crossed the valley and thus four million dirhams were given. However, Ibn Amir, who was the governor, refused to give this money to Qatan and informed Hazrat Uthmanra about this matter in writing. Upon this, Hazrat Uthmanra stated, “Give this amount to Qatan for he has helped the Muslims in the cause of Allah.” Thus, ever since they had crossed the valley, the rewards which they were given were known as “Jawaiz” which is the plural of “Jaizah”. (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 4, Ch. 7, Sanah 35 Hijri, Fasl fi Dhikr Shai min Siratih [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2001] p. 208)

On one occasion, Hazrat Uthmanra suffered from an illness and it was requested that he should appoint a Khalifa. Hisham has narrated this incident from his father. He narrates that Marwan bin Hakam told him that the year in which there was an outbreak of a disease which caused [severe] nosebleeds, Hazrat Uthmanra bin Affan also suffered from a severe nosebleed, to the extent that it prevented him from performing the Hajj and he even wrote down his will. In that moment, an individual from among the Quraish approached him and said, “Elect someone as the Khalifa” i.e. owing to his condition, he should appoint a Khalifa. Hazrat Uthmanra asked, “Have people made this request?” to which he replied in the affirmative. Hazrat Uthmanra asked who they wished to be appointed as the Khalifa, but to this, he remained silent. Then another person came, who the narrator says he believes was Harith and he also asked him to appoint a Khalifa. Hazrat Uthmanra asked, “Is this what the people are asking?” to which he replied, “Yes”. Hazrat Uthmanra asked, “Who should be the Khalifa?” to which the man remained silent. Hazrat Uthmanra then said, “Perhaps they desire to elect Zubair.” To which he replied, “Yes”. Hazrat Uthmanra then said, “By Him in Whose Hands is my life, as far as I know, he is the best among the people and he was the dearest to the Holy Prophetsa.” (Sahih alBukhari, Kitab Fada‘il Ashab al-Nabisa, Bab Manaqib Manaqib Zubair bin al-Awwam, Hadith 3717)

Hazrat Uthmanra also had the opportunity to write down the verses which were revealed to the Holy Prophetsa. According to one of the narrations, Hazrat Uthmanra had the good fortune of writing down the verses revealed in Surah alMuzammil. Umm Kulthum bin Samama relates that she asked Hazrat Aishara if she could relate something about Hazrat Uthmanra because people were asking about him quite a lot. Upon this Hazrat Aishara stated, “In a night which was extremely hot, I saw Hazrat Uthmanra in the company of the Holy Prophetsa inside the house in which Hazrat Gabrielas was bringing down divine revelation. Whenever divine revelation was brought down to the Holy Prophetsa, he would experience a great weight upon him. Allah the Almighty has stated:

َ َ َ َ ْ ُ َّ ‫ِانا َسنل ِق ْی َعل ْیک قوْلًا ث ِق ْیلًا‬

“‘Verily, We are charging thee with a weighty Word.’ And Hazrat Uthmanra was sat before the Holy Prophetsa and was writing [the revelation] down and the Holy Prophetsa was stating, ‘O Uthman, write!’” Hazrat Aishara stated that Allah the Almighty only grants a highly honourable person such nearness to the Holy Prophetsa. (Kanz al-Ummal, Vol. 13, p. 23, Kitab al-Fada‘il, Fada‘il al-Sahabah, Hadith 36217, Dar al-Kutub alIlmiyyah,Beirut, 2004)

