Al Hakam - 31 December 2021

A waqif-e-nau who loved the Holy Prophet and the Holy Quran

Children’s Commissioner for England

A chronology of Waqf-eJadid’s early years (1965-1982)

Parents should “talk early, and often” to children about online dangers

Syed Taalay Ahmed Shaheed

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Rabia Inqilabi A conspiracy against the Jamaat in the time of Hazrat Khalifatul Masih III

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 31 December 2021 | Issue CXCVIII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Islam’s teachings will give the world lasting peace Hazrat Khalifatul Masih addresses Jalsa Salana Qadian 2021

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

The Holy Prophet’s prayer in prostrations َّ َ َ ُ َ ْ َ ّٰ َ ّ ٰ َّ ‫ أن َر ُس ْول الل ِه َصلى الل ُه‬،‫عن أ� ِ ْي ه َریْ َرة‬ ُ ُ ُ َ َ َ َّ َ َ ْ َ َ ‫ان یَق ْول �ِي �جُ ْو ِد ِه‬ � ‫علي ِه وسلم‬ َُ َّ َ َ ُ َّ َ ُ َّ ُ َّ ُ ْ ْ َ ْ ْ ْ َّ ُ ّٰ ��‫ا���م اﻏ�ِ� �ِي ذن ِبي ��� دِقه و ِج�� وأو‬ َ ُ ُ َ ُ َ ‫آخ َره َو َع�انِ َي َﺘه َو ِ� ّ�ه‬ ِ ‫و‬ Hazrat Abu Hurairahra relates that the Holy Prophetsa used to say whilst in prostration: “O Lord, forgive me all my sins, small and great, first and last, open and secret.”

(Sahih Muslim, Kitab al-Salat, Hadith 483)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Present-Day Persian

Islamabad, UK, 26 December 2021: At 10:32 am, Hazrat Khalifatul Masih Vaa arrived at the Masroor Hall, Islamabad, UK for the

concluding session of Jalsa Salana Qadian 2021.

Through MTA International, a live

feed was set up between Islamabad, UK and those attending Jalsa Salana in Continued on next page >>

On the morning of 25 August [1898] while discussing the Persian language, the honourable Maulvi Abdul-Karim Sahib of Sialkot said: “Nowadays, the Iranians have directed their attention heavily to the writing of literature. They have begun to use Arabic words so abundantly that except for connecting words, the actual usage of Persian vocabulary has fallen drastically. They have begun to use words in the measure of the Arabic forms mufa‘alah, infi‘al, istif ‘al etc. so greatly that one’s mind is left astonished.”

At this, the Promised Messiahas said: “In earlier times the word fehmidan etc. was in common usage.

But today, this word is rarely used.”

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Maulana Abdul-Karim Sahib humbly submitted, “These days, they simply say mufahamah, tafhim etc.”

The breadth of the Arabic language and the support of Islam In the context of this discussion, the Promised Messiahas went on to say: “The Arabic language is immensely vast and contains all kinds of terminology. Written works are being produced so abundantly that only God has a knowledge of their number. Simply take the example of the Hadith. No one can claim confidently that they have seen all the books which relate to the science of Hadith.”

After this, Maulana Abdul-Karim Sahib stated during the course of discussion: “Just recently, Maulvi Sahib (i.e.

Respected Maulvi Nuruddin Sahib, may the Lord protect him) has received a list of the books from the Khadawiyyah Library in Egypt, which extends over seven volumes. The list has been compiled in a manner that it is enjoyable to just read through it. The books have been numbered systematically in such a manner that even a person who has not visited the library before can walk in and locate precisely where a certain book is placed, provided that they have read through the list at least once.”

At this, the Promised Messiahas enquired, “Can these books be issued?”

Maulvi Sahib responded, “Yes, these libraries place no such restriction; books can be copied as well, etc.”

Then, our Noble Leader, the Promised Messiah, on whom be peace, said: “How abundantly has God Almighty supported Islam. If any foolish person were to deny the divine succour furnished in favour of Islam, they would have to accept that God has never supported anyone in the world before. For a language to be so vast in its scope, and then for so many written works to be produced in that language, is a means of support for Islam, for this actually supports the Holy Quran. Whenever a lexicographer defines an Arabic word, if the word has appeared in the Holy Quran, they have always written the relevant verse as well.”

At this, Maulana Abdul-Karim Sahib said, “Lisan-ul-Arab has adhered to this practice strictly.”

Then, the Promised Messiahas stated in the course of his discourse: “Languages such as Sanskrit and others have almost died away. Neither is written work produced in those languages, nor anything else. So too is the case of the Christians, who have paid no attention to maintaining their Gospel in its original language.’

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 271-272)

Photo courtesy of Suhaib Ahmad

Qadian, India. Ahmadis across the world also tuned in through MTA for Huzoor’s concluding speech.

After his arrival, Huzooraa invited Mahmud Ahmad Wardi Sahib to recite a portion of the Holy Quran and its Urdu translation. Umar Sharif Sahib was called to recite a poem of the Promised Messiahas.

Hazrat Khalifatul Masih Vaa then took to the podium to deliver the concluding address of Jalsa Salana Qadian 2021.

After reciting tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masihaa said that it was the last day of Jalsa Salana Qadian and that Guinea-Bissau Jamaat was also holding its Jalsa and requested permission to be included in the final session. Huzooraa noted other jamaats were holding jalsas too around the world.

Hazrat Amirul Momineenaa said that we claimed Islam was the most perfect teaching and if one followed it, the most beautiful and harmonious society would be created. Islam’s teachings took man closer to God Almighty and for this, it instructed mankind to uphold the rights of others.

Huzooraa said nowadays, a lot of discussions took place on peace and establishing it; however, from the local to the international level, chances of rebellion, disorder and fighting were increasing.

Even Covid-19 did not eradicate such dire

conditions of nations and this “warning” from Allah was not heeded, and if no true change took place, “very dangerous consequences will arise”.

Huzooraa said he was going to relate some aspects of Islamic teachings on establishing peace and harmony in the world. Huzooraa said he would narrate them in light of Quranic teachings.

Regarding religious freedom, Huzooraa said even in today’s age, people attacked and mocked other religions, especially Islam.

However, Islam condemned attacking the prophets of other religions. Islam does claim to be the right religion; however, it does not say the prophets and religious leaders of other religions were false.

Drawing on a verse of the Quran, Huzooraa said Muslims are taught to “accept that in every nation, prophets have come, and if prophets have come in every nation, then how can one say, ‘Your prophet’ is false?” Huzooraa said other religious people, at times, made – or could make – indecent allegations against the Holy Prophetsa. However, a Muslim would always refer to the prophets and leaders of other religions with respect.

The Promised Messiahas said he did not say the inception and basis of every religion were false. He praised the holy men of other religions and accepted their truthfulness. However, over time, these religions saw their teachings being

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AL HAKAM | Friday 31 December 2021 interpolated and were therefore tampered with. The Promised Messiahas emphasised the Holy Quran said that: “[…] and there is no people to whom a Warner has not been sent.”

Therefore all religions should be respected and their leaders too.

An erroneous concept that has been spread about Islam and its history is that Islam is a religion of violence and extremism. However, “This has no basis at all”. The Holy Quran strictly condemns any kind of coercion or force in religion.

Huzooraa said Allah declared in the Holy Quran that if He wanted, the whole of humanity would have forcefully had to believe. However, He did not do this. If Allah did not force anyone to believe, then neither did the Holy Prophetsa or Islamic teachings force anyone to believe. Allah said Islam was a true religion and teaching – if one wanted to believe, they could; if not, then that would be their choice and they would be reckoned by Allah in the Hereafter. There was no compulsion in religion.

Huzooraa said due to the inaccurate and wrong commentaries of some Muslim scholars, the notion of forced conversions or compulsion took root; however, this is not what the Holy Quran or the Prophetsa taught.

The Holy Quran spoke of the disbelievers who thought that if they accepted Islam, the enemies of Islam would persecute and destroy them. But Allah said to look at the protection and peace He gave to the people of Mecca and not to fear the enemy. Huzooraa said the salient point in these verses showed that the disbelievers feared non-Muslim tyrannical leaders, not Islam.

“It is with great shame that the Muslim nations of today have not understood this and wrong concepts about Islam are being spread that, God forbid, it is an extremist

religion that spreads disorder too.

“If the actions of Muslims today become according to these [true] teachings, then the world will begin to focus on Islam.

And Muslims will see themselves too that by turning to God truthfully and by abandoning worldly gods, where the peace of the world will be established, the respect and honour and dignity of Muslims will also increase.

“And this will happen when the true servant of the Holy Prophetsa and the Imam of the Age will be accepted.”

Huzooraa presented another teaching of the Holy Quran. This teaching was about either forgiving or punishing wrong acts.

The Holy Quran declared:

َ​َ َ َ َ َ ُۡ ٌَ ّٰ َ َ ُ ‫َو َج ٰٓزؤا َس ِّیئ ٍۃ َس ِّیئۃ ِّمثل َہا ۚ ف َم ۡن َعفا َو ا ۡصل َح فا ۡجرُ ٗہ َعلی الل ِہ‬ ٰ َّ ۡ ّ ُ ‫ؕ ِان ٗہ لَا یُ ِح ّب الظ ِل ِمی َن‬

“And the recompense of an injury is an injury the like thereof; but whoso forgives and his act brings about reformation, his reward is with Allah. Surely, He loves not the wrongdoers.” (Surah al-Shura, Ch.42: V.41) This was a teaching that gave insights into various actions people should take.

Firstly, enmity should not last forever; rather, the purpose was reformation. That is why, in this verse, Allah said to only take the recompense that was due. However, one needed to look at what course of action was needed – to punish, to take recompense or to forgive. Allah said that if reformation was achieved by forgiveness, then the person should be forgiven.

The main emphasis was on reformation and positive change. This teaching of the Holy Quran created a revolution in the era it was revealed where enmity and anger against one another would last for long times. However this hatred and enmity amongst people – that lasted for a long time – existed today as well, Huzooraa said.

If you want to establish peace, then it is

through this teaching.

“If the world adopts this teaching, then true peace will be established in the world and unsolicited enmity and hatred will be removed.”

Another golden rule of the Holy Prophetsa was to be empathetic to both the oppressor and the oppressed. Empathy to the oppressor was to stop them from committing injustices. Therefore, lasting peace would only be established when both parties were addressed.

Huzooraa said Islam strongly opposed thinking ill of others. This immoral deed led to disorder in the world and eradicated peace. The Holy Quran taught:

ۡ َّ َ َ َّ ۡ َ ۡ ‫ٰۤیاَ ّیُ َہا الَّ ِذیۡ َن ٰا َم ُنوا‬ ‫اج َت ِن ُبوۡا ک ِثی ًرا ِّم َن الظ ِ ّن ِا ّن بَ ۡعض الظ ِ ّن ِاث ٌم‬ ُ ۡ َ َ ُ َ ُ َ ً ُ ُ َّ ۡ َ َ َ َ ‫ۖ ّولَا ت َج ّس ُسوۡا َولَا یغ َت ۡب ب ۡعضک ۡم بَ ۡعضا ۚ ایُ ِح ّب ا َح ُدک ۡم ا ۡن ّیاک َل‬ َ َ ٌ َّ َ َ ّٰ َّ َ ّٰ ُ ّ َ ُ ۡ ُ ُ ۡ َ َ ً ۡ َ ۡ َ َ ۡ َ ‫اب ّر ِح ۡی ٌم‬ ‫لحم ا ِخی ِہ میتا فک ِرہتموہ ۚ واتقوا اللہ ۚ ِان اللہ تو‬

“O ye who believe! avoid most of suspicions; for suspicion in some cases is a

sin. And spy not, nor back-bite one another.

Would any of you like to eat the flesh of his brother who is dead? Certainly you would loathe it. And fear Allah, surely, Allah is Oft-Returning [with compassion] [and] is Merciful.” (Surah al-Ahzab, Ch.49: V.13) This verse taught that through suspicion and thinking ill of others, people began looking for and seeking the faults of others. Huzooraa said the Companionsra of the Holy Prophetsa would be extremely careful with suspicion and would always think good of others. They upheld extremely high standards and thought good of others at all times.

Hazrat Musleh-e-Maudra once narrated how a companion thought good of others (husn-e-zan). The incident he narrated also exemplified the high standards of truthfulness and honestly

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the Companionsra held and how enemies turned to friends.

During the era of Hazrat Umar’sra Khilafat, a person was accused of murder and the court case began. The judge gave a ruling against the person and he was given capital punishment. The man said that he had lots of possessions of orphans and requested the court that he be permitted to return the possessions for a few days, before his punishment. When he was asked to give a guarantee that he would return, he looked around and pointed to a companion of the Holy Prophetsa, Hazrat Abu Dharra and said he would be the guarantor for his bail. When Hazrat Abu Dharra was asked if he would give the guarantee for the person, he agreed to it. When the day arrived for the person to return, some of the companions got worried as the time was ending for the person to return for his punishment.

The companions asked Hazrat Abu Dharra if he knew the person, to which he said that he did not know him personally.

