Al Hakam - 17 December 2021

From the Markaz Huzoor grants audience to Arab Lajna and Nasirat members of Jamaat Canada

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Hazrat Musleh-eMaud’s response to the Shuddhi movement and the Jamaat’s relentless services for Islam

Introduction to chapters of the Holy Quran

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8th interreligious conference in France

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 17 December 2021 | Issue CXCVI Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | ISSN 2754-7388

For effective tarbiyat, you will have to acquaint yourselves with the new environment Arab Ahmadis in Canada meet Hazrat Khalifatul Masih 50 Arab Ahmadi men living in Canada had the opportunity to meet Hazrat Khalifatul Masih Vaa through a virtual mulaqat on 11 December 2021.

After conveying his salaam, Hazrat Amirul Momineenaa invited Muhammad Khair Sahib to recite a portion from the Holy Quran, after which Yasin Dalal Sahib recited a qasidah of the Promised Messiahas.

Huzooraa then called Musleh Shanbur Sahib, a Palestinian missionary serving in Canada, to present a report of the activities of Arab Ahmadis in Canada. Musleh Sahib reported that since 2015, many Arab Ahmadis had begun relocating to Canada – prior to that, only a few Arab Ahmadis lived in Canada. The total Arab Ahmadi population of Canada is currently 333 – out of these, 93 are ansar, 77 khuddam, 45 atfal, 94 Lajna members, 51 nasirat and 33 children who were below seven. Musleh Sahib reported most Ahmadi families lived in and around Toronto.

He said that on the instructions of Hazrat Khalifatul Masih Vaa, to take care of Arab Ahmadis living in Canada, the Arabic Desk Canada was formed in 2013.

Another initiative started by Huzooraa was that every year, since 2011, representatives from the Central Arabic Desk in the UK would visit Arab Ahmadis living in Canada.

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

Being merciful with people َ َ َ َ ّٰ َ ْ َ ّٰ ُ َ ‫ قال قال َر ُسول الل ِه‬،‫عن ع ْب ِد الل ِه بْ ِن ع ْ� ٍ�و‬ َّ َ ّ ٰ َّ ‫َصلی الل ُه َعل ْی ِه َو َسل َم‬ َّ ُ ُ ُ َ ْ َ َ ْ ُ َّ ْ ‫ا�� ْﺣ ٰم ُن‬ ‫ار َﺣ ُم ْوا َم ْن‬ ��‫اﺣمون یرﺣم‬ ِ ��‫ا‬ َ ُ َ َّ َّ ْ ْ ‫ا�� ِﺣ ُم‬ ‫الس َما ِء‬ ‫ض ی َ ْرﺣ ْمﻜ ْم َم ْن فِي‬ ِ ‫فِي الأر‬ َ َ ّٰ َ َّ ‫ُ� ْج َن ٌة م َن‬ ‫ا�� ْﺣ ٰم ِن �� َ ْن َو َصل َﻬا َو َص� ُه الل ُه‬ ِ َ​َ ّٰ ُ َ َ ‫َو َم ْن قط َع َﻬا قط َعه الل ُه‬ Hazrat Abdullahra bin Amr relates that the Holy Prophetsa said, “The merciful are shown mercy by AlRahman [the Gracious One]. Be merciful on the earth, and you will be shown mercy from He Who is above the heavens. The womb is named after Al-Rahman, so whoever connects it, Allah connects him, and whoever severs it, Allah severs him.”

(Jami‘ al-Tirmidhi, Kitab al-Bir wa-Silah an Rasulullahsa, Hadith 1924)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Insights descend upon the heart through divine succour

Courtesy of Hamid

This year, Tahir Nadeem Sahib from the Central Arab Desk UK visited Canada and met with almost all Arab Ahmadi families.

During his visit, two Arabs accepted Islam Ahmadiyyat.

The Arabic Desk in Canada has made a target of achieving 10 bai‘ats during the Jamaat year, three of which have already

been completed. Musleh Sahib reported that 25 ansar and 25 khuddam were present in the meeting with Huzooraa and they were thankful to Allah the Almighty for giving them the opportunity to meet Huzooraa and thanked Huzooraa for allowing the meeting.

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One form of God’s support is manifested in a clear and evident manner; and this can be witnessed by the general public as well. However, there are certain hidden kinds of support. I am at a loss to think of any method by which I can show this hidden succour of God to the common Continued on page 2

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Hearing the report, Huzooraa said “Jazakallah Shanbur Sahib. Now, what do the brothers say?”

At this, the Arab Ahmadis had the opportunity to ask any questions they had to Hazrat Khalifatul Masihaa.

Rafe Zindafi Sahib was the first to ask a question. He asked whether two Ahmadis who were in dispute over a matter should go to the court of the country or to dar-ul-qaza within the Jamaat.

Huzooraa said it should always be kept in mind that the dar-ul-qaza of the Jamaat would always serve as a mediator and act within the law of the land. Huzooraa said: “In the Jamaat, the system of qaza was established so that if there was any dispute or quarrel between two Ahmadis, the problem was resolved through the qaza.”

Huzooraa said it was not necessarily true that every qazi (judge) made the correct decision on every occasion. Therefore, there are many stages in the qaza of the Jamaat and at every stage, people listen – sometimes one judge, two, three or, at times, five – so that any errors in judgment could be found and corrected immediately.

The system of qaza was established to deal with disputes between Ahmadis internally. “This is better”, Huzooraa said.

The aim of qaza is to sit together and deal with the problem amongst Ahmadis.

Huzooraa referred to the Holy Quran which counselled to have two just arbiters during marital problems, who then sat with the families involved and resolved the disputes.

The qaza system of the Jamaat aimed to do the same.

Huzooraa said some matters, however, were not within the confines of qaza – it was a meditator that acted within the jurisdiction of the law of the land. Disputes between a couple etc. and matters of a similar nature could be dealt with by qaza, but other laws of the government such as some business or banking laws could not be overruled by qaza. The government allows mediators, but the mediators have laws within which they are allowed to operate.

Huzooraa said if one party went to a court other than the qaza to settle a dispute, then the qaza would not deal with their matter as they had decided to take it elsewhere.

Hazrat Amirul Momineenaa said:

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masses. For example, there are my written works in Arabic. I know well the extent of my expertise in Arabic literature, but the fact is that when I begin to pen a treatise in Arabic, I am inspired with words – one after the other – which fit precisely in places that are most appropriate and apt.

Do tell me, how am I to show you this form of divine succour whereby words are revealed upon my heart?

You may observe that most of the subject matter discussed in my book Ayyam-us-Sulh is nowhere to be found in my previous works. Allah the Exalted knows full well that before this time these concepts never came to my mind, but now they have been revealed upon my heart

“The way to establish the example of brotherhood and one Jamaat is this – we sit together and resolve our issues ourselves.

Certainly, if the country’s law does not permit to have certain issues resolved [through a mediator], they should follow the law of the land.”

Huzooraa said some Ahmadis would first decide to go to the country’s courts for their disputes and when the decision would be against them, they would go to qaza and say “give us our rights according to the Shariah”. Others gained their rights from the country’s law and then also came to qaza and said they wanted their rights according to the Shariah as well.

Huzooraa replied, “This is wrong. It is greed.” Huzooraa said it was better to resolve disputes between ourselves.

Speaking about the decisions made by qaza, Huzooraa said: “Sometimes, in qaza, the qazi [judge] doesn’t understand the matter properly and makes a wrong decision.” Huzooraa gave the example of the Holy Prophet, peace and blessings of Allah be on him, who said that someone who was able to speak better and more convincingly and as a result, had the Prophetsa make a decision in their favour.

It was not the fault of the Prophetsa. The person deceiving and achieving a decision in their favour – while usurping someone’s rights – would be “filling their stomach with fire”.

“Thus, one should always keep in mind that wrong decisions can be made. This is why there are different stages in qaza too.

And the requirement to establish love and brotherhood amongst each other is that we collectively deal with issues ourselves.”

The next question was by Abdul Qadir Aabideen Sahib who asked how Ahmadis, without being hypocrites, could show love and humanity to those who opposed the Jamaat and Ahmadi views.

Hazrat Amirul Momineenaa stressed that the question was misguided as showing humanity and love to others, even to those who opposed Ahmadi views, could not be hypocrisy at all. “Our very purpose is to serve humanity” and, in fact, to serve all of Allah’s creation, Huzooraa said.

Huzooraa said Allah had commanded to keep a close connection with family members. “Nowhere did He say to only keep a connection with those family relations

who shared your faith and not with those who did not share your faith.” Huzooraa said Allah had commanded to keep a close connection, be good towards and take care of parents, even if they disagreed with one’s religion. If the parents opposed Allah’s religion, their opinion and views could not be followed; however, one should still be good and very caring towards them.

Huzooraa said this was the lesson given

by Allah – without any kind of hypocrisy in religion, a believer should be close to others and good towards them.

Hazrat Amirul Momineenaa said: “[…] we say we are to love everyone and we should have humanity within our heart […] The Holy Prophet, peace and blessings of Allah be on him, was called ‘A mercy for all peoples’. He was not just ‘A mercy for Muslims’ or only for Ahmadi Muslims.”

Huzooraa stressed that Allah was the Gracious and Merciful and the Holy Prophetsa was called a mercy for all peoples, and every believer should manifest these attributes.

Huzooraa said we should be good and moral towards everyone and in matters of religion, we could differ; however, this difference should not affect our humanity.

Hazrat Amirul Momineenaa said: “The Promised Messiah, peace be on him, said that if he found one of his friends, who he had a connection with, drunk and fallen in a gutter, he would take him home and help him. And when he would gain consciousness, he would quietly allow him to leave the house.

“This is not hypocrisy; it is service to humanity which is our purpose. Always remember, it is incumbent on a believer to recognise and respect human values. When you honour human values, you will not have hypocrisy. You will be serving humanity with a pure heart.”

Bilal al-Jasim Sahib asked how Hazrat Gabrielas would manifest before the Holy Prophetsa and how revelation would descend on the Prophetsa.

Hazrat Khalifatul Masihaa went through the first revelation the Holy Prophetsa received, which the Archangel Gabrielas gave to him. Huzooraa said that as Hazrat Gabrielas squeezed the Prophetsa during the first revelation, it showed that his manifestation was a physical one. At other occasions, it is mentioned in the ahadith that Hazrat

Gabrielas would come in the form of a man and ask questions to the Holy Prophetsa and other companions would see and listen to him too. However, when he would leave and the companions would go outside to see, there would be no one to be seen.

“Then, there are lots of narrations of Hazrat Aishara and other companions that when the Holy Prophetsa would receive revelations, his body would suddenly get heavy as if several tons had been placed on him or he would begin to sweat and revelations would descend during that time.

The companions, in such instances, would not see Gabrielas.” The Holy Prophetsa would later tell the companions that he received a revelation through Gabrielas.

Huzooraa said there were different ways through which the Holy Prophetsa would receive revelations.

Rakan al-Misri Sahib said there had recently been huge political, economic and social changes in the world that had negatively affected both developed and developing nations all across the earth. He asked how long the current condition of the world would last and whether we had reached the darkest of ages or if there was to come an even worse stage for the world.

Hazrat Khalifatul Masihaa said this condition had started 130 years ago when Allah – according to His promise – sent the Promised Messiah and Mahdias. This age was also foretold by the Holy Prophetsa who gave glad tidings to true believers who accepted the Promised Messiah and Mahdi that they would be saved from such conditions.

Huzooraa said that the detrimental conditions of the world continued today.

However, at the same time, Allah gave lots of prophecies to the Promised Messiahas, some of which were fulfilled and others that have not yet been fulfilled.

Huzooraa continued: “The majority of the world has forgotten Allah the Almighty, and when it has forgotten Allah, then beseeching Allah is out of the question. They desire to beg the world instead. A politician believes his strength is the public; he doesn’t believe God to be his strength because [the public] is to give him votes. In the same vein, a businessman thinks his strength is to convince the public in some way or another – whether unjustly and by spreading corruption, or through proper means – whether through good or

in such a manner as is beyond a person’s ability to fathom, until they themselves receive a portion of such divine succour and they become able to understand this phenomenon. God Almighty bestows this grace upon such people whom He desires to use for an important task.

The fact is that until a person enjoys good health and has time at their disposal, it is impossible to produce written work.

Only those people are granted this grace of God Almighty whom He wishes to use for an important task. In such a case, God Almighty makes available to such a person all the means that are necessary for them to engage in written work.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 269-270) Photo courtesy of Suhaib Ahmad

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AL HAKAM | Friday 17 December 2021

bad, as they say in English, ‘By hook or by crook. We are to achieve our purpose’. When these things are given birth to, then the logical consequences are manifesting.

“However, with this, we have the hope that as Allah has given the promise to the Promised Messiahas, if we continue to fulfil our responsibilities with sincerity, be firm in our faith […] then, insha-Allah, these prophecies will be fulfilled in our time too.”

Huzooraa said these prophecies could be fulfilled in a short period of time and would not be like the long era of waiting (for prophecies to be fulfilled) experienced by the people of Mosesas.

Huzooraa said: “And we will see that slowly, the world will come back to its Creator and believe in Him. “For this reason, I am not unhopeful, so long as Ahmadis transform themselves and fulfil their rights – we ought to fulfil the rights that God Almighty has on us and we should fulfil the rights that humanity has on us. I constantly stress this. If we fulfil these two rights – and it is these very rights that the Promised Messiahas said he had come to establish, which are according to Islamic teachings, then we will see ourselves exiting this crisis swiftly. Otherwise, a long time will pass.

“However, a time will come when we will pass through this crisis and there will be a peak of Ahmadiyyat, insha-Allah. And then, after that, there will come a time again which will be close to Judgement Day. Though we are currently going through that age according to the Promised Messiahas – the last 1,000 years – an age of success for Islam will come before and that will, inshaAllah, arrive. However, whether we are to see that era in our lifetimes or our generations, this Allah knows better – we cannot say anything about this.”

Abdul Hakim al-Khalid Sahib asked how we could get our prayers accepted by Allah. Abdul Hakim Sahib expressed that when a matter arose, he would pray himself, but when he would write a letter to Hazrat Khalifatul Masihaa for prayers on the matter,

before the letter even reached Huzooraa, his prayers would often be accepted and the matter resolved.

Hazrat Amirul Momineenaa responded by saying: “This is Allah the Almighty’s grace that in order to strengthen your faith, He resolves your matters as a result of writing a letter to Khalifatul Masihaa. This is His grace.

“Now, what is left concerns us – how should we pray? Regarding this, always ُ ْ remember that Allah has said ‫– یُ ٔو ِمنوْا ِب ْی‬ ‘Perfect your belief in Me’. We should look at our level of belief.”

The Promised Messiahas said that Allah told him that He accepted the prayers of one who was muztar – helpless. “Therefore, one must develop the condition of a muztar – desperation and helplessness is needed [for the acceptance of prayers].”

Prayers are not accepted when praying without fervour and anguish or if one only prayed when an issue arises and after it gets resolved, Allah is abandoned. Huzooraa said the five daily prayers and other voluntary prayers, nawafil, should be offered with fervour and utmost humility.

Huzooraa said that if one had a strong belief in Allah, prayed with anguish during their prayers and also vowed to Allah that they would not falter in their faith and level of prayers even if their prayer was accepted, then often Allah accepted prayers. However, Allah did not have to accept every single prayer, Huzooraa noted. Even prayers of prophets were sometimes accepted and at other times, they were not.

“This is an atmosphere of friendship”, Huzooraa said. “Sometimes, you listen, sometimes, you don’t. This is the concept of prayer that the Promised Messiahas explained.”

Huzooraa said that in the ahadith, it was said that prayer was the kernel of Salat.

“Prayer actually takes place in Namaz. For this reason, one should offer their Namaz assiduously. If we offer our five daily prayers assiduously and include nawafil, then this becomes the best means [for the acceptance of prayer]. And then, vow that this will not

be temporary.”

Outlining how a believer should not abandon Allah after their prayers were accepted, Huzooraa gave the example of an Urdu proverb: ‫ٹ‬ ‫�رے‬ ‫یلصف ب ی‬ “Seasonal quails”, (which is roughly close in meaning to “fair-weather friends” in English).

Explaining the proverb, Huzooraa said that when there were crops, quails would arrive to eat; however, when the crops finished, they would fly off. Huzooraa said: “So it should not be that when we are in need, we arrive before Allah and begin to pray and when our issue is resolved, we forget [Allah] and get engrossed in materialism again.

“Consistency is needed for prayer as well, and sheer humility and perfection in belief is needed.”

Muhammad Khair Sahib asked how Ahmadi parents could protect their children from the negative effects of modern-day ills they learned at schools.

Hazrat Amirul Momineenaa said he had addressed this issue on many occasions.

“For this, both the mother and father will have to make sacrifices. Are you ready for sacrifice? Having children alone is no great achievement – this is Allah’s the Almighty’s grace that He gave you children.”

Huzooraa said Allah had put certain responsibilities on parents towards their children which they were to fulfil. These duties and responsibilities, Huzooraa said, were to “develop a friendship with your children. From childhood, the child should know that ‘my mother is my friend and I can share everything with her.’ They should know that ‘my father is not strict. He doesn’t look at me with anger. He does not tell me off and hit me; rather, he is my friend’. As a result, the child shares everything with their father. Especially when children reach 12, 13, 14 years of age, they begin to fear their fathers more and distance themselves. At that time, fathers should bring their children close and befriend them.

Huzooraa said parents should have

discussions with their children on modernday matters they hear about. Giving an example, Huzooraa said that it should not be the case that if someone’s child came home and told them about a lecture they heard at school about homosexuality, that the parent scolded them and told them off for talking about such matters.

Huzooraa said if children asked about matters like homosexuality at very young ages; for example, six or eight years old, parents should tell them that when they reached 10 or 11, they would discuss the matter with them and give the Islamic view.

“You will have to tell children about these issues and discuss them if they ask questions. However, if you scare them off, then those children will say, ‘Well, my father doesn’t have an answer, neither does my mother, therefore what we are doing outside is okay. My parents are ignorant and uneducated’.

“For this reason, you will have to acquaint yourselves with this new environment. You will need to know everything yourselves too. You have to leave that [old] mentality.

Now that this age has changed, to save our new generations, we will have to acquire new insights”.

Huzooraa said children should be taught the benefits of keeping away from modernday ills and how Allah blessed and rewarded those who did so. In this way, they should be taught the negative aspects of an immoral deed and also the positive results of avoiding such a deed. This could happen by telling children accounts and stories of those who were blessed by Allah.

With regard to the use of the Internet and TV, Huzooraa said children should be allowed, to a certain extent, to watch educational programmes. Huzooraa said: “The Internet should not be banned for them completely”; rather, children should be given permission to watch those programmes that were beneficial for them and permissible according to faith in terms of gaining knowledge and education.

Following these guidelines, “Most Continued on next page >>

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children can be saved”, Huzooraa said.

Aqeel al-Khameesi Sahib was next to ask a question. After Huzooraa heard him speaking in Urdu, he asked Aqeel Sahib where he had learned Urdu. Aqeel Sahib said he was studying in Jamia Ahmadiyya Canada. Huzooraa said, “You have learned Urdu well.”

Aqeel Sahib asked Huzooraa what the reason for the destruction of Arab countries was. Hazrat Khalifatul Masihaa said: “What is the reason? The reason still exists today – abandoning God, the One and Unique, while a person makes big powers their gods […] Allah the Almighty’s hand is then lifted from them.”

Huzooraa said this was the condition with the kings of Saudi Arabia to the leaders and kings of smaller Arab states. In such a case, one does not act according to the commandments of Allah and they begin to unjustly benefit from the wealth they get.

Huzooraa said such people did not heed the lesson from the Holy Quran that such wealth leads to the destruction of nations.

Despite having wealth, what have these countries done for serving Islam, Huzooraa asked.

Hazrat Khalifatul Masihaa said: “Jamaat-e-Ahmadiyya is a small Jamaat which is working to preach and spread the Holy Quran in the world by collecting chanda.”

Huzooraa said the monthly governmental expenditure of even small Muslim countries surpassed the annual budget of Jamaat-e-

Ahmadiyya. “But what services are they rendering for the Holy Quran?”

Such countries merely opposed the Ahmadiyya Jamaat and issued edicts of kufr on the Promised Messiahas.

When such a condition arose where people moved away from religion, took worldly people as their gods, started innovations in the name of the true God and falsely interpreted His religion, without fulfilling the rights of God or people, “then the logical consequence is what is happening now”, Huzooraa said.

Huzooraa said that when these countries would begin to truly believe in Allah and act on His commandments, they would begin to excel.

Talking about the possible collective strength and influence of Muslim countries, Huzooraa noted: “This is no small power in the world; there are 54 Muslim countries. They can achieve a lot. But falling into sectarianism or materialism, we have created rifts amongst each other. And this was in the hadith of the Holy Prophetsa that ‘when this discord develops amongst you [Muslims], your success will stop. It will be destruction. And when the person comes to amend it, attach yourself to him and you will be saved – if you do not stand by him, you will not be saved.”

Ahmad Darwesh Sahib came to the microphone to speak next. In his expression of love on seeing Hazrat Khalifatul Masihaa, Darwesh Sahib echoed the words of a female

Sharing the message of true Islam in Northern Ireland

Dr Nauman Iftikhar President Jamaat-e-Ahmadiyya Northern Ireland

Jamaat-e-Ahmadiyya Northern Ireland had an opportunity to convey the message of Islam to Junior Minister (Vice Prime Minister) Northern Ireland, Mr Gary Middleton, member of Legislative Assembly Northern Ireland.

This is part of Northern Ireland Jamaat’s outreach campaign to meet public representatives and share with them the peaceful teachings of Islam.

This meeting took place at Stormont Castle situated at parliament buildings, Stormont, in Belfast, on 30 November 2021.

Stormont is a seat of the Northern Ireland Assembly, the devolved legislature of the region.

The delegation was led by myself. Other members included Muhammad Moazzam Sahib, Qaid MKA Northern Ireland, Dr Shazia Nazir Sahiba, Sadr Lajna Imaillah Northern Ireland and Aziz Daptari Sahib.

I had the opportunity to deliver a

presentation about Jamaat-e-Ahmadiyya, its unique message of “Love for All, Hatred for None” and its worldwide charitable activities including UK and Northern Ireland.

Mr Middleton was impressed by Northern Ireland Jamaat, its collaboration with the Northern Ireland Blood Transfusion Service, collecting hundreds of bottles of blood for Northern Ireland hospitals and collecting thousands of pounds for Air Ambulance Northern Ireland and other charities.

The executive office at parliament buildings shared the news of meeting the Jamaat delegation on their official Twitter account, saying: “Junior Minister @Gary_Middleton: ‘Good to meet Dr Nauman Iftikhar and the Ahmadiyya Muslim Community of NI, and hear how they are contributing to our health service and everyday life in NI. Everyone choosing to make NI their home should feel at home here.’”

companion of the Holy Prophetsa who said that if the Prophetsa was well, then: ‫بعده �ل مﺼیبة جلل‬ Meaning, “After this, all difficulties are easy.” Darwesh Sahib said that after seeing Huzooraa, certainly ‘all difficulties became easy’.