During the time of Hazrat Abu Bakrra, the various manuscripts of the Holy Quran were gathered together, which he kept with himself. Then they were kept with Hazrat Umarra and after him, they were in the possession of Hazrat Hafsa bint Umarra. During the era of Hazrat Uthman’sra Khilafat, the following narration is found in regard to him acquiring these manuscripts. Hazrat Huzayfara bin Yaman relates that he was fighting along with the people of Iraq against the Syrians for the lands in Armenia and Azerbaijan. Upon returning from there, he presented himself before Hazrat Uthmanra. Hazrat Huzayfara was concerned owing to the difference in their reading [Qiraat] of the Holy Quran in those lands. He submitted before Hazrat Uthmanra, “O leader of the faithful, take care of the ummah lest they begin to dispute with one another over the book of Allah just like the Jews and Christians did.” Following this, Hazrat Uthmanra sent a message to Hazrat Hafsara and asked her to give the various manuscripts of the Holy Quran so that he could produce various copies of the Holy Quran from it and then those manuscripts would be returned to her. And so, Hazrat Hafsara sent those manuscripts to Hazrat Uthmanra. Hazrat Uthmanra then instructed Hazrat Zaidra bin Thabit, Hazrat Abdullahra bin Zubair, Hazrat Saeedra bin Aas and Hazrat Abdur Rahmanra bin Harith bin Hisham to produce copies from those manuscripts. Hazrat Uthmanra then told the latter three of the aforementioned companions, who were from among the Quraish, that if there was a difference [in the qiraat] in their copy of the Quran and the Quran written by Zaid, then they should write it according to the language of the Quraish for the Quran was revealed in the language of the Quraish [i.e. their dialect of Arabic]. Thus, these companions worked on this task. When the copies of the Holy Quran were completed, Hazrat Uthmanra returned the original manuscripts of the Holy Quran to Hazrat Hafsara and sent the various newly produced copies of the Holy Quran to various countries and instructed that if there was any other copy of the Holy Quran besides this, it should be burnt. (Sahih al-Bukhari, Kitab Fada‘il al-Quran, Bab Jam‘ al-Quran Hadith 4986, 4987)

Allama ibn Al-Tin states that the difference between Hazrat Abu Bakrra and Hazrat Uthmanra compiling the Quran was that Hazrat Abu Bakrra compiled the Holy Quran fearing that if the huffaz-e-Quran [i.e. those who had committed the entire Quran to memory] passed away, then some parts of the Holy Quran may be lost because until then, the Holy Quran had not been compiled in one single form. Thus, Hazrat Abu Bakrra compiled the Holy Quran by placing the verses in the same order as the Holy Prophetsa had taught the companions to memorise it. On the other hand, Hazrat Uthmanra compiled the Holy Quran owing

Hazrat Uthmanra would make his own arrangements for the ablution he was to perform in the night. He was told that he should instruct a house-worker to make the arrangements for him, upon which he replied, “No, the night is the time for them to rest”, meaning that the workers should be given time in the night to rest. to the increasing difference in the dialects of the language. People began to recite the Holy Quran according to their own dialect and style of pronunciation and would deem the reading style [qirat] of others to be incorrect. Hazrat Uthmanra was concerned that perhaps this would lead to a more serious situation. And so, Hazrat Uthmanra compiled the various manuscripts, which Hazrat Abu Bakrra had initially collected, into a single copy according to the sequence of its chapters. Moreover, Hazrat Uthmanra kept it in the language of the Quraish and the reason he gave for doing this was that the Quran was revealed in the language of the Quraish. Although initially it was also permitted that one could recite the Quran in other dialects as well for the purpose of ease; however, when Hazrat Uthmanra observed that there was no longer any need to do it in this manner, he instructed for it to be recited in only one style of reading [qirat]. Allamah Qurtabi states that if the question is posed that why did Hazrat Uthmanra feel the need to compile the Quran and standardise it to one single reading for the people even though before him Hazrat Abu Bakrra had already compiled it, then the answer to this is that Hazrat Uthmanra did not do this in order to compile the manuscripts. This [was already done] because Hazrat Uthmanra had sent a message to Umm-ulMomineen, Hazrat Hafsara requesting for those very manuscripts of the Holy Quran so that he could produce various copies from it and thereafter he would return to her the original manuscripts. Thus, the reason why Hazrat Uthmanra did this was that people had started to disagree with one another over the different styles of reading [qiraat] of the Quran because the companions had travelled and settled in various cities. This was leading to a very serious situation and the differences between the people of Syria and Iraq had taken the form as described by Hazrat Huzayfara. (Ali Muhammad al-Salabi, Sirat Amirul Momineen Uthmanra bin Affan Shakhsiyyatuhu wa Asruh, Ch. 1 [Beirut, Lebanon: Dar al-Ma‘rifah,