The companions said that it was peculiar and asked why he had given the guarantee for a person who committed murder without even knowing him. They said that if he did not return, then Hazrat Abu Dhar’s life was at stake. To this, Hazrat Abu Dharaa said, “I do not know him, but how could I reject the bail request of a Muslim who gave my name as the guarantor. And how could I think ill of him?”

“This was the standard of thinking positive of others that the Companionsra had”, Huzooraa said. Hazrat Abu Dharra became the guarantor only because he did not wish to think ill of the person; that he would not return and go against his promise.

Nevertheless, when the time for the person’s return was imminent, people saw a dust cloud rising in the distance and a person riding very fast on a horse. The person came rushing back. He apologised for the delay and said he was held up in

returning the possessions he was holding onto for the orphans. He thanked God that he returned within the time frame and said he was ready for the punishment.

This had such a profound effect on the victims that they told the judge that they forgave that person.

Huzooraa said these were those people “who did not know suspicion”. They would forgive even the hardest of enemies and always think positively of others.

In the above verse, Allah said, “And spy not, nor back-bite one another” – backbiting caused disorder and hatred in society and was akin to eating the flesh of one’s brother. These are the standards that Islam upholds for peace in society, Huzooraa stressed.

The Promised Messiahas said that people thought a certain action was harmless and did not know it was a sin and would carry out that sinful act their whole lives, without the cognisance of knowing its harm. For example, backbiting was such a deed prevalent amongst people.

Huzooraa presented another verse of the Holy Quran:

ۡ ُ َ ُ َ ۤ ُ​ُ َۡ ‫َو لَا تاکلوۡا ا ۡموَالَک ۡم بَ ۡینک ۡم ِبال َبا ِط ِل‬

“And do not devour your wealth among yourselves through falsehood.” (Surah alBaqarah, Ch.2: V.189) With reference to the above verse, Huzooraa said that through deception, people wrongfully usurped the wealth of others.

“This injustice is taking place at an international level – rich nations are wrongfully – through deception and excuses – usurping the wealth of poor nations.

“Now, some African countries have begun to raise voices” that after giving them freedom, rich countries continued to take the wealth of poor countries in the name of “development” for those poor countries. Millions of dollars every year were being taken from the poor nations and this had caused a lot of resentment amongst poorer nations for those rich nations, as this money was not spent on

the poorer nations. This could have severe consequences, Huzooraa said.

Some businesses, Huzooraa said, thethe form of oppression too. This even included some small businesses and their injustices harmed the peace of the world. The Quran said:

َّ َ َ ۡ ُ َ ۡ َ َ ۡ َّ َ ۡ ّ َ ُ ۡ ّ ٌ ۡ َ ُ ‫اس یَ ۡس َتوۡفوۡ َن۔ َو‬ ِ ‫ویل ل ِلمط ِف ِفین۔ ال ِذین ِاذا اکتالوا علی الن‬ ۡ َُ​َ َ ُ َ َ ‫ِاذا کالوۡ ُہ ۡم ا ۡو ّوزنوۡ ُہ ۡم یُخ ِس ُر ۡو َن‬

“Woe unto those who give short measure. Those who, when they take by measure from other people, take it full.

But when they give by measure to others or weigh to them, they give them less.”

(Surah al-Tatfif, Ch.83: V. 2-4) Huzooraa said Islam cursed those who usurped the rights of others. They had different standards for themselves and others. Huzooraa said that Islam was certainly a beautiful teaching but these teachings in today’s day and age are not being practised by Muslims.

However, “Ahmadis, who have accepted the Promised Messiahas, should establish such examples; the examples that the Companionsra established. […] Our difference should be seen clearly”.

The Companionsra of the Holy Prophetsa upheld very high standards.

Giving an example, Huzooraa said that once, a companion went to the market to sell a horse and set its price at 200 dinars.

In the market, another companion said he wanted to purchase the horse, but said its worth was not 200 dinars; rather, it was worth 500 dinars. The companion who was selling it said it was not worth 500 dinars; rather, it was 200 and a quarrel about this matter broke out. Huzooraa said one should ponder over the nature of this quarrel as both companions were aiming to give proper measure according to what they believed to be true. These were the standards set by the Companionsra that they even began to argue so that the other got his proper measure.

Huzooraa said to imagine how much peace would exist in such a society where people like these Companionsra existed. In

today’s day and age, people would laugh at such an incident and talk about how the buyer could have just taken a good deal without any question. However, the companion could not bear acting against any teaching of the Holy Quran.

“However in today’s day and age, we observe that the richer the person, the more greed they have”, and try to short-change others. This was the same between rich and poor nations – the rich try to usurp the wealth of poor countries.

Huzooraa said voices had been raised now by poorer countries. For example, products that were sold for higher prices in rich countries due to the cheap labour from poorer countries angered those in poorer countries.

Huzooraa said these sentiments of resentment in poorer nations could have very severe consequences. That is why Islam taught to always give proper measures in business transactions etc.

Islam strongly opposed arrogance too.

Allah the Almighty declared in the Holy Quran:

َُ َ َ َ َ ۡ َ َ َّ َۡۡ َۡ َ​َ ‫ض َمرَ ًحا ۚ ِانک ل َ ۡن تخ ِرق الۡا ۡرض َو ل َ ۡن ت ۡبلغ‬ ِ ‫ش فِی الار‬ ِ ‫و لا تم‬ ُ َ َ ۡ ‫ال طوۡلًا‬ ‫ال ِجب‬

“And walk not in the earth haughtily, for thou canst not rend the earth, nor canst thou reach the mountains in height.”

(Surah Bani Israil, Ch.17: V.38) Allah the Almighty questioned why someone was arrogant. Humans could only exist from what was on the earth and were helped by other humans. If these provisions did not exist, no one could progress. Therefore those who possessed such arrogance should ponder over the fact that they were nothing without the help of those they looked down on.

Therefore Allah said not to look down and disrespect others. By being strict, arrogant and looking down on others, the results would be that the poor would rebel against such people. This created disorder in countries too, Huzooraa said, and riots etc. would break out.

“No true station can be reached

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AL HAKAM | Friday 31 December 2021

“

The perfection of steadfastness lend one his support in order to

is that when one is encircled by keep one firm; nor seek glad tidings calamities and life and honour and from God because of the severity of good name are all in peril in the the trial. One should stand straight cause of Allah, and no means of and firm despite one’s helplessness comfort are available, so much so, and weakness and lack of comfort that even visions and dreams and from any direction. Come what revelation are suspended by God as may one should present oneself for a trial, and one is left helpless among sacrifice and should be completely terrible dangers, at such a time one reconciled to divine decrees and should not lose heart nor retreat like one should exhibit no restlessness a coward nor let one’s faithfulness nor utter any complaint, right be put in doubt in the least. One till the end of the trial. This is the should not let one’s sincerity and steadfastness which leads to God. perseverance be weakened, one This is that the perfume of which should be pleased with one’s disgrace; still reaches us from the dust of one should be reconciled to death; Messengers and Prophets and one should not wait for a friend to Faithful ones and Martyrs.”

(Hazrat Mirza Ghulam Ahmadas, The Philosophy of the Teachings of Islam, pp. 172-173)

through arrogance; it is humility that provides true leadership”, Huzooraa said.

It was this leadership that would then establish peace in the world.

Another ill was to distort the morals of a nation. Allah said:

ّٰ َ َ َ َ ُ ۡ َ َّ ۡ َ ۡ َ ٓۡ ُّ َ ۡ َ ۡ ُ ّٰ ُّ ُ َ ‫لا ی ِحب اللہ الجہر ِبالسو ِء ِمن القو ِل ِالا من ﻇ ِلم ۚ وک‬ ‫ان الل ُہ‬ ‫َس ِم ۡی ًعا َع ِل ۡی ًما‬

“Allah likes not the uttering of unseemly speech in public, except [on the part of] one who is [being] wronged.

Verily, Allah is All-Hearing, All-Knowing.”

(Surah al-Nisa, Ch.4: V.149) In the commentary of this verse, Hazrat Musleh-e-Maudra said that even those who were wronged should not be uttering unseemly speech in public. The verse reminded those who were wronged to go to the relevant authorities and get their justice and not to speak unseemly speech in public. Allah reminded that the person who was wronged should not become the transgressor themselves. They should not spread disorder in public and look at their own condition too.

Another Quranic verse presented by Huzooraa was:

َ ً ّٰ ۡ َ ً َ ُ ُۡ ۡ ‫َو‬ ‫اع ُب ُدوا الل َہ َو لَا ت� ِرکوۡا ِب ٖہ ش ۡیئا ّو ِبالوَال َِدیۡ ِن ِا ۡح َسانا ّو ِب ِذی‬ ُۡ ُۡ ُ ۡ ۡ ۡ ۡ ۡ ٰ ۡ ‫ال� ۡ� ٰبی َو ال َیت ٰمی َو ال َم ٰس ِکی ِن َو ال َجارِ ِذی ال� ۡ� ٰبی َو ال َجارِ ال ُجن ِب‬ َ ُ​ُ َ َ​َ َّ َ َّ ۡ َ ۡۢ َ ۡ ‫الس ِب ۡی ِل ۙ َو َما َملک ۡت ایۡ َمانک ۡم ؕ ِا ّن‬ ‫الصا ِح ِب ِبالجن ِب و اب ِن‬ ‫و‬ ٰ ّ َ َ ‫الل َہ لَا یُح ُّب َم ۡن ک‬ َ‫ان ُم ۡخ َتالًا َف ُخوۡرا‬ ِ

“And worship Allah and associate naught with Him, and show kindness to parents, and to kindred, and orphans,

and the needy, and to the neighbour that is a kinsman and the neighbour that is a stranger, and the companion by your side, and the wayfarer, and those whom your right hands possess. Surely, Allah loves not the proud and the boastful.” (Surah anNisa, Ch.4: V.37) This verse taught to worship Allah alone and none else – i.e. to believe in the Oneness of Allah. When one was established on tawhid, then they would transgress on the rights of others. Allah then gave a list of those whose rights should be especially upheld – this included everyone who one came into contact with within society. Allah showed the importance of these relations too. At the end of the verse, Allah warned that He did not love those who were “proud and the boastful”.

Huzooraa said that many quarrels, fights and disorders took place in society due to anger. When someone got angry, disruption usually erupted in society.

One should not get so angry that they get completely submerged into it and there’s no way out. There should be a limit to both anger and love. Too much love also resulted in injustices.

The attribute of a true Muslim was:

َّ َ َ ۡ َ ۡ َ َ ۡ َ ۡ َ ۡ ٰ ۡ َ ‫اس‬ ِ ‫والک ِظ ِمین الغیظ والعافِین ع ِن الن‬

“[…] and those who suppress anger and pardon men”. (Surah Al-e-Imran, Ch.3: V.135) Huzooraa said Muslims were those who suppressed their anger and forgave others: “It is this rule that paints a picture of a

true Muslim. It is this rule which eradicates enmities, it is this rule which creates an atmosphere of forgiveness and forbearance in society and it is this rule which creates peace and harmony in society.”

The Promised Messiahas said that when one got angry and lost their temper, all their intellect would diminish. In the state of anger, darkness was born. The person who was strict and who got angry would never be able to speak with wisdom. He said that anger and wisdom could not coincide and a person seasoned in anger would never be able to speak with wisdom.

Every situation should be looked at – only when anger was necessary should it be used.

Another teaching of the Holy Quran was:

ُ ۡ ٔ َ ۡ َ َ ۡ ۡ َ ۡ َ ۡ ُ ُ ۡ َ َ ّٰ َّ ‫ٓای ِذی ال� ۡ� ٰبی‬ ِ ‫ان و ِایت‬ ِ ‫ِان اللہ یامر ِبالعد ِل و الاِحس‬

“Verily, Allah enjoins justice, and the doing of good to others; and giving like kindred.” (Surah al-Nahl, Ch.16: V.91) Huzooraa said that if this teaching of the Holy Quran was truly implemented then peace and harmony would be established at every level of society in an astonishing manner. Justice should be given, but to the extent that one was wronged. Some people would demand a reaction that was not just and that exceeded the bounds of proper recompense.

Many big nations in the world lacked this justice and would often completely cripple other nations due to an offence.

“And giving like kindred” meant that people should treat everyone as they did

their family. They should not consider their own personal wants and benefits when treating others. Giving to family was the love that a mother had for her child – it was unconditional love. Allah instructs humanity to develop this unconditional love. Instead of just thinking about taking, one should focus on giving.

When such rules and morals are followed, a wonderfully harmonious and peaceful society would be born.

True peace could only be established by following the commandments of Allah.

Huzooraa said this was extremely important for every Ahmadi Muslim to follow and said the rest of the Muslim world should also follow this.

Huzooraa prayed for all the attendees of Jalsa Salana Qadian, Guinea-Bissau and those of other jalsas around the world.

Before leading everyone in silent prayer, Huzooraa said to especially pray that Allah may protect the Jamaat from every harm and that we may uphold the bai‘at in its true manner.

Huzooraa reported that 2,118 were present in the Jalsa gah of Qadian, India and eight countries were represented there. There were those sitting in locations outside of the Jalsa gah in Qadian too.