Hazrat Khalifatul Masihaa asked if it was Darwesh Sahib who had come to see him when he visited Calgary. To this, Darwesh Sahib smiled and said that it was indeed him.

Darwesh Sahib asked why the Jamaat did not pay more attention to Prophet Jesus’as death and the existence of his tomb so that the Promised Messiah’sas advent to “break the cross” became manifest.

Hazrat Amirul Momineenaa said that certainly “breaking the cross” was a purpose of the Promised Messiah’sas advent; however, another great purpose of his advent was to prove the oneness and the existence of God Almighty. Huzooraa said that today, most Christians had become atheists or were not practising anyway.

Secondly, the Jamaat did talk about the Promised Messiah’s breaking of the cross i.e. false Christian beliefs. It was for this reason that the Jamaat was translating and publishing the Promised Messiah’s book Jesus in India into many languages.

Hazrat Amirul Momineenaa said: “I recall that an advisor of Trump on religious affairs came to see me in America.

I started the conversation with him in this manner – there was a priest with him too – that they spoke about the advent of Jesusas, but we believed Jesusas died and the Jesus who was to come, we believed in him.

“A long conversation then ensued and he listened to me. I thought that afterwards, he might not speak in favour of the Jamaat and in turn, might try to harm us because I spoke very openly. However, he proved to be an honourable man as did the priest who came with him. Despite that, they supported us and spoke in our favour and said, ‘Yes, as far as the persecution was concerned, [Ahmadis] are persecuted.’

“Anyhow, where there is a need, Jesusas is discussed too. However, in this age, the biggest issue that has developed is forgetting God Almighty: atheism. And the Promised Messiahas has written, ‘I have come against atheism too’ – one should always keep this in mind as well.”

Huzooraa said the Promised Messiahas did not only speak about “breaking the cross”; rather, on many occasions, he wrote that he came to establish the oneness of God Almighty while also guiding people to follow His commandments and developing a close connection with Him. Secondly, he came to guide people to fulfil the rights of mankind too. Huzooraa said the Promised Messiahas, throughout his writings, would refer to these two tasks constantly.

Huzooraa said the Jamaat was fighting on all fronts and fulfilling all the aims the Promised Messiahas came for.

Another Arab Ahmadi spoke with Huzooraa. He thanked Huzooraa for giving them time. He asked about the conditions in Syria and the presence of the armies of various countries like Russia and America.

He asked whether their presence was beneficial for Syria or it would have negative consequences.

On Muslim countries and foreign involvement, Hazrat Amirul Momineenaa

said: “When we begin to rely on others and Muslims begin killing other Muslims – whereas Allah says one Muslim killing another Muslim is a great sin – and then help is taken from outsiders to kill Muslims, then when the outsiders come for your assistance, they will bring their conditions too. And those conditions will mean that they will take a portion of your country’s wealth. And when these dajjali nations take a portion, they don’t take a small portion – they take 70% themselves and give 30% to the country. And as honesty ceases to remain, the leadership in those countries takes most of that 30% for themselves. The public gets poorer as a result.

“Then these powers get another opportunity and they say, ‘Look, your people are poor now, we will give you aid again’ – they then re-enter the country for this.

“This is a satanic loop that is taking place and will continue until Muslims understand that ‘we are to stand on our own two feet, we are to use our wealth and resources with our own intellect and benefit from it in the correct manner and spend it for the betterment of our populace.’”

Hazrat Amirul Momineenaa said that some leaders of Muslim countries had personal bank balances that outweighed the wealth of their country.

Huzooraa said that for this reason, there was no honesty in Muslim countries and seeing this dishonesty, foreign countries took advantage of Muslim countries. As a result, such countries get weak and their population suffers poverty and thus, another satanic loop begins through religious extremists who get the opportunity to recruit the destitute population and give them the false promise of freedom. However, all they bring is destruction.

Hazrat Amirul Momineenaa said the public continued to suffer and would suffer in future too, “until and unless the leadership begins to fear Allah.”

Huzooraa said that in Muslim countries experiencing the above, “The dajjal will take benefit, big powers will take benefit, religious powers will take benefit and there will be nothing left for the public. And this loop will continue.

“For this reason, we should pray for the Muslim ummah” that Allah gives the Muslim leadership understanding and genuine care and sympathy for their people.

The Muslim leadership, political or religious, should not think only about their own benefits. The sheikhs of mosques should not just speak on spreading hate through their speeches; rather, they should talk about love and peace. They should create a sense in the Muslim population that they are to work harder for their countries and in return, the Muslim governments should also make means available for those striving for the betterment of their country. When this takes place with mutual collaboration, it is only then that we will get respite from these foreign, dajjali powers and extremist religious entities.

Hazrat Amirul Momineenaa said that the time had finished and conveyed his salaam, after which the meeting ended.

(Report prepared by Al Hakam)

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AL HAKAM | Friday 17 December 2021

From the Markaz

Instil self-confidence in your children to ensure positive upbringing Huzoor grants audience to Arab Lajna and Nasirat members of Jamaat Canada

On 12 December 2021, Arab members of Lajna Imaillah and Nasirat-ul-Ahmadiyya Canada met Hazrat Khalifatul Masih Vaa in a virtual mulaqat.

As the live stream started, Hazrat Khalifatul Masih Vaa conveyed his salaam and called Sarah Sahiba to recite a portion from the Holy Quran. A qasidah written by the Promised Messiahas was recited after.

Thereafter, Hazrat Khalifatul Masihaa turned to Sadr Lajna Imaillah and asked if she would be conducting the session.

Sadr Sahiba replied in the affirmative and requested that some members had a few questions they wished to ask . Hazrat Khalifatul Masih Vaa graciously accepted this request.

The first questioner said that in her

children’s school, often a prayer room was allocated for Muslim children to pray.

She said that her child’s friends prayed in congregation and also invited them and asked them to join. However, when her children refused, they said, ‘Prayer is for Allah and if you refuse to perform it, it proves that teachings of Ahmadiyyat are against God’s will’. Upon this, she said her children felt embarrassed in this situation.

She asked for Huzoor’saa guidance on this matter.

Huzooraa asked her how old her children were; to which she replied that she had four children, the eldest of whom was 14 years old.

Hazrat Amirul Momineenaa said: “Tell those children that ‘we have no issue with praying with you. We can pray

with you. However […] we have accepted the Messiah and Imam Mahdi, about whom the Holy Prophetsa had prophesied and instructed us to accept when he appeared, no matter how many hardships one might have to endure in doing so […] [Tell us] will you speak against the Messiah whom we consider to be Imam Mahdi? Do you deem what we believe in to be true, whether you believe in it yourselves or not? Ask your parents what their view is on this matter. If they say, “No, these Ahmadi children have done wrong or their parents have done wrong by accepting the Promised Messiah and Imam Mahdi, they are not Muslims, they are not true Muslims”, then how can we pray behind you? However, if you deem that you have not understood the claim

of the Promised Messiah yet, but do not say that he is a disbeliever, then we can offer prayers with you and, in such a case, an option could be that we take turns to become imams [and lead the prayer] – one day, one of us shall be the imam, leading the prayer. Then [in this case] we will not have any issue with offering prayers [with you].’”

Huzooraa stated that initially, “Ahmadis used to offer prayers with non-Ahmadis.

It was only when they issued a fatwa of disbelief against the Promised Messiah, on whom be peace, and started saying he was a kafir [disbeliever] that the Promised Messiah said, ‘Now we shall not pray behind their imams, because the real Imam, myself, is the one whom Allah the Continued on next page >>

Friday 17 December 2021 | AL HAKAM

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Almighty has appointed the Imam of the time and sent as the Imam Mahdi’”.

This is how, Huzooraa said, praying separately started. Huzooraa added, “Confidence must be instilled [in your children]. If their tarbiyat is done properly at home, they will build trust and the children will be able to respond”.

Huzooraa added, “Instil courage in your children.”

Next, Sahar Sahiba asked if Satan was a separate creature and if so, whether Allah the Almighty created evil.

Answering this question, Hazrat Khalifatul Masih Vaa explained: “If you mean to ask whether [Satan] was a physical creature, then just as the angels are not visible, so too is Satan not visible.”

Huzooraa said if one wished to understand the crux of the matter, then the encouragement to do goodness came from angels, and evil that arose in one’s heart was instigated by Satan.

Huzooraa stated that when Allah created Adam, He brought Prophet Adamas before Satan and the angels – this was in an allegorical term – and told them to prostrate. Upon this, Satan refused to submit to Allah’s command.

Hazrat Amirul Momineenaa further explained, “Satan and angels are two different states. One encourages to do good and the other instigates to do evil.

Allah the Exalted has not created anything in vain. The Holy Prophet, peace and blessings of Allah be upon him, said, ‘Satan flows through your blood.’ Now, there is no such creature literally flowing in a human being’s blood. The flowing of Satan in man’s blood means that there are features inside one’s soul [nafs] that can instantly arouse a Satanic state, and this is inside every human being. The Holy Prophetsa said, ‘The Satan in me has become a Muslim and he cannot influence me.’ However, Satan can wrongly influence the common man. Therefore, Allah the Almighty did not create man to spread evil. Allah the Almighty made man the noblest of creatures. He gave him intellect, He entrusted him a task to spread good and establish the oneness of God and to bow before God”.

Huzooraa explained, “The question should not then arise as to why Allah the Almighty created evil. Allah gave man wisdom and explained to him what were good and evil deeds […] Allah states that He had the power to make everyone pious but in that case, nobody would become entitled to either reward or punishment”.

Nada al-Shadanghli Sahiba asked Huzooraa if he helped in household chores such as cooking. She also asked what dishes Huzooraa cooked well.

Hazrat Khalifatul Masih Vaa answered, “If I cook well or not can only be determined by the one who eats [what I prepare].”

Huzooraa, with a smile, said, “I do not claim to know how to cook everything, but I used to cook sometimes. Now, I do not get much time […] When I have

the opportunity to do a task, and if it is necessary, I do it. That is why when men make excuses for being busy, they are often mere excuses. They should help out in their homes.”

Tuqaa Yousaf Sahiba asked if it was permissible to join peaceful protests.

Answering, Huzooraa said: “If it is guaranteed that it will be a peaceful protest and in the end, it will not turn into riots and extremism, then there is no harm in doing so.

“During Hazrat Khalifatul Masih II’sra era, there was once a protest in favour of the Kashmiris and Hazrat Khalifatul Masih IIra allowed [participation in it]. So, if it is a peaceful protest and there will be no vandalism, government property will not be damaged and it remains within the constraints of law”, then it was allowed.

Someone stated that their family doctor, who was from Egypt and was a Christian, during an appointment once asked if she took vitamin D tablets, to which she replied in the affirmative. The doctor said that as she wore a veil and as the sun’s rays did not directly reach her skin, it was important for her to take vitamin D supplements. She asked whether Allah the Almighty could give any command, such as the veil, which went against our physical health.

Answering, Hazrat Amirul Momineenaa said: “In winter, when there is a greater deficiency of vitamin D, the days are usually shorter in Europe and Western countries. At that time, these people also cover their bodies, and the sun is not out as much. Even then, these people take vitamin D [supplements]. As far as summer is concerned, one’s face is usually not covered [...] Now, these people go to the beaches in the name of taking vitamin D and in the name of bathing in the sun and lying naked on the beach in summer; they say, ‘We are taking in vitamin D and sunbathing’. So, these things are tantamount to spreading obscenity. Islam does not allow that.

“Acquiring [vitamin D] through the sun can be possible even while wearing clothes as your face is not covered, your hands and arms are bare, feet are kept bare, and in this way, the requirement of vitamin D is fulfilled. Allah the Almighty has designed the [body’s] system in this way”.

Huzooraa further explained that at home, one did not wear a veil and was able to sit near a window and absorb vitamin D in this way too. The commandment of wearing a veil and covering was for when one went outside.

Sarah Sahiba asked Hazrat Khalifatul Masih Vaa if he had a vision or dream about the coronavirus and asked if it was a sign of the end of the world. Answering this question, Huzooraa said: “Allah the Almighty knows best how the world will end. And as the coronavirus continues to grow and new variants are spreading, it seems that Allah the Almighty is nudging man to some extent [telling him], ‘Realise your purpose in life and the purpose of your creation and try

to fulfil it, and recognise God Almighty.”

Huzooraa added that he did not receive any revelation from Allah or anything hinting at the virus. Huzooraa said that after the claim of the Promised Messiahas, heavenly and earthly calamities had been occurring and it was necessary for man to turn to God. Huzooraa said that plagues occurred and they even occurred during the era of the Holy Prophetsa and the Rightly-Guided Khulafa, and some companions even passed away after contracting the plague. The Holy Prophetsa said that whosoever died from the plague or a stomach illness was a martyr.

Hazrat Amirul Momineenaa said that Ahmadis were also passing away from this coronavirus disease. The plague that spread during the time of the Promised Messiahas was a sign for that time, Huzooraa said.

Huzooraa added that one should take precautionary measures to safeguard oneself from the coronavirus and follow the guidelines drawn out by the government. Hazrat Khalifatul Masih Vaa further stated that calamities befall the world to bring mankind closer to God. Upon being asked whether it was permissible to repeat a prayer if, when performing the prayer, one is not able to achieve a state of humility or one’s focus deviated from Salat, Huzooraa said: “When a person is praying, it is in that state [of Salat] that it is realised whether the state of utmost humility is being created or not. The Promised Messiah, on whom be peace, has said that when one offered prayer and one’s condition was not like this [in a state of fervour], one should at least make an outward appearance [of weeping]. When a person cries, their outward effect has an impact on their inner being and also on the soul […]

“Then while standing, when reciting َ َ َ ۡ َ َ َ Surah al-Fatihah, recite ‫ِا ّیاک ن ۡع ُب ُد َو ِا ّیاک ن ۡس َت ِعی ُن۔‬ َ ۡ ۡ ّ َ َ ُ ‫الص َراط الم ۡست ِق ۡی َم‬ ِ ‫ ِاہ ِدنا‬over and over again. So, when you keep on praying like this, over and over again, a certain state overcomes a person and they begin to expeirence true humility.

“However, if it is done in such a way that you continuously repeat the prayer [to achieve the state of fervour], then you will just continue to perform the prayer. It is possible that even if you repeat the Salat 10 times, then there will be no feeling of humility; in such a case, one will stop praying because they feel tired.”

Huzooraa stated that the state of humility was not always experienced in one’s heart in all prayers. Such a condition did not always prevail and “different states occurred at different times.”

One should be fully determined and make the utmost effort to be in a state of humility when bowing before Allah the Almighty, Huzooraa said.

Another lady asked Huzooraa how one could make young children, who were less than 10 years old, understand that Salat was not a burden but a source of comfort.

Answering, Huzooraa said: “Pray so that they can see you and perform your prayers in front of them in such a manner that the children become interested in wanting to pray. I have

observed that many parents who pray in front of their children, when their children see them, if it is a girl, and she sees that her mother is praying, she also wears a scarf on their head [...] and starts praying with her mother, or if it is a boy [who observes his father offering Salat], he wears a hat and starts praying [...] So, when they become interested in their childhood, they will realise, ‘Yes, this is a duty that my mother and my father are doing and they are enjoying it’.

“If you show a practical example in front of your children, they will become interested,” Huzooraa said.

Therefore, Huzooraa said, the Holy Prophetsa emphasised drawing the attention of children to Salat from the tender age of seven.

Sakeenah Sahiba asked if it was permissible to attend and take part in mixed sports with both boys and girls.

Huzooraa asked how old she was, to which she replied that she was 12. Huzooraa then said: “Now you are quite grown up. You should not play [sports] with boys. If there is a separate team for girls, then you can play [sports], but make sure that that team should only play before women only, not in front of the boys.”

“Secondly, as you are now 12 years old, which is a mature age, [at this age] girls and boys should not play together, you should have separate sports. […] So, make it a habit, from now, to not play with boys, play if there is a separate team for girls.”

Huzooraa said, “This is the way of a strong Muslim believer.”

Hazrat Amirul Momineenaa said, “After reaching a certain age, it is better that Ahmadi girls should go to girls-only schools.”

Next, a Lajna member, whilst presenting her mother’s desire, stated that her mother had a great desire to be present at this mulaqat. However, she was in the hospital. She said that Huzooraa had prayed for her health. After the demise of her father, her mother had a great desire to spend her life near the Khalifa and become a servant of the Khalifa. She further requested Hazrat Khalifatul Masih Vaa for prayers.

Huzooraa replied: “May Allah the Exalted grant her health. I also received her message yesterday that she would try [to attend the mulaqat] as her condition was getting better and she might have been able to join. In any case, it is according to the will of Allah the Almighty. May Allah grant her a swift recovery and fulfil her pious desires. Convey my salaam to her and visit her on my behalf.”

Maria Sahiba asked what qualities a murabbi’s [Ahmadi missionary] wife should possess.

Hazrat Amirul Momineenaa said: “First and foremost, the wife of a murabbi should understand that she is also a murabbi; and before this, a murabbi should realise that he is a murabbi. The meaning of murabbi is one who looks after the tarbiyat of others. And only those who have undergone good training can look after the tarbiyat of others well and

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AL HAKAM | Friday 17 December 2021 set a good example [for others]. When a murabbi sets a good example, his wife will follow suit and try to set a good example too. And when she tries to set a good example, then she will play an important role in educating ladies in terms of good morals because of her good example.

“It is very important for a murabbi’s wife to offer the five daily prayers fervently.

It is important for the wife of a murabbi to recite the Holy Quran and know the meaning and its commentary. The wife of a murabbi should also take some time to read the literature of the Jamaat, books on Islam, and tafsir so that she can preach wherever she gets the opportunity to.

“The wife of a murabbi should possess good manners. When people meet her, they should say, ‘Yes, she is a very moral person.’ The example of the wife of a murabbi should be such that, when others see her, they try to imitate [her good morals].

“All these qualities should be found in the wife of a murabbi. A murabbi’s wife should possess the quality of humility and humbleness. It should not be that she thinks, ‘I am the wife of a murabbi’, and thinks highly of herself; on the contrary, if she does everything with humility, then she is the best wife.”

A person asked if it was permissible for Ahmadi children to attend Catholic schools as during an exam, she said, students were asked to write the name of God as believed by Christians.

Answering, Hazrat Khalifatul Masih Vaa said that generally, in some government schools, children were taught about immoral sexual practices which was very harmful for them. Huzooraa said that if caution was exercised in Catholic schools and this wrong kind of education was not given, “then it is better to send your children to Catholic schools,” instead of government schools. However, if the Catholic schools taught those things in equal measure, then government schools were better.

Huzooraa added, “According to Christian teachings, Jesus, peace be upon him, is their god. You should write [in the test] that ‘according to Christian teachings, Jesus is the son of God, but according to our teaching, God is One, Who is the Master of all powers.’ If marks are deducted, then there is no problem. What issue is there if the marks in one subject are deducted, and the marks are slightly lower? What difference does it make?

“Inculcate the habit of sacrifice [for one’s religion] in children. Should children not offer sacrifice? Inculcate the habit of sacrifice within children from now.”

In the end, Huzooraa said, “The best option is that there should be a school of Jamaat-e-Ahmadiyya. If God permits, if there is an opportunity, we will open a school, insha-Allah.”

Hazrat Khalifatul Masihaa then conveyed his salaam to all nasirat and Lajna members and the meeting came to a close.

(Report prepared by Al Hakam)

“

Dread the ways of ruin and always be fearful

of God. Adopt righteousness and worship not His creation. Cut asunder from everything to turn

to your Master. Turn your hearts away from the

world and become wholly His; live for Him alone and, for His sake, hate every impiety and sin, for He is Holy. Let every morning bear witness that you have spent the night in righteousness, and let every evening bear witness that you have spent the day with the fear of God. (Hazrat Mirza Ghulam Ahmadas, Noah's Ark, [English] p. 21)

Norway’s national amila reflects on virtual meeting with Huzoor (peace be upon him)

Tahir Khan Norway Correspondent

On 5 December 2021, the national amila of Jamaat-e-Ahmadiyya Norway had the opportunity to have a virtual meeting with Hazrat Amirul Momineenaa.

Below are some impressions of the participants.

Zahoor Ahmad Sahib, Amir Jamaat-eAhmadiyya Norway said: “This session with Huzooraa has had a positive impact on all the national secretaries. They are more motivated now.”

Athar Mahmood Qureshi Sahib, Secretary Jaidad said: “There were mixed feelings of joy and concern for many days before the meeting.

Upon Huzoor’s arrival, the heart was filled with great pleasure. The whole meeting went so fast. May Allah enable us to perform our duties according to Huzoor’s kind instructions.”

Nisar Ahmad Sahib, Secretary Tahrik-eJadid commented: “I was a bit nervous before the meeting with Huzooraa, but by the grace of Allah, and a result of all our prayers, the meeting went very fine. We benefited from Huzoor’s advice and will try our best to act on them.”

Basharat Ahmad Sabir Sahib, Secretary Talim-ul-Quran and Waqf-e-Arzi said: “Alhamdulillah, we had a very successful meeting with Huzooraa. Huzooraa seemed very happy and gave a lot of his time. May Allah always enable Jamaat-e-Ahmadiyya Norway to keep Huzooraa happy. During the session, Huzooraa answered our questions; may Allah enable us to act accordingly. Such mulaqat sessions should be repeated in the future and also with auxiliary organisations as well.”

Rana Naeem Ahmad Khan Sahib, Sadr

Majlis Ansarullah said: “The virtual meeting with Huzooraa was very joyful. Huzooraa showed a lot of love and affection towards us.”

Naseer Ahmad Sahib, Muhasib (Auditor) expressed: “Alhamdulillah, we had a very joyful meeting with Huzooraa. This meeting has encouraged all the secretaries to collect facts and figures regarding their duties and all the members of amila got the clear picture of Jamaat’s activities.”

Jamil Ahmad Qamar Sahib, Secretary Umur-e-Ama (General Affairs) said: “This meeting was very blessed and beneficial. Huzooraa, expressing his love and affection guided all the amila members. The advice we received was equally useful for us and may we act on them accordingly.”

Abdul Monim Nasir Sahib, Secretary Tarbiyat said: “To meet Huzooraa has always been a moment of happiness and honour and this meeting was no exception. Huzooraa very compassionately asked about our duties and graciously granted his guidance. We are deeply grateful to Huzooraa for giving us his precious time. This meeting was very blessed and special for me and a source of great peace of mind.”

Shahid Dar Sahib, Secretary Ishaat said: “The meeting with Huzooraa was very good, alhamdulillah, and Huzooraa guided us with love.”

Razi Ahmad Minhas Sahib, Secretary Wasaya commented: “I was nervous before the meeting, but everything became very calm as soon as Huzooraa led the silent prayer”.

Rafi Ahmad Minhas Sahib, Additional Secretary Maal said: “Alhamdulillah, feeling really blessed after the meeting with beloved Huzooraa. I

must say that this was the first time during the Covid-19 pandemic that I felt that Covid was a blessing. Due to Covid-19, we got to meet Huzooraa virtually and gained guidance. The way, Huzooraa guided me regarding my responsibilities and motivated me to perform my duties accordingly.”