2006]) pp. 232-231)

Whilst explaining the following verse of Sura Al-A‘la:

َْ َ َ ُ ُْ ‫َسنق ِرئک فلَا تن ٰسى‬

“We shall teach thee [the Quran], and thou shalt forget [it] not.” [Ch.87: V.7] Hazrat Musleh-e-Maudra states: “The meaning of this verse is ‘We shall teach you the Quran, which you shall not forget till the Day of Judgment and this will continue to remain in the same form as it is today.’ This claim is testified by even the staunchest opponents of Islam who openly accept that the Holy Quran has remained preserved in the exact same form as it was first presented by the Holy Prophetsa. “[Theodore] Nöldeke, Sprenger and William Muir have all acknowledged in their books that apart from the Holy Quran they cannot categorically and definitely say this about any other scripture that it exists in the same form today as the founder of its religion had originally presented it. It is only the Holy Quran regarding which it can be conclusively said that it exists in the exact same form today as it was first presented by the Holy Prophetsa to his companions. Since they do not believe that the Holy Quran is a book revealed by God Almighty as they claim that it was written by the Holy Prophetsa himself, therefore they do not say that it remains preserved in the exact same form as it was revealed, but nonetheless, they do say that this book remains in the exact form as it was first presented by Muhammadsa. For example, Sir William Muir writes in his book, The Koran, that all the various proofs grant assurance to one’s heart that the Quran which we read today is exactly the same, word-for-word, which the Prophetsa would recite to the people. Sir William Muir then further writes in his book, Life of Mahomet [sic]: “‘What we have, though possibly created and modified by himself, is still his own’. “Similarly, he further writes: “‘We may upon the strongest

presumption affirm that every verse in the Quran is genuine and unaltered.’ “Then, Nöldeke, who is a German orientalist, writes: “‘Slight clerical errors there may have been, but the Koran [sic] of Othman [sic] contains none but genuine elements, though sometimes in a very strange order. Efforts of European scholars to prove the existence of later interpolations in the Koran [sic] have failed.’ “In short, even the European writers have acknowledged that there is absolutely no doubt with regard to the physical preservation of the Holy Quran. In fact, it is word for word and letter for letter, the exact same book as Muhammadsa recited before the people.” (Tafsir-e-Kabir, Vol. 9, pp. 421-422) Hazrat Khalifatul Masih Ira states, “People attribute Hazrat Uthmanra to be Jami‘ al-Quran [i.e. the collator of the Holy Quran] whereas this is incorrect. They have assumed this simply because of the rhyming pattern with the name Uthman [and Jami‘ al-Quran]. Indeed, if one were to say he was responsible for the published version of the Quran [we have today], then that would be correct to an extent. During his Khilafat, Islam spread far and wide. For this reason, Hazrat Uthmanra ordered a few copies of the manuscript of the Quran to be made and

Friday 30 April 2021 | AL HAKAM

sent them to Mecca, Medina, Syria, Basra, Kufa as well as to other lands. He adopted the order of the Quran as was desired by Allah the Almighty and instructed by the Holy Prophetsa, and then ensured that the same copy reached us. Indeed, to read it and safeguard it is our responsibility.” (Haqaiq-ulFurqan, Vol. 4, p. 272)