Hazrat Amirul Momineenaa then permitted taranay (choral poems) to be recited.

In the end, Huzooraa conveyed his salaam and Jalsa Salana Qadian 2021 came to a successful end.

(Report prepared by Al Hakam)

Friday 31 December 2021 | AL HAKAM

6

Rabia Inqilabi: A conspiracy against the Jamaat in the time of Hazrat Khalifatul Masih III Asif M Basit

Hazrat Musleh-e-Maud’sra Khilafat spans just over half a century. Many children were born in that period, grew and matured, got married and had children; all in that blessed time.

Thus, Ahmadis and non-Ahmadis alike could not imagine the Ahmadiyya Jamaat without Hazrat Musleh-e-Maudra.

Every human must leave this temporal abode and so, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II, Al-Musleh al-Maudra, having lived an extraordinary life and having set the Jamaat on the paths of triumph and prosperity, departed this world.

This was no less a hopeful moment for opponents of Ahmadiyyat – opportunistic as they have always been. Munafiqeen – hypocrites – saw this as an apt moment for their intrigues too. They deemed this opportunity to be most fitting to launch an attack on Khilafat-e-Ahmadiyya.

Allah, the Most High, bestowed the mantle of Khilafat to Hazrat Mirza Nasir Ahmadrh. Meanwhile, seditionists and mischief-makers began their attacks.

The attacks started by maligning Huzoor’srh intellectual capabilities. They then went on to mock the subjects selected for Friday Sermons. He was accused of nepotism, and also of using the Jamaat’s funds for leading a luxurious lifestyle.

When no such attack brought back their desired results, the munafiqeen and other opponents resorted to the same tactics as employed by munafiqeen during the time of the Holy Prophet, peace and blessings of Allah be upon him – the tactic of moral mudslinging on personal characters.

History repeating itself While expounding on the verses of Surah al-Nur, Hazrat Musleh-e-Maudra has explained something very eloquently in his commentary, Tafsir-e-Kabir. He says: “The very surah in which Allah has taken the responsibility of establishing Khilafat on Himself, He has also outlined the Event of Ifk.” Huzoorra went on to explain its purpose: By attributing such a vile crime to Hazrat Aishara, the munafiqeen desired to extinguish the possibility of Hazrat Abu Bakrra – who was the closest companion

of the Holy Prophetsa – succeeding him as the Khalifa. In this way, the intrigue of Ifk was a means of hurt for the Holy Prophetsa and an attempt to hinder any possibility of the establishment of Khilafat.

From 1965 (the outset of the Third Khilafat) until 1972, opponents and munafiqeen in the Jamaat spent their time desperately searching for opportunities to attack. They eventually sought to benefit from what they had, by now, learned – the Ahmadiyya Jamaat considered it beneath the status of divine communities to respond to immoral tactics.

Thus, the character and person of Hazrat Khalifatul Masih IIIrh, and the Ahmadis of Rabwah, were maligned in an immoral and spiteful manner. Such accusations are not worthy of being copied here, but every assault came with the demand that Hazrat Mirza Nasir Ahmadrh was not worthy of being called the Khalifa and so, should either renounce his Khilafat, or members of the Jamaat should rebel and stand against it.

A united front – Munafiqeen and other opponents As has been mentioned in a previous article about the conspiracies of 1927 and 1937, opportunist enemies, opponents and munafiqeen alike rose up shoulderto-shoulder against the Ahmadiyya Jamaat. On this occasion too, history repeated itself and the same reaction was witnessed.

The newspaper of the ghair muba‘ieeen [those who refused to perform bai‘at at the hand of the Second Khalifa, also known as the Lahori Jamaat] the Paigham-e-Sulh maintained its habit of not only accepting the claims of the munafiqeen without any substantiation, but publishing them too.

During this time, sensational headlines such as “Khilafat-e-Rabwah ki Batalat” [Falsity of the Rabwah Khilafat] and “Khilafat-e-Rabwah Mein Intishar” [Tremors in the Rabwah Khilafat] were seen in the Paigham-e-Sulh newspaper.

Thus, every attempt was made to plant doubts in the minds of members of Jamaat-e-Ahmadiyya.

Reaction of Hazrat Khalifatul Masih IIIrh Hazrat Khalifatul Masih IIIrh delivered his Friday Sermon of 10 March 1972 in Masjid Mubarak, Rabwah. In his sermon, Huzoorrh provided emphatic and pragmatic guidance on how to respond to such conspiracies and similar conspiracies in the future.

Huzoorrh recited the Quranic verse of:

َّ َ َ ۡ َّ َ ۡ ٰ ۡ َّ ِ‫ِان ال ُمن ِف ِقین فِی الد ۡر ِک الا ۡسف ِل ِم َن النار‬

“The hypocrites shall surely be in the lowest depths of the Fire” (Surah al-Nisa, Ch.4: V.146), before continuing to say: “A munafiq [hypocrite] will be in the harshest fires of Hell because the Holy Quran states that they continuously seek to create disorder and mischief, and although they are mischief-makers, they

appear in the guise of reformists.”

He said: “The Holy Prophetsa said, ‘A sign of a munafiq is that when they speak, they utter lies [Sahih Muslim, Kitab al-Iman, Bab Khasa‘il al-Munafiq]. In their every word is a lie.”

While elaborating on the characteristics of a munafiq, Huzoorrh said: “For instance, if a person says, ‘I saw the sun rise at such and such time’, and that was, in fact, the time of sunrise which they witnessed for themselves, then in this case, it is true. However, to say, ‘I saw the sun rise’, and before finishing the statement, to then say, ‘In the direction of the mosque, I also saw a 10-headed man flying in the sky’, it would not be considered the truth; rather, you would consider such a person’s statement a lie because the entire statement was fabricated, even though parts of it were potentially true in that the sun did rise […]. But they used that as a foundation for their lie; therefore, the entire statement will be seen as false.”

Huzoorrh said: “In the time of Hazrat Musleh-eMaudra […], conspiracies by munafiqeen were hatched from time to time; for example, the Misri conspiracy. As our younger generations may not have read about these incidents, therefore they may be unfamiliar with them.

“Then, there was the conspiracy of Fakhruddin Multani. Such conspiracies are hatched so as to prevent us from falling into slumber because Allah the Almighty wants to see us awake and alert.”

After this, in reference to the allegations raised by the munafiqeen, Huzoorrh said: “To explain this further, I will present some examples. There are many other allegations which they continue to raise, on hearing which, according to your levels of faith, you will have become infuriated.

Perhaps you pray for them too that Allah may give them guidance […]”.

Some accusations that Huzoorrh mentioned and regarding which he removed misconceptions, are briefly presented below:

1. “This is a strange Khalifa who talks about horses during his sermons” In reference to this, Huzoorrh said, “When I talked of horses in my sermon”, which was in a certain context, “I also instructed

7

AL HAKAM | Friday 31 December 2021 that all sayings of the Holy Prophetsa and Khulafa-e-Rashidin regarding horses be compiled.”

Huzoorrh picked up a notepad and said, “This notepad which you see in my hand, I have named ‘Kitab-ul-Khayl’ [Book of Horses] and it spans 400 pages.

Most of the sayings included in this are of the Holy Prophetsa.”

Huzoorrh said: “So if the King of the Spiritual Heavens, despite having said so much about horses, remains King of the Spiritual Heavens, then if his humble Khalifa says certain things to you regarding horses […], to then object to it by saying, ‘This is a strange Khalifa’ […] is mere mischief.”

2. Doubts about the expenditure of funds from Tahrik-e-Jadid and Waqfe-Jadid Huzoorrh briefly highlighted how the funds of Tahrik-e-Jadid and Waqf-eJadid were utilised. He also explained the background of this accusation as well.

“And the example presented in support

of this [accusation] is worth listening to.

They say, ‘Look, if Mian Tahir Ahmad Sahib has to travel to Karachi, he travels by air, whereas when the missionaries of Tahrik-e-Jadid have to travel abroad, they are not afforded this luxury […]

“Mian Tahir has not travelled once to Karachi for Waqf-e-Jadid tasks. Now, this is merely an accusation because he has never travelled to Karachi for Waqf-eJadid responsibilities.”

Huzoorrh said that after every few weeks or months, when a missionary had to travel abroad for tabligh, they all did so by air. Thus, by hiding half the facts, they falsely accused Hazrat Sahibzada Mirza Tahir Ahmadrh.

Hazrat Khalifatul Masih IIIrh said: “Whoever hears this that ‘Mian Tahir travelled to Karachi by aeroplane, whereas our missionaries based abroad do not get to travel by aeroplane’, if not them then our children will certainly ask, ‘What is all this?’”

In this manner, Huzoorrh explained that the actual targets of munafiqeen were the younger generations whose minds they sought to exploit.

3. “All Jamaat positions are assigned to family members of the Promised Messiah” Huzoorrh explained that this was not the first time that such an allegation was made; rather, it was made during the time of the Second Khalifa also. Huzoorrh then named almost all the departments and said that many nazirs [directors of Sadr Anjuman Ahmadiyya] and department heads did not belong to the family of the Promised Messiahas.

Huzoorrh said: “Thus, to utter whatever falsehood and lie comes to one’s mind and to foolishly think that the world will not see your true face, or that the world will not notice your mischief, or that the world will not say anything to you even after seeing the truth, is your sheer ignorance. But how do you consider that you will be able to conceal these actions from God Almighty and save yourselves from His wrath?”

4. Khulafa are not divinely appointed, but man-made Hazrat Khalifatul Masih IIIrh said: “This accusation was made against Hazrat Khalifa Ira; the same accusation was made against Hazrat Khalifa IIra and today, the same accusation is being repeated against me.”

Thereafter, Huzoorrh narrated the events that unfolded during the time of the First Khalifa’s election and the rising opposition in the time of the Second Khalifa’s election. After that, Huzoorrh narrated the events of the Third Khalifa’s election and how the Khilafat Electoral Committee, as outlined by Hazrat Muslehe-Maudra, came into action and God bestowed on Huzoorrh this responsibility.

Huzoorrh said that the allegation that Khulafa were elected by humans and not divinely appointed was answered

by Hazrat Khalifatul Masih Ira in the following words: “This is an indication of rafidi [antiKhilafat] tendencies that you bring this up. You ought to complain to God why he chose a Khalifa from Bhera. Some ask, ‘What does a Khalifa even do? He teaches children’ […] Some say that he is in love with books and remains indulged in reading. Blame me of as much incapability as you like; they will only be directed towards the God Who chose me to be the Khalifa.” (Badr, 11 July 1912) After this, Hazrat Khalifatul Masih IIIrh said that some people had started discussing Khilafat and mujaddids [Muslim reformers who were to appear at the turn of every century after the Prophetsa]. With reference to the election of Khilafat being from Allah the Almighty, Huzoorrh provided َّ َ ْ a sublime explanation of the words ‫ ل َ َی ْس َتخ ِلفن ُہ ْم‬from Ayat-e-Istikhlaf, thereby removing any misconceptions.

5. Khalifa’s personal allowance and Khilafat Electoral Committee Huzoorrh then mentioned two more allegations, which the munafiqeen had raised regarding the Khalifa’s personal allowance and the Khilafat Electoral

Top: Al Fazl 1972 supporting allegiance to Hazrat Khalifatul Masih IIIrh Bottom: Sensational headlines by the Paigham-e-Sulh newspaper

Committee as established by Hazrat Musleh-e-Maudra. Huzoorrh explained that with the establishment of this committee, even the ghair mubai‘een expressed this, that if only it had been established during the time of Hazrat Khalifatul Masih Ira. As regards the allowance of the Khalifa, Huzoorrh said, “I do not need a single penny from the Anjuman. Allah has promised ‫ ئ‬to Khilafat-e-Ahmadiyya: ‫ت‬

‫ی ن‬ ‫ن‬ ‫م ی�وں یا�ا د ی�اں اگ ہک وت َرج ی‬ ‫اج� اگ‬

“[‘I shall provide you with so much that it will satiate you.’]”

Huzoorrh said that from an administrative perspective, to accept a proposal of the shura was altogether a different matter.

“To fix an allowance so as not to cause inconvenience to Khulafa in the future is a different matter altogether. However, I do not take anything from the Jamaat; rather, I only spend in the cause of the Jamaat. ً The Quranic education of ‫ ِس ّرا‬prohibits me from going into details.”

Huzoorrh said: “The munafiqeen have said that I have plentiful means of income. I would like to say that this sentence is completely true. I am blessed with various means of income in this way that the Custodian of all worldly‫ ئ‬wealth and treasures‫ ت‬told me:

‫ی ن‬ ‫ن‬ ‫م ی�وں یا�ا د ی�اں اگ ہک وت َرج ی‬ ‫اج� اگ‬

“Thus, I am indeed blessed with plentiful means of income.”