Tariq Mahmood Qureshi Sahib, Secretary Maal commented: “It was inspiring to listen to the guidelines given by Huzooraa regarding my department. I received helpful guidance, especially regarding the importance and real benefit of financial sacrifice, but also to always speak the truth and be more truthful in our actions.”

Abdul Hai Ahmed Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya Norway said: “By the grace of Allah the Almighty, we were fortunate to get the opportunity to see Huzooraa directly and receive guidance, after such a long time. Huzooraa spoke to all the participants of the meeting and graciously gave guidelines in regard to how we can improve our way of doing Jamaat work.”

Naeem Ahmed Sahib, Secretary Waqf-eJadid said: “After the meeting, it felt as though time just flew by and the meeting was over after a few minutes. But the desire of being physically near Huzooraa was still there. I hope, in the future, I am able to follow Huzoor’s instructions and meet his expectations from my department.”

Shan Ahmed Syed Sahib, General Secretary said: “I thank Allah for an inspiring and successful meeting with Huzooraa. I am sure that we will see a new glow and commitment from the amila after this meeting. I realise now that a frequent connection with Huzooraa though meetings will keep this motivational boost going for a long time.”

Friday 17 December 2021 | AL HAKAM

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This Week in History 17 - 23 December missionaries joined this unique group as they commenced their journey.

Their names were: Malik Ata-ur-Rehman Sahib (Amir of the delegation), Chaudhry Zahoor Ahmad Bajwa Sahib, Hafiz Qudratullah Sahib, Chaudhry Allah Ditta (Ataullah) Sahib, Chaudhry Karam Ilahi Zafar Sahib, Chaudhry Muhammad Ishaq Saqi Sahib, Maulvi Muhammad Usman Sahib, Master Muhammad Ibrahim Sahib, Maulvi Ghulam Ahmad Sahib Bashir, Maulvi Basharat Ahmad Naseem Sahib and Maulvi Nazir Ahmad Ali Sahib. (Tarikhe-Ahmadiyyat, Vol. 9, p. 525) Maulana Jalaluddin Shams Sahibra received them in London.

17 December 1943: Hazrat Musleh-e-Maudra travelled to Lahore for his wife, Hazrat Umm-e-Tahir’sra treatment. She had been ill for some time.

The situation was rather concerning.

On 16 December, doctors from Lahore came to Qadian to check up on Hazrat Umm-e-Tahirra and said that she must be transferred to a ladies’ hospital in Lahore as soon as possible for further treatment. (Al Fazl, 18 December 1942)

17 December 1945: Hazrat Seith Sheikh Hasanra, a companion of the Promised Messiahas, passed away. He did bai‘at in 1899. He passed away while performing Hajj and while in Medina. He was buried near the burial place of the Third Khalifa of the Holy Prophetsa, Hazrat Uthman Ghanira.

A sign of his financial services to the Jamaat can be clearly seen when he paid for the education of about 50 students so that they could complete their education in Qadian. (Tarikh-eAhmadiyyat, Vol. 9, p. 540)

18 December 1913: Owing to an article published in the Badr newspaper about Christianity, the newspaper was censored and ceased circulation.

Following the publication of the article, the government sought a sum of 3,000 rupees as a guarantee. As this was a large amount for the Jamaat to pay, the newspaper ceased publication.

The Badr newspaper served a very pivotal role during the life of the Promised Messiahas. Through this paper,

the message of the Imam Mahdi spread throughout the country. Hazrat Ahmadas had also declared this newspaper, Badr, as one of his arms, like Al Hakam.

(Tarikh-e-Ahmadiyyat, Vol. 3, p. 484)

18 December 1945: This was an extraordinary day in the history of the Jamaat. For the first time in Qadian, a delegation of nine missionaries departed for Europe to spread the message of Islam. Two more

18 December 1979: On this date, Prof Abdus Salam Sahib was conferred the honorary degree of doctorate by the Quaid-iAzam University, Islamabad.

19 December 1928: After the completion of the railway track that connected Qadian to Batala, the first-ever train started operating towards Qadian. Hazrat

Musleh-e-Maudra had already travelled to Amritsar with a large number of Jamaat members to witness this historic event. Huzoorra travelled back to Qadian on the new line. (For more details, see Al Hakam, 2 April 2021, issue no. 159, “Arrival of electric train engine in Qadian: A new milestone”)

20 December 1951: Hazrat Malik Barkat Alira from Gujrat passed away. Hazrat Malik Barkat Alira was born in 1869 and was a companion of the Promised Messiahas. He performed bai‘at in 1897 and in 1901 or 1902, he went to Qadian and physically did bai‘at at the hand of Hazrat Ahmadas. For a long time, he served as the general secretary of Jamaat-eAhmadiyya Gujarat and then the amir.

His son, Malik Abdur Rahman Khadim Sahib prepared the famous book Tablighi Pocket Book. Hazrat Musleh-e-Maudra had addressed Malik Abdur Rahman Sahib as “Khalid-eAhmadiyyat” on 28 December 1956.

21 December 1944: Based on one of his visions, Hazrat Musleh-e-Maudra

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AL HAKAM | Friday 17 December 2021

Opinion

directed the Jamaat to thoroughly study the upcoming Communist movement (a political, economic and social ideology that seeks the equality of social classes through the abolition of private ownership and property) and find counterarguments to it.

Huzoorra directed the Jamaat’s scholars, jurists, teachers, professors, life devotees, students of Madrasae-Ahmadiyya and Jamia Ahmadiyya to study the Communist movement thoroughly and critically. (Tarikh-eAhmadiyyat, Vol. 8, p. 573)

21 December 1948: An Ahmadi, Abdul Razzaq Sahib, was martyred in Kashmir. He died while fighting bravely on the war front in the territory of Kashmir where the Furqan Battalion was deployed.

Both his father and grandfather were companions of the Promised Messiahas.

Thus, in this way, he was fortunate to be from a noble progeny. (Khutbat-eTahir, Babt Shuhada, p. 80)

22 December 1936: King Edward VIII announced his abdication. On this date, Hazrat Musleh-e-Maudra said that this abdication was a manifestation of the prophecy about the rise and fall of Christianity. (For more details, see Al Hakam, 4 December 2020, issue no.

142, “The abdication of Edward VIII: An Islamic take on the crisis that shook the Crown”) 22 December 1956: A telephone exchange was set up in Rabwah and started operating the following year.

On page 4 of the 30 December 1956 edition of Al Fazl, the Nazire-Ala, Hazrat Mirza Aziz Ahmadra (the Promised Messiah’sas grandson) informed residents of Rabwah that telephones had been installed at the offices of Sadr Anjuman Ahmadiyya, the offices of Tahrik-e-Jadid and residential houses. Thus, the connection of the centre of the Jamaat at the time with the whole world became easier.

(Tarikh-e-Ahmadiyyat, Vol. 18, p. 374)

23 December 1926: Swami Shraddhanand was assassinated on this date. He was an Arya Samaj missionary who propagated the teachings of Dayananda Saraswati and played a key role in the Sangathan and Shuddhi movements in the 1920s.

Hindu newspapers used to call Shraddhanand the second Lekhram.

(Tarikh-e-Ahmadiyyat, Vol. 4, p. 567)

A synopsis of Islam

Al-Hafiz Yunus Omotayo Missionary and Chairman of the Muslim Writers Guild of Nigeria

Islam, derived from s-l-m – a word that means peace and denotes submission to the will of Allah to engender a life in peace with oneself, with one’s Creator, fellow humans and the world.

“Verily, the [true] religion with Allah is complete submission” (Surah Al-e-Imran, Ch.3: V.20) The term “al-din al-islami” translates to the Islamic way of life (sirah), religion (millah), law (shariah), culture (adah), judgement (qaza), governance (hukm) and rule (mulk).

Islam emerged on the global scene in the seventh century AD as a world religion (Surah al-Furqan, Ch.25: V.2) and a recrystallisation of the ancient Mesopotamian and Abrahamic family of religious traditions (Surah al-Mai‘dah, Ch.5: V.16). As a shariah, an ideology and social order, it proclaims a mission that seeks “ihya al-ardh ba‘da mautihaa” i.e. a revolutionary renaissance of the cosmos, of all ramifications of human intellectual, religious, social, economic and political existence (Surah al-Hadid, Ch.57: V.18).

Likewise, it envisions a globalisation of the world order of Allah on earth (Surah al-Saff, Ch.61: V.10) and a realisation of both terrestrial and celestial paradisiacal existence for the human race. (Surah alRahman, Ch.55: V.47) Recognising the weak nature inherent in humanity (Surah al-Nisa, Ch.4: V.29), Islam sets about to define and explain the meaning, essence and purpose of human life and to structure and guide all manifestations of man’s existence in order to enable him to attain his rightful status of a being created in the image of God and to live a peaceful and prosperous life here and the Hereafter.

Muhammadsa bin Abdullah, the Holy Prophet of Islam, who is the Seal of the Prophets (Surah al-Ahzab, Ch.33: V.41), was the recipient of the Holy Quran – the divine scripture of Islam – which embodies the fundamentals and, in many cases, the details of the theological teachings, the legal doctrines and legislations and the socio-political and economic principles and systems of Islam. (Surah al-Nahl, Ch.16: V.90).

In the 23-year span of his prophetic mission at Mecca and Medina, Prophet Muhammadsa, through his sunnah (practice), proffered divinely-sanctioned model conceptions, interpretations and applications of the Quranic teachings and worldview for the Muslims. (Surah alAhzab, Ch.33: V.22) Islam represents itself as “dinullah”, the religion of Allah (Surah al-Nasr, Ch.110: V.3); as “din al-hanif ”, the primordial religion of man, and as “din al-fitrah”, the natural religion or the religion that is natural

to the human nature and essence. (Surah alRum, Ch.30: V.31) This conceptualisation, therefore, enshrines Islam as a trans-racial ideological order and system and a civilisational movement whose purpose is to invite and construct for man a cosmic order that follows and fulfils Allah’s following tripartite intention for bringing about human existence on earth: the intention that man should establish the worship of and servitude to the Divine (ibadatullah); that he should acquire and exert his rightful status of being God’s vicegerent on earth (Khalifatullah fil-ardh) (Surah al-Baqarah, Ch.2: V.31); and as a corollary to the above, that he may populate the earth and explore, organise and usufruct the available human

and cosmic resources to construct a robust and glorious human civilisation on earth (isti‘mar fil-ardh). (Surah Hud, Ch.11: V.62) Islam – whose simple, humane, comprehensive and universal teachings are constructed upon the intrinsic values of human brotherhood, peace, love, understanding and respect – is decreed to be globalised, not localised; to be followed, not to follow; and to dominate and predominate, not to be dominated. (Surah al-Saff, Ch.61: V.10) Today, with over 1.8 billion followers, Islam is the second-largest, but the fastest growing religion in the world. (www. pewresearch.org/fact-tank/2017/04/06/whymuslims-are-the-worlds-fastest-growingreligious-group/)

Ahmadis in Malaysia invited to speak on Islamic teachings on preventing domestic violence Abdul Aziz Bin Mohd Ibrahim President Jamaat Penang, Malaysia

On 8 December 2021, the PKAPP (Persatuan Kebajikan Asas Pulau Pinang) organised a campaign: “Stop the Domestic Violence against Women and Children”.

The event was held at the Penang

Harmoni Centre and the chief guest was YB Chong Eng, Penang State’s Executive Councillor for Social Development & NonIslamic Religious Affairs.

Jamaat-e-Ahmadiyya Penang was also invited to present the Islamic principles on how to stop domestic violence against women and children.

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Friday 17 December 2021 | AL HAKAM

Answers to Divorce, profit and loss sharing Everyday investments, using sadaqah for Issues mosque funds and matters of Part XXV prayers Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.

Misuse of the provision of reconciliation [ruju] An issue arose of a man seeking reconciliation [ruju] after having issued divorce [talaq] to his wife three times. The nazim of Dar-ul-Ifta asked Hazrat Amirul Momineen, Khalifatul Masih Vaa about it.

Huzooraa, while shedding light on the issue, gave the following reply in a letter dated 1 July 2020: “With regard to the Islamic injunction of divorce, the Holy Prophetsa has stated: ُ َ َّ ٰ َ َ ّ ٰ َ َ َ ْ ُ َ ْ َ ‫الی الطلاق‬ ‫ال ِإلی الل ِه تع‬ ِ ‫أبغﺾ الحل‬ “[‘The lawful thing which God hates most is divorce.’ (Ibn Majah, Kitab al-talaq, Bab al-talaq)] “This individual has made a jest of the above injunction and has been issuing talaq to his wife over trivial matters.

“This has nothing to do with anger; rather it is utter ignorance and tantamount to ridiculing a provision granted by Allah the Exalted. One can clearly see, he has fully convinced himself that talaq was the best weapon to harass his wife and that he could use it whenever he so fancied on the spur of the moment.

“It was to discipline and reform such people that Hazrat Umarra counted three divorces issued in one sitting as [an irrevocable talaq]. Therefore, in my opinion, this divorce has become binding so that now there can be no reconciliation [ruju].

Nevertheless, take a closer look [at the case].”

PLS investments While providing guidance concerning a report by the nazim of Dar-ul-Ifta on

investing in a trading company on the condition of profit and loss sharing, Hazrat Amirul Momineen, Khalifatul Masih Vaa, in a letter dated 1 July 2020, said: “Even the world’s largest companies do business in various kinds of industries. They openly declare some of those businesses

Sadaqah and mosque fund While correcting an answer regarding the use of sadaqat for the construction of mosques, that was given by someone during Deeni-o-Fiqhi-Masail [a programme on MTA International], Hazrat Amirul Momineen, Khalifatul Masih Vaa, in his letter, dated 1 July 2020, to the nazim of Dar-ul-Ifta, said: “Someone has sent me the answer you gave during Deeni-o-Fiqhi-Masail regarding the spending of sadaqah funds for the

this verse in favour of spending of sadaqah funds, other than Zakat, on the construction of mosques is invalid because the Promised Messiahas and the Khulafa of Ahmadiyyat have differentiated between Zakat and other sadaqat.

“Accordingly, the Promised Messiahas declared that the poor had an exclusive right to sadaqah meat and directed it to be distributed among them alone. However, he did not allow it to be used in the langar khana, although boarding and lodging of travellers is usually arranged there.

According to your argument, it would mean that they be allowed this kind of sadaqah meat as they fell under the categories of ‘fi sabeelillah’ [in the way of Allah] and ‘ibn alsabeel’ [traveller].

“Such an argument regarding ‘fi

construction of mosques, in which you have given a fatwa in favour of it by arguing from verse 60 of Surah al-Taubah.

“The term sadaqah is used in the Quran and the hadith to refer to Zakat, an obligatory pillar of Islam. In addition to Zakat, this word also denotes other alms given for the help and assistance of the poor and the needy for the sake of Allah. The context of each place would make it clear whether the word used in that place denotes the Islamic pillar of Zakat or other alms.

“In the aforementioned verse of Surah al-Taubah, sadaqat refers to the zakat funds. Therefore, the fatwa deduced from

sabeelillah’ and ‘ibn al-sabeel’ may be acceptable in special circumstances but nonetheless, it is the right of the Khalifa of the time to make such an interpretation. If everyone starts creating provisions based on such argumentation, then issues will get distorted.

“The Promised Messiahas has also allowed the interest earned from banks to be spent on the propagation of Islam, but has merely declared it a temporary permission under the compelling state of Islam’s destitution. However, he has only allowed it to be spent on the publication of literature etc. for the propagation of Islam. He did not

a portion of its business as a subsidiary on the side, about which it does not disclose anything to its partners, then there is no need to unduly probe or be concerned.

However, if it is found to be illegal, one should pull out of it.”

that do not contravene the Shariah or the law of the land in any way. However, they also own some subsidiaries, which they do not highlight in their profiles. Sometimes, religious or legal rules and regulations are not fully observed in [the latter] businesses.

“Hence, if the business details of a company are clear or the details of their business can be easily obtained and there is any un-Islamic or illegal aspect in them, then one should not do business with such a company even on the condition of sharing profit and loss.

“However, it is true that, nowadays, most of such matters have become muddled.

Hence, if the dealings of the company that are accessible do not have any un-Islamic or illegal aspect, then there is no problem in joining the business on [the condition of] profit and loss sharing. If the company has

AL HAKAM | Friday 17 December 2021 allow it to be used for the construction of mosques.

“Thus, in light of these issues, my position, like that of the previous Khulafa of Ahmadiyyat, is that sadaqah money cannot be donated to the mosque fund. Therefore, your fatwa should be according to this.

“If you have any other arguments in support of your position, you may certainly send me your report by way of a scholarly discussion.”

Using sadaqah for mosque construction and condolences upon the death of opponents of the Jamaat A missionary of the Jamaat wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa seeking guidance about spending sadaqat on the construction of mosques and about paying condolences visits upon the death of someone who used abusive language against the Jamaat.

Huzooraa, in a letter dated 1 July 2020, gave the following guidance on this issue: “Your position on [donating] sadaqah

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“[‘Pray unto Me; I will answer your (prayer).’ (Surah al-Mu‘min, Ch.40: V.61)] “Here, Allah the Exalted has not said that your prayers should not contain any supplication.

“Then, the Holy Prophetsa said in a qudsi hadith that Allah the Exalted descends to the lower heavens in the last third of every night and declares: َ َ َ َْ َ ُ ْ َ ْ َ ُ ْ ُ َ َُ ‫من يدعونِي فأست ِج‬ ‫يب ل ُه َم ْن ي َ ْسأل ِني فأع ِط َيه‬ “[‘Is there anyone to pray to Me, so that I may respond to his prayer? Is there anyone to ask Me, so that I may grant him his request?’ (Sahih Bukhari, Kitab al-Tahajjud, Bab ad-du‘ai wa s-salati min akhiri l-laili)] “In this hadith, Allah the Exalted is commanding both to pray and to ask at the same time.

“Then, the Holy Prophetsa said in another hadith that one was the nearest to Allah the Exalted in the state of prostration. ‘So, pray abundantly (in this state).’ [Sahih Muslim, Kitab al-Salat, Maa yuqaalu fi r-ruku‘i wassujood] “Here too, the Holy Prophetsa did not mention any such prohibition that one’s prayers should not contain any questions.

“The Promised Messiahas has also advised us in his writings that we should submit all our religious and worldly needs to Allah the Exalted. Hence, in one of his poems he states: ‫ت‬

� ‫اح ج��یں وپری ت ی‬ ‫ک رِتی اعزج رشب‬ ‫رک� ےگ ی ا‬ � ‫رک ب ی�اں بس اح ج��یں احتج روا ےک اسےنم‬

money towards the mosque fund is absolutely correct. Mosques are not built using sadaqah money. A separate donation should be made for the construction of a mosque. That is why a separate mosque fund is set up in the Jamaat for the construction of mosques wherever it is needed.

“The reply to your second question is, what is the need to pay a condolence visit upon the death of a person who was abusive against the Jamaat? Yes, if there was a person who was not able to believe in the Promised Messiahas but never opposed the Jamaat during his lifetime, then there is no harm in offering condolences to his loved ones on the death of such a person.”

Praying or supplicating?

A lady sent the following quote from AlMawaqif by Muhammad ibn Abd al-Jabbar al-Niffari to Hazrat Amirul Momineen, Khalifatul Masih Vaa: ْ َ ْ َ َ َ ْ ُ َْ َ ُ ُ ‫ َو َسل ِن ْي ِف ْی غ ْی َب ِت ْي َولا تدع ِن ْي‬،‫ا ْدع ِن ْی ِف ْی ُرؤی َ ِت ْي َولا ت ْسئال ِن ْي‬ “Pray to Me while I see you instead of begging of Me. Beg of Me when I am not present, instead of praying to me.”

She then asked what the difference was between praying to Allah the Exalted and begging of Him. Huzooraa, in a letter dated 1 July 2020, gave the following reply to this question: “The statement in the above-mentioned book of mysticism is neither a command of the Holy Quran, nor a principle based on any hadith. This is merely a quote from the author of this book.

“There is no difference between praying and asking Allah the Exalted according to the Holy Quran and the hadith. Allah says in the Holy Quran:

ُ َ ‫ۡاد ُعوۡنِ ۡۤی ا ۡس َت ِج ۡب لَک ۡم‬

“‘What needs of yours would helpless men fulfil? You state all your needs to the Fulfiller of Needs.

“Then with reference to the text in the book under discussion, it is also worth asking as to when Allah the Exalted is not present before us? He is always Omnipresent.

“Thus, in my opinion, there is no difference between praying to Allah and supplicating to Him. From a rational point of view, the phrase could at most be interpreted as meaning that when a person is afraid of being seen by others, he avoids doing evil, as is evident from the example of CCTV cameras in modern times.

“Thus, whenever a person thinks that no one is looking at them and Satan tries to lure them to some evil, then they should immediately worry about their faith and should bow down before God Almighty and supplicate at His threshold for the security of their faith.”

Salat al-tasbih While providing guidance regarding a question asked by the head of the Arabic Desk concerning salat al-tasbih, Hazrat Amirul Momineen, Khalifatul Masih Vaa, in his letter dated 19 July 2020, stated: “Classical scholars have differing views on the ahadith concerning salat al-tasbih; some have declared these ahadith to be acceptable and some have questioned the asnaad of these ahadith and declared them as fabricated.

“Similarly, the four imams also differ on this point. Hazrat Imam Ahmadrh ibn Hanbal does not even give the status of mustahabb to this prayer, while other jurists call it mustahabb and are also convinced of its excellence.

“From the ahadith narrated about salat al-tasbih, it is absolutely evident that the Holy Prophetsa himself never performed this prayer and there is no evidence regarding the

Rightly-Guided caliphs having performed this prayer. Similarly, we do not find any narration of this prayer from the Promised Messiahas, the ardent devotee of the Holy Prophetsa who was sent for the Second Revival of Islam.

“However, if a person wants to offer this prayer, then we should keep in mind the following instruction of Hazrat Alira which is also narrated by the Promised Messiahas: A person was praying at a time when it is not permissible to offer prayers. When Hazrat Alira received a complaint about this, he replied that he did not want to be the subject of these verses: ٰ

َّ ّ َ ۡ َ ‫ا َر َءيۡ َت ال ِذ ۡي يَن ٰهی َع ۡب ًدا ِاذا َصلی‬

“‘You see the one who forbids the servant to offer a prayer.’ [Surah al-Alaq, Ch.96: V.10-11] “As far as the text of [the book] Fiqh-eAhmadiyya is concerned, several such things have been included in Fiqh-e-Ahmadiyya which need to be corrected. That is why Fiqh-e-Ahmadiyya is being revised. Once the revised edition of Fiqh-e-Ahmadiyya is published, this text will also be corrected, insha-Allah.”