Hazrat Musleh-e-Maudra states: “During the time of Hazrat Uthmanra, instead of the people of Mecca living only in Mecca, the people of Medina only residing in Medina, the people of Taif only remaining confined to Taif, the people of Najd remaining in Najd, the people of Yemen living in Yemen alone and being unaware of each other’s language and idioms, Medina had become the capital and all tribes had become one. Since the governance was in the hands of the people of Medina, a large portion of whom were the Muhajireen of Mecca, even the residents of Medina had learnt the Hijaz dialect of Arabic owing to their association and interaction with the Meccans. Thus, since they were responsible for enforcing the law and they were responsible for the wealth (i.e. those who were in authority) and the eyes of everyone were fixed upon them, the people of Taif, Najd, Mecca, Yemen and also the majority of the people residing in other

areas would regularly travel to Medina. They would meet the Muhajireen and Ansar of Medina and learn about Islam from them. Thus, over time the official language of academia through which the teachings were imparted became one. Then, some of them even came and settled in Medina and so they fully adopted the Hijazi dialect. When these people would return to their hometowns, since they were scholars and teachers, most certainly them travelling there would have had an effect on the people. “Aside from this, owing to the wars that were taking place, people of various tribes had the chance to stay together. Given that the officers [of the army] were the eminent companions, staying in their company would instil within them a natural desire to emulate their example and this would include learning their language as well. Although in the beginning, people may have had some difficulties understanding the Quran; however, after Medina became the capital and all the tribes of Arabia began regularly converging upon Medina as the centre of Arabia, this difficulty [in understanding the Quran] would have been removed. The reason for this is that by that time, all those who possessed a scholarly disposition became fully acquainted with the language and meanings of the Quran. “Thus, when the people understood this fully, Hazrat Uthmanra ordered that from then on, only the Hijazi qirat [reading] of the Quran would be used and no one was permitted to use the other readings. The intention behind this command was that people had become acquainted with the Hijazi dialect, therefore there was no longer any reason for people to be permitted to substitute words for Hijazi Arabic [dialect]. “Owing to this command issued by Hazrat Uthmanra, the Shias – who are opposed to the Sunnis – say that the current manuscript of the Quran is the version created by Uthmanra. However, this allegation is completely false; up until the era of Hazrat Uthmanra, owing to their social interactions and intermingling, the various Arab tribes had become familiar with the differences in the dialects of their language. By this time, there was no need for the permission to recite the various qiraat to remain. “This permission was only temporary and the reason it was granted was that they were the early days and there were different tribes; within these tribes a difference in dialect changed the meanings of certain words. Owing to this difference, for a brief time, those tribes were permitted to substitute the words of the actual revelation with other words revealed by God Almighty that were prevalent within those tribes. The reason for this was so that the commandments of the Holy Quran could be understood and there would be no obstacle preventing people from understanding it; also so that each tribe could read the Quran using the idioms of their language and in their own dialect. “When 20 years had elapsed since this permission was granted, the situation had changed completely and the tribes had progressed. Those Arabs that were once several tribes had become one mighty tribe; in fact, they had become a formidable government. They were responsible for upholding the law and providing an education. They had the power to distribute