Inciting rebellion through Hazrat Khalifatul Masih I’s family Hazrat Khalifatul Masih IIIrh said that when Hazrat Musleh-e-Maudra – after trying his best not to resort to this – eventually excommunicated some children of Hazrat Khalifatul Masih Ira from the Jamaat to protect the Jamaat from mischief, the Paighamis [Lahoris] incited them to rebellion. Huzoorrh, in the words of Hazrat Musleh-e-Maudra, described the conspiracy of the Paighamis in the following words: “One of them, Muhammad Hussain Cheema, published an article saying, ‘Our nizam [system], our platforms and our Jamaat are at your service. Well done! Keep standing resiliently. Do not feel threatened by Mirza Mahmud.

Obliterate his Khilafat. Our help is with you.’” (Khilafat-e-Haqqa Islamiya, Speech delivered by Hazrat Musleh-e-Maudra on the occasion of Jalsa Salana 1956) Hazrat Khalifatul Masih IIIrh said: “This is what the Paighamis said to the mischief-makers at that time, and today they have offered the same to those Continued on next page >>

Friday 31 December 2021 | AL HAKAM

8 << Continued from previous page

creating unrest today […] Since hypocrisy is always concealed and tries not to be seen, therefore their leaders have appeared in the form of a veiled woman named ‘Rabia Inqilabi’ [literally meaning Rabia the Revolutionist].”

After this, Huzoorrh read out the message of this “woman”, Rabia Inqilabi, which she had addressed to the members of the Jamaat: “Thus, for the fruition of this revolution, your cooperation is crucial […] Most certainly, you are about to embark on a new chapter of history, through your cast iron will-power […].

“Friends! You are the real source of strength. The Jamaat exists only because of you. Until you realise the strength you possess, your issues cannot be resolved.

Therefore, to bring about law and order and social justice, you ought to intensify your efforts.”

Huzoorrh read out a line from the message of this mischievous “lady”: “In the race of material gains, has Rabwah not turned into a hub of immoral acts and illicit relations?”

After reading out this seditious sentence, Huzoorrh said: “While they see Rabwah as a hub of immoral and illicit acts and relationships, they ask inhabitants of such a place to stand up for a revolution. O hypocrites and ignorant people, what good do you expect from people who you accuse of acts that are most accursed in the eyes of Allah?”

These seditious characters attempted to further incite Ahmadis towards rebellion by writing on behalf of Rabia Inqilabi: “My courageous and dedicated friends!

The fort of this kingdom has been cracked.

All that is needed now is a strong push. Rise up and come forward to bring down the Haman of this age and his conscienceless agents. Do this to prove that the Haman can no longer hide behind robes of faith. Get up and show courage. Step forward and kick the throne of this kingdom.”

The result of this conspiracy Hazrat Khalifatul Masih IIIrh explained this entire disorder and presented it before the Jamaat in this manner. He warned the conspirators by saying:

“If you dare to kick the fort of this divinely established Khilafat, you will be completely destroyed to the extent that no sign will be left of you.”

The result of this conspiracy was the same as that of any conspiracy plotted against divine communities of God. In a short space of time, this conspiracy vanished back into thin air; a sign from the Almighty Allah to the munafiqeen once more to show how He stands up against any onslaught of opponents of Khilafat ; as it is He Who established that Khilafat in the first place.

We conclude with the words of Hazrat Khalifatul Masih IIIrh, which he said while addressing the conspirators and regarding members of the Jamaat: “O ignorant ones! […] You were not able to understand these people [Ahmadis].

You could not read their pulse. You do not realise what these people are made of. You are completely oblivious to the fact that these people are intoxicated with the love of the man who, despite the heavy opposition of the world,‫ ن‬announced: ‫خ‬

‫م اناکیم اک �م�ی�ر ہ ی‬ ‫یمری رطفت ی‬ ‫� ےہ‬

“[‘Failure is not part of my design’] Thus,

failure is not destined for [any Ahmadi].

Your voices will sound lower than that of a jackal, which can sometimes be heard at night.

“O coward and hypocrite jackals! […] You do not know – no, you do not know – what sort of a nation this is; how powerful it is; what the source of its power is; how devoted it is to the Holy Prophet Muhammad, peace and blessings of Allah be upon him, and how dear it is to his spiritual son, the Promised Messiahas. How could you even gauge the strength of this edifice that we call Jamaat-e-Ahmadiyya? Tread very carefully […].

“How can you reach those who are soaring high above you? Use your brain; use your brain; use your brain.”

This answer to the munafiqeen, which was given by Hazrat Khalifatul Masih IIIrh, became a means of foiling this conspiracy.

This is the answer of Jamaat-eAhmadiyya today and this shall be its answer in the future, insha-Allahu Ta‘ala.

(Translated by Al Hakam from the original Urdu)

Putin: Insulting Prophet Muhammad isn’t freedom of expression Ataul F Tahir Al Hakam

Russian President, Vladimir Putin said insulting Prophet Muhammadsa was freedom of expression and such acts increased extremist reprisals.

During his annual news conference on 23 December, Putin said insults directed at Prophet Muhammadsa were a “violation of religious freedom and the violation of the sacred feelings of people who profess Islam”, Russian News Agency TASS reported.

“Putin said these acts give rise to extremist reprisals, citing as an example the attack on the editorial office of Charlie Hebdo magazine in Paris after its publication of cartoons of the prophet.

“While praising artistic freedom in general, Putin said it has its limits and it shouldn’t infringe on other freedoms.

“Russia has evolved as a multi-ethnic and multi-confessional state, so Russians, he said, are used to respecting each other’s traditions. In some other countries, this respect comes in short supply, he said.”

(Russian News Agency TASS, 23 December 2021, https://tass.com/society/1380235) When these cartoons were published in France, a poll showed almost half of the French population opposed the cartoons of Prophet Muhammadsa. “Half of those questioned also said they believed there should be ‘limitations on free speech online and on social networks’”. (www.france24. com/en/20150118-poll-nearly-half-frenchoppose-mohammed-cartoons-charlie-hebdofree-speech) Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, who has addressed the

issue of freedom of expression and cartoons of Prophet Muhammadsa on several occasions, has condemned the cartoons in the strongest terms and said they would have caused great pain and hurt to the sentiments of any true Muslim.

He opposed any such expressions that hurt the sentiments of others. Hazrat Khalifatul Masihaa supported the comments of Pope Francis on the topic, who said, “One cannot provoke, one cannot insult other people’s faith, one cannot make fun of faith.

There is a limit. Every religion has its dignity … in freedom of expression there are limits.” (theguardian.com/world/2015/jan/15/popefrancis-limits-to-freedom-of-expression) Putin noted that such violations of freedom of speech resulted in extremist reprisals. On this topic, Hazrat Khalifatul Masihaa urged Muslims to recite durood instead of reacting violently due to the deep hurt caused by cartoons of the Prophetsa: “[…] The victory of Islam will not be through murder and destruction; rather, we will succeed in our objectives by invoking durood on the Holy Prophetsa”, (Friday Sermon, 16 January 2015) Talking about those who published such hurtful cartoons and the consequences of their actions, Huzooraa said: “In this age, the media has great influence in the world and can play a huge role in igniting [a situation] or diffusing it and causing disorder or preventing it.

It is the first time that the UK and other media outlets of the world have asked the Community [i.e. the Ahmadiyya Muslim Jamaat] for its reaction and viewpoint.

“In terms of the [Charlie Hebdo

attack] murders, we have stated that it was an un-Islamic act and expressed our commiseration and also maintained that freedom of speech should have limitations otherwise those people who inflame others’ sentiments, will be responsible for causing disorder in the world.”

He said: “These materialistic people are blind to faith and do not even refrain from mocking God Almighty, let alone the prophets. If we respond to the actions of the ignorant with ignorance too, it will only lead them to continue further in their actions. Therefore, God the Almighty states that instead of responding to them, you should pass by and distance yourself from such people who commit vain acts.” (Ibid) Addressing all Muslims, Huzooraa said: “In this age, the enemy of Islam does not

want to harm Islam, the teachings of Islam and the Holy Prophetsa with the use of the sword but instead, through such petty ploys.

By stating that God the Almighty and His angels send blessings on the Holy Prophetsa, a fundamental principle has been explained

by God Almighty: that these actions cannot do any harm to the status of the Holy Prophetsa. Instead of indulging in such vain actions and responding in the same ignorant manner, we should invoke durood and salutations upon the Holy Prophetsa – this is the duty of a true Muslim.”

Although, at times, it can be argued that Russia’s leadership – or even other leaders who give such bold statements – may not give freedoms to certain groups themselves, it’s good to see the leader of a superpower courageously highlighting injustices others are not willing to.

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AL HAKAM | Friday 31 December 2021

Answers to Usul al-fiqh, praying for nonEveryday Muslims, Eid al-Adha, death Issues of Hazrat Yahya & Hazrat Part XXVI

Zachariah, and nikah & talaq 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. which the Quran has originated.’ (Al-Haqq Mubahitha Ludhiana [Urdu], Ruhani Khazain, Vol. 4, p. 22) “Therefore, in light of this teaching, our view and madhhab is that those sayings of the Companionsra which are in accordance with the Holy Quran, the sunnah [practise] of the Holy Prophetsa and the authentic ahadith, shall be considered as binding proofs based on which Islamic legal decrees can be issued.”

Praying for non-Muslims

Usul al-fiqh Someone requested Hazrat Amirul Momineen, Khalifatul Masih Vaa for guidance regarding a principle of fiqh according to which “the saying of a companion of the Holy Prophetsa is binding proof based on which an Islamic legal decree can be issued”.

Huzooraa, in a letter dated 20 July 2020, gave the following guidance: “There is no doubt that the Companionsra were trained by the Holy Prophetsa. They acquired knowledge and spiritual insight from him. Hence, they had better insight into the objectives of the Shariah. However, this rule of the jurists cannot be considered a hard and fast rule because the sayings of the Companionsra, like the ahadith, were collected after the passing of the time of the Holy Prophetsa and the Companionsra.

“The status of the sayings of the Companionsra of the Holy Prophetsa is certainly below the ahadith of the Holy Prophetsa. Even numerous ahadith, after critical analysis, have been classified by jurists and other scholars as weak [da‘if] or forged [maudu‘]. Imam al-Muhaddithin, Hazrat Imam Bukharirh had memorised

some 600,000 ahadith, of which he included only about 3,000 in his Sahih after 16 years of hard work. There are numerous ahadith narrated by Waqidi, a historian of the second century AH, which have not been considered authentic by the scholars.

“Hence, the real verdict is that which the Promised Messiahas, the ardent devotee of the Holy Prophetsa who was sent as the Just Arbiter [Hakaman ‘Adlan] for the Second Revival of Islam, has proclaimed.

He states: “‘What kind of a believer would not declare the Holy Quran as the Judge over ahadith? Since the Holy Quran itself proclaims that this Word represents a judgement, is a decisive word, and is the Discrimination [Al-Furqan] and a measure to distinguish between the truth and the falsehood, then would it be considered faithful if we did not believe in such statements of God Almighty? And if we are believers, then we must have the view and the madhhab that we must judge every hadith and every narration in light of [the criterion of] the Holy Quran so that we may ascertain that it has indeed been illuminated through the same lustrous Niche of Revelation from

Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa and asked, “Is it permissible to show kindness to and seek [God’s] forgiveness for nonMuslims? Would it make a difference with regard to showing kindness to them or seeking [God’s] forgiveness for them whether itmam al-hujjah had been carried out or not i.e. whether the truth had been conclusively communicated to them or not?”

Huzooraa, in a letter dated 20 July 2020, gave the following reply: “This kind of question from a person who possesses knowledge of the Holy Quran is surprising. By using the phrase:

َۡ َ ۡ ّ

‘‫’ َرب ال ٰعل ِمین‬ [Lord of all the Worlds] for Himself in the Holy Quran, Allah the Exalted has elucidated that He is the One Who nourishes the creations found in all the worlds without any distinction of race, colour, religion or nationality. Likewise, Allah the Exalted has explained to us, by using the phrase: َ ۡ َ ًّۡ ‘‫’ َر ۡح َمۃ ل ِل ٰعل ِمین‬ [mercy for all peoples] (Al-Anbiya: 108) instead of ‘Rahmatan lil-Momineen’ [mercy for the believers], or ‘Rahmatan lil-Muslimeen’ [mercy for Muslims] for the blessed person of our Lord and Master, Hazrat Muhammad, the Chosen One, peace be upon him, that this Messenger is mercy personified for all peoples, irrespective of colour, race, religion and nationality.

“The same teaching was given by the Holy Prophetsa to his followers. Hence, he states: َّ ُ َ ْ َ َ ْ َ ُ ّ ٰ ُ َ ْ َ َ َ ‫الن‬ ‫اس‬ ‫لا یرحم الله من لا یرحم‬ “[Allah will not be merciful to those who are not merciful to mankind.] (Sahih Bukhari, Kitab al-Tawhid) Continued on next page >>

Friday 31 December 2021 | AL HAKAM

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“Here too, the Holy Prophetsa has explained to us, by using the words ‘yarham an-naas’ instead of ‘yarham almomineen’ or ‘yarham al-muslimeen’, that the heart of a true Muslim will only be able to receive the mercy of Allah the Exalted once it is full of mercy for all mankind.