Interpretation of Surah al-Nisa, Ch.4: V.16-17 Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa that Hazrat Musleh-e-Maudra and Hazrat Khalifatul Masih IVrh had interpreted Surah al-Nisa, chapter 4, verses 16-17 differently. Huzooraa, in a letter dated 19 July 2020, gave the following guidance on this issue: “The Holy Quran has not been revealed

for any particular age or for any particular nation but Allah the Exalted has revealed it for the guidance of the whole world till the Day of Resurrection. [God] also gives the knowledge to deduce [answers] to issues from [the Quran] to His chosen people in every age according to the circumstances of that time. Thus, Allah says in the Holy Quran:

ُ َ َ َّ ۤ ُ ّ َ ُ ُ َ َ ۡ َّ َ ‫َو ِا ۡن ِّم ۡن ش ۡی ٍء ِالا ِعن َدنا خ َزٓائِن ٗہ ۫ َو َما ننزِل ٗہ ِالا ِبق َد ٍر ّم ۡعلوۡ ٍم‬

“‘And there is not a thing but with Us are the treasures thereof and We send it not down except in a known measure.’ (Surah al-Hijr, Ch.15: V.22) “Allah the Exalted, according to His promise made to the Holy Prophet Muhammadsa, the Chosen One, sent his ardent devotee, the Promised Messiahas to revive Muhammad’ssa Faith and to guide the world in this age. According to these Quranic glad tidings, He also gave him ample share of Quranic knowledge and its

spiritual insights.

“Then, through his agency and blessings, He bestowed Quranic knowledge on every individual who succeeded to the position of Khilafat after him. These individuals, after receiving knowledge from God Almighty and according to their understanding, explained the verities of the Holy Quran to the world during their respective eras according to the circumstances of that time.

“One meaning of the glad tiding given by the Holy Prophetsa regarding the Holy Quran having various layers and hidden meanings, is that those who have received the blessings of divine knowledge from God Almighty will continue to deduce [answers] to such issues and derive such insights as a result of which, this Book will remain evergreen throughout the ages.

“Hazrat Khalifatul Masih Ira, Hazrat Musleh-e-Maudra and Hazrat Khalifatul Masih IVrh have all interpreted the verses that you have mentioned in your letter on the basis of their God-given knowledge.

Hence, they inferred various kinds of evils found in the society from these verses, explained the wickedness of these [evils] and admonished their followers to avoid them.

“Hence, Hazrat Musleh-e-Maudra has understood these verses to mean to refer to such undesirable acts and bad morals, which are related to wicked actions like quarrels and mischief. 70 to 80 years ago, men and women who unnecessarily created an atmosphere of strife and disorder in their surroundings, were considered extremely wicked. In those days, sexual misconduct of

men with men and women with women was not commonly known in society. Therefore, Hazrat Musleh-e-Maudra interpreted the undesirable actions described in these verses according to what was generally included in the scope of wickedness in that era.

“Now in this new age, this kind of sexual misconduct of men and women [...] is becoming common in society. Therefore, Hazrat Khalifatul Masih IVrh has interpreted these verses of the Holy Quran in this way according to the circumstances of our age, and he has understood the wickedness mentioned in these verses to mean the sexual misconduct that is spreading in the present age.

“There is nothing wrong with such differences in understanding the Holy Quran; rather, the Holy Prophetsa referred to such scholarly differences found in his ummah as a mercy because new avenues for Continued on next page >>

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Friday 17 December 2021 | AL HAKAM << Continued from previous page

different kinds of reasoning based on the Holy Quran open up as a result of it.”

Separation before consummation, iddah and remarriage An Arab lady wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa and asked if there was any iddah period for a woman whose marriage dissolved before consummation. She also asked if in such a case the woman could remarry her previous husband who had divorced her irrevocably [talaq al-battah].

Huzooraa, in a letter dated 20 July 2020, gave the following reply to this question: “There is no iddah for a woman in the case of a divorce that takes place before the consummation of marriage as the Holy Quran clearly states in this regard:

َّ ُ َ َ​َ َ ُۤ ۡ َّ َ َ ُ ٰ ۡ ‫ٰۤیا ّی َہا ال ِذیۡ َن ٰا َمنوۡا ِاذا نک ۡح ُت ُم ال ُم ۡؤ ِمن ِت ث ّم طلق ُت ُموۡ ُھ َّن ِم ۡن‬ َ ُ َ َ ُ َ َ ُ َ َ َ ۚ ‫ق ۡب ِل ا ۡن ت َم ّسوۡ ُھ َّن ف َما لَک ۡم َعل ۡی ِہ َّن ِم ۡن ِع ّد ٍۃ ت ۡع َت ّد ۡون َہا‬ ّ َ ‫ف َم ِت ُعوۡ ُھ َّن َو َس ّ ِر ُحوۡ ُھ َّن َس َر ًاحا َج ِم ۡیلًا‬

“‘O ye who believe! when you marry believing women and then divorce them before you have touched them, then you have no right against them with regard to the period of waiting that you reckon. So make some provision for them and send

Jamaat Austin, Texas celebrates educational excellence

Qasim Choudhary Missionary, Austin, USA

Ridda Iman Ahmad Sahiba reports that on 5 December 2021, Jamaat-e-Ahmadiyya Austin celebrated its educational excellence day where students and graduates were recognised for their academic achievements.

The programme commenced with the recitation from the Holy Quran and was

followed by opening remarks by Secretary Talim, Rashid Warraich Sahib.

The first speaker of the day was Prof Nadeem Malik Sahib who shared insight on the quest for knowledge and stressed the importance of acquiring knowledge from a young age.

The missionary, Qasim Choudhary Sahib spoke about balancing school and faith while sharing invaluable time management tips mentioned by Hazrat Khalifatul Masih Vaa. Graduating students also had the opportunity to share their experience and advice with the younger students. College student, Sarim Ahmad Sahib advised students to follow their passions and find meaning in their studies to enjoy their time in school.

This was followed by the prize distribution ceremony.

The concluding remarks were made by the local president, Maqbool Ahmad Sahib.

them away in a handsome manner. (Surah al-Ahzab, Ch.33: V.50) “The answer to your second question is that in such a case, the woman cannot go back to her previous husband who has divorced her irrevocably [talaq al-battah] because, after such a divorce [and the new marriage], it is necessary to have the marital relationship with the [new] husband [before the possibility of returning to the previous husband].

“Hence, it is narrated in ahadith that a woman, who was divorced irrevocably [talaq al-battah] by her husband, married another man, and after the marriage, she came to the Holy Prophetsa and complained about her husband’s [alleged] impotence. Upon this, the Holy Prophetsa said to her, ‘Perhaps, you wish to return to your first husband, but this cannot happen until this second husband has established the marital relationship with

you.’ (Sahih al-Bukhari, Kitab al-talaq, Bab man ajaaza talaqa th-thalaath) “In such a situation, it is also very important to keep in mind that marrying another man after talaq al-battah with the intention of later getting a divorce from him to return to the first husband, or for the man to marry the woman for that same purpose that he may divorce her after marriage so that she may return to her first husband, this kind of plotting is strongly detested by the Shariah. The Holy Prophetsa cursed the man or the woman who entered or arranged such a marriage.” (Sunan Tirmidhi, Kitab alnikah, Bab al-muhilli wa l-muhallali lahu) (Compiled by Zaheer Ahmad Khan, Head of Records Dept, Private Secretariat, London.

Translated by Al Hakam)

Religious speakers address “Love thy Neighbour”: An inter-religious event by Jamaat Leicester, UK Ibrahim Bonsu President Jamaat-e-Ahmadiyya Leicester, UK

Jamaat-e-Ahmadiyya Leicester organised a Religious Founders Day event virtually on 20 November 2021, on the theme ‘Love thy Neighbour’.

The event was attended by guest speakers from four religious communities and the keynote speaker was Ataul Mujeeb Rashed Sahib, Missionary-in-charge UK. The host for the event was Ibrahim Bonsu Sahib, President Jamaat Leicester.

After the recitation from the Holy Quran and introduction of the theme, the programme followed with an introductory video about Jamaat-e-Ahmadiyya and the blessings of the system of Khilafat.

The first guest speaker was Father John Patrick Kenrich from the Roman Catholic Parish, who drew the attention of the audience to the dire need of mankind to love one another so that atrocities in the past such as the Holocaust are never repeated.

He said the struggles of mankind since time immemorial were evident that there was always the need for a Higher Power to guide us in order to achieve societal peace.

The second guest speaker was Janet Perry from the Quakers Meeting. Janet spoke on the theme with reference to the Quaker faith and practise guidelines, highlighting the need to respect one another to achieve a stable and harmonious society.

The work of Humanity First International and how they are positively impacting the lives of disadvantaged people and disaster struck areas around the world was showcased in a video presentation.

The next guest speaker was Harinder Singh representing the Sikh community.

Harinder threw light on the theme, further emphasising that our neighbours were not only limited to human beings but also plants, animals and our environment.

The final guest speaker, Sanjiv Patel from the Hindu BAPS Swaminirayan Mandir, drew guidance from one of their spiritual heads calling on mankind to recognise the many commonalities among us and to avoid dwelling on the minor differences.

In his keynote address, Ataul Mujeeb Rashed Sahib spoke at length highlighting the beauty of Islam in the promotion of love for our neighbours. He drew attention to the theme with references to the Holy Quran and ahadith on the importance of understanding the true meaning of the word ‘love’ and what was meant by ‘neighbour’.

The meeting concluded with a vote of thanks by Hammad Amjad Sahib, Outreach Coordinator of Jamaat Leicester.

The event was a success with many positive comments from viewers.

Watching from YouTube, Narendra Waghela (a member of the Hindu Community) commented: “I am bowled over by your bold venture to choose a subject close to everyone’s heart, congrats and I pray you continue to spread the right message which will definitely make changes”.

The event can be viewed on the Ahmadiyya Muslim Outreach UK YouTube channel: www.youtube.com/ watch?v=dpIwg54MIwk

AL HAKAM | Friday 17 December 2021

Introduction to chapters of the Holy Quran

13

Surah Yusuf, al-Ra‘d, Ibrahim, al-Hijr, al-Nahl and Bani Isra‘il The English translation of the introduction to chapters of the Holy Quran as given by Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh is being presented for the benefit of our readers. Insha-Allah, in the coming issues, we will endeavour to publish the introduction to all chapters of the Holy Quran:

Chapter 12: Surah Yusuf This is a Meccan surah and including “Bismillah …”, it consists of 112 verses.

This surah also starts with the abbreviated letters ‫( الر‬alif laam raa) and denotes the same meaning as mentioned earlier.

Immediately thereafter is mentioned the best of the accounts (qasas), which was to serve as a pleasure for the heart of the Holy Prophetsa. This serves as the best compensation for the grief caused by the accounts mentioned in Surah Hud. It is important to explain qasas at this point. Qasas does not stand for a tale or story; rather, it stands for the past incidents, which on enquiry, are proven to be exactly true.

This surah starts with the mention of a dream of Hazrat Yusufas [Joseph], which relates all future incidents that were to happen to him. It was interpreted by Hazrat Jacobas that Hazrat Josephas would suffer a risk of danger at the hands of his brothers.

That is why he advised him not to relate this dream of his before his brothers.

The whole of this surah pertains to the knowledge of interpretation of dreams given to Hazrat Josephas. For instance, the dreams of the two prisoners that accompanied him were interpreted by him in a way that both of the dreams were fulfilled exactly as were interpreted. That is why the prisoner who was given the news of his safety became a means for the king to procure the interpretation of his dream from Hazrat Josephas, which was interpreted by the courtier scholars merely out of their fancy.

As a result of the interpretation of Hazrat Josephas, the poor people of Egypt and its suburbs, who definitely were to die of starvation, were saved from the torment of starvation and were provided food for seven consecutive years. All this was conducted under the supervision of Hazrat Josephas.

For this very reason, ultimately, his parents and brothers felt compelled to come under his protection and they fell in prostration before Allah the Almighty for him.

These are the accounts of history which could never have come into the knowledge of the Holy Prophetsa in his personal capacity. That is why it was said that he was not present among them when all this was taking place. It was none other than the AllKnowing God Who gave him the true facts of these accounts.

This surah concludes on the noble verse that says the accounts of these incidents was not like mere tales and stories; rather, for wise people, there were many warnings implied in these accounts. And verily, Surah Yusuf draws one’s attention to all those innumerable warnings.

Chapter 13: Surah al-Ra‘d This is a Meccan surah and including “Bismillah …”, it consists of 44 verses. In this surah, “raa” has been added to “alif laam meem”. Andٰ ‫( المر‬alif laam meem raa) َ َ َ ّ َ​َ denotes ‫انا الل ُه ا ْعل ُم َو ا َرى‬, that is, “I am Allah, the All-Knowing, the All-Seeing”.

In this surah, such secrets of the universe are unveiled about which the Holy Prophetsa, in his personal capacity, had no knowledge at all. It also points to the fact that the information related to him earlier was given to him by the All-Knowing God, there being no room for doubt in them.

The most principal of secrets of the universe unveiled in this surah is the reality of gravity. It says that heaven and earth are not held in their orbit on their own, by chance; rather, there is a concealed power between all the heavenly bodies, which cannot be seen by eyes. As a result of this energy, all the heavenly bodies, orbiting in their respective orbits, seem to be held up on pillars. This is how space scientists explain gravity. Its detail cannot be elaborated at this point.

Another important subject related in

this surah is as to how Allah the Almighty gave life to every earthly being from clear and pure water. Seawater is so salty that instead of getting any life from that water, terrestrial animals and plants die of it. This surah talks of the water cycle as to how seawater is evaporated and transported to high mountains and falls (as rain or snow) flowing back to the sea while giving life all around. This cycle is closely linked to lightning which is caused as a result of the evaporation of seawater. And the water cannot fall as raindrops without lightning in the clouds. The thunder of the lightning is so horrendous sometimes that for some, instead of being life-giving, it proves to be fatal. That is why it is said that on such occasions, the angels tremble before God. Earlier, Allah the Almighty has also stated that at the front and back of every single human being, secret guards are appointed for their protection who, by divine decree and command, safeguard them. This is a very profound scientific subject that cannot be elaborated at this point. But whoso is able enough can dive deep into the sea of its meaning and extract pearls of wisdom.

This surah also states that everything has been created in couples. The Arabs knew this fact about date palms that they came in couples, but about other trees and fruits it was beyond their imagination that they too had couples. It was a new subject, which modern scientists have fathomed so

deeply that according to their statements, couples are found not only in living plants; rather, they are found even in molecules and atoms. Matter is paired with anti-matter. If the whole universe is rolled up, the positive matter will couple with the negative matter and thus become a non-entity. And the philosophy of existence out of non-existence is solved from the implied meaning in these verses.

Thereafter, to clinch the argument against the opponents of the Holy Prophetsa, a remarkable argument has been presented that how could this great Prophetsa and his Companionsra be overpowered while their territory was on the increase and that of their opponents was on the decline. Then, the Holy Prophetsa is consoled that finally, whether he might be able to see the great victory of Islam or not with his own eyes, Allah definitely would cause his faith to prevail the world over.

Chapter 14: Surah Ibrahim This is a Meccan surah and including “Bismillah …”, it consists of 53 verses.

This surah also starts with abbreviated letters and the same meaning of ‫( الر‬alif laam raa) given in Surah Yunus applies here as well.

The preceding surah concluded at the following verse: “And those who disbelieve say, ‘Thou art not a Messenger.’ Say, ‘Sufficient is Allah as a Witness between me and you and so [also is] he (a witness) who possesses knowledge of the Book.”

The current surah also starts with the mention of the Book. And the wisdom behind the revelation of the Book was that it was being revealed so as to bring forth people from darkness into light. It has also been mentioned that Hazrat Mosesas was also given a book for the same end. Next, a warning of Hazrat Mosesas is mentioned wherein he warned his people saying, “If you and all those who are on the earth all together disbelieve, you can do no harm to Allah by your disbelief; and if you fail to praise him, He is Praiseworthy in His own capacity.”

Thereafter are mentioned various other prophets and why their people disbelieved.

The reason behind their disbelief was that they took the Prophets to be no better than themselves and were not able enough to Continued on next page >>

14

Friday 17 December 2021 | AL HAKAM << Continued from previous page

receive the noble revelation of God. Another new subject found in this surah is the question of the dogma of the death penalty for apostasy. It says that the belief in death for apostasy was a unanimous belief of the disbelievers of the Prophets. They assumed every prophet to be an apostate and warned them of the consequences that every apostate had to be punished with exile unless he reverted to their faith. Therefore, Allah the Almighty sent a revelation to the Prophets that those who claimed to kill them would themselves be destroyed, so much so that the territories they had a claim to would be given to them.

In this surah, a profound explanation of the word “kalimah” has been provided; similarly, the word “shajarah” [tree] has also been expounded upon with great detail. The similitude of “shajarah tayyibah” [pure tree] has been given with the holy men, i.e., the Prophets. Apparently, they have their roots fixed in the earth, but they receive their spiritual provision from Heaven. In all circumstances, whether it be spring or autumn, they are provided with such provision. And “shajarah khabithah” [evil tree] stands for the opponents of the Prophets, who would be uprooted from the earth like strong winds uproot plants, and the winds continue throwing them from one place to the other. Thus would be the treatment meted out to the opponents of the Prophets. Time and again they would change their stance and finally they would be destroyed.

Next, the prayer of Hazrat Abrahamas is mentioned about the House of Allah. And it has been beseeched to Allah in the prayer that the people living around the Ka‘bah may be provided with all types of fruit from far off places. This took place exactly as was prayed. They were provided with physical as well as spiritual fruit, which is briefly mentioned in Surah Quraish. Among the spiritual fruit, the greatest of them was found in the person of the Holy Prophetsa. That is to say, he rose as the “kalimah tayyibah” [pure word] who provided the spiritual fruit to mankind.

At the end of the surah, it was stated that whatever evil schemes the disbelievers hatched against Islam or the Holy Prophetsa, even if mountains were uprooted as a result of their schemes, they would not be able to frustrate the Messengers of Allah.

At this point, the similitude of mountains

has been furnished because the Holy Prophetsa has been presented as a prophet who resembles the greatest mountain. Thus, this surah concludes on the words that the earth and heavens of the disbelievers of the Holy Prophetsa would be changed, and new heavens and earth would be produced, as a result of which they would appear in large numbers before Allah, the Most Supreme.

Chapter 15: Surah al-Hijr This is a Meccan surah and including “Bismillah …”, it consists of 100 verses.

This surah starts with ‫( الر‬alif laam raa) and these abbreviated letters have not been repeated after this surah.

As a result of the majestic (jalali) and beautiful (jamali) signs mentioned in the preceding surah, the disbelievers too were awed thereby sometimes. It is stated at this point that sometimes, they wished in their hearts that if only they were among those who submitted; but soon after, they reverted to their earlier state. They could not whatsoever deny the dominance of the Prophets, and they but levelled accusations that their eyes had probably been bewitched.

In addition, Allah the Almighty asserts very firmly that the enemies say whatever they might, as surely it is He Who revealed this Book and He would continue to guard it in the future as well.

In the following verses, “buruj” has been mentioned which reminds us of Surah al-Buruj. And the subject of “Surely it is We Who are going to guard this Book” is uncovered, that is, being subservient to the Holy Prophetsa, such people would be commissioned by God who would relentlessly guard the Holy Quran in all ages.

The word buruj also refers to the fact that the Mujaddids [Reformers] commissioned after the Holy Prophetsa who appeared in the capacity of twelve buruj were commissioned for this very task.

As the subject matters of the Holy Quran are endless, similarly, from time to time, Allah the Almighty provides such neverending treasures to fulfil all human needs. A great example of it is the supply of fuel. At one point in time, man was worried as to what to do if wood for fuel fell short. Then they were concerned as to what would happen if coal fell short. Then they showed concerns that fossil fuel might also fall short. But before fossil fuel fell short, Allah the Almighty drew man’s attention to an unending source of energy, i.e. nuclear energy. If man becomes capable of fully benefiting from this energy,

This is said to be Prophet Abraham’s house in the city of Ur, southern Iraq as

and plan to overcome its negative effects, this is a source of energy that is not going to fall short until the end of days. The material treasures for the survival of man, like the spiritual treasures of the Holy Quran, are never-ending.

It has also been mentioned that as a result of both types of these treasures, which would continually be sent for man until the last day, Satan would also continue evil whisperings, and these evil whisperings would continue incessantly until the last day.

Thereafter, Hazrat Abrahamas, as well as some other Prophets and their peoples, are mentioned. In this connection, the examples of “Ashaabul-Aikah” and “Ashaabul-Hijr” have been cited to emphasise the point that in succeeding times as well, Allah the Almighty would continue to bring the enemies of the Prophets to an end.

Similarly, the glad tidings of the birth of a son to Hazrat Abrahamas has also been given in this surah. Though Hazrat Isaacas and Hazrat Jacobas have also been referred to in this prophecy, primarily this prophecy applies to Hazrat Ishmaelas, from whose biological and spiritual progeny the Holy Prophetsa was to be born.

Thus, the Holy Prophetsa has been assured to neglect those who mock him as God Himself would see to them, and to show forbearance whenever his feelings are hurt by their statements and continue glorifying his Lord.

Chapter 16: Surah al-Nahl This is a Meccan surah and including “Bismillah …”, it consists of 129 verses.

One meaning of the word “yaqeen”, mentioned in the last verse of the preceding surah, is “death”, but the foremost meaning of the word is “faith”. The current surah starts with the statement that the certain promise made to the Prophetsa was about to come true. Thus, the disbelievers ought not to be hasty in demanding it and they should be sure that Allah the Almighty sends his angels to whomsoever He may please.

Next, having talked about all kinds of creation of animals, a great prophecy has been made that Allah the Almighty would create some more means of transport of which the Prophetsa had no knowledge hitherto. Thus, the prophecy of the invention of newer and modern means of transport in this age has been made in this verse.

Similarly, as regards the survival of all living beings, it is said that it is achieved through the water sent from clouds, which causes foliage to grow on earth and all types of trees and fruit to grow. Another facet of heavenly water is that the cattle which feed on foliage etc. are unaware of it, and it is beyond their ken.

Thus, the revival that the Prophets of Allah receive from the heavenly water and spread this munificence further is beyond the ken of those who have been resembled with cattle by the Noble Quran; rather, they have been declared even worse than animals because animals have no capability to fathom it; but these people, despite having to understand religion ostensibly, remain deprived of its blessings.

Next, in the course of mentioning immeasurable bounties of Allah the Almighty, [the current surah] mentions bounties found in the sea and the fish that live their lives in, and feed on, seawater.

Yet their flesh has no sign of alkaline salts at all. Attention was also drawn to the fact that this system of survival through water is dependent on the mountains that are firmly grounded in the earth. Had there been no mountains, the water cycle of evaporation of clear water from the sea and subsequent rainfall would not have been possible.

The Holy Quran talks about shadows spread on the earth in a way as if they are prostrating. But “daabbah” [beasts] and the angels also keep prostrating before the grandeur of Allah the Almighty. The daabbah, as a result of getting their means of sustenance from the land, self-evidently remain prostrating before Allah all the time. And the angels, due to the cognisance attained by the water that descends from the heavens, remain in prostration.

Verse 62 elaborates on a wonderful subject matter, that if Allah was to punish men for all their wrongdoings immediately, all living beings on the earth would be brought to an end. In fact, man’s attention has been drawn to deliberation that man would not have survived if there were no daabbah. For this very reason, immediately thereafter, it is said that surely in the cattle, there is a great lesson for us.