various offices and began implementing penal laws. Subsequently, there were no longer any impediments in people understanding the primary dialect in which the Quran was revealed. “When this situation became prevalent, Hazrat Uthmanra annulled the permission that was only meant to be temporary and this indeed was the will of God. However, the Shias allege this to be Hazrat Uthman’sra biggest mistake in that he stopped all other qiraat [readings] and only adopted one reading. However, if they had pondered over the matter, they would have realised that Allah the Almighty permitted the reading of the different qiraat in the second era of Islam, not in the early era. This proves the fact that although Holy Quran was revealed in the Hijazi dialect, the different qiraat came about as various tribes accepted Islam. The language between the different tribes varied and they either could not pronounce certain words correctly or specific words have different connotations amongst the different tribes. For this reason, in such cases where this difference would have arisen, under the directive of God Almighty, the Holy Prophetsa granted permission to use a word from a different dialect or to use a different word in its place. However, this difference had no bearing on the meaning or understanding of the verses; in fact, if this permission was not given, then this difference [in meaning and understanding] would certainly have arisen. “We find proof of this from the fact that the Holy Prophetsa taught one qirat [reading or recitation] of a particular chapter to Hazrat Abdullahra bin Mas‘ud and a different qirat of the same chapter to Hazrat Umarra. The reason for this was that Hazrat Umarra was born and brought up in a city and Hazrat Abdullahra bin Mas‘ud was a shepherd and comparatively interacted more with Bedouins. Thus, both languages were very different. One day, Hazrat Abdullahra bin Mas‘ud was reciting that same chapter of the Holy Quran and when Hazrat Umarra walked past he heard Abdullahra bin Mas‘ud reciting the chapter with certain differences. Hazrat Umarra was astonished as to how this could be because the wording he knew was different and Abdullahra bin Mas‘ud was reading it in another way. Hazrat Umarra took hold of him by the neck and said, ‘I will present your matter before the Holy Prophetsa. Some words of the chapter are different to the way you are reading them.’ Thus, Hazrat Umarra brought him to the Holy Prophetsa and said, ‘O Messengersa of Allah! You have taught me this chapter in one way and Abdullahra bin Mas‘ud is reciting it in another.’ The Holy Prophetsa asked Abdullahra bin Mas‘ud how he was reading the chapter. He became worried and began trembling thinking that he had made a mistake, but the Holy Prophetsa said to him not to worry and to recite it. When Abdullahra bin Mas‘ud recited the chapter, the Holy Prophetsa said, ‘This is absolutely correct.’ Hazrat Umarra responded, ‘O Messengersa of Allah! You taught me in another way.’ The Holy Prophetsa said, ‘That way is also correct.’ The Holy Prophetsa then added, ‘The Holy Quran has been revealed in seven qiraat [readings]. Do not quarrel amongst yourselves about these minor differences.’ The reason behind this difference was that the Holy Prophetsa thought since Abdullahra bin Mas‘ud was a

AL HAKAM | Friday 30 April 2021 shepherd, his dialect was different and so he taught him the reading that was closest to his dialect. Regarding Hazrat Umarra, the Holy Prophetsa considered that since he belonged to the city, therefore he should be taught the Meccan dialect in which the Quran was primarily revealed. Thus, the Holy Prophetsa permitted Hazrat Abdullahra bin Mas‘ud to recite the chapter in his own dialect and Hazrat Umarra to recite the chapter in the dialect known in the city. These minor differences have arisen due to the various qiraat [readings]. However, there was no difference in the actual meaning of the text and everyone knew that this was a natural consequence of the various civilisations, education and differences in the dialects.” Hazrat Musleh-e-Maudra further states: “[…] The [Muslim] civilisation and government transformed individual tribes into one nation and one language and everyone became familiar with Hijazi Arabic. Therefore, Hazrat Uthmanra thought that to keep the use of different Qiraat would be the means of creating division [among the tribes] and he was absolutely correct. For this reason, he stopped the common use of different qiraat, but the qiraat themselves would remain preserved in the books of qiraat. Thus, keeping this virtuous intention in mind, he forbade the common use of any other qiraat other than the Hijazi script, which was the original dialect. Subsequently, in order to unify both Arabs and non-Arabs alike for the recitation of the Quran, he permitted the Hijazi script which was the initial qirat [reading].” (Tafsire-Kabir, Vol. 9, pp. 49-51)