“As far as seeking forgiveness for someone is concerned, the Quran and the sunnah have instructed us not to seek forgiveness for an idolater [mushrik] about whom it becomes clear that he is an enemy of God and is absolutely Hellbound. However, the knowledge of one’s being destined to hell is either with Allah the Exalted or with His Prophets and chosen ones whom Allah Himself informs of someone being destined to hell. That is why when Allah the Exalted informed Hazrat Abrahamas that his father was an enemy of Allah, he gave up seeking forgiveness for him. (Surah al-Taubah, Ch.9: V.114) “Due to the mischief of the hypocrites, of Medina and the hardships inflicted by them on the Holy Prophetsa and the Muslims, Allah the Exalted warned them severely in the Holy Quran and declared them Hell-bound on account of their disobedience. However, in spite of this, the Holy Prophetsa led the funeral prayer of Abdullah bin Ubayy bin Salool, the leader of the hypocrites upon his death and sought forgiveness for him. He did so on the basis of the choice that was given to him by Allah the Exalted up to that time that he may seek forgiveness for them or choose not to do so.

“The teaching of Islam on forgiveness has such profound wisdom in it, of which the teachings of previous religions were devoid. Hence, Islam teaches concerning every one of its enemies, that [Muslims] pray for their guidance and to strive for their tarbiyat as long as there is hope for their reformation. Thus, in the Battle of Uhud, when the Muslims were harmed and even the Holy Prophetsa was also wounded, someone requested the Holy Prophetsa to curse the opponents of Islam.

The Holy Prophetsa said, ‘Allah did not appoint me to curse, but He sent me as His Messenger who shows mercy.’ The Holy Prophetsa then prayed to Allah, ‘O Allah, guide my people because they are ignorant of (my status and Islam’s) truth’ (Shu‘ab alIman, Al-Bayhaqi). Similarly, in another narration, the Holy Prophetsa humbly supplicated to Allah, saying: ‘O Allah, forgive my people, for they are opposing Islam due to their ignorance of (my status and Islam’s) truth.’ (Al-Mu‘jam al-Kabir, at-Tabarani) “Therefore, Islam urges its followers to be full of compassion for all mankind, irrespective of religion, nationality, colour and race, and to seek forgiveness for everyone except for such idolators and enemies of God whom He has definitively condemned to hell.

If your question is related to a particular person, then the question of Muslim and non-Muslim does not arise; rather, the judgement should be made according to the circumstances, events and facts related

to that person.”

Eid al-Adha Someone asked [Hazrat Amirul Momineen, Khalifatul Masih Vaa] whether the instruction prohibiting the trimming of hair and clipping of nails from 1 DhulHijjah up to the slaughtering of the sacrificial animals applied exclusively to pilgrims [hujjaj] or also to everyone who intended to sacrifice [an animal]. He also asked what the ruling was for people of a certain area who found out late about the appearance of the moon of Dhul-Hijjah.

Huzooraa, in a letter dated 11 August 2020, gave the following guidance: “What we learn from ahadith is that this rule is for everyone who offers sacrifice. Hence, Hazrat Umm Salamara narrates that the Holy Prophetsa said: “‘Anyone who desires to sacrifice [on

Eid al-Adha] should not get his hair cut or nails trimmed after observing the new moon of Dhul-Hijjah until [the sacrificial animal] has been sacrificed.’ (Sahih Muslim, Kitab al-Adahi) “On the other hand, if the people of a certain area did not realise the rising of the moon of Dhul-Hijjah on [the night of] 29 Dhul-Qa‘dah, and found out about it a couple of days later, then they are bound by this command of the Holy Prophetsa only from the time when they realise the appearance of the moon.”

Death of Hazrat Yahyaas and Hazrat Zachariahas Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa and asked, “Were Hazrat Yahyaas and Hazrat Zachariahas murdered, or does ‘murder’ denote the destruction of their message?”

Huzooraa, in a letter dated 11 August 2020, gave the following guidance: “Just as there is a difference of opinion found in the books of history and sirah and among the views of the classical scholars regarding the murder of Hazrat Yahya and Hazrat Zachariah, peace be upon them, so is there also a difference of opinion in the Jamaat on this among the Khulafa-eAhmadiyyat in light of their reasoning from the verses of the Holy Quran and their interpretation of ahadith.

“My view in this regard concurs with the opinion of Hazrat Musleh-e-Maudra.

In light of the Holy Quran, the ahadith of the Holy Prophetsa and the guidance given by the Promised Messiahas, I hold the position that the first and last prophet of any dispensation or a prophet Continued on next page >>

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about whom Allah has promised that He would safeguard him from the reach of the people, cannot be killed. Apart from them, being killed is not a bad thing per se for the rest of the prophets and it does not tarnish the honour of a prophet because being killed is also one way of being martyred. However, being killed in a state of failure does not behove prophets.

Hence, when a prophet has completed his work, then there is nothing wrong with him dying naturally or being martyred by someone else because no one is astounded at someone’s death in a state of success and neither does the enemy rejoice in such a death.

“Thus, Hazrat Yahyaas and Hazrat Zachariahas were not the first or the last prophets of any dispensation, nor is there any promise of God Almighty mentioned somewhere about them that He would certainly safeguard them from the hands of the enemy. Moreover, we believe that when these prophets were martyred, they certainly must have fulfilled their responsibilities which, Allah had entrusted to them, in the best possible manner.”

Nikah and talaq and khula A lady sent some questions to Hazrat Amirul Momineen, Khalifatul Masih Vaa about nikah [the Islamic marriage] and talaq [divorce].

Huzooraa, in a letter dated 17 August 2020, gave a detailed reply to those questions and said: “I. A divorce, be it talaq or khula, does not require both parties [husband and wife] to agree or to have witnesses.

However, for a nikah to take place, it is necessary to fulfil both conditions. This is because nikah is an agreement between the parties, which requires the consent of both the parties and of the girl’s guardian [wali] as well as the presence of witnesses. There is also the commandment to announce and declare this contract.

“Islam has given both the parties the power to terminate the marriage contract [nikah], which is termed as khula and talaq. However, just as a woman cannot perform her nikah on her own but does so through her wali, so too can she invoke khula only through dar al-qaza or the ruler of that time. This is in order to protect her rights in case of a khula. On the other hand, just as a man arranges his nikah himself, so too can he directly issue a talaq himself because he is obligated to pay the woman’s dues in case of a talaq.

The Promised Messiahas, while elucidating the philosophy of khula and talaq, states: “‘The Islamic Shariah has not only placed the authority to divorce the woman in the hands of the man when he observes a fault or finds an incompatibility but has also given the woman the power to get a divorce through the ruler of the time. And when a woman gets a divorce through the ruler, it is termed as khula in Islamic terminology. If a woman finds her husband to be cruel, or if he beats her unjustly, or abuses her in some other intolerable way, or is incompatible for any other reason, or he is indeed impotent or

changes his religion, or if there is any other reason which makes it unbearable for the woman to live in his house, then in all such cases the woman or one of her walis should complain to the ruler of the time.

And it shall be obligatory upon the ruler of that time to separate the woman from the man by his decree and annul the marriage if he really considers the complaint of the woman to be true. However, in this case, it would also be necessary to summon the man to court to [defend himself] as to why his wife should not be separated from him.

“Now, look at how fair it is that, just as Islam does not like for a woman to marry someone directly without [the agency] of a wali who may be her father or brother or any other loved one, likewise it also does not like for a woman to separate from her husband herself like the man; rather, in the case of separation even more caution has been excercised than with marriage insomuch that the agency of the ruler has been made compulsory so that the woman may not inflict any harm to herself on account of her gullibility. (Chashma-eMa‘rifat [Urdu], Ruhani Khazain, Vol. 23, p. 288-289) “Since khula is conducted through dar al-qaza, the testimony is automatically established. However, since talaq does not happen in this manner, if both the spouses agree to the talaq going ahead and there is no disagreement between them, then such a divorce will be considered effective even without witnesses. Therefore, having witnesses for the talaq is mustahab i.e. preferable but it is not compulsory. Where the Holy Quran mentions witnesses in the matter of divorce and remarriage, it has declared it an ‘advice’. The Holy Quran states:

ُ َ​َ َ َ َۡ َ َ ُ َ َ ‫ف ِاذا بَلغ َن ا َجل ُہ َّن فا ۡم ِسکوۡ ُہ َّن ِب َم ۡعرُ ۡو ٍف ا ۡو فارِقوۡ ُہ َّن ِب َم ۡعرُ ۡو ٍف‬ ُ ٰ ّٰ َ َ َ َّ ُ ۡ َ َ ۡ ُ ۡ ّ ۡ َ ۡ َ َ ۡ ُ ۡ َ َّ ُ ‫و اش ِہدوا ذوی عد ٍل ِمنکم و اقِیموا الشہ‬ ‫ادۃ لِل ِہ ؕ ذل ِک ۡم یُوۡ َعظ‬ ّٰ َّ َّ ۡ َ َ ٰ ۡ ۡ َ ۡ َ ّٰ ُ ۡ ُ َ َ ۡ َ ۡ‫الل َہ یَ ۡج َعل‬ ‫ِب ٖہ من کان یؤ ِمن ِبالل ِہ و الیو ِم الا ِخ ِر ؕ۬ و من یت ِق‬ ۡ َّ ۙ ‫ل ٗہ َمخ َر ًجا‬

“‘Then, when they are about to reach their [prescribed] term, keep them with kindness, or put them away with kindness, and call to witness two just persons from among you; and bear [true] witness for Allah. This is by which is admonished he who believes in Allah and the Last Day. And he who fears Allah — He will make

for him a way out.’ (Surah al-Talaq, Ch.65: V.3) “Jurists also agree that if a man issues a talaq their spouse or, [if legally permitted], returns [ruju‘] to the same spouse without having witnesses, their talaq or ruju‘ will not be affected by the lack of witnesses.

“II. As far as the talaq, which is issued in a state of anger, is concerned, when a man divorces his wife, he takes this step indeed out of anger at her behaviour that he considers unbearable and futile. No man would divorce his wife while being happy with her. Therefore, a divorce issued in such a state of indignation will also be effective.

“However, if the person was raging to such an extent that he was in a state of insanity and he hastily divorced his wife without considering the consequences, but became remorseful once the state of madness subsided and he finally realised his mistake, then, for this kind of situation, the Holy Quran has said:

ُ َ ۡ َّ ّٰ ُ ُ َ ُ​ُ ُ ‫لَا یُ َؤا ِخذک ُم الل ُہ ِباللغ ِو فِ ۡۤی ایۡ َمانِک ۡم َو لٰ ِک ۡن ّی َؤا ِخذک ۡم ِب َما ک َس َب ۡت‬ ُ ُ​ُ ُ َ ّٰ ‫قلوۡبُک ۡم ؕ َو الل ُہ غفوۡ ٌر َح ِل ۡی ٌم‬

“‘Allah will not call you to account for such of your oaths as are vain, but He will call you to account for what your hearts have earned. And Allah is Most Forgiving, Forbearing.’ (Surah al-Baqarah, Ch.2: V.226) “III. A conditional talaq also becomes effective upon the fulfilment of the condition. Hence, Nafi‘, the disciple of Hazrat Abdullah bin Umarra who was also his freed slave, narrates that a man told his wife that if she went out, she would be considered divorced. Upon this, Hazrat Abdullah bin Umarra gave the fatwa that if his wife indeed went out then she would indeed be considered divorced and if she did not go out then nothing would happen to her. (Sahih Bukhari, Kitab at-talaq) “The Promised Messiahas states in this regard: “‘If there is a condition that if such and such happens then one would be considered divorced and if that condition is actually met, then then the talaq becomes effective indeed. For example, if a person says that if he ate such and such fruit then he would be considered divorced. If he then indeed eats such fruit, the divorce becomes effective.’ (Badr, Vol.

2, dated 12 June 1903, p. 162) “IV. The preferred way for talaq is that the husband should issue the divorce in such a tuhr [the days of purity between each menstrual cycle] during which he has not established an intimate relationship with her. However, if he does not do so and divorces her during pregnancy, menstruation or the postpartum period [nifaas], then such a divorce shall also be effective, because if the divorce that is granted during a state of tuhr during which no intimate relationship was established, had been the only effective talaq, then the discussion on the iddah upon talaq of a pregnant woman in the Holy Quran would be in vain. Therefore, the statement regarding iddah upon talaq of a pregnant woman in the Holy Quran is proof of the fact that a divorce granted during pregnancy is also considered effective.

“Similarly, regarding the divorce granted during menstruation, the following statement of Hazrat Abdullah bin Umarra is narrated in the books of hadith that he considered the talaq granted [by someone] to his wife during her menstrual period as an effective divorce.