Next, the greatness of “wahy” [inspiration and revelation] is explained through the example of the honeybee. No other animal is reported to receive wahy.

Ostensibly the honeybee is no different than the common housefly that feeds on filth. The only difference is that through His revelation, God purified it from all filth.

They make their houses on mountains, tall trees and climbing plants that can climb tall objects. Then it was revealed to it that it should suck nectar from all manner of flowers. Though the word used here is thamar [fruit] [as opposed to flower], the twofold wisdom in it is that the fruit borne is caused by no other factor than its sucking its flower. And the honeybee sucks every fruit’s nectar and essence from its flower.

As a result, the honey that she makes has wonderful healing properties for mankind.

Here in the phrase:

ْ ُ ‫یَخ ُر ُج ِم ْن بُطوْنِ َھا‬

[“it comes forth from their bellies”], reference has been made to the fact that the honey is made not only with the nectar of flowers; rather, the bee mixes the nectar of flowers with the saliva that comes out of its belly, and repeatedly it brings out its tongue in the air to make it thick and thus having turned it into honey stores it in the hives.

Next, the parable of two slaves is set forth, one of whom is foolish and has no goodness in his doings, while Allah the Almighty provides the second with a fair provision and he then spends thereof for the welfare of mankind. This parable too has a close link with the honeybee. The common housefly is like a slave that can do no good to others, whereas the honeybee is like a slave who is provided with a fair provision and spends it further for the welfare of mankind.

Next, the similitude of various types of slaves has been applied to mankind. That slave [is mentioned first] who himself is not blessed with divine revelation and inspiration and takes Allah to be unable to speak, he himself is “abkam”, i.e. dumb. He is just like the one who, whatever he involves himself in, causes loss:

ْ ُّ َ َ ‫الدن َیا َو الْآخ َِرۃ‬ ‫خ ِسر‬

AL HAKAM | Friday 17 December 2021 [“a loser in this world and in the next”).

The second type of servants are the Prophets of God, who exhort justice to mankind and always keep on the straight path. One should remember that the honeybee was directed to tread on the paths of its Lord. So, from this aspect, the Prophets in this regard excel in far greater a degree and tread on the only straight path which definitely leads to Allah.

Next, in this very surah, with regard to the flight of birds in the air, it is said not to believe that they got their wings by chance and thus got the ability for flight. Only the development of wings could not have made them able enough for flight as long as their hollow bones, the specific shape of their chest and very strong muscles on both sides of their chest were not made capable of soaring with very heavy weight.

This is such a wonderful phenomenon that even extremely heavy swans can fly uninterruptedly for several thousand miles.

Their internal order during flight is such that as the front part of a jet plane disperses air, similarly, because of this order, the air pressure affects them in the least. The swan that takes the most pressure at the forefront is replaced sometime later by another swan from behind.

Then these very birds play as marine birds as well and do not drown; because of their heavy body weight, they should drown, but the reason behind their not being drowned is that the small feathers on their body contain air and this air in their feathers keeps them from drowning. All of this can never take place on its own because it is essential for the feathers to have some oily substance on them to keep water from soaking the feathers. You may have noticed that the birds run their beaks on all their wings. It is very strange to note that at that time, Allah the Almighty produces a type of grease in their body that is essential to be rubbed on the wings. How did that greasy substance produce on its own? How did it reach their mouths? And from where did these birds get the understanding that it was essential to keep water from soaking their flesh, or else they would drown?

Next, a wonderful miracle of the Holy Quran is mentioned, i.e. the Holy Quran is the Book that explains everything. From this facet, the excellence the Noble Quran has over other Books is similar to what the Holy Prophetsa has over other Prophets.

That is why, as they were a witness over their own people, the Holy Prophetsa has been appointed a witness over the Prophets themselves.

The Quranic teaching comprehends everything. Its example can be given from verse number 91, which covers all moral and spiritual teachings and comprehends them.

Foremost of all “adl” [justice] is mentioned, without which no reformation is possible in the world. Next, “ihsan” [doing good to others] is mentioned, which bestows a higher stage than “adl” to man. Finally, “ita‘i dhil-qurbaa” [giving like kindred] is mentioned, which takes this subject to its pinnacle. That is to say, they spend out of compassion for mankind like a mother does for her children. And in return, she does not even think of any service or reward from them. This highest stage was granted to the Holy Prophetsa as he served and blessed mankind without even the reflection of any

reward from them.

In the concluding ruku of this surah, Hazrat Abrahamas, who was an individual, has been presented as the whole ummah [people] because numerous ummahs were to originate from him and with the advent of the Holy Prophetsa, this subject reached its pinnacle. Thus, the Holy Prophetsa was sent a revelation to follow the way of Abrahamas.

To say it in a nutshell, he was exhorted to call unto the way of his Lord with wisdom and goodly exhortation. But for that, it is essential for man to be extremely forbearing. ْ ‫[ لَا تَ ْس َت ْعج‬haste not] also The exhortation of ‫ل‬ ِ refers to this subject matter. Great spiritual revolutions do not occur abruptly; rather, they require a great deal of patience. And this patience can never be attained without taqwa [true awareness and fear of God]; rather, it is granted in greater measure to those who continuously do “ihsan”.

Here, one connotation of “ihsan” has ْ ْ ْ ْ ُْ been given in‫ان‬ ِ ‫“[ یَامرُ ِبال َعد ِل َوالاِح َس‬He enjoins justice, and doing good to others”]. And the second explanation is that which has been given by the Holy Prophetsa himself, i.e. “ihsan” means when you stand up for worship, you must stand up as if you are seeing Allah; and the minimum requirement of “ihsan” is to stand up so respectfully as if He is watching you.

Chapter 17: Surah Bani Isra‘il This is a Meccan surah and including “Bismillah …”, it consists of 112 verses. This is also called as “Surah al-Isra”.

The subject of the spiritual exaltation of the Holy Prophetsa discussed in the preceding surah is continued in this surah as well. The Holy Prophetsa was shown in this surah that his journey did not end at Palestine where other prophethoods came to an end; rather, it started from there to further heights. The ministry of Hazrat Mosesas was mentioned too, that though he reached very high ranks, the spiritual elevation of the Holy Prophet Muhammadsa was even more exalted than that.

This surah now discusses the Jews that as a result of their crimes, they were ousted from their homeland Palestine and God Almighty subjected them under the supervision of very harsh and strict supervisors, who advanced at a very fast speed and penetrating their streets, annihilated the whole city. But God Almighty would, once again, have mercy on them and give them another chance to occupy Palestine, as has taken place in this age. But He also said that if they did not repent and failed to be kind to the men of God, then Allah Himself would oust them from Palestine, and that would not be as a result of war with Muslims. And in lieu of them, Allah would allow His pious men to rule Palestine. It is evident that the Muslims cannot occupy Palestine until and unless they fulfil the condition of becoming pious men of God. Next are mentioned the evils that had taken root in the Jews at the time of their hard-heartedness. That is, niggardliness, extravagance, fornication, bloodshed, consumption of the property of orphans, breach of promise, arrogance etc. and the Muslims had been warned to keep away from such evils.

Next, it is stated in the surah that they failed to understand the Noble Quran when the Quran is recited to them. Idolatry has

15 been so much instilled in them that when the unity of God is only mentioned, they turn their backs in aversion and leave. They do not take any interest in the “kalima tawhid” [expression of the unity of God].

Since atheism has firmly been rooted in their hearts, therefore they do not at all believe in Judgement Day. And those who do not believe in Judgement Day and their accountability, invariably, without any hindrance, they keep on increasing in their crimes and sins.

Next, a reference has been made to the divine vision of the Holy Prophetsa wherein he was shown the state of Palestine and he was exalted to further spiritual ranks.

Next, the accursed tree refers to the Jews who have been mentioned in the last verse of Surah al-Fatihah. That is, they will always be incurring the displeasure of Allah and His men. The similitude of those who are given to fury and revenge is like a fire that burns growth to ashes. And naturally, humble people are characterised with “teen” [soft soil]. All types of growth is due to them only.

Thus, this mention at this point would mean that the Jews will always try to bring an end to the productive measures of the Holy Prophetsa. They will think, “How dare these people, characterised with ‘teen’, confront them.” The foliage all over the world is proof that fire has never been able to burn to ashes the foliage grown by divine providence. All the blooming orchards and greenery are a proof thereof.

Next come the verses that start with:

َ َّ َ ‫الصلَاۃ‬ ‫اقِ ِم‬

[“observe Prayer …”] and mention the high rank of the Holy Prophetsa being on Maqam-e-Mahmud [the exalted station].

Thus, whatever nefarious struggle the opponents of the Holy Prophetsa seek to make, they may, but as a result of it, Allah the Almighty will always continue elevating him to further higher ranks. In other words, his spiritual status has been raised in this way as long as he reaches Maqam-e-

Mahmud, which no one else has access to.

But this status does not come for free. God Almighty َ َ “For this, you will have to َ ً َ َ said, ‫”ف َت َہ ّج ْد ِب ِہ نافِلۃ لَک‬, that is, during the night, you must regularly wake up for supererogatory prayers.

The claim that he would definitely reach the stage of Maqam-e-Mahmud has practically been witnessed by the opponents in the very lifetime of the Holy Prophetsa.

When, apparently, he fled from Mecca as a fugitive, in this very surah, a prayer in the form of a prophecy was taught that he would again enter the city and make this proclamation:

ً َ َ َ َ َ ْ َّ ُ َ ْ َ َ َ َ ُّ َ ْ َ َ ‫ان ز ُہوْقا‬ ‫جاءالحق و زھق البا ِطل ِان البا ِطل ک‬

“Truth has come and falsehood has vanished. Verily, falsehood is bound to vanish.” It is just like darkness vanishes with the coming of light.

Verse 86 is about the soul. When people asked the Holy Prophetsa as to what the soul was; Allah the Almighty replied in the following term: “Say to them that the soul is nothing except the command of my Lord.”

The Christians believe Jesusas to be Ruhullah [the soul of Allah] and the very title is given to him by the Muslims as well.

But Hazrat Jesusas has no distinction in it; he too was created by the command of Allah in the same way as life, in the beginning, originated with the command of Allah.

At the end of the surah, the subject that to declare Jesusas a son of God merely because he was born without the agency of a father is a great injustice, has been further elaborated. Thus, all praise belongs to Allah alone, Who does not need any son at all; and Who has no partner in His Kingdom; nor has He ever been in need of anyone to help Him as if He required it in a state of weakness.

(Translated from the original introduction of chapters as presented in the Urdu translation of the Holy Quran by Hazrat Mirza Tahir Ahmad, Khalifatul Masihrh. Translated by Shahid Mahmood Ahmad, missionary in Ghana)

Bangla UK department’s executive committee meets Bangladesh Railway Minister in London Mansoor Ahmad Secretary Bangla Department Jamaat UK

A delegation of four members of the Bangla Department UK, a wing under the outreach department of Jamaat-e-Ahmadiyya UK visited the Railway Minister of Bangladesh, H E Mr Md Nurul Islam Sujon on 25 November 2021 in Millennium Gloucester Hotel Kensington, London.

Bangladesh High Commissioner to the UK, Ireland and Liberia and permanent representative of Bangladesh to the IMO H E Ms Saida Muna Tasneem was also present there in the meeting.

The delegation members included Dr Abdullah Zakaria Sahib, President of Bangla Department UK, Mansoor Ahmad Sahib, Secretary, Feroz Alam Sahib, Advisor, and Ghulam Muhammad Sahib, a member of Bangla Department UK.

The delegation members thanked the minister for his continued support in upholding the religious rights of the Jamaat in Bangladesh.

The visiting minister assured to protect Bangladesh from fundamentalism. “We promise to uphold our tradition of religious harmony in order to continue our progress in Bangladesh at any cost”, he said.

The delegation invited the minister to visit the Baitul Futuh Mosque. The minister assured that he would make time to visit during his next tour of the UK. Both visiting minister and Bangladesh High Commissioner to the UK, highly appreciated the Jamaat’s humanitarian activities all over the world.

The minister was presented with a copy of the Holy Quran with Bangla translation and other literature.

16

Friday 17 December 2021 | AL HAKAM

100 Years Ago...

Well-known American newspaper writes on Hazrat Mufti Sahib Al Fazl, 28 November 1921

An article has been published on Mufti Muhammad Sadiq Sahib in a well-known newspaper of Toledo, America. The following is […] the article for the information of the friends. The said newspaper writes: “If you see a more or less venerable

gentleman wearing a vivid green turban on Toledo streets this week, make obeisance.

It is none other than Dr Mufti Muhammad Sadiq of India, Bachelor of Philology, FPC, FC, Chrom., DLLT, ASP, MRAS. “He is a missionary of Islam. He delivers lectures on Islam and Oriental subjects.

He is staying in Toledo for meeting with Muslims. He has many more titles, but when one literally writes all the letters of the alphabet after someone’s name, the mention of all the titles at one stroke does not seem appropriate.

“There are around 50 Muslims in Toledo.

Our learned doctor is their guest. He is staying at the house of Mr R Venson located at 726 Elm St, [Toledo, Ohio]. This person also owns a hotel on 529 Cherry Street.

“On the visiting card of Dr Sadiq is the Mohammadan motto in Arabic and beneath is the translation, ‘There is none adorable but God and Muhammad[sa] is Messenger of God.’ “The teaching of Islam, briefly outlined by this famous Muslim, is as follows: “‘Worship the One God. Do not take any

other god besides Him. Love God and His creation. Treat everyone with compassion and kindness. Respect the prophets of all religions. All human beings are sons of God. There should be no discrimination on the basis of colour or country. The Quran is God’s holy book that has come to unite all mankind. Muhammad[sa] is the leader prophet (Khatam-un-Nabiyyin).’ (Allahu Akbar) “‘We are unitarians in the strictest sense,’ the Doctor explained. ‘That is, we do not believe in the trinity. We believe in a future life and that no soul shall ever come to nought. We do not believe in the transmigration of souls.’

“Dr Muhammad Sadiq stated that there would be an estimated 50,000 Muslims in the United States of America. There are 75 million Muslims in India as opposed to 200 million Hindus. The first [mosque] in America is nearing completion. It is located in the town of Detroit which is the headquarters of Dr Sadiq. This mosque will cost 25,000 pounds.

“Dr Sadiq can speak and write in 7 to 8

languages. He holds a degree in FM Chrom. (expert in science of colours) from a London college related to colours. This means that the said graduate can determine the colours.

He can identify the effect of colours on a personality, heal the sick through colours and interpret colours seen in dreams. Dr Sadiq says that, ‘All men are not affected by a particular colour in the same way. Every person should try to know their own colour.’

“Evidently, green is the colour with which he has the greatest connection, because he likes this colour for his everpresent turban with its brightest glare. This green turban is always with him in seclusion and gatherings.

“It hasn’t been decided whether or not Dr Sadiq will deliver a speech in Toledo. Dr Sadiq has just launched a quarterly magazine for free distribution. Its name is The Moslem Sunrise, i.e. the rising sun of Islam.

“When Dr Sadiq was in India, he was closely acquainted with the great poet Rabindranath Tagore. This is the same Mr Tagore who once gave a speech in Toledo.

“Dr Sadiq has been in America but little more than a year. English he speaks perfectly. He learned this language along with other languages in the universities of his homeland. His hands are the smallest imaginable for a man and in all his bearings is unmistakable refinement.

“He proudly states that many Americans have converted to Islam through his efforts.

“The missionary of Islam is the representative of the Ahmadiyya sect which is a relatively new movement. This movement teaches respect and reverence for Continued on next page >>

8th inter-religious conference by Jamaat France Mansoor Ahmed Mubashir France Correspondent

On 14 November 2021, Jamaat-eAhmadiyya Hauts-de-France, France held its eighth interreligious conference, entitled “Prayer and Meditation (Forms, Philosophy and Effects on Social Life)”.

The conference was held in the Maison de Quartier in the city of Beuvrages. The conference was attended by the city mayor, six religious representatives, the president of the OTAN Federation and a representative of the Unificationist faith.

This year, the programme was broadcast live on YouTube, and the total number of participants was 669 including 617 on YouTube, while 52 people attended in person. The conference was presided over by the Mayor of Beuvrages city, Mr Ali Benyahia.

After a recitation from the Holy Quran, Dr Talha Rashid Sahib, Secretary Umur-eKharija, introduced Jamaat-e-Ahmadiyya.

Then all the guests expressed their views.

The Buddhist views were presented by Mr Jean Jacques Lefebvre who thanked the Jamaat and said that meditation had taught him to be more peaceful.

The Christian Protestant views were

presented by Mr Pierre Lavoisy who said that the paths were different, but they lead to the same destination.

Bahaism was presented by Mr Ferreydoun Badkoube who expressed his views from an extract from the book A little treatise on inner life.

Hinduism was represented by Mr Gora Bakta who thanked the audience. He said, without prayer man could neither speak nor walk. Prayer led to God. Christian Catholic views were presented

by Mr Bruno Callebau who said prayer could sometimes take the form of saying, “thank you Lord, forgive me Lord, please Lord”.

The representative of the Unificationist faith, Mrs Chantel Onana said that if we decided to pray all together for one minute, it would be powerful.

Naseer Ahmad Shahid Sahib, Missionary-in-charge Jamaat France presented the teachings of Islam on the topic.

The president of the NATO Federation was attending our conference for the first time. The President, Mr Willy Breton congratulated and thanked the Jamaat for the conference and said that the Ahmadiyya Muslim Community prayed for French

soldiers and joined the memorial programmes every year. He mentioned Hazrat Amirul Momineen’saa speech at UNESCO, France and said that he was significantly impacted by Huzoor’s speech.

The mayor of the city of Beuvrages, Mr Ali Benyahia expressed his views. He appreciated all the efforts of the Jamaat and congratulated it for being active during the Covid-19 pandemic in helping others. In the end, he thanked all the participants, congratulated the Jamaat and requested for more events like these.

At the end, all the speakers were presented with copies of the Holy Quran and other Jamaat books as gifts. Refreshments were also served to all guests.

The mayor of the city had another programme to attend due to which he had to leave during the conference. But he returned to attend the conference after finishing the other programme – something which all guests greatly appreciated.

The president of NATO sent a message the day after the conference and said that this conference was very successful and congratulated the community.

The next day, Pierre Lavoisy, a Christian Protestant, informed all of his friends about the conference and introduced Jamaat-eAhmadiyya.

Jean Henri Vanalderwelt, who came with a guest of the Unificationist faith, contacted the Jamaat after the conference and expressed his desire to meet with its members. The meeting was held with him and further Jamaat teachings and activities were presented.

AL HAKAM | Friday 17 December 2021

100 Years Ago...

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Daily diary of Hazrat Khalifatul Masih II: Example of water for revelation, importance of Jumuah and opposition of true religion Al Fazl, 1 December 1921

10 November 1921

God, a jamaat is established in your village.

This is because Jumuah is one of the most important obligations, and meanwhile, keep praying that God Almighty establishes a jamaat there [where you live].”

Number of Bahá’ís Hazrat Khalifatul Masih[ra] said: “It has been announced about the Bahá’ís that their total number is 30,000. An American doctor and his wife both left their property and came to Haifa from America; their purpose of moving there was to stay with Abbas Affandi and present all their money to him. The said doctor’s wife states, ‘The number of Bábis or Bahá’ís is 30,000.”

The effect of worldly and spiritual rain Thereafter, talking about the false claimants of prophethood, Huzoor[ra] said: “This is also a proof of the truthfulness [of prophets] that the analogy of divine inspiration and revelation is given by water in the Holy Quran. This is a very logical example. We observe that when it rains, the earth produces all kinds of things, and where there are high-quality plants, some very low-quality stenchful things are also produced. Moreover, just as water has this quality that it takes the form of a container, so does spiritual rain pour down according to the capacity. As the earth spews out impurities from worldly rain, the same should happen after spiritual rain. We observe that when the Promised Messiahas claimed [to be the Messiah], some evilnatured people around him expressed their foulness. Their pretences show that the revelations showered upon the Promised Messiahas were true.

“However, history does not tell us about Báb, etc., that the said situation also happened there. If the rain of heavenly revelation poured down at that time, then the emergence of evil natures was also necessary, as it happens in the case of worldly rain.

“When the Holy Prophetsa presented his claim, such [evil-natured] people stood up [against him]. The emergence of such people is also a distinction between true and false claimants [of prophethood].”

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the prophets of all religions. Dr Sadiq stated that Prophet Ahmad[as], who passed away in 1908, had predicted about the World War and the pitiable state of the Tsar of Russia.

“Dr Sadiq wears a green turban at all times. He said that, ‘The custom of this country is to take off your hat for honour but the custom of our country is to wear a turban or a hat to honour the guest.’

“Dr Sadiq said, ‘50 of our Muslims in Detroit belong to all kinds of races. These

Reason behind opposition of a true religion Tehsildar Sahib said, “The opponents there are not as bad as they are over here.”

Huzoor[ra] said: “As long as something is far away, there is no feeling of fear or love for it. If there is a mention of a lion here, no one will be afraid, but if a lion actually comes in the gathering, there will be complete chaos. When they hear from you about Ahmadiyyat, the noble-natured among them will accept it and others will get angry. The true religion always makes people furious because they think that in its presence, their religion is at stake. The anger of the people here is justified because they have their own worries.”

11 November 1921 Bai‘at 1. Munshi Fateh Muhammad Sahib (former tehsildar), Mastung, Balochistan (now pensioner) 2. Mian Shah Mohammad Sahib (clerk), Kalat Agency, Mastung, 3. And Mian Ahmad Ali Sahib, Phero Chechi, Gurdaspur, took bai‘at.

Importance of Jumuah prayers After the bai‘at, Huzoor[ra] turned to [Munshi Fateh Muhammad Sahib] tehsildar and said, “Are there any Ahmadis in your neighbourhood?” Tehsildar Sahib submitted that there were [some] in Bahawalpur.

Hazrat Khalifatul Masih[ra] said: “I have asked about this because where there are Ahmadis, you should offer Jumuah prayers with them, until, by the grace of

are all new converts. These people were part of other religions, but after entering into our religion, they have got hold of a comprehensive religion which encompasses all the religions of the world.’

“Referring to the practice of polygamy in Islam, Dr Sadiq stated that, ‘Many Christians practised polygamy even when King Justinian forbade it. Saint Augustine declared that polygamy was not a crime but a legitimate law of the land. “‘Almost all the prophets whom Christians believe in had more than one

A newly converted father’s apology to his Ahmadi son Huzoor[ra] asked Munshi Noor Muhammad Sahib, son of Tehsildar Sahib, whether he had taken bai‘at in Quetta. Munshi Sahib answered that he had indeed taken bai‘at in Quetta in 1906.

Tehsildar Sahib said, “He [Tehsildar Sahib’s son, Munshi Sahib] did not even have a beard when he performed bai‘at. At that time, despite the opposition of other people and my harshness, he did not back down at all. I think there will be very few who will endure such hardships.” He further said, “I am fortunate and blessed that I have joined this Jamaat today and I apologise to my son for the pain that I inflicted on him when he took bai‘at.”