There are a few accounts remaining, which I will narrate in the future, inshaAllah. I will again request to pray for the Ahmadis in Pakistan and Algeria and also all those Ahmadis around the world who are facing great difficulties. Pray that Allah the Almighty may remove their hardships. Especially in Pakistan, owing to the constitution, at times, difficulties are created for Ahmadis and they do not have any sort of freedom there. Similarly, in Algeria certain government officials are creating difficulties. May Allah safeguard Ahmadis from every kind of difficulty. After the Friday prayers, I will launch a website for the Chinese Desk. This website has been created with the assistance of the Central [Markazi] IT Team, through which people will be able to acquire detailed information regarding Islam and Ahmadiyyat in the Chinese language. The website can be accessed through “alislam”, which is the main website of the Jamaat and accessed separately as well. Content has been uploaded on the website under various topics and the new edition of the Chinese translation of the Holy Quran is also available on it; 23 books and pamphlets have also been put on the website. It also has information in the form of questions and answers. Under the section of The Promised Messiahas, there is an introduction to the Promised Messiahas and the Khulafa. On the homepage, it also provides links to six different websites of the Jamaat and also has the phone, fax and email details for people to get in contact. May Allah the Almighty enable this website to become a means of guidance for

the Chinese people and may their hearts become receptive to the message of Islam and Ahmadiyyat. In addition to this, I will lead some funeral prayers [in absentia]. The first funeral and mention is of Respected Muhammad Yunus Khalid Sahib, who was a missionary and passed away on 15 March [2021] at the age of 67 owing to heart failure.

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily to Allah we belong and to Him shall we return.] Muhammad Yunus Sahib’s paternal grandfather and his brother, Hazrat Mian Murad Baksh Sahibra and Hazrat Haji Ahmad Sahibra [respectively] were among the companions of the Promised Messiahas. A delegation of six people set off from Prem Kot, district of Hafizabad and travelled to Qadian on foot. Hazrat Haji Ahmad Sahib was present in this delegation. He pledged allegiance to the Promised Messiahas and also requested water from him for tabarruk [blessings]. Respected Yunus Khalid Sahib completed his matriculation exams from Rabwah after which he gained admission to Jamia Ahmadiyya. During Jamia, he also completed his Arabic Fazil [course]. By the grace of Allah, he was a musi [part of the Al-Wasiyyat Scheme]. In 1980, he graduated with a Shahid degree and then had the opportunity to serve for 40 years in various places inside Pakistan and abroad, in countries throughout Africa. Among those he leaves behind are his wife, Mariam Siddiqa Sahiba, and one son, Ateeq Ahmad Mubashar who is a missionary. Ateeq Ahmad Mubashar states, “My father was a scholar who practised what he preached. He would often say to me that

Allah the Almighty treated him similar to the manner of Hazrat Khalifatul Masih Ira in that whenever he desired something, Allah the Almighty would fulfil that need of his, and I am personally a witness to this fact.” Then his son writes with reference to Rana Mubarak Ahmad Sahib, who used to be the local president in Lahore who said that whenever there was some work related to the Jamaat that needed to be done, Murabbi Sahib [this missionary] would take it up right away and would not even stop to consider whether or not he was wearing shoes. He would go out swiftly in order to complete the task. He was at the forefront of presenting financial sacrifices. The president of the Jamaat in Haripur Hazara said that Murabbi Sahib was an excellent example for the Community in Tarbela with regard to financial contributions. He would also regularly make financial contributions on behalf of his deceased elders. His brother-in-law says that he was very conscious of his financial contributions and would pay special attention to his contributions towards his Wasiyyat chanda. He was extremely devoted to his prayers and was extremely devout. He would find the less fortunate and silently provide them with financial aid. He would even help the daughters of family members who were lessfortunate by arranging for their dowry [i.e. the gifts given by the bride]. His relatives say that they have now been deprived of a sincere person who provided financial aid; a loving and kind person. May Allah the Almighty grant the deceased His forgiveness and mercy. The next funeral is of respected Dr Nizamuddin Budan Sahib from Ivory Coast. He passed away on 15 March [2021]:

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.] He was 73 years of age. He obtained his primary education from Mauritius. In 1968, he received a scholarship from Hazrat Khalifatul Masih IIIrh, upon which he enrolled in a medical college in Pakistan. He first completed his FSc from Talim-ul-Islam College and then he enrolled in medical college. He completed his MBBS from the Dow Medical College. Then in 1978, Hazrat Khalifatul Masih IIIrh appointed him as the in-charge of the Ahmadiyya Clinic in Nigeria and he had the opportunity to serve there until 1984 in this capacity. When Hazrat Khalifatul Masih IIIrh visited Ghana in 1980, a group from Ivory Coast travelled to Ghana and was honoured to have an audience with the Hazrat Khalifatul Masih IIIrh. The group requested Hazrat Khalifatul Masih IIIrh that they desired for there to be a hospital in Ivory Coast just as the Ahmadiyya Jamaat in Ghana had hospitals. Hazrat Khalifatul Masih IIIrh accepted this request and thus the process began. On 18 March 1983, Doctor Sahib travelled from Lagos to Ivory Coast and met with officials from the ministry of health. Since he spoke French and a Frenchspeaking doctor was required there, he was transferred there from Nigeria, and he subsequently received permission to open an Ahmadiyya dispensary there [in Ivory Coast]. He was able to serve in Ivory Coast from 1984 until his demise. By the grace of Allah, he was a musi. His wife has passed away; he has a son named Bashiruddin Mahmud Budan and a daughter Nashmia Aisha Mubaraka. May Allah the Almighty keep these children attached to Khilafat and the Jamaat.

Friday 30 April 2021 | AL HAKAM

Importance of the fasts of Ramadan The Holy Prophet Muhammad, peace and blessings of Allah be upon him, said: “Whoever leaves a fast of Ramadan without any excuse, even if he fasts for the rest of his life in exchange for the missed fast, he will not make up for it and he will not be able to make up for the mistake.” (Musnad Darimi, Baab Man Aftara Yauman Min Ramadan Muta’ammidan)

Abdul Quyoom Pasha Sahib, Missionaryin-Charge of Ivory Coast says “He [Doctor Sahib] served as the medical officer at the Ahmadiyya Clinic in Abidjan, Ivory Coast for about 36 years. He was a very good doctor, a good person, and a senior member of the Community in Ivory Coast.” He says: “I worked with Doctor Sahib for about 18 years. I found him to be a good person in every aspect. He helped everyone, provided guidance in matters related to the Jamaat, was hospitable, possessed good qualities, spoke eloquently and was an honourable person. He held various offices in the Community as well. He was extremely generous and would treat children with great kindness and affection. He often kept items which he could give to children as gifts at the clinic; whenever a child patient came to the clinic, he would give them a gift such as toys or sweets. He would render great help to students staying at the mission [house] as well as poor Ahmadi families.” One of the missionaries from there writes that if he did not have any patients to see, then he would be occupied in assisting the youth or the elders in their moral training. If he did not have any patients to see he would not remain idle; rather, he would occupy himself with some sort of work related to the Jamaat. In this way, at times he would be translating either Malfuzat, or the Friday Sermon into the French language and then would distribute copies to members of the Jamaat. He was always prepared to serve humanity. He would personally purchase medicine for poor patients and he would also provide household necessities such as rice and oil. May Allah the Almighty grant the deceased His forgiveness and mercy. The next funeral is of Salma Begum Sahiba, wife of Dr Raja Nazir Ahmad Zafar Sahib, who passed away on 24 January [2021] at the age of 85.

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.] By the grace of Allah, her father Raja Fazal Daad Khan Sahib was the first Ahmadi in his family. Those who have written about her, including her children, have said that the length of her prayers was often recounted amongst their family as an example. She possessed many great qualities, had a joyful personality, was devoted to serving others, righteous, loyal and brave. She possessed great qualities, was wise, very steadfast and honourable. She was devoted to her prayers, was patient and grateful, content and would place her trust in Allah. By the grace of Allah the Almighty, she was a musia. She is survived by two sons and three daughters. May Allah the Almighty grant the deceased His forgiveness and mercy. The next funeral is of respected Kishwar Tanweer Arshad Sahiba, wife of Abdul Baqi Arshad Sahib, Chairman of Al-Shirkatul Islamiyyah UK. She passed away on 27 February [2021] at the age of 87:

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.] The deceased endured her illness and various aliments in her final years with great steadfastness. By the grace of Allah, she met her Lord in a state of contentment with His will. She is survived by two sons, two daughters and grandchildren. One of her sons-in-law is Naseer Dean Sahib, who is currently serving as the national vice-president of the Jamaat in the UK. Her son Nabil Arshad has also been blessed to serve during the time of the Hazrat Khalifatul Masih IVrh and also whenever I called upon him to serve, he would come right away and continues to do so. She provided good moral training to her children. She possessed many great qualities and was especially particular about cleanliness.

She was very well-organised, devoutly sincere and virtuous. She was mindful of offering prayers and keeping fasts and would be at the forefront in presenting financial contributions; she would be very generous in giving alms. Arshad Baqi Sahib writes: “She resided in London for a long period of time. During this time, after the migration of Hazrat Khalifatul Masih IVrh in 1984, she supported me a great deal in the work related to the Jamaat and always gave precedence to this work. She kept her home a place of peace and a reflection of heaven at all times. Hazrat Khalifatul Masih IVrh used to say that in terms of peace and tranquillity, her home was his favourite.” Her daughter says: “She would express gratitude to God in all circumstances; whether in ease or hardship she would happily accept the Divine decree and never complained.” She also resided in Saudi Arabia for some time where she had the opportunity to serve Ahmadis who travelled for Hajj or Umrah. May Allah the Almighty grant the deceased His forgiveness and mercy. The next funeral is of Abdur Rahman Hussain Muhammad Khair Sahib of Sudan, who passed away on 24 December [2020] at the age of 56:

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

[Verily, to Allah we belong and to Him shall we return.] Before being introduced to the Jamaat, he did not associate with any Islamic sect; in fact, he had some doubts about certain concepts such as abrogation [of the verses of the Quran] and jinn. His older brother, Uthman Hussain Sahib used to work in Saudi Arabia, where he was introduced to the Ahmadiyya Community and he mentioned this to Abdur Rahman Sahib – this took place in 2007. Upon hearing about Ahmadiyyat from his brother, Abdur Rahman Sahib was keen to watch MTA. At the time, it was

difficult to watch MTA in his area, and in his attempts [to watch MTA] he changed the dish antenna many times and spent a lot of money. Eventually, he was able to watch MTA. Then it became his habit that upon returning from work, he would often spend his time watching MTA. Eventually, when his heart had become content, he accepted Ahmadiyyat in 2010. After accepting Ahmadiyyat, he preached to all of his relatives and friends. Among the deceased’s virtuous qualities were humility and meekness, hospitality, caring for the poor and good dealings. In 2013, he had the opportunity of rendering notable services in the establishment of the Jamaat in Sudan, for which he presented great financial sacrifices. He also provided financial aid to many of the poorer members of the Jamaat. When Ahmadis belonging to a poor tribe of an area in Sudan began facing injustices from the people of that area, the deceased provided great financial aid, tended to their needs and took care of the people. Every Friday, he would bring people from various places to the prayer centre, and then after the Friday prayer, he would take them back home as well. Even non-Ahmadis attest to his virtuous qualities. He was regular and generous in paying his financial contributions. He was a member of the first administrative body [of the Jamaat] in Sudan and undertook this responsibility until his demise. He is survived by his wife, two sons and two daughters. May Allah the Almighty keep strengthen their connection to the Jamaat and Khilafat and grant the deceased His forgiveness and mercy. As I mentioned, I will offer these funeral prayers [in absentia] after the Friday prayer. (Original Urdu transcript published in Al Fazl International, 23 April 2021, pp. 5-10. Translated by The Review of Religions.)

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad | Sub-Editorial: Ataul Fatir Tahir, Aqeel Ahmed Kang | News: Ata-ul-Haye Nasir | © Al Hakam 2021