(Sahih Muslim, Kitab at-talaq) “V. A divorce after which the ruling of iddah applies to the wife, regarding this iddah, there is a Quranic command that during this time, the husband should not evict the wife from the house, nor should the wife leave her house; rather, she should spend the iddah period at the husband’s house. Hence, it states:

ۡ ُۡ ‫لَا تخ ِر ُجوۡ ُہ َّن ِم ۢۡن بُ ُیوۡ ِت ِہ َّن َو لَا یَخ ُر ۡج َن‬

“‘Turn them not out of their houses, nor should they [themselves] leave.’ (Surah al-Talaq, Ch.65, V.2) “Islam does not impose any such restrictions on a divorced woman during the period of iddah with regard to her adornment or going out of the house for work and other obligations, as it does in the case of a widow during her iddah. On the contrary, in the ahadith, the opposite ruling is found for a divorced woman.

Hence, the Holy Prophetsa not only allowed a woman to go out during the iddah period upon talaq, but also expressed his liking for her doing so. Hazrat Jabir bin Abdullahra narrates: َ َ ْ َ َّ َ َ ْ َ َ َ َ َ َ ْ َ ّ ُ َْ َ ٌ َ ‫ادت أ ْن تجُد نخل َها ف َز َج َرها َر ُجل أ ْن تخ ُر َج‬ ‫طلِقت خال ِتي فأر‬ َ ْ َ ّ ُ َ َ َ َ َ َ َ َّ َ َ ْ َ َ ُ ّ ٰ َّ َ َّ َّ ْ َ َ َ ِ‫فأتت الن ِبي صلى الله علي ِه وسلم فقال بلى فج ِدي نخلك‬ ً ْ ْ َ َ َّ َ َ َ َّ َ ‫ف ِإنكِ ع َسى أ ْن ت َصدقِي أ ْو تف َعلِي َمع ُروفا‬ “‘My maternal aunt was divorced, and she intended to pluck dates from her orchard. A person scolded her for having come out [during the period of iddah].

She came to Allah’s Prophetsa and he said: ‘Certainly you can pluck dates from your orchard of palms, for perhaps you may give charity or do an act of kindness.’

(Sahih Muslim, Kitab al-Talaq) “VI. The ruling that applies to talaq al-ba’in, also applies to khula, that is, a new nikah is necessary for remarriage after that, without which recourse [ruju‘] cannot take place.”

(Compiled by Zaheer Ahmad Khan, Head of Records Dept, Private Secretariat, London.

Translated by Al Hakam)

Friday 31 December 2021 | AL HAKAM

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This Week in History 31 December - 6 January 31 December 1946: Hazrat Maulvi Syed Zia-ul-Haqra passed away. He was amongst the 12 early and famous companions of the Promised Messiahas from Odisha, East India.

He first came to Qadian in 1902 and he served and rendered great service as amir of Jamaat Songara, Odisha.

Due to his success in tabligh, opponents plotted to kill him. He was an expert in Arabic, Urdu, Persian and the vernacular Odia. He used to deliver darses of the Holy Quran very well. (Tarikh-e-Ahmadiyyat, Vol. 9, p. 617) 31 December 1959: During US President Eisenhower’s four-day visit to India, when he was taken to Delhi for a tour, he was gifted with literature from Qadian. In reply to this, the US minister of foreign affairs wrote to Sahibzada Mirza Wasim Ahmad Sahib in which he expressed his deep gratitude and stated that the president appreciated this gesture.

(Al Fazl, 9 Sahibzada Mirza Wasim March 1960, Ahmad Sahib p. 3) 1 January 1933: Hazrat Musleh-eMaudra, along with other members of the Promised Messiah’sas family, enjoyed a ride in an aeroplane for the first time as the famous pilot, Mr Chawla landed in Qadian with his small plane.

Mr Chawla had a small three-seater aircraft and intended to set a record by travelling to London on it. He, therefore, appealed to the maharajas and nawabs of the Indian states for donations. A copy of his letter also reached Hazrat Khalifatul Masih IIra. Huzoorra wrote to him that if he brought his aircraft to Qadian and gave some people a chance to ride in it, he would give a donation of five hundred rupees.

So, on 30 December 1932, he took his aircraft to Qadian. The next day, he met with Huzoorra. At 11 o’clock in the morning on 1 January 1933, Huzoorra and Hazrat Mirza Sharif

A group photo of the Promised Messiahas along with his companions. Hazrat Pir Siraj-ul-Haq Numanira of Sarsawa can be seen seated on the floor, third from right

Ahmadra boarded the aircraft with Mr Chawla. The aircraft flew away from Qadian to the east and soon disappeared. Seeing this, members of the Jamaat became anxious.

After landing, Huzoorra said that he had told Mr Chawla to take him to the Beas River so that he could see the area from Qadian to the Beas River from above. At the behest of Huzoorra, many elders and children had the chance to board the aircraft too.

1 January 1936: Hazrat Syed Nasir Shahra, a companion of the Promised Messiahas, passed away. Hazrat Shah Sahibra was a very sincere companion of the Promised Messiahas. Once, when Hazrat Ahmad’sas book Nuzul-ulMasih, due to a lack of funds, came to a halt in publication, Hazrat Shah Sahibra took leave from his job and presented a sum of money to the Promised Messiahas to be used for the

book. Huzooras accepted his donation.

(Tarikh-e-Ahmadiyyat, Vol. 7, p. 321)

passed away. (Tarikh-e-Ahmadiyyat, Vol. 5, p. 161)

1 January 1966: There was a risk of famine and drought in Pakistan due to a lack of rain. Hazrat Khalifatul Masih IIIrh urged Ahmadis to dedicate two prostrations of nawafil for the next seven days and pray for rain. Upon Huzoor’srh instruction, Hazrat Maulana Jalaluddin Shamsra led Salat-ulIstisqa (prayer for rain) on 6 January in Rabwah. (Al Fazl, 8 and 12 January 1966, p. 1)

2 January 1976: Hazrat Khalifatul Masih IIIrh, under the Waqf-e-Jadid scheme, encouraged members of the Jamaat to take up honorary lifedevotion (waqf). That is, members of the Jamaat should stay in the markaz for three months and attain religious education so that the moral training of the Jamaat can progress.

Hazrat Maulana Jalaluddin Shams

2 January 1929: Hazrat Maulvi Muhammadra, a companion of the Promised Messiahas,

Huzoorrh also directed the construction of rooms to accommodate guests on the occasion of Jalsa Salana because in 1974, the government of Pakistan had taken into their possession some buildings of the Jamaat worth about 50 million rupees which were in the form of schools and colleges. For this reason, there was a risk of problems in accommodating guests at the next Jalsa Salana. (Khutbaat-e-Nasir, Vol. 6, p. 269)

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AL HAKAM | Friday 31 December 2021 person from their family devoted their lives to serve the Jamaat.

Huzoorra explained that the work of tabligh and spreading religion could not solely be done with finances, but the efforts of people were also required. (Khutbaat-e-Mahmud, Vol. 26, p. 1) 6 January 1942: Hazrat Chaudhary Hakim Alira of Chak Paniar, Gujrat, a companion of the Promised Messiahas, passed away.

A group photo of Hazrat Musleh-e-Maud and companions of the Promised Messiah .This photo was taken at the residence of Sheikh Bashir Sahib, Temple Road, Lahore. It was taken two days after Huzoorra announced that he was the Promised Son ra

3 January 1930: Renowned Muslim leader, Maulana Shaukat Ali visited Qadian on this date. He had led the Khilafat Movement that was initiated in response to the fall of the Ottoman Empire. He was also the brother of the renowned political leader, Muhammad Ali Jauhar, and Hazrat Maulvi Zulfiqar Ali Khan Goharra.

(Tarikh-eAhmadiyyat, Vol. 5, p. 240) 3 January 1935: Hazrat Pir Siraj-ul-Haq ra Hazrat Pir Siraj-ul-Haq Numani of ra Numani Sarsawa, India passed away at the age of 80. He was a wellknown spiritual leader with a large following, prior to accepting the Promised Messiahas. He recorded the life of the Promised Messiahas in his book Tazkiratul-Mahdi.

On 23 December 1889, Hazrat Pir Siraj-ul-Haq Numanira arrived in Qadian and pledged allegiance at the hand of Hazrat Ahmadas and by September 1899, he had migrated to Qadian. He used to make copies of Hazrat Ahmad’sas writing, performed scholarly works, performed the duty of correspondence for Hazrat Ahmadas and stayed in the company of Hazrat Ahmadas during his travels.

as

his condolences. Maulana Muhammad Ali Jauhar was an Indian Muslim independence leader, activist, scholar, journalist and poet. He was also among the leading figures of the Khilafat Movement. He was the younger brother of Hazrat Maulvi Zulfiqar Ali Khan Goharra.

When the cousins of the Promised Messiahas built a wall in the street in front of Huzoor’sas house in Qadian to cause his guests inconvenience, Hazrat Ahmadas intended to migrate.

Hazrat Chaudhary Hakim Alira

Hazrat Hakim Maulvi Nuruddinra requested Huzooras to migrate to Bhera, while Hazrat Maulana Abdul Karim Sialkotira invited Huzooras to settle in Sialkot; Hazrat Sheikh Rahmatullahra invited Huzooras to Lahore and Hazrat Chaudhry Hakim Ali Sahib invited Huzooras to his village of Chak Paniar in Sargodha.

6 January 1945: Hazrat Hafiz Mirza Nasir Ahmadrh, then principal of Talim-ul-Islam College, was elected as a member of the academic council of Punjab University for 1945-46. The principals of concerned intermediate colleges elected him unanimously.

As soon as Talim-ul-Islam College was established, its reputation grew due to its teaching standards.

This had an effect not only on the province of Punjab but on the whole country. (Tarikh-e-Ahmadiyyat, Vol. 9, p. 63)

On the orders of Huzoorra, nazarat umur-e-kharjia (the Jamaat’s directorate for foreign affairs) had sent a telegram expressing condolences to Maulvi Shaukat Ali, the brother of Maulana Muhammad Ali Jauhar.

The Al Fazl newspaper wrote a note on the demise of this Muslim leader and paid tribute to his scholarly contributions. (Tarikh-e-Ahmadiyyat, Vol. 5, p. 311) 4 January 1952: Hazrat Muslehe-Maudra directed the central administrative offices of the Jamaat to draw up a list of projects in detail that needed to be completed during the year. He also instructed that the projects be completed within the given timeframe. (Khutbaat-eMahmud, Vol. 33, p. 1)

Hazrat Musleh-e-Maudra led the funeral prayer of Hazrat Pir Sirajul-Haq Numanira, who was buried in Bahishti Maqbarah Qadian.

5 January 1944: In the night between 5 and 6 January, Hazrat Musleh-e-Maudra was shown in a vision that he was the person mentioned in the Promised Messiah’sas announcement of 20 February 1886 that spoke of a “promised son”. At the time, Huzoorra was staying in Lahore at Sheikh Bashir Ahmad Sahib’s residence located on 13 Temple Road.

4 January 1931: Upon the demise of Maulana Muhammad Ali Jauhar, Hazrat Musleh-e-Maudra expressed

5 January 1945: Hazrat Musleh-eMaudra instructed that every Ahmadi family must ensure that at least one

Hazrat Hafiz Mirza Nasir Ahmadrh, then principal of Talim-ul-Islam College

Hazrat Hafiz Mirza Nasir Ahmadrh, then principal of Talim-ul-Islam College, with members of staff, TI College, Rabwah

Friday 31 December 2021 | AL HAKAM

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Introduction to chapters of the Holy Quran

Surah al-Nur, al-Furqan, al-Shu‘ara, al-Naml, al-Qasas and al-Ankabut 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 24: Surah al-Nur This is a Medinite surah, and it was revealed in the fifth year of emigration. Including “Bismillah …”, it consists of 65 verses.

In the beginning of the preceding surah – Al-Mu‘minun – a sign of the true believers has been specifically mentioned, i.e. the safeguarding of one’s private parts.

And the subject matter of Surah al-Nur relates to this very subject.

Surah al-Nur talks about the punishment of an adulterer and an adulteress; and that wicked and immoral people have their relationships with that very type of people. And the true believers are very particular about the selection of their companions. In this connection, it has also been emphasised that those wicked people who calumniate the chaste women would be punished very severely for it. The account of a calumny against Hazrat Aisha Siddiqara, who was a very chaste lady, by some wicked people and their punishment is also found in this very surah.

Next are found the directives for those who seek to lead a pious life whereby Allah would enhance their righteousness further.

One of the directives is to “extend greetings of peace to the inmates of a house before entering it, lest you find them unaware in such a state as may lead your thoughts astray.”

The second precautionary measure mentioned is that both the believing men and women should restrain their looks and should not allow their eyes to wander around aimlessly.

After all this discussion, the Holy Prophetsa has been presented as a great manifestation of divine light, whose basic traits are that he neither belonged to the east nor west; rather, he would illuminate the east and west equally with his light.

He was like such a lamp that would kindle many more lamps.

Next are mentioned the houses of the noble Companionsra as to how the Holy Prophetsa kindled lamps in those houses as well.

Next, the similitude of the disbelievers is mentioned in two ways. Firstly, their strife in order to satiate their thirst in the pursuit of worldly pleasures is ultimately turned into regrets. A thirsty person in the

desert takes a mirage to be water, but once he approaches the mirage he finds no other result save he is punished for his deception.