12 November 1921 Jumuah and government schools A student of Amritsar Medical School asked, “Even on Fridays, lectures are held in the school at the time of Jumuah and we

wife, yet God was so pleased with them that He spoke to them face to face, but no Christian of this age has got the said honour. God revealed many laws and commandments through Prophet Moses[as] and other prophets but did not say a word against polygamy. There is something in this issue for Bible admirers that is worth pondering over.’

“However, Dr Sadiq says, ‘As for this country, my instruction is that a man should have one wife. He should love her by heart, keenly look after her safety, respect her with

cannot join in the prayers, so what can we do about it?”

Hazrat Khalifatul Masih[ra] said: “All Ahmadis should jointly request that they be allowed to offer Jumuah prayers on Fridays and the lecture should be scheduled accordingly. If they do not accept [your request], let me know. I will try.”

Every Ahmadi should be a missionary Huzoor[ra] asked Babu Abdul Hakim Sahib (station master), Risalpur, about preaching.

Babu Sahib said, “I keep on preaching. A doctor had also taken bai‘at. The debates, etc. are also held, but no missionary has ever come here.”

Huzoor[ra] said, “What are you? [Are you not a missionary?]”

Babu Sahib submitted, “I only spend that time in preaching which is spared after work.”

Hazrat Khalifatul Masih[ra] said: “This is how preaching takes place. Every Ahmadi is a missionary. As much time as you have, it is your duty to preach in it.”

Reflection of one’s own state in dreams On the mention of ghair mubai‘een [those who refused to perform bai‘at of the Second Khalifa], Babu Sahib submitted [to Huzoorra]: “Once, Maulvi Ghulam Hassan Sahib Peshawari told me that he had seen a dreadful dream about Mian Sahib [Hazrat Khalifatul Masih IIra]. When I asked him about it, he said, ‘I saw that I was sitting on a chair in a court and Mian Sahib was presented before me as an accused person. I said to him that since he was the son of the Promised Messiahas, I had mercy on him.’

“After some time, it so happened that Maulvi Sahib himself, as an accused person, had to appear in a government court due to a religious dispute and the same situation happened to him. When I reminded him of his dream, he fell silent.”

(Translated by Al Hakam from the original Urdu in the 1 December 1921 issue of Al Fazl)

sincerity and carefully keep watch over her.’

He explained that the officers of the colonial settlements inquired from him, ‘Have you come to this country to teach polygamy?’

He replied, ‘If I promulgate this belief, I will become a violator of another rule of Islam.

One of my clear teachings is to obey the laws of the ruler.” (Times, Toledo, 12 July 1921) (Translated by Al Hakam from the Urdu provided in the 28 November 1921 issue of Al Fazl)

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Friday 17 December 2021 | AL HAKAM

Hazrat Musleh-e-Maud’s response to the Shuddhi movement and the Jamaat’s relentless services for Islam Ata-ul-Haye Nasir Al Hakam

The founder of the Arya Samaj, Swami Dayanand Saraswati (1824-1883) had initiated the Shuddhi Movement to convert Indian Muslims and Christians to Hinduism.

This movement got stronger during the early twentieth century, under the leadership of Swami Shraddhanand (18561926), a follower of Dayanand.

The Aryas “started a campaign of reclaiming the Malkana Rajputs, Jats, and Gujar Mussalmans of Meerut, Agra, Mathura, Mainpuri, Etah, Etawah, in the then United Provinces and Karnal, Ambala, Rohtak and Hissar in the then Punjab.”

(Shuddhi Movement in India: A Study of its Socio-political Dimensions, by RK Ghai [ed.

1990], p. 97) The Aryas would tell them that the Muslim rulers had forcefully converted their Hindu ancestors to Islam, and now they should re-join their ancestors’ religion.

Secondly, they would present a wrong image of Islam and raise objections against Islamic teachings. As Islamic teachings had not yet completely been instilled within those Muslims – and many were not practising the fundamentals of Islam and retained their past Hindu beliefs – they were an easy target for this movement.

“Writing about the increase in the members of the Arya Samaj in the U.P., a Census Report says that the number of Aryas of this province grew from 65,572 in 1901 to 131,638 in 1911 due to shuddhi movement [...] Since numbers had become a significant factor in the wake of the Act of 1909 which granted communal representation to Muslims, the Arya Samaj took a keen interest in converting the Muslim Rajputs who had only recently changed their faith and were retaining many of the Hindu social and religious practices in their life and culture.” (Shuddhi Movement in India: A Study of its Socio-political Dimensions, by RK Ghai [ed. 1990], p. 75) Allama Shibli Nomani, a prominent Muslim leader organised a jalsa (gathering) in Lucknow on 6-8 April 1912, in an effort to find the solution to this issue. On his invitation, Hazrat Sahibzada Mirza Bashiruddin Mahmud Ahmadra and Khwaja Kamaluddin Sahib attended this event.

In this regard, Syed Sulaiman Nadvi writes: “Maulana [Shibli Nomani] wanted that all sects should unitedly work for the propagation [of Islam]. For this reason, he did not even deny the participation of Mirza Bashiruddin Mahmud Ahmad Sahib – who is the current Khalifa of Qadian – and Khawaja Kamaluddin Sahib. Upon this, Maulana was questioned during the same jalsa as to why he had invited Qadianis

to this jalsa, and allowed them to deliver speeches.” (Hayat-i-Shibli [ed. 1970], p. 571) Unfortunately, in such circumstances, the plans that were proposed during the jalsa could not work in the long term.

In March 1923, Swami Shraddhanand appealed to the Hindus for funds, and stated that the Malkana Rajput, Gujjar and Jat communities were being converted to Hinduism (from Islam) with great speed around Agra. He added: “Such people are found in all parts of India. They are no less than five to six million. And if the Hindu society continues to absorb them within itself, then I would not be surprised if their numbers reach 10 million.” (Pratap of Lahore, 16 March 1923, p. 4) According to The Calcutta Samachar of 30 March 1923, about 7,000 Malkanas had converted to Hinduism from Islam by that time.

“These large scale efforts of converting Muslims caused immediate reaction of the Muslim organizations, like the Ahmadiyas of Qadian.” (Shuddhi Movement In India: A Study of its Socio-political Dimensions, by R.K. Ghai [ed. 1990], p. 97) On 7 March 1923, before delivering a dars (sermon) on the Holy Quran, Hazrat Musleh-e-Maudra said: “During my recent Friday Sermons, I have delivered speeches, especially on the topic that the level of sincerity, sacrifice for religion and selflessness which is present in our Jamaat, is found nowhere else. And I truly expressed a hope that if the members of our Jamaat needed to sacrifice their lives

for Islam, they would not stay behind.

My hope was neither without reason, nor without need […]

“The need that had been under my consideration for the last month or so, which I was pondering on, is the irtidad [apostasy] that has begun in UP [Uttar Pradesh]. The Arya had started a campaign to gradually spread apostasy within a community, which is around 450,000 [in numbers]. And the situation has reached such an extent that it is expected that all those people will convert to Arya [Samaj]. [...]

“A person who returned today from a visit to that area, reported that their situation is such that when some people wanted to visit a village to make them understand [the truth], they conveyed to them that anyone who comes here would be killed.” (Al Fazl, 12 March 1923, p. 13) Huzoorra said that he had made a scheme to tackle this issue, which would be announced during the upcoming Friday Sermon. He added that members of the Jamaat, especially those who lived in the markaz, should be ready to offer any kind of sacrifice, and for our Jamaat, this was the first opportunity of its kind.

On 8 March 1923, the newspaper Vakil of Amritsar wrote an article titled “Ulemae-Islam Kahan Hain?” (Where are the Scholars of Islam?) wherein the Muslim ulema and leaders were addressed. While addressing Hazrat Musleh-e-Maudra, they raised a question as to why he was silent on the issue of the Shuddhi Movement.

In response, on 9 March 1923, Huzoorra wrote an article titled “Saarhay Chaar Lakh

Musalman Irtidad Ke Liay Tayyar Hain – ‘Vakil’ Amritsar Ki Da‘wat Ka Jawaab” (450,000 Muslims are on the verge of apostasy – Response to the invitation of Vakil of Amritsar).

After mentioning the article of Vakil, Huzoorra said: “I deem it appropriate to eradicate the misconception which has penetrated the heart of the editor of Vakil, and to respond to those matters which have been linked to us by the Daily Vakil, without any thought.

“The moment I came to know that a whole community is on the verge of apostasy, instantly I instructed my office to investigate this matter thoroughly […] Therefore, the news was authenticated through different sources, and after having necessary details, two persons were sent there in February [1923] to perform initial research […]

“After receiving their report that the situation is very delicate there, and immediate action is required, I have drafted a scheme through which we can hope for the success, illaa masha-Allah.

“From these happenings, the editor of Vakil would have known that our Jamaat did not remain silent, neither was I neglectful about this fitna. We have already sent two persons, and vast arrangements are being made for the future as well.” (Al Fazl, 12 March 1923, p. 7) Huzoorra stated that he was happy the Vakil had shown an interest in the propagation of Islam, but regretfully it ignored the Jamaat’s services for Islam and gave the impression that we were indifferent about this duty, just like the other Muslims.

Huzoorra further stated: “With regard to the implementation of this scheme, there are some hurdles in front of us. We have not yet fully begun this work, and the matter which is preventing us from doing this is that when our volunteers commence the field work, all other Muslims will start opposing us instead of tackling the [issue of] Malkanas […] I am not saying this without reason; instead, vast experience bears witness to this.” (Al Fazl, 12 March 1923, pp. 8-9) Huzoorra then narrated some incidents where non-Ahmadi Muslims created disorder when Ahmadis were preaching Islam to the Christians and Hindus.

Huzoorra continued: “We do not fear the afflictions. We do not care about the enmity. When have we ever cared about the opposition from any maulvi, sajjada nashin or leader, that we will care about it now? But the current situation is very delicate […] I request the educated people that if they really consider the importance of this matter, they should find the solution for this problem; otherwise, in case the maulvi sahiban make any disorder, then the responsibility will be on their shoulders. Despite this, we will achieve great

AL HAKAM | Friday 17 December 2021

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Al Fazl newspaper cuttings from March 1923, showing Hazrat Musleh-e-Maud’sra sermons and speeches in response to the Shuddhi Movement

success, inshaAllah, but it will severely harm the cause [collectively].” (Al Fazl, 12 March 1923, p.

10) Huzoorra stated that it should not be thought that this campaign by the Aryas would only be limited to the Malkana people, instead nearly 10 million Muslims were in danger according to their plans.

Huzoorra continued: “Muslims should not assume that they would easily stop these communities from apostasy. [The Aryas] were exerting efforts through some invalid and secret ways among these communities, and now Hindu beliefs are common within these communities [...] Until there is a continuous and proper struggle, it is meaningless to hope for success in these areas. There would be huge expenditures as well for this task [...]

“Despite their previous efforts, Hindus are demanding a million rupees [for the Shuddhi Movement]. Muslims need an amount of two million rupees to initiate this new task […] I am ready to offer any kind of assistance, with the help of Allah the Almighty. Our Jamaat is small and [financially] weak as well. In India, 80 million people claim to be Muslims. Even if our Jamaat is supposed to be 500,000 in India, our contribution should be 1⁄160 of the two million rupees, meaning 13,000 rupees […]

“I promise that we will raise an amount of 50,000 rupees, insha-Allah, which would be ¼0 of the total amount, provided the remaining amount is collected by the other [Muslims].” (Al Fazl, 12 March 1923, p. 11) Huzoorra added that the Jamaat would provide 30 people for preaching as well, whose expenditure would be provided by

the Jamaat itself, and if needed, hundreds of such Ahmadis would be provided.

During his Friday Sermon on 9 March 1923, after narrating the background of the Shuddhi Movement and apostasy in Malkana area, Huzoorra stated: “Until and unless we sacrifice our desires, business, comfort, life and wealth, this task cannot be accomplished. Those [members] should come forward who are ready to present every kind of sacrifice and have the will and determination that they will accomplish this task at any cost, inshaAllah. And their situation should be: ‘Either I accomplish the task and convince others, or sacrifice myself while striving [for the cause].’” (Al Fazl, 15 March 1923, p. 4) Huzoorra said that around 150 passionate volunteers were needed to work in the Malkana area, and they would have to dedicate themselves for three months.

Huzoorra then outlined the conditions for this dedication, such as they would not be provided any allowance for their travel fares, residence costs and food etc. and would have to bare the expenses of their families as well for the three-month period. However, the postage and tabligh (preaching) expenses would be provided by the markaz.

Huzoorra said that those who would be sent by the markaz to make arrangements there, would get a third class fare and very minimal amounts for their expenses.

Huzoorra said that for these expenditures, members of the Jamaat would need to donate 50,000 rupees.

Huzoorra continued: “Remember that the Promised Messiahas is not only the Messiah and Mahdi, but also the [second coming of] Krishanas. This means that he was a reformer for the Hindus

as well. Now, we will start preaching to them as well, and until we do not preach to the Hindus, how can we prove the Promised Messiahas to be the [second coming of] Krishanas.

“The Promised Messiahas is the Messiah, so his Jamaat will be victorious over the Christians. He is the Mahdi, so the Muslims will get guidance from him again. He is [second coming of] Krishanas, so his Jamaat will be victorious over the Hindus, and will be widely accepted. For us, the avenues are opening for spreading the truth. We will make efforts [to spread Islam] amongst the Hindus.” (Al Fazl, 15 March 1923, p. 6) On 12 March 1923, after the Fajr prayer, Huzoorra delivered a short speech in which he stated that in response to his call, around 70 applications had already been received. He said that after reading the Arya newspapers the night before, he had come to know that they were swiftly working to achieve their goal.

Huzoorra said he intended to begin the scheme from 1 April 1923 and instructed Hazrat Chaudhry Fateh Muhammad Sayalra to visit the Malkana area on 12 March, but then decided to send more people along with him so they could learn to work as per the local circumstances. (Al Fazl, 15 March 1923, p. 1) On Huzoor’s instructions, a new office with the name “Insidad-e-Irtidad-eMalkana” [Prevention to the apostasy of Malkana] was opened, and Hazrat Mirza Bashir Ahmadra MA was appointed as its head, while Hazrat Mirza Sharif Ahmadra and Hazrat Nawab Muhammad Abdullah Khanra were appointed as the deputies.

Huzoorra appointed Hazrat Chaudhry Fateh Muahmmad Sayalra as the amir-ulmujahideen (in-charge of the missionaries),

Left: Title page and page 571 of Hayat-e-Shibli, on the Lucknow Jalsa of 1912, attended by Hazrat Mirza Bashiruddin Mahmud Ahmadra.

Right: Title page and page 185 of Sarguzasht by Abdul Majeed Salik, mentioning the Jamaat’s services in the Malkana areas

and sent the first delegation under his leadership on 12 March 1923, which reached Agra on 14 March.

They set Agra as their base of operations and sent the missionaries to the surrounding areas, such as Mainpuri, Etah, Farrukhabad and Aligarh. They assessed the situation in those areas and started their missionary work.

In response to Hazrat Musleh-e-Maud’s call, members of the Jamaat showed a great spirit of obedience and sacrifice. Nearly 1,500 Ahmadis presented themselves for the service of Islam, which included lawyers, traders, landowners, industrialists, teachers, students, employees, labourers and Arabic and English speaking people. These people included men, women, elders and children as well. (Tarikh-e-Ahmadiyyat, Vol. 4, p.

333) A newspaper, Hamdam, on 18 March 1923, wrote that by witnessing Jamaat-eAhmadiyya’s passion and spirit of sacrifice, it was almost certain they would raise 50,000 rupees or even more, but expressed hopelessness for such a sacrifice from the non-Ahmadi Muslims.

In addition to the 50,000 rupees, members of the Jamaat also donated bicycles and sunlight protectors for the volunteers.

On the occasion of Eid-ul-Adha, thousands of rupees were raised to sacrifice animals for the Malkana community. Some Ahmadis made donations by even selling their animals or houses, and members of Lajna Imaillah donated veils for those Malkana women. (Ibid, p. 334) A newspaper, Mashriq of 15 March 1923, stated: “The selflessness and concern with which Jamaat-e-Ahmadiyya carries out its efforts in preaching and propagating Islam cannot be seen in other communities these days.”

On 24 March 1923, Hazrat Chaudhry Fateh Muhammad Sayalra wrote to the markaz requesting 20 more missionaries.

Thus, a delegation of 22 missionaries arrived on 26 March 1923. On the same night, Hazrat Chaudhry Fateh Muhammad Sayalra gave them a briefing about the plan of action, and sent them to different areas the next day.

The newspaper, Mashriq wrote on 29 March 1923: “The continuous speeches and writings of the Imam and Head of Jamaat-eAhmadiyya have a great impact on his followers, and we witness this very sect at the forefront of this jihad [tabligh in the Malkana area].”

On 1 April 1923, a Hindu newspaper, Continued on next page >>

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Friday 17 December 2021 | AL HAKAM

Title page and page 97 of Shuddhi Movement in India: A Study of its Socio-political Dimensions by RK Ghai, mentioning the Shuddhi Movement’s progress and the Jamaat’s response

<< Continued from previous page

Arya Patrika of Bareli, reported: “The activities and efforts of the Ahmadiyya Jamaat of Qadian are really commendable amongst the Muslim anjumans and communities which are striving to prevent the Malkana Rajputs [...] from rejoining their forefathers’ community [Hinduism].”

On 7 April 1923, the third delegation of 22 missionaries arrived from Qadian.

On 8 April 1923, a Muslim newspaper, Zamindar wrote: “The Ahmadi brothers have participated in this work [of preaching Islam] with such sincerity, sacrifice, passion and concern, that every Muslim should take pride in it.”

On 16 April 1923, the fourth delegation consisting of 19 missionaries arrived from Qadian.

On 21 April 1923, Huzoorra issued detailed guidelines for the missionaries who were serving in the Malkana area, in which Huzoorra instructed to pay attention towards prayers (dua), the recitation of Surah al-Fatihah and durood sharif.

Moreover, he advised to learn the local language of that area for effective preaching, and to learn the answers for the allegations raised against Islam by the Arya Samaj.

Huzoorra instructed that at first, they should get all the necessary information related to the area where they were deployed, and make good relations with the local officials. He advised to practise high morals, simplicity and to serve those in need.

Huzoorra stated that the Ahmadi missionaries should regularly send reports of their activities, as it was equally important to make the markaz aware of their progress.

(Tarikh-e-Ahmadiyyat, Vol. 4, pp. 341-351) A Hindu newspaper, Jeevan Tat of Lahore, wrote on 24 April 1923: “The Ahmadis are expressing great passion to prevent the Shuddhi [purification] of Malkana Rajputs and to preach them the religion of Islam.”

Another newspaper, Najaat of Bajnur, stated on 27 April 1923: “The Qadiani Jamaat has such religious love and passion for the Muslims that

their 150 missionaries are working [in the Malkana area] for a period of three months without any allowance, and bearing the expenditures themselves, and 200 more missionaries are ready to do so.”

When the missionaries would come back to Qadian after completing the duration of their dedication, Huzoorra would grant them a certificate of acknowledgement in order to appreciate their efforts. (Tarikh-eAhmadiyyat, Vol. 4, pp. 374-375) On 1 May 1923, a newspaper, Rozgar of Agra stated: “Undoubtedly, the Jamaat of Qadian is at the forefront amongst all the delegations, religious speakers and supporters of Islam which are striving [against the Shuddhi Movement]. We express our gratitude to their religious speakers who are working despite facing all kinds of afflictions and problems.”

The Muslim newspaper, Vakil of Amritsar, on 3 May 1923, stated: “The approach of the Ahmadi Jamaat is highly commendable that despite the incitement [from the non-Ahmadi Muslims], they are ever ready to work in any circumstances, with the aim to save Islam from any kind of affliction [...] On the basis of our observation, we declare that the Ahmadi Jamaat of Qadian is doing the best work.”

The Ahmadi missionaries were severely opposed by the Aryas and the non-Ahmadi Muslims as well, even they faced opposition from the local police as well, but they continued with great passion of sacrifice and dedication. The Muslims who had converted to Hinduism under the influence of the Shuddhi Movement, re-joined Islam in large numbers. (Tarikh-e-Ahmadiyyat, Vol. 4, pp. 385-387) Sheikh Ghulam Hussain, a non-Ahmadi from Jhelum, wrote a letter to the Zamindar newspaper: “The Qadiani Ahmadis are displaying great selflessness. Approximately a hundred of their preachers, under the command of the delegation’s head, are stationed in various villages. These people have rendered a visible service. All these preachers are working without pay or stipends. Although

we are not Ahmadis, we cannot refrain from praising the great work of the Ahmadis. The selflessness that has been shown by Jamaate-Ahmadiyya cannot be seen anywhere except in the likeness of the early Muslims.”

(Zamindar, 29 June 1923) On 19 August 1923, Swami Shraddhanand invited all the Muslims for a debate in order to distract them from their practical efforts against the Shuddhi Movement. Although he did not mention Jamaat-e-Ahmadiyya, as he had challenged the Muslims as a whole, thus the nazir talif-o-ishaat [publications] of Qadian sent him a telegram and stated that Jamaat-eAhmadiyya accepted his challenge for a debate, despite the fact that the conditions of the debate were unjust. (Tarikh-eAhmadiyyat, Vol. 4, pp. 388-389) The All India National Congress called a special session in regard to the Shuddhi and Sangathan movements, in which the president of the Congress, Abul Kalam Azad appealed to all the Indian Muslims and Hindus to make peace.

After his address, a conference of Muslim and Hindu leaders was held and an Ittehad (Unity) Committee was established, which included Muslim and Hindu leaders.

The members of this committee agreed to stop the activities of the Shuddhi Movement and the defence by the Muslims, and let the Malkana community decide themselves about their future. As Swami Shraddhanand was also a member of this committee, he used this as an excuse to withdraw his challenge for the debate. (Ibid, p. 390) When the news of this agreement reached Hazrat Musleh-e-Maudra, he instructed the nazir insidad-e-irtidad (prevention to the apostasy) department, Hazrat Mirza Bashir Ahmadra MA to send a telegram to the Muslims members of the Ittehad Committee. The telegram stated that this agreement was unwise and against the Muslim interests, and as the Aryas were actively working there for a long time, quitting Islam’s preaching would mean to let those people remain as Hindus. (Ibid, pp.

391-392) When this telegram reached there, the committee had already decided that both the Muslims and Arya preachers would leave the Malkana area, but the only question was as to who would leave first.

The Muslim members agreed that their preachers would leave first, but Swami Shraddhanand argued that until the Ahmadi preachers remained there, how could they assure them that all the Muslim preachers would leave?

Thus, the Muslim members of the Ittehad Committee sent a telegram to Huzoorra on 17 September 1923 in which they requested Huzoorra to send his representatives in order to consult about the issue. (Ibid, p. 392) On Huzoor’s instruction, Hazrat Sheikh Yaqub Ali Irfanira, Hazrat Chaudhry Fateh Muhammad Sayalra and Sheikh Abdur Rahman Misri Sahib reached Delhi on 18 September 1923. Huzoorra also sent a letter to the Muslim members of the Ittehad Committee in which he stated that he had thoroughly advised his representatives about the issue of the Shuddhi Movement, but in case they did not know his opinion about a specific matter, they would inform the committee after getting his point of view. Huzoorra further stated: “In our view, it is entirely necessary to first

know the reasons behind the disagreements, and then such ways should be adopted as can create everlasting peace and harmony, and eventually allow peace to be established among all communities of the world, instead of making temporary reconciliation, which will result in a new dispute [in the future].”

(Al Fazl, 21 September 1923, p. 2) In response, Hakim Ajmal Khan Sahib, a Muslim member of the Ittehad Committee, wrote: “Hazrat Mirza Mahmud Ahmad Sahib, Qadian, Batala.

“The representatives have reached [Delhi]. I express my heartiest gratitude for your encouraging letter full of kindness and immediate attention. Your advice would be very helpful for us.” (Al Fazl, 25 September 1923, pp. 1-2) The Ahmadi representatives presented Huzoor’s point of view in front of the committee that as long as there was even a single Muslim who had been converted to Hinduism by the Shuddhi Movement, Ahmadis would not leave this campaign.

The Hindu members did not agree on this point, and thus, the committee could not agree on the conditions proposed by the Hindu members earlier, and the political tactics of the Congress failed eventually.

(Tarikh-e-Ahmadiyyat, Vol. 4, p. 393) Abdul Majeed Salik writes that when the efforts for preventing the apostasy of the Malkana Rajputs began, the missionaries of all the Muslim communities spread in Agra and its nearby areas. A united effort was needed to serve Islam, but unfortunately, only the Ahmadi Muslim missionaries were truly serving the cause, while all the other communities were either fighting each other or publishing the fatwas [edicts] of infidelity against the Ahmadis. (Sarguzasht [ed. 1993], p. 185) On 1 June 1925, a newspaper Ahl-eSunnat of Amritsar wrote: “At the beginning of the fitna of apostasy, there were many [Muslim] anjumans that arrived there to work, but within a few days, those anjumans left the area. On the other hand, Qadianis are very actively working.

The Qadianis have controlled Surajpur.

Muhammad Ismail wrote in a letter from Agra that the intensity of the Shuddhi [movement] has decreased, whereas the Qadianis are more active now. All [other] anjumans have left the area [...] Qadianis have controlled all the villages. Qadianis are now present in Salehnagar and Sandhan as well.”

On 25 July 1927, Tej of Delhi reported: “The Vedas are revealed. They are the very first heavenly scriptures and the complete teaching. The Qadianis used to say that the Quran is the Word of God and Hazrat Muhammad is the Seal of the Prophets. As a result of this constant effort, no Christian or Muslim now converts to the Arya Samaj [purely] for religion.”

The Arya and non-Ahmadi Muslim missionaries started to quit their campaigns in the Malkana district, but the Ahmadi missionaries continued the preaching work.

As a result, a huge number of Malkana people re-joined the true religion of Islam, and many prevented apostasy. The Ahmadi missionaries continued to work under the blessed guidance of Hazrat Musleh-eMaudra and spread the beautiful teachings of Islam.

AL HAKAM | Friday 17 December 2021

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Friday Sermon 19 November 2021 Men of Excellence: Hazrat Umarra ibn al-Khattab After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated: Whilst mentioning the previous condition of the Companions and the revolutionary transformation that took place in them after accepting Islam, Hazrat Musleh-eMaudra has mentioned Hazrat Umarra as one example thereof. I have mentioned this previously, but I shall mention it once more in relation to this. Hazrat Musleh-e-Maudra writes: “Observe how they became the Companions of the Holy Prophetsa and attained such lofty ranks. They achieved this by striving to their utmost; otherwise, they were the same people who previously were sworn enemies of the Holy Prophetsa and would hurl abuse at him. Hazrat Umarra, who became the second caliph after the Holy Prophetsa, was such a staunch opponent of the Holy Prophetsa in the early days that he even left his home in order to kill him. He met someone on the way who asked where he was heading, to which he responded, ‘I am going to kill Muhammad[sa].’ The man then said, ‘First go and kill your sister and brother-in-law who have become Muslims, then kill Muhammad[sa].’

“After hearing this, he became enraged and made his way towards his sister’s home.

As he approached he saw the door closed.

Someone was reciting the Holy Quran and his sister and brother-in-law were listening to it. At the time, the commandment regarding the veil had not yet been revealed”, which is why the companion was sat inside. “Hazrat Umarra knocked on the door and demanded for it be opened. Having heard his voice, those inside the house became frightened that he may kill them. They, therefore, did not open the door. Hazrat Umarra then said, ‘If you do not open the door I will break it down.’ They then hid the Muslim who was reciting the Holy Quran and the brother-inlaw also hid, leaving only his sister to go and open the door.

“Hazrat Umarra asked, ‘What were you doing? Who is the person who was reciting something?’ In fear of him, she tried to change the subject. Hazrat Umarra said, ‘Whoever was reciting should recite to me also.’ His sister answered, ‘You will dishonour it, so we shall not recite it to you even if you kill us.’ Hazrat Umarra replied, ‘I swear that I shall not dishonour it’”, i.e. he would not disrespect the Holy Quran.

“Thereupon, the Holy Quran was recited to him and upon hearing it, Hazrat Umarra began to weep and ran to the Holy Prophetsa with the sword in hand. Seeing him, the Holy Prophetsa said, ‘Umar, what is the matter? How long will this go on?’ Hearing this Hazrat Umarra wept and said, ‘I set out in order to kill you, but I myself have been stricken.’”

This was the summary of the lengthy incident which has previously been

ّ ُ ۡ َ َّ ّٰ ‫ِإن َمﺂ أشکوْا بَ�ِ ْ� َو ُ� ۡز� ِ ْ� ِإلَی الل ِه‬

Meaning “I complain of all my sorrows and anguishes before Allah. I do not need to complain to anyone else.”’ Thus, those people who remain occupied in the remembrance of Allah, do not find anywhere to express their pain and anguish and to alleviate their worries other than God’s threshold. The narrator states that he was in the last row, but he heard Hazrat Umar’sra fervent prayers and lamentations.” (Khutbat-e-Tahir, Vol. 13, pp.

248-249)

mentioned.

Hazrat Musleh-e-Maudra further states: “This was the previous state of the Companions after which they completely transformed. There were companions who would drink wine and fight amongst themselves”, i.e. referring to some of the other companions, “and they possessed all kinds of weaknesses. Yet when they accepted the Holy Prophetsa, and strove their utmost for their faith, they not only reached a lofty status, they also became the means through which others were able to attain a high rank. They were not born as companions, for they were like everybody else, yet it was their actions and the determination which transformed them into becoming the Companions of the Holy Prophetsa. If we do the same today, we can also become like the companions.” (Auraton ka Deen se Waqif hona Zururi hai, Anwar-ul-Ulum, Vol. 4, pp. 38-39)

With regard to how much Hazrat Umarra feared Allah the Almighty, there is a narration in which Hazrat Umarra stated, “Even if a goat perishes on the edge of the Euphrates River, I am fearful that Allah the Almighty will hold me accountable for it on the Day of Judgement.” (Sirat Umar bin alKhattab, Ibn al-Juzi, p. 140, al-Matba‘ah alMisriyyah, al-Azhar) In another narration, it is mentioned that Hazrat Umarra said, “If a camel perishes on the edge of the Euphrates River, I am fearful that Allah the Almighty will question me about it on the Day of Judgement.” (Ibn

Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 232.)

Hazrat Anasra bin Malik narrates: “One day, I was outside with Hazrat Umarra bin al-Khattab when he entered a

garden. There was a wall between myself and Hazrat Umarra. He was inside the garden.

At the time I heard Hazrat Umarra say [to himself], ‘O son of Khattab, bravo! You have become the Leader of the Faithful! By Allah you ought to fear God; otherwise, He will most certainly punish you!’” (Muwatta Imam Malik, Kitab al-Kalam wa al-Ainah wa al-Tuqa, p. 601, Riwayah number 1867, Maktabah Dar al-Fikr, Beirut)

The following was engraved on Hazrat Umar’sra ring: ً َ َْْ َ َ ُ �ُ �َ ‫اعﻈا یَا ع‬ ِ ‫كفی بِالمو ِت و‬ meaning, “O Umar! Death is enough to admonish a person.” (Ibn ‘Abd al-Barr, Al-Isti‘ab fi

Ma‘rifat al-Ashab, Vol. 3, Bab Harf al-Ain, Umar bin alKhattab [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 236)

That is, if a person always keeps death in mind, then that is enough as an admonishment and enough to reform oneself.

Abdullah bin Shaddad states, “I heard Hazrat Umarra crying profusely while I was standing in the last row [for prayers] He was reciting the following verse:

ّ ُ ۡ َ َّ ّٰ ‫إِن َمﺂ أشکوْا بَ�ِ ْ� َو ُ� ۡز� ِ ْ� إِلَی الل ِه‬

“‘I only complain of my sorrow and my grief to Allah.’ [Ch.12: V.87]” (Sahih al-Bukhari, Kitab al-Adhan, Bab idha Baka al-Imam fi al-Salah)

Hazrat Khalifatul Masih IVrh once mentioned this narration in a sermon.

He mentioned some more details of this incident in his own words as follows: “Hazrat Abdullah bin Shaddad states, ‘Once Hazrat Umarra was leading prayers and I was standing in the last row. However, I could hear Hazrat Umar’sra fervent prayers and intense emotions and he was reciting the following verse:

How did Hazrat Umarra look after those who had rendered services for the faith for a long time and offered sacrifices? Regarding this, Tha‘labah bin Abi Malik states: “Hazrat Umarra bin al-Khattab was distributing shawls to the women of Medina. Out of these good-quality shawls, one remained. From among the people there, one of them said, ‘O Leader of the Faithful! Give it to the daughter of the Holy Prophetsa, who is with you [in marriage].’”

He was referring to Hazrat Umm Kulthumra, the daughter of Hazrat Alira.

“Hazrat Umarra said, ‘No, Umm Salit is more deserving.’ Hazrat Umarra further said, ‘Hazrat Umm Salit is from among those women of the Ansar who pledged allegiance to the Holy Prophetsa. She used to carry water bags for us during the Battle of Uhud.’” (Sahih al-Bukhari, Kitab al-Maghazi, Bab Dhikr Umm Salit, Hadith 4071)

There is also mention in the narrations about how Hazrat Umarra would bestow favours on the relatives of those who offered sacrifices. Zaid bin Aslam narrates on the authority of his father: “I went to the market with Hazrat Umarra bin al-Khattab. A young woman came from behind and greeted Hazrat Umarra and said, ‘O Leader of the Faithful! My husband has passed away, leaving behind young children.

By Allah, they do not even have sheep trotters [to eat]. They do not have any land to harvest nor any animal that gives milk. I fear lest they succumb to famine. I am the daughter of Khufaf bin Ima Al-Ghifari; my father was present with the Holy Prophetsa during the Treaty of Hudaibiyyah.’

“Upon hearing this, Hazrat Umarra stopped where he was and did not proceed further. Hazrat Umarra said, ‘That is wonderful! Such a close relation.’ Then Hazrat Umarra left and returned with a strong and healthy camel which was tied at his home. He loaded two sacks of grain on it; between the two sacks he placed enough money and clothes that would last them for an entire year. He then gave the reins of the camel to the woman and said, ‘Take this.

This will not have finished by which time Allah will grant you more.’ A person said, ‘O Leader of the Faithful! You have given a

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Friday 17 December 2021 | AL HAKAM

lot to this woman.’ Hazrat Umarra replied, ‘May your mother mourn for you’”, i.e. he expressed his displeasure. “‘By Allah! I can still see her father and her brother before me, and how they managed to besiege a fort for a long time and eventually capture it. After that in the morning we divided their portions between us.’ i.e. the fort was conquered by both of them, for which all the Muslims received the spoils of war from it.” (Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwat Hudaibiyah, Hadith 4160, 4161)

In other words, they all took a share from their portion [of the spoils]. This was the reason why she deserved all of the wealth given to her.

With regard to how Hazrat Umarra would look after the elderly, physically impaired and poor men and women, there is a narration in which Hazrat Talhara states that one night he saw Hazrat Umarra leave his house in the darkness of the night.

Hazrat Umarra entered one house and then another.

The next morning, Hazrat Talhara went to one of the two houses where he found a blind elderly woman sitting down. Hazrat Talhara asked her, “The man that visited last night, what does he come here to do?” The elderly woman replied, “He has been helping me for quite some time. He completes my work for me and cleans up.” Upon hearing this, Hazrat Talhara said to himself in regret, “O Talha! May your mother mourn for you!

Woe be unto you! You went in search of an error on Umar’s part, but the matter is something completely different.” (Ibn al-Juzi, Sirat Umar al-Khattab [Al-Azhar, Egypt: al-Matba‘ah al-Misriyyah], p. 58)

These were the extraordinary standards of service to one’s people that were established by Hazrat Umarra.

There are many narrations which demonstrate that Hazrat Umarra looked after the poor, women and children, and how owing to his fear of Allah, he would support them and become anxious to help.

If he would see that someone’s needs from among his people were not being fulfilled, he would become restless as a result of it.

I have mentioned some examples in the previous Friday Sermons in reference to certain matters. For example, on one occasion, Hazrat Umarra asked a woman why her child was crying, to which she replied that since Umarra did not fix a ration for suckling babies, she was trying to ween him and had stopped giving him milk, and so he was crying out of hunger.

Upon hearing this, Hazrat Umarra became restless and immediately arranged for her food provisions. He then announced that from then on, every new-born child would be assigned a ration. (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 10 [Beirut, Lebanon: Dar Hijr, 1997] pp. 185-186)

Similarly, a woman who was travelling, did not have any food and had to camp for the night. Her children were crying out of hunger. In the night, when Hazrat Umarra learned of this, he became worried; he immediately went to the store and took food provisions himself to her. He was not content until he cooked the food, fed the children and they began to laugh and play. Only then did he leave from there.

(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 5, Thumma Dakhalat Sanah Thalath Ishrin/Dhikr Ba‘d Siyarih [Beirut, Lebanon: Dar al-Fikr, 1998], p. 62)

Hazrat Musleh-e-Maudra states:

“Just look at the example of Hazrat Umarra. On the one hand, the renowned kings of the world were in awe of his power and might, the Byzantine and Persian Empires quaked in fear of him, but on the other hand, the mighty Umar becomes anxious and worried on seeing the hungry children of a Bedouin woman. He places a bag of flour on his back and with a pot of clarified butter in his hand, he goes to see the woman and does not leave until he cooks food with his own hands and feeds it to those children and they eventually fall asleep.” (Sair-e-Ruhani, Anwar-ul-Ulum, Vol. 22, p.

596)

There is an incident that has been related by Ibn Umarra. When Hazrat Umarra returned from Syria to Medina, he separated from the others in order to enquire about the people (i.e. he separated himself from the caravan in order to enquire about the conditions of the people). He passed by an elderly woman who was in her tent.

He began enquiring about her situation to which she replied, “What has Umar done?”

Hazrat Umarra replied, “He is here, he has returned from Syria.”

The woman said, “May Allah not bestow any goodness upon him from me.” Hazrat Umarra replied, “Woe be unto you, why?” (i.e. why would she say such a thing?)

She replied, “Ever since he has become the Khalifa, I have not received a single allowance; neither a dinar, nor a dirham from him.” Hazrat Umarra said, “Alas! How would Umar know of your condition when you are living in a remote place far away near the jungle?”

The elderly lady did not know that she was speaking to Hazrat Umarra. To this, she replied, “Holy is Allah! I do not believe that someone can be appointed to rule over the people and he remains heedless of what is happening around him.” Hazrat Umarra began to cry and said, “Woe to you, O Umar! How many similar complainants will there be, each one of them understands faith more than you!”

Hazrat Umarra then said to her, “How much do you seek in recompense for the injustice done against you? I would like to save him from the Hellfire.” (That is, he would like to save Hazrat Umarra from the Hellfire) and enquired how much it would take to make amends for this injustice.

She said, “Do not mock me? May Allah have mercy on you.” Hazrat Umarra replied that he was not mocking her and kept on insisting to tell him, until he managed to pay 25 dinars as recompense for the injustice done against her.

They were in the middle of this conversation when Hazrat Alira bin Abi Talib and Hazrat Abdullahra bin Mas‘ud arrived and said, “Peace be upon you, O Leader of the Faithful!” Upon this, the woman placed her hands on her head and said, “May Allah have mercy on me! I spoke ill in front of the Leader of the Faithful!” Hazrat Umarra then said, “No blame lies on you; may God have mercy on you.”

Hazrat Umarra then asked for a leather parchment to write on but could not find one.

He then ripped a piece of his cloak and wrote on it, “In the name of Allah, the Gracious, Ever Merciful. This manuscript is formed between Umar and such and such woman and affirms that all the injustices committed against her from the time he became leader until today has been compensated for with

25 dinars. Now if she stands before Allah on the Day of Resurrection and makes any claim, Umar is absolved from it. Ali bin Abi Talib and Abdullah bin Mas‘ud are a witness to this.”

He then gave this parchment to Hazrat Alira and said, “If I pass away before you, then place this inside my grave.” (Izalat alKhafa ‘an Khilafat al-Khulafa [Translated], Vol. 3, pp.

276-278, Manaqib Faruq A‘zam, Qadimi Kutub Khana, Karachi)

We often find that people have very high standards when it comes to settling the marriages of their children. However, what were the standards that Hazrat Umarra took into consideration. In relation to this, there is a narration reported by Hazrat Aslamra who was a freed slave of Hazrat Umarra.

He states, “One night I was walking in the company of Hazrat Umarra near the outskirts of Medina. In order to rest for a short while, Hazrat Umarra sat beside a wall of a house.

The elderly lady inside the house could be heard saying to her daughter, ‘Wake up and add water to the milk.’

“Upon this, she replied, ‘Have you not heard the announcement that was issued by the Leader of the Faithful that one should not mix water into milk?’ The mother replied, ‘Neither is the Leader of the Faithful present here, nor the person who made the announcement for him.’ The girl replied, ‘By God, it does not behove us that we show obedience when we are present before him and show disobedience in his absence.’

“Hazrat Umarra was extremely happy upon hearing this and stated” to his companion, “‘O Aslam! Leave a mark on their door.’ The next day, Hazrat Umarra sent someone and sought the girl’s hand in marriage to be settled with his son, Asim.”

Upon witnessing the truthfulness and piety of this girl, Hazrat Umarra settled the marriage of his son, Asim with that girl.

Later, Asim had a daughter with her and Hazrat Umar bin Abdul Aziz was from the progeny of that girl. (Izalat al-Khafa ‘an Khilafat al-Khulafa [Translated], Vol. 3, pp. 281-282, Manaqib Faruq A‘zam, Qadimi Kutub Khana, Karachi)

In one narration, Salama relates: “On one occasion, I was walking through the marketplace and Hazrat Umarra was also passing by in order to attend to some work of his and he was holding a whip in his hand.

Hazrat Umarra stated, ‘O Salama! Walk to one side of the path.’ He then lightly hit me with the whip which tapped the corner of my garment. I moved to one side and Hazrat Umarra remained silent. A year had passed since that incident and I met Hazrat Umarra once again in the marketplace. Hazrat Umarra stated, ‘O Salama! Do you intend to go for Hajj this year?’ I replied, ‘Yes, O Leader of the Faithful.’ Hazrat Umarra then took hold of my hand and took me to his home. He then took out a small pouch with 600 dirhams inside it and stated, ‘O Salama, use this to fulfil any needs you may have and this is in retribution for when I hit you with a whip one year ago.’”

Hazrat Salama states, “Upon this, I submitted, ‘O Leader of the Faithful, I had completely forgotten about that incident and only today you have reminded me of this.’” (Ibn al-Juzi, Sirat Umar al-Khattab [Al-Azhar, Egypt: al-Matba‘ah al-Misriyyah], p. 98)

Hazrat Umarra would also monitor the market prices so that neither party’s rights as citizens of the land were affected.

Mentioning this, Hazrat Musleh-e-

Maudra states: “Among the rights of the citizens is that the trade and dealings should not be adversely impacted. We find that Islam has not overlooked this right and therefore has prohibited one from increasing the market price and selling at a higher price. Similarly, it has also prohibited one from significantly reducing the prices in order to cause loss to others and making their businesses fail”, just as we see in the markets today.

“Once, a trader was selling grapes in Medina at such a price which other traders could not afford to sell at. Hazrat Umarra was walking by at the time and admonished the trader because owing to this act of his, the other traders were suffering loss. Thus, Islam has prohibited one from selling products at an extremely high price and also from significantly reducing the prices, so that neither the traders are faced with loss and nor the members of the public.” (Tafsir-eKabir, Vol. 10, p. 307)

Amir relates that a person once came to Hazrat Umarra and stated: “I have a daughter who had been buried alive during the era of jahiliyyah [era prior to the advent of Islam]; however, I took her out before she passed away. Later, when she accepted Islam, she was prescribed one of the punishments which Allah the Almighty has ordained.” She was guilty of wrongdoing as a result of which she received a punishment.

“Subsequently, she took a knife in order to take her own life but I quickly took hold of her; however, she had managed to cut some of her veins. I then treated her until she fully recovered and she then sincerely repented. O Leader of the Faithful, I am now receiving messages asking for her hand in marriage; however, should I inform them of the previous incidents that took place in her life and what she did?” In response to this individual, Hazrat Umarra stated, “Will you disclose those faults of hers which Allah the Almighty has concealed? By God, if you ever reveal those details to anyone, I shall punish you in front of the entire city in a manner which will serve as a great warning.

In fact, you ought to settle her marriage like any other righteous Muslim woman. Forget about what has happened in the past.” (Tafsir al-Tabari, Vol. 2, Surah al-Maidah, p. 127, Dar Ihya alTurath al-Arabi, Edition 1, 2001)

With regard to the plague of Amwas and how concerned Hazrat Umarra was to protect the lives of others, it is mentioned that there is a valley called Amwas which is situated at a distance of six miles from Ramla towards the direction of Baitul Maqdas.

According to the books of history, it was named the Plague of Amwas because the outbreak of the plague started from here and spread throughout Syria. Countless deaths occurred in Syria as a result of this plague; according to some, there were around 25,000 deaths.

On 17 AH, Hazrat Umarra departed from Medina for Syria and reached Sargh where he met the commander of the armies.

Sargh is the name of a village near the valley of Tabuk, which is situated near the borders of Syria and Hijaz. Here, Hazrat Umarra was informed that there was an outbreak of the plague in Amwas and upon seeking consultation, Hazrat Umarra returned. The details of this incident have been recorded in Bukhari as follows: (With reference to another account, this incident has been mentioned previously as

AL HAKAM | Friday 17 December 2021 well.)

Hazrat Abdullah bin Abbasra relates that when Hazrat Umarra reached Sargh, he met the commander of the armies, Hazrat Abu Ubaidahra and his fellow companions.

They informed Hazrat Umarra that there was an outbreak of a plague in Syria.

In order to seek counsel on the matter, Hazrat Umarra first and foremost invited the Muhajirin to present their suggestions.