Secondly, as compared to light, they are engulfed in layers upon layers of darkness; like a person drowning in the deep sea with dense clouds above in the sky; they drown in layer upon layer of darkness and it is so dark in there that they fail to see even their own hands.

Verse 52 gives the definition of the true believers that when they are called to Allah and His Messenger, without any reservation they say, “We submit”. Here, the word Falaah (success) has been used in:

ُ ۡ َ َۡ َ ‫ق ۡد افل َح ال ُم ۡؤ ِمنوۡ َن‬

[“Surely, success does come to the believers”] that, “It is these who are successful.”

This very surah also contains Ayat Istikhlaaf [verse about Khilafat], which elaborates that as Allah the Almighty appointed khulafa [successors] after the past prophets, in the same way, khulafa would be appointed after the Holy Prophetsa by the command of Allah, though they may be elected by the agency of human hand. One sign of theirs would be that amidst dangers and disorder, while people would think that they would be overpowered by opponents, “We will give them in exchange security and peace after their fear.”

One sign of the unconditional obedience, which has been discussed repeatedly, is that they not only obeyed the Holy Prophetsa; rather, they also gave him great respect, so much so that when they assembled for deliberation on a particular issue, on no account did they leave without the permission of the Holy Prophetsa. And in order to teach etiquette to the ignorant, it was directed not to summon the Holy Prophetsa by calling out to him as they called out to each other.

In the concluding verse of the surah, Allah the Almighty says, “Any assertion one makes can either be sincere or hypocritical; Allah knows best in what condition they are.”

Chapter 25: Surah al-Furqan This surah was revealed towards the end of the Meccan period, and including “Bismillah …”, it consists of 78 verses.

It was asserted in the beginning of the surah that Allah the Almighty bestowed on the Holy Prophetsa that furqan, i.e., the great touchstone which clearly distinguishes between truth and falsehood.

This is the same touchstone which has repeatedly been discussed in Surah al-Nur. Some more examples of it are furnished in the current surah.

One such example is that the Holy Prophetsa was endowed with the ability to distinguish not only the people around

him; rather, he was bestowed upon the great furqan, in the form of the Holy Quran, to distinguish between the true and untrue in the entire world.

In reply to the wonderful miracles of the Holy Prophetsa, the opponents presented a fabricated criterion of a true prophet: “What sort of a messenger is this that he eats food and walks in the streets.

Why has not an angel been sent down to him that he might be a warner with him?”

Similarly they had fabricated another criterion that a material treasure should be sent down to a prophet from the heavens, whereas a prophet is bestowed upon an endless treasure of teachings and not material treasure.

Similarly, according to them, a messenger should have huge gardens so as to eat from without any toil. In reply, Allah the Almighty says, “The gardens of heavens which We have assigned for him are beyond the imagination of these ignorant ones. Spiritual palaces made exclusively for him will also be available in these gardens.”

Similarly, in refutation of the claim of the disbelievers, it was also asserted (and asked of them) if they could show any one of the past messengers who did not walk in the streets. If they failed to provide this, then it was an absolute denial of prophethood, meaning that God could not send anyone as a messenger. And as for the descent of angels to the disbelievers, they definitely would descend, but with the message of their destruction and with the news of such chastisement from which they must not be saved.

Another objection raised is why the Quran was not revealed all at once. The truth is that there are numerous points of wisdom in not revealing the Quran all at once. One of them is that the circumstances of that age demanded that as the shortcomings of that age became manifest, the relevant verses of the Quran should be revealed accordingly.

Secondly, to strengthen the heart of the Holy Prophetsa with new signs every moment, all throughout the period of the revelation of the Quran, he should witness an endless series of signs. Also, if the Holy Prophetsa had authored the Quran on his own, spanned over a period of 23 years, it would have lacked the manner

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AL HAKAM | Friday 31 December 2021 of recitation and order (found in it). How could an unlettered person have foresight over a period of 23 years?

The Promised Messiahas drew attention to this point as well that throughout the period of 23 years, the Holy Prophetsa faced extremely serious circumstances.

Leading the Companionsra from the front in extremely precarious situations, he encountered the opponent right in the middle of dangers. An attempt was also made to poison and kill him. But as long as the entire law was not revealed, he was not taken to Allah the Almighty. Thus, the piecemeal revelation of the Quran is a very great miracle.

Talking about the signs of the true servants of Allah, it is said towards the end of the surah that as in the heavens there are 12 mansions (of stars), similarly, after the Holy Prophetsa, 12 reformers [mujaddids] would be raised to defend his faith. And the full moon of the 14th night, perfectly illumined from his light, would also be raised.

In this very ruku, the signs of the servants of Allah – including their moderation, humility, spending time in prostration and standing before God – are also discussed. All excellences are granted merely as a result of this.

The final verse of the surah relates as to why they spend their time in prostration and standing before God supplicating; namely, because there is no other way to attain divine life without supplications.

Those who deny it and sever their ties with Allah are afflicted with countless fatal ailments which are to remain attached to them.

Chapter 26: Surah al-Shu‘ara This is a Meccan surah, and including “Bismillah …”, it consists of 228 verses.

This surah also starts with some abbreviated letters, and the letter ‫[ س‬seen], as an abbreviated letter, has been revealed for the first time in this surah. It may have; rather, it has different meanings. but some scholars explain these abbreviated letters as thus: ‫[ ط‬ta] signifies Tayyib [the Pure], ‫[ س‬seen] stands for Samee‘ [the AllHearing], and ‫[ م‬meem] stands for Aleem [the All-Knowing].

Towards the end of the preceding surah, it was explained that once man severed his ties with Allah the Almighty by disbelieving in supplication, then as a result of it, he is caught by all sorts of spiritual ailments. This surah, as an example, mentions those peoples who were treated

by Allah the Almighty in the same way as a result of their disbelief in supplication. The ُ ‫“[ ال ْ َعز‬the Mighty, the ُ ‫الرَ ِح‬ ّ ‫يز‬ repetition of ‫يم‬ ِ Merciful”] after the mention of all these disbelieving peoples shows that being Merciful, Allah the Almighty gave them another chance that they may return, but despite getting chances after chances, they would ultimately refuse to accept the truth.

And then Allah the Almighty descended on them with a new manifestation of mercy. ُ ‫[ ال ْ َعز‬the Mighty] The repetition of ‫يز‬ ِ here shows that the enemies of Allah did endeavour to humiliate and abase the Prophets, but their Mighty Lord granted them perpetual honour.

Next, the Holy Prophetsa has been directed to warn his nearest kinsmen about their evil end and to lower his wings of mercy to the spiritual kinsmen granted to him. “If the disbelievers insist on their disbelief, then announce that ‘I repudiate with your disbelief; and I put all my trust only in Allah, Who is the Mighty, the Wise, the Merciful, the All-Hearing, and the AllKnowing.’”

Next, an argument has been furnished which absolutely proves that the evil ones can, in no case, descend on the Prophets َّ َ becauseَ the Prophets are neither ‫[ أفاك‬liars], nor ‫يم‬ ٍ ‫[ أ ِث‬sinners]. That is to say, neither are they liars, nor are they sinners. And all those who spend their time with them are witnesses to their truthfulness.

The greatness of the Word [Quran] revealed to the Holy Prophetsa is also manifested from the fact that it is full of a grand poetic style. And being influenced by the poetic eloquence of the Holy Quran, many of the poets had stopped producing their poetry. But as a result, the assumption that the Holy Prophetsa himself was a great poet is wrong because a poet wanders aimlessly in every valley, and the Quran is not a book that should wander aimlessly in every valley.

Immediately after this, the Muslim poets, as an exemption, have been absolved, who believe and do righteous deeds, and remember Allah much, and defend themselves after they are wronged.

Here, reference is made to those Muslim poets who sought revenge through their poetry when evil-mouthed poets of the disbelievers maligned the Holy Prophetsa.

Chapter 27: Surah al-Naml This is a Meccan surah and including “Bismillah …”, it consists of 94 verses.

This surah starts with the abbreviated letters of ‫[ طس‬Ta Seen]. Like Allah the Almighty, the Holy Prophetsa was tayyib [pure] and evil ones do not descend on the tayyib. Therefore, certainly, this is the Word of such a Pure God, Who is AllWise; Who revealed a pure revelation, full of wisdom, to His pure servant.

Next, the case of Hazrat Mosesas has been repeated, that Allah the Almighty, through divine revelation, calls his pure servants to His choicest blessings as well.

Thus, verse 9 states that Allah the Almighty shows a manifestation of His light to those righteous servants of His who keep on the lookout for divine light and He invites them to blessings.

Next comes the mention of Hazrat Davidas and Hazrat Solomonas, which is comprised of many such issues which unveil the Quranic idiom and direct man from darkness to light. But in this context, many mutashabih [susceptible of different interpretations] verses are found which may lead the crooked hearts further astray and they fail to reach the crux of the matter.

The issueَ that requires the most ْ ّ attention is ‫[ َمن ِط َق الطي ِر‬the language of birds]. ْ َّ According to the Holy Quran, ِ‫ َمن ِط َق الطير‬is the language of those people who soar in the sky like birds, i.e. they communicate in a heavenly tongue. It is a misconception that Hazrat Solomonas was granted the language in which birds communicate with each other. Many of the verses of

this surah remove this misconception. For instance, it says that the people of Naml were talking to each other and Hazrat Solomonas understood it. If Naml is taken to be ants instead of the people of Naml, as some commentators take it to be, then the ants were not birds. And why is it that Hazrat Solomonas, who was granted ‫َمن ِط َق‬ ْ َّ ِ‫الطير‬, understood the language of ants.

It is also said that the army of Hazrat Solomonas included a contingent of birds as well whose commander had reached the court of the Queen of Sheba in her quest. On his return, he gave the reason for his absence and related the discussion in the Queen’s court as if he understood it; whereas the language of the Queen and her courtiers was different from that of birds.

When he presented Hazrat Solomon’sas letter to the Queen, at that time also that bird understood all the discussion between the Queen and her courtiers, which was being made in human tongue.

In short, rejectingَ the hypothetical stories ْ ّ with regard to ِ‫ َمن ِط َق الطير‬in this surah, its only interpretation presented is that the servants of Allah communicate in the heavenly tongue.

Thereafter, to make the Queen – who had accepted the political superiority of Hazrat Solomonas but hitherto, in truth, had not renounced her faith and did not join the faith of the unity of God of Hazrat Solomonas – realise (her mistake), the artisans of Hazrat Solomonas made a floor in his palace that shined like a glass, and it looked to be water and not the floor. At this, in order to avoid water, the queen tugged her clothes up from her ankles. At this, Hazrat Solomonas explained to her that it was like the example of the sun which itself seemed to be the source of light, but in reality, it took its light from Allah the Almighty. And those who take the sun to be the source of light are deceived as Queen Sheba became a victim of optical illusion. Having understood this point, the queen also realised the reality that the manifestation of Allah the Almighty was everywhere, and all other manifestations were optical illusions.

Next, those Prophets find their mention successively who, when they raised the banner of the unity of God, were faced with rejection from the polytheistic peoples repeatedly just as the people of Sheba were polytheistic. Although Allah the Almighty

forgave the people of Sheba on account of their guidance, other peoples were destroyed on account of their successive treading on the way of polytheism.

Next, it has been stated that the subject of the unity of God descends on Prophets like rain, which is a fountainhead of life.

The material life originates from this heavenly water, and the spiritual life too is granted to Prophets due to this very heavenly water.

Next, a question has been raised as to whether it was possible for any hypothetical deity, besides Allah, to create a system of raining clean water on earth. This subject is concluded on the point that Allah the Almighty has created a barrier between the seas. This is the point which, like heavenly water, was revealed to the Holy Prophetsa from Allah the Almighty. Otherwise, there was absolutely no such scientific or geographical information available at that time.

The point of a barrier between two seas mentioned in the Holy Quran conceals a prophecy in fact, which, once disclosed, should have proven to be very faithinspiring for the people of knowledge.

That is, Allah the Almighty would join the seas between whom an impassable barrier had been created. A clear prophecy of this subject is found in another two verses.

The same subject of prayer, continued in the previous few surahs, has been discussed again that Allah the Almighty answers the prayers of a distressed person.

And surprisingly, this subject is also connected with the seas. As mentioned in other verses, when some people are faced with storms at sea and are distressed, and in extreme restlessness and anxiety, they call unto Allah the Almighty, as a result of which He rescues them from the fatal storms and transports them to land. But despite this salvation, when some of them revert to polytheism, Allah the Almighty has all the power to destroy them even on land. This subject has been elaborated in some other verses.

The account of the ones who have been buried alive in the ground is also found in the Holy Quran. We can also see nowadays that as a result of earthquakes, sometimes, the land opens up and large communities of people are buried alive into it.

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Friday 31 December 2021 | AL HAKAM

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Continuing this subject, Allah says that man should ponder as to who liberates them from all sorts of hazards in the darkness of land and sea. Is there a god besides Allah? Similarly, He says, “Who originates creation, and then continues repeating it? Is there a god besides Allah?”