However, there was a difference of opinion amongst the Muhajirin. Some of them were of the opinion that they should continue on with their journey and not turn back, whilst the others suggested that the noble Companions of the Holy Prophetsa were present in the army and therefore it was not appropriate for them to be taken into an area where there was a plague and it was better to return. Hazrat Umarra then told the Muhajirin to leave and invited the Ansar to present their suggestions. Just like the Muhajirin, the Ansar also had a difference of opinion. Hazrat Umarra then invited the elders of the Quraish, who had accepted Islam at the occasion of the conquest of Mecca and then came and settled in Medina. All of them unanimously expressed their opinion of taking everyone back and that there was no need to enter an area where there was an outbreak of the plague. Accepting their suggestion, Hazrat Umarra announced to return.

Hazrat Abu Ubaidahra then asked whether it was possible for one to escape from what Allah had decreed. Replying to Hazrat Abu Ubaidahra, Hazrat Umarra stated, “O Abu Ubaidahra! I wish it was someone else who had uttered what you have just said. Indeed, we are moving away from one decree of God to another decree.

If you had some camels and you reached a valley which had two sides – one was a lush green area, while the other was a dry and barren land – would it not be in accordance with the decree of God if you were to take your camels to graze in the area with lots of vegetation and on the other hand, would it not also be according to the decree of God if you decided to take them to the dry and barren land?”

The narrator of the tradition states that in the meanwhile, Hazrat Abdur Rahmanra bin Auf came, who was not present earlier owing to some other work he was engaged in. Hazrat Abdur Rahmanra bin Auf submitted, “I have the answer to this issue.

I once heard the Holy Prophetsa say that if one learns about the outbreak of a disease in a certain area, they should not travel there.

And if the disease has emerged in an area which one resides in, then they should not leave the area in order to escape from it.”

Upon hearing this, Hazrat Umarra expressed his gratitude to Allah the Almighty and returned from there. (Sahih alBukhari, Kitab al-Tibb, Bab ma Yudhkaru fi al-Ta‘un, Hadith 5729) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], pp.

213-215) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah], p. 239)

Hazrat Umarra had arrived there from Medina and had not yet entered the land where there was an outbreak of the plague. Hence, he returned along with his companions. However, since Hazrat Abu Ubaidahra was the commander of the Muslim army and was already in the land where the outbreak of the plague had

taken place, therefore he and the rest of the Muslim army remained in the area where there was an outbreak of the plague.

Upon returning to Medina, Hazrat Umarra was concerned for the Muslims in Syria and thought of ways how they could be safeguarded from the devastating impact of the plague. Hazrat Umarra was particularly concerned about Hazrat Abu Ubaidahra.

One day, Hazrat Umarra wrote a letter to Hazrat Abu Ubaidahra stating that he required some important work from him; therefore upon receiving the letter, he should return to Medina immediately.

Furthermore, Hazrat Umarra stated that if he received this letter at night, he should not wait for the morning, and if he received the letter in the morning, he should not wait for the night to fall. This was the level of love he had for Hazrat Abu Ubaidahra.

When Hazrat Abu Ubaidahra read the letter, he said, “I know the reason why the Leader of the Faithful needs me. May Allah bestow His mercy upon Hazrat Umarra for he wishes to extend the life of that which is no longer going to remain.”

In other words, Allah knew best as to what was going to happen with him. Hazrat Abu Ubaidahra then replied to the letter stating, “O Leader of the Faithful! I have understood what you desire, but please do not call me back and allow me to remain here. I am one of the soldiers from among the Muslim army. Whatever has been decreed will come to pass, but how can I abandon them?”

When Hazrat Umarra read the letter, he began to cry. Those who were present in his company at the time enquired, “O Leader of the Faithful! Has Abu Ubaidahra passed away?” Hazrat Umarra replied, “No, but there is a possibility that he may.” (Siyar A‘lam al-Nubala li Imam al-Dhahabi, Vol. 1, pp. 18-19, Abu Ubaidah bin al-Jarrah, al-Risalah al-Alamiyyah, Damascus, 2014)

After seeking consultation from some of his learned and wise companions, Hazrat Umarra wrote a letter to Hazrat Abu Ubaidahra and stated that he had taken the Muslims to a lower terrain; however, he ought to take them to a more elevated region whereby the air is pure. In other words, he ought to take them to a mountainous area where the air was purer. Hazrat Abu Ubaidahra was still reflecting over how to implement this instruction when he was overcome by the plague and passed away.

Hazrat Abu Ubaidahra had appointed Hazrat Muazra bin Jabal as his deputy; however, he too passed away owing to the plague. Hazrat Muazra bin Jabal had appointed Hazrat Amrra bin al-Aas as his deputy; he delivered a speech saying, “When there is an outbreak of a disease it spreads like fire, thus you should safeguard yourselves by hiding in the mountains.”

Hazrat Amrra bin al-Aas took the people from there and went into the mountains until the outbreak of the disease subsided and eventually finished completely. When Hazrat Umarra learnt of this address delivered

by Hazrat Amrra bin al-Aas he not only was pleased by it, but he also considered it to be an implementation of the instruction he had given to Hazrat Abu Ubaidahra. (Muhammad Husain Haikal, Hazrat Umar Farooq A‘zam (translated) [Lahore, Pakistan: Islami Kutub Khana], p. 413)

Apart from Hazrat Abu Ubaidahra bin al-Jarrah, Hazrat Muazra bin Jabalra, Hazrat Yazid bin Abi Sufyanra, Hazrat Harithra

23 bin Hisham, Hazrat Suhailra bin Amr, Hazrat Utbah bin Suhail and various other prominent individuals passed away as a result of the plague. (Muhammad Ibn Jarir alTabari, Tarikh al-Tabari, Vol. 2, Sanah 517 [Beirut, Lebanon: Dar al-Kutub al-Alamiyyah, 2012], p. 487)

Hazrat Musleh-e-Maudra has also written with regard to returning from the area where there was the outbreak of the plague of Amwas: “When the battle took place in Syria and there was an outbreak of the plague, Hazrat Umarra also travelled there, so that he could take advice from the people and make appropriate arrangements to protect the Muslim army. However, when the impact of the disease became even more intense, the companions submitted that it was not appropriate for Hazrat Umarra to remain there and that he should return to Medina.

When Hazrat Umarra decided to return, ra Hazrat Abu Ubaidah stated: ّٰ َ َ ‫َ َ ً م ْن‬ ‫أ ِفرارا ِ قد ِر الل ِه؟‬ “‘Are you running away from the decree of God?’ “Hazrat Umarra immediately replied: ُ َ َ ّٰ َ َ َ ّٰ َ َ ‫ِم ْن قد ِر الل ِه إلى قد ِر الل ِه ن ْعم نفِ ّر‬ “‘I am going from one divine decree to another.’

“In other words, it is wrong to abandon worldly measures and means. Indeed, the worldly measures and means should be adopted whilst keeping them subservient to one’s faith.” (Allah Ta‘ala se sacha aur haqiqi ta‘alluq qa‘im karne mein hi hamari kamiyabi he, Anwar-ulUlum, Vol. 21, p. 104)

There are a few incidents of Hazrat Umar’sra acceptance of prayer.

Hazrat Khawatra bin Jubair narrates that once, during the caliphate of Hazrat Umarra, the people suffered from a severe drought.

Hazrat Umarra went out with the people and led them in the prayer of Istisqa [seeking rain], consisting of two rak‘aat [units of prayer]. Then, he placed his cloak on his shoulders, taking the left end and placing it on his right shoulder and taking the right end and placing it on his left shoulder. That is to say, he wrapped the cloak around him.

He then raised his hands in prayer and supplicated: َ َ َ ْ َ َّ َّ َ ‫الل ُه َّم إنا ن ْس َتغفِ ُرك َون ْست ْس ِق ْيك‬ “O Allah, the Powerful and Mighty, we ask of Your forgiveness and supplicate to You for rain”.

Hazrat Umarra had not yet moved from his place following the prayer when it began to rain. The narrator says that some villagers came to Hazrat Umarra and submitted, “O Leader of the Faithful, on such and such day, we were in our desert dwellings when the clouds loomed above us and we heard a voice from the cloud saying ‘O Abu Hafs!

Help has been sent to you through this rain.

O Abu Hafs! Help has been sent to you through this rain.’” (Kanz al-Ummal, Vol. 14, p. 8, Hadith 23533, Kitab al-Salah, Bab al-Sabi, Bab Salat alIstisqa, Dar al-Kutub al-Ilmiyyah, Beirut, 2004)

There is also an incident reported about the acceptance of the prayer of Hazrat Umarra in relation to the flow of the River Nile. Before the spread of Islam, the people of the River Nile adopted a ritual to cause the river to flow when it would dry out.

Whether the ritual had an effect or not, only Allah knows. However, the spread of Islam brought an end to this ritual. The incident about this ritual coming to an end is as follows:

Qais bin Hajjaj relates that when Egypt was conquered, the local residents came to Hazrat Amrra bin al-Aas on a particular day during a month on their native calendar, and said, “O chief, we have a ritual for the River Nile without which it does not flow.” Hazrat Amrra enquired about what exactly the ritual was. They replied, “When 11 nights of this month have passed, we go to an unmarried girl in the presence of her parents. With the parents’ consent, we clothe the girl in elegant clothing, adorn her with jewellery and throw her in the Nile River.”

Hazrat Amrra replied that this would never be tolerated in Islam and all such traditions that existed before would be discontinued. Thus, they desisted from their practice, but the river had dried up and the people were considering leaving their homeland. Previously, they would throw [girls] into the river in the beginning [of that month].

Finally, when the River Nile had completely dried out, the people decided to migrate and leave their homes. Hazrat Amrra saw this unfolding and wrote to Hazrat Umarra bin al-Khattab about it. Hazrat Umarra replied to Hazrat Amrra, saying, “What you have told them is correct. Islam brings an end to all such rituals that came before it.” He also enclosed a small note inside with the letter and instructed Hazrat Amrra, “I have enclosed a small note with my letter for you to throw into the River Nile.”

When the letter of Hazrat Umarra was received by Hazrat Amrra, he opened the small note which read, “From the servant of God and Leader of the Faithful, Umar bin Khattab, to the River Nile of Egypt.

Hereafter, [O Nile], if you flow of your own accord, then, by all means, stop flowing.

However, if your flow is decreed by Allah the Almighty, then I pray to Him, the One and Most Supreme, to cause you to flow.”

Thus, Hazrat Amrra put the note into the River Nile one day before the Christian holiday. By the morning, Allah the Almighty had increased the water level in the River Nile by a span of 16 hands in a single night.

With this, Allah the Almighty brought an end to the ritual of the Egyptians. (Jalaluddin Abd al-Rahman bin Abi Bakr al-Suyuti, Tarikh alKhulafa, Umarra bin al-Khattab, p. 673, Islami Kutub Khana, Lahore, 1999)

Most historical accounts confirm the validity of this incident, but one biographer of Hazrat Umarra, Muhammad Hussein Haykal, has denied the fact that such a ritual ever existed. (Muhammad Husain Haikal, Hazrat

Umar Farooq A‘zam [translated] [Lahore, Pakistan: Islami Kutub Khana], p. 413)

Nonetheless, this is one incident.

Then, there is the incident during a battle in which Hazrat Sariyahra fought and how he heard the voice of Hazrat Umarra.

This incident has been mentioned before, but I will mention it here once again in the context of the acceptance of prayer and the special favours bestowed upon him by Allah the Almighty.

Tarikh al-Tabari states that Hazrat Umarra commissioned Hazrat Sariyahra bin Zunaim to go towards Fasa and Darabgerd.

Upon arriving there, he besieged the enemy, who then called their allies for reinforcements. The reinforcements began to gather in the desert to fight the Muslims.

When their numbers increased, they surrounded the Muslims from all sides. At the same time, Hazrat Umarra was delivering

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his Friday sermon when he suddenly said: ُ َ ْ َ ْ َُ ‫يَا َساريَة ابْ ُن زن ْيم الجَ َبل الجَ َبل‬ That is, “O Sariyah bin Zunaim, the mountain! The mountain!” In the near vicinity of the Muslim encampment was a mountain, and if the Muslims took refuge there, the enemy would only be able to launch an attack from one front. Thus, they took to the mountain for refuge.

They fought against the enemy and were victorious, ultimately obtaining plenty of spoils of the war. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Alamiyyah, 2012], pp. 553-554)

While speaking about this incident, the Promised Messiahas has stated that the Companionsra demonstrated many such miracles. (Barahin-e-Ahmadiyya – Part V, Ruhani Khazain, Vol. 1, p. 654, Footnote within footnote number 4)

I have read out the complete excerpt of the Promised Messiahas in a previous sermon. Thus, if we take the incident related to the River Nile into consideration, it is very possible that it is in fact true, contrary to the belief of some historians.

There is also an incident about a cap blessed by Hazrat Umarra for the Byzantine Emperor. Regarding this, Hazrat Musleh-eMaudra writes: “During the caliphate of Hazrat Umarra, the Byzantine Emperor suffered from severe headaches, and despite all efforts to cure the ailment, he was unable to find relief. Someone suggested to him, ‘You should write to Hazrat Umarra about your condition and request something blessed by him. He will not only send you something blessed but will pray for you as well. Perhaps through the prayer of Hazrat Umarra, you will be cured.’

“He sent an emissary to Hazrat Umarra.

Hazrat Umarra thought to himself that these people were arrogant, and it was very unlikely for them to be inclined towards him, and only due to the Emperor’s anguish had he sent a representative. Hazrat Umarra thought that if he sent a blessed object, the Emperor might think of it as insignificant and not utilise it. For this reason, he thought that he should send something that fulfilled the function of a blessed object and also broke the Emperor’s arrogance. Therefore, as a blessed object, Hazrat Umarra sent an old and ragged hat that had stains all over it and had changed colour due to the accumulation of dirt.

“When the Emperor saw the hat, he was very displeased and did not wear it.

However, God Almighty desired to convey to him the message that now he could only attain blessings by means of the Holy Prophet Muhammadsa. He suffered from such a severe headache that he was forced to summon his servants and asked them to bring the hat sent by Hazrat Umarra so he could wear it. He wore the hat and his pain began to ease. Because his headache would return every eight to 10 days, it became routine for him to wear the ragged and dirty hat sent by Hazrat Umarra whilst seated in his royal court.”

Hazrat Musleh-e-Maudra further states: “This sign shown to the [Byzantine] Emperor by Allah the Almighty has another hidden aspect. A companion of the Holy Prophetsa had been imprisoned by the Emperor and he ordered for him to be fed

the meat of swine.

“He would endure starvation, rather than going near swine meat. Although Islam has permitted that if one is driven by absolute necessity, one can consume swine, but he would say that he was a companion, and thus would not do so. When many days of starvation would pass, and he would be close to death, the Byzantine Emperor would give him something to eat. Then, as he regained some strength, he would again instruct that he should be given swine to eat.

Thus, he would not let him die, nor would he let him live in peace. Someone said to him that he was experiencing severe headaches because he had imprisoned a Muslim, and now the only solution was to ask Umar to pray for him, and request him for a blessed object. When Hazrat Umarra sent his hat, and this eased his [Emperor’s] pain, this had such an impact on him that he freed the Companion. Observe how the Emperor had imprisoned a Companion, and as a punishment, Allah the Almighty caused an ailment in his head. Someone then suggested to him that he should seek a blessed object from Umar, and request him to pray for him. Hazrat Umarra sent that blessed object, and the Emperor’s ailment was cured. Thus, Allah the Almighty ensured the means for the freedom of that Companion, while also proving the truthfulness of the Holy Prophetsa to the Emperor.” (Sair-e-Ruhani [4], Anwar-ul-Ulum, Vol. 19, pp. 536-537)

It is recorded in Tafsir al-Razi that the Byzantine Emperor wrote to Hazrat Umarra, saying, “I am experiencing pain in my head and I have been unable to find a cure, so please send me a remedy.”

Thus, Hazrat Umarra sent him a hat.

Whenever the Emperor wore the hat, the pain would be cured, and as soon as he removed the hat, the pain would return.

This bewildered him, and so he examined the hat, and found in it a piece of paper with the following words written on it:

َّ َ ۡ َّ ّٰ ۡ ‫يم‬ ِ ‫ِبس ِم الل ِه الرحم ِن الر ِح‬

“In the name of Allah, Most Gracious, Ever Merciful.” This has been recorded in Tafsir al-Razi. (Tafsir Kabir li Imam Razi, Vol. 1, p.

143, Dar al-Kutub al-Ilmiyyah, Beirut)

There are also certain prayers of Hazrat Umarra. Amr bin Maimoon relates that Hazrat Umarra would pray: َ َ ْ َّ َ َ َّ ُ ّ ٰ َ ‫ع ال ْ َأبْ َرار َولَا ُتخَل ّ ْفن ْي في ال ْ َأ ْش َرار َوقن ْي َع َذ‬ ‫اب‬ ‫اللهم توف ِني م‬ ِ​ِ ِ ِ َ ِ ِ َْ ِ ْ ْ ْ ْ َ َّ ْ َ ‫النا ِر وأل ِحق ِني بِالأخيا ِر‬ “O Allah, cause my demise to be with righteous people, and do not leave me behind amongst evil people. Save me from the torment of the fire, and include me among the righteous people.” (Ibn Saad, AlTabaqat al-Kubra, Vol. 3, Dhikr Hijrat Umarra bin alKhattab [Beirut, Lebanon: Dar Ihya al-Turath al-‘Arabi, 1996], p. 177)

Yahya bin Saeed bin Musayyab narrates that when Hazrat Umarra bin al-Khattab was returning from Mina, he stopped his camel in Abtah, and he created a mound of rocks from the valley of Batha. He then placed a corner of his cloak over the mound and lay down on the cloak. Then he raised his hands towards the sky and prayed: ْ ْ َ َ ْ َ ْ َ ُ ْ َ َ ّ ْ ُ َ ّٰ ‫الل ُه َّم كب َرت ِس ِن ْي َوض ُعفت ق ّوت ِ ْي َوان َتش َرت َر ِع ّي ِت ْي فاق ِبض ِن ْي‬ َ َ َ ْ َ َ َ ‫ِإل ْيك غي َر ُمض ِّي ٍع َولا ُمف ّرِ ٍط‬ “O Allah, I have lived for a long time and my strength has weakened, while the people

under my rule have increased. Cause me to die in a way whereby I am not ruined.” Thus, the month of Dhul Hijjah had not finished when he was attacked and martyred. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, Umarra bin al-Khattab [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], p. 162)

Hazrat Ibn Umarra narrates, that during a famine, Hazrat Umarra adopted a new habit which he had not adopted before.

After leading Isha [late evening] prayer, he would enter his home and continuously offer prayers until the latter part of the night. Then, he would emerge and would walk to every corner of Medina. One night, at the time of sehri [pre-dawn], he heard him saying: َ َ َ َ ُ َ َ ُ َ َ َ ْ َ َ ّٰ ‫الل ُه َّم لا ت ْج َعل هلاك أ ّمة محَ ّم ٍد َعلى يَد ّي‬ “O Allah, let not the nation of Muhammadsa be ruined at my hands.” (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1990], p. 237) Hazrat Khalifatul Masih Ira says: “One should pray solely for the sake of God Almighty. Then, whether others think of him to be bad or good should not matter.

One should not intentionally portray themselves to be bad, as has been forbidden through a prayer of the Holy Prophetsa which he taught to Hazrat Umarra, and that is: َ َ ْ ْ َ َّ َ َ ‫َّ ُ َّ ْ َ ْ َ ْ َ َ ْ ً م ْن‬ ‫اج َعل َعلانِ ّي ِتي‬ ‫اللهم اجعل س ِريرتِي خيرا ِ علانِي ِتي و‬ ً ‫َص ِالحَة‬ “‘O Allah, make that which is within me better than that which is apparent, and make my apparent good.’” (Haqaiq-ul-Furqan, Vol. 4, p. 482)

There are also narrations regarding the manner in which Hazrat Umarra upheld the etiquette of the Prophet’ssa Mosque and the prayers. Hazrat Sa‘ibra bin Yazid narrates that he was standing in the mosque when someone threw a stone towards him. He turned and saw that it was Hazrat Umarra bin al-Khattab. Hazrat Umarra said, “Bring those two people to me.”

There were two people who had been talking loudly. So, they were taken to Hazrat Umarra, who said, “Who are you two”, or, “Where are you from?” They replied that they were residents of Ta‘if. Upon this, Hazrat Umarra said, “Had you been residents of this city, I would have punished you for speaking so loudly in the mosque of the Holy Prophetsa.” (Sahih al-Bukhari, Kitab al-Salah, Bab Raf ‘ al-Saut fi al-Masjid, Hadith 470)

Hazrat Ibn Umarra states that it was the practice of Hazrat Umarra to not say ‘Allahu Akbar’ [i.e. begin the prayer] until the rows were straight. In fact, he had appointed a

person for the task of ensuring that the rows were straight. Abu Uthman Nahdi said that as the Iqamah [announcement of the start of prayer] was announced, he would see Hazrat Umarra standing with his back turned towards the ‘qiblah’ [direction of prayer] and would say, “O so and so, move forward” or, “O so and so, move back.” In other words, he would organise the rows. When the rows would be straight, he would turn towards the ‘qiblah’ and say ‘Allahu Akbar’ [i.e. begin the prayer]. (Ibn al-Juzi, Sirat Umar al-Khattab [AlAzhar, Egypt: al-Matba‘ah al-Misriyyah], p. 165)

There are many narrations with regard to Hazrat Umar’sra financial sacrifices and spending in the way of Allah the Almighty.

One of these narrations is from Hazrat Ibn Umarra who relates that Hazrat Umarra obtained some land in Khaibar and he went to consult with the Holy Prophetsa about this land. He said, “O Messengersa of Allah.

I have obtained some land in Khaibar. In my opinion, I never obtained any property as good as this. What do you advise me in this regard?” The Holy Prophetsa said, “If you wish, you can devote the land in the way of Allah and whatever income it yields you can spend it on the poor.” Nafi’ said that Hazrat Umarra gave that land as a charity, on the condition that it would not be sold, it would not be gifted to anyone, nor would it be distributed as part of any inheritance. He devoted that land for the sake of the needy, his relatives, to free slaves, for any service in the way of Allah, for travellers and guests.

He said that it would be permissible for the caretaker of the land to derive benefit from the land according to what was customary, but he should not accumulate wealth from it.” (Sahih al-Bukhari, Kitab al-Shurut, Bab al-Shurut fi al-Waqf, Hadith 2737)

Whenever an opportunity arose, Hazrat Umarra strove to excel in making sacrifices.

There was also the time when the Holy Prophetsa made an appeal for financial sacrifices, and Hazrat Umarra brought half of his wealth; this incident has been mentioned before. Yet, he feared God Almighty so much, that as he was about to pass away, tears flowed from his eyes and he would say, “I am not deserving of any reward. All I wish is to avoid punishment.” (Khutbat-eMahmud, Vol. 10, p. 24)

This was the degree to which he feared God Almighty.

There are a few incidents still remaining, which will be mentioned in the future, insha-Allah.

(Original Urdu transcript published in Al Fazl International, 10 December 2021, pp. 5-9.

Translated by The Review of Religions.)

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