The lesson in this is that they know it is none other than Allah the Almighty Who originates the creation (otherwise there is no other solution to the enigma of the origination of creation), and daily He continues repeating it in that all the time, the world over, with the blessing of water, He creates all forms of organisms from soil; how then can He be frustrated to resurrect man after death as He wishes.

But as they have no knowledge with regard to the Hereafter, they are always in doubt about their resurrection.

Addressing the Holy Prophetsa in this backdrop, Allah the Almighty says, “The disbelievers and polytheists are like the dead and you are not audible to the dead. Therefore, those who are deaf of understanding fail to listen to you when you invite them to guidance. Similarly, the blind as well fail to benefit from your light because to follow the light, the eyes too need the ability to see.”

Next, in verse 83 is a serious warning for those who lead their lives on earth like animals, that an animal from the very earth would be assigned to punish them. َُّ Both meanings of ‫ تك ِل ُم ُه ْم‬apply here. One meaning of the word is that it would talk to them; that is, it would communicate to them in a self-evident state of affairs. The second meaning is that it would bite them, as a result of which they would be afflicted with a deadly disease. Thus, in this noble ْ َ ُ َّ َ verse, ‫ض‬ ِ ‫ دابة الأر‬signifies the mice which are ٌ َّ َ ‫ دابة‬as well as that which brings the plague to spread on earth. On their backs, they carry the insects which cause the plague.

At the advent of the Holy Prophetsa, people believed the mountains to be firmly fixed. But verse 89 of this surah states that the mountains pass away like the clouds pass away, whereas they are also firmly fixed in the ground. The only interpretation that can be made from this point is that they are moving like clouds along with the earth.

The last part of the verse conclusively proves how the manufacturing of Allah the Almighty, which has firmly fixed these mountains in the ground, can be criticised. At this point, the misconception that this will take place on the Day of Judgement has been removed. No eye will see these mountains flying on the Day of Judgement. ْ َ It will go against the claim َ َُ َ of ‫“[ أتق َن ك ّل ش ْي ٍء‬He has made everything perfect”] if they passed away in any case.

Therefore, there is no other way save to believe that the mountains move with the earth just as clouds pass in the sky. These things have been stated so that the people of knowledge firmly believe that Allah the Almighty, their Lord, is a great creator.

A promise has been given in the last verse of the surah that the aforementioned signs would certainly be shown to mankind, which included the terrestrial as well as heavenly signs. And the people of

knowledge of the future generations would testify to it that it took place exactly as the Holy Quran had stated.

Chapter 28: Surah al-Qasas This is a Meccan surah and including “Bismillah …”, it consists of 89 verses.

This surah also starts with the abbreviated letters of ‫[ طسم‬Ta, seen, meem], which is proof that the subject matter of Tayyib [the Pure], Samee‘ [the All-Hearing] and Aleem [the All-Knowing] is continued, which has already been explained in detail.

In the preceding surah, as the great signs that are to be fulfilled in the future have been discussed, similarly, the current surah explains that Allah the Almighty has the knowledge of the past in the same way as He has the knowledge of the future.

In this context, the Holy Prophetsa was granted knowledge with regard to Hazrat Mosesas, which consists of numerous miracles. In short, the water that failed to drown an innocent infant, Hazrat Mosesas, the same water drowned Pharaoh and his armies.

Next, it mentions that disbelieving in the Holy Prophetsa, the Jews of that age said that they would not disbelieve in him if he showed signs similar to that of Mosesas. But they forgot that the Jews also rejected the signs manifested in the time of Mosesas.

Otherwise, having witnessed those signs, they would not have inclined to idolworship. All the disbelievers, whether they belonged to the past or the time of the Holy Prophetsa, have very a similar crooked nature in that they apparently believe in the signs of the past people and when they witness similar signs being descended before their eyes, they deny them.

Next, those people of the book are mentioned who, earlier as well, earnestly believed in Hazrat Mosesas, and when they witnessed the miracles descended on the

Holy Prophetsa, on account of their pure nature, they believed in them too. In other words, they deserved twofold reward.

They would be rewarded for their belief in Hazrat Mosesas as well as for their belief in the Holy Prophetsa.

The conclusion of the whole argumentation is that man cannot attain guidance at the point of his strength; rather, Allah the Almighty Himself guides the people who possess a blessed nature.

And this has also been mentioned that the discussion of numerous peoples that were destroyed earlier is not due to the fact that Allah the Almighty wronged them; rather, they became a victim of their own oppressions they inflicted on their own selves as well as on the Prophets of their time.

Next, the Holy Quran states that darkness is not set over humans for good as on earth as well, night and day appear alternatively. It has been warned in a highly eloquent language that “if night had been set over you for good, in such a case, you wouldn’t have been able to see in darkness, but if you had ears to hear, then you could definitely have heard.” Thus they are being warned of the dangers of darkness. And if a day had been set over them for good, in such a case, the deaf should have been able to see the way in daylight. “Then why do they not see?”

Next comes the mention of Qarun [Korah] who was given an abundance of wealth and people watched him with longing – if only they as well could get such wealth. But his end was such that he was buried in the ground along with his treasures. A warning has been issued at the beginning of this very surah that Allah the Almighty has the power not only to drown a person at seas; rather, if Allah wills, some of the arrogant, along with their riches, can be buried in ground perpetually. We

find in this age as well that as a result of earthquakes, the ground opens up and a number of settlements and huge inventions of this age are buried in the ground with no trace to be found.

After these verses comes a verse (86) which suffices to conclusively prove to the enemies that this was the Word of Allah and it had to be fulfilled in any case; the verse being, “We will most surely bring you back to Ma‘ad [returning place]”, i.e.

Mecca. Thus, they witnessed the fulfilment of this very miracle right before their eyes.

Does it leave any chance of doubt with regard to the past or future prophecies?

Thus, it concludes that nothing is established except the unity of God. The accounts of destruction establish that everything is to come to an end, whether it is due to the wrath of Allah, or being subjected to the law of nature. The manifestation of the One Allah is to stay perpetually.

Chapter 29: Surah al-Ankabut This is a Meccan surah and including “Bismillah …”, it consists of 70 verses.

This surah has been started once again with ‫( الم‬Alif, laam, meem), which may have an implied reference to the fact that once again, Allah the Almighty is going to repeat the subject matters of Surah alBaqarah in a new style. As the Jews were mentioned in Surah al-Baqarah that their faith was not accepted by Allah the Almighty as long as they had fulfilled the trials, now, the current surah as well repeats the same subject matter.

In the current age, i.e. the age of the Holy Prophetsa, a mere declaration of faith like that of the past peoples would not be enough; rather, they would definitely have to endure all trials through which earlier peoples were made to go through.

Next, Allah the Almighty states that in

Mount Sinai

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AL HAKAM | Friday 31 December 2021 some cases, people had to face severe trials from their parents who themselves were polytheists and invited their children to polytheism. But man must remember that Allah is much more kind to His servants than the parents in whose favour Allah has directed a person to be kind. Therefore, at no cost should they embrace polytheism for the sake of their parents.

As the mention of hypocrites is found at the beginning of Surah al-Baqarah and their internal ailments uncovered, similarly, the current surah as well discusses hypocrites and their various types of spiritual diseases are evaluated.

The claimants of belief have to go through another trial in that their elders demand them to follow them, and that even if their belief happened to be wrong, they carry their burdens. Such claimants are going to bear not only their own burdens, but the burden of misguiding their followers as well. As for the issue of their various fabrications against Allah the Almighty, this will be decided only on the Day of Resurrection.

Next, the people of Hazrat Noahas, Hazrat Abrahamas, Hazrat Lotas and many more such peoples of the past Prophets who were destroyed for going against the Prophets of their time have been mentioned. And their ruins can still be found on earth to date. Archaeologists have discovered a number of such past peoples and many are yet to be discovered, so much so that they claim that the archaeologists are not unmindful of Noah’s Ark, and they are sure to discover it one day.

The pivotal verse (42) of the surah, which has its connection with the title of the surah, Al-Ankabut, states that the similitude of those who associate partners with Allah is like that of a spider which spins a very intricate web. Similarly, the argumentation of such people is extremely intricate, but in actuality, they are utterly ridiculous. And the similitude of those who are entangled in them is like thoughtless flies who are entangled in webs and become a victim of the spider; they are unaware that the spider web is the weakest of snares.

The spider web has an inconsistency; the thread produced from the saliva of the spider is stronger than the iron thread of similar weight and thickness, yet despite this fact, it proves to be the weakest snare.

Thus, this is a challenge to the enemies that they may produce stronger snares if they will; however, the fate of their snares will be no better than that of the spider web snare, which is stronger ostensibly but in reality, proves to be extremely weak.

In the final verse of the surah, Allah the Almighty gives glad tidings to those who are His earnest seekers that whatever belief they may adhere to, if Allah wills, He will ultimately guide them to the straight path.

The guidance to the truth of Islam and the straight path is possible, if Allah wills, through the perusal of the verities that are found in every religion of the world.

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

100 Klu Klux Klan, Ahmadi converts Years begin preaching in America and Press Ago...

Congress of the World newspaper Al Fazl, 22 December 1921 & 2 January 1922 the Jamaat. He runs a small magazine called Messianic Messenger.

In its September issue, an article by one of its correspondents, Mr Rudhyar, has been published. Mr Rudhyar wrote that the one who would reveal the hidden secrets to the world was about to be born in India – the great reservoir of wisdom and spirituality.

His exact English words are as follows: “The Great Hierophant shall come from the great reservoir of wisdom and of spirituality: India.”

Hazrat Mufti Muhammad Sadiqra (1872-1957)

Valuable efforts of new convert Ahmadi preachers By the grace of God, some new converts have been granted such zeal and strength

by God Almighty that they are actively engaged in the preaching of Ahmadiyyat among the Christians of this country, [America]. The most noteworthy of them are: 1. Mr Jacob (Muhammad Yaqub), who was the first to convert to Islam in Chicago, is constantly trying to convert others to Islam ever since. Thus far, 15 men and women have joined Islam after being guided through his efforts and their weekly gathering is held every Sunday at the house of Mr Roman, a Bengali Ahmadi Muslim.

2. The second preacher is Mrs Garber (Madam Rahatullah) who is working in New York. Five people have already converted to Islam through her efforts and this week she has sent letters of another three new converts.

3. The third person is Mr Alberto who lives in Florida state. His picture has been published in the third issue of The Moslem Sunrise. Through his efforts, 10 men have thus far acquired guidance. Moreover, he is also trying to get the people of that city to contribute and invite me there for lectures and also to cover the expenses of my trip with their donations. As Florida is 2,000 miles from Detroit, two-way train fares will cost about 500 rupees. In this country, there are no partitions in the train. Everyone is provided with the same type of carriage and equal comfort. However, there is a separate carriage for sleeping in which beds, etc., are provided and its fare is a bit higher but not too much.

Another tribute A congress of newspapers has been formed in this country which has been named as Press Congress of the World. This congress, in one of their special sessions, elected me as a member on the basis of me being the editor of an Islamic magazine and requested me to accept it. Its members include wellrenowned editors whose newspapers are published in millions on daily basis.

President Harding is also a member [of the said congress].

Ahmadis in Central America In Guatemala, Central America, a friend named Mr FR Mandal has joined the Ahmadiyya Jamaat through correspondence. Before him, there was one friend who become an Ahmadi Muslim in Central America. While living in the United

Secret committees in America and Ku Klux Klan

States, tabligh can be carried out in all the countries of the Americas, provided we have sufficient resources.

Address for telegram It is to inform friends that: 1. I have registered my brief address in the telegraph office, Western Union. The [address] is: Sunrise, Detroit, Mich., USA. This [address] will only be counted as two words. The telegram officials do not charge for the word “America”, and “Detroit Mich.” is counted as one word.

2. The VP [Value Payable Post] service is not available between America and India.

3. If a person wants to send some money and order something from here, they should send the Indian currency notes in a registry envelope without getting them insured or send a check in the name of the Thomas Cook Company, New York. Moreover, I can easily receive [money via] hundi here from any city of America.

Mr MM Sadiq, 27 La Belle Ave., Highland Park, Mich.

Al Fazl, 2 January 1922 The Messiah will appear in India On the shores of California lives a man of Jewish descent named Edward Bachour who claims to be the promised messiah of the Jews and [says that] through him, peace and prosperity will be established in the world.

I have informed him about the appearance of our Messiah. He is studying the books of

The country of America is a collection of wonders. There are hundreds of secret societies here. Each society is licensed by the government. Recently, the secrets of a new secret society called the [Ku] Klux Klan have been revealed. It has been five years since this society was established. Its members currently number 500,000 and their primary objective is to ensure that whites always dominate the blacks. They believe that blacks were created for slavery.

Some black killings and riots are attributed to this society. Some newspapers are strongly opposing them.

The Promised Messiahas was once told that no secret committee would be able to assassinate him. It also sheds light on the fact that the main goal of the secret committees is to murder their opponents.

American postage cost has risen The postage cost on letters from India to America used to be two and a half annas [a unit of currency formerly used in the subcontinent, equal to 1⁄16 of a rupee]. Now, it costs three annas, but as our friends do not know that, they still put [a stamp of] only two and a half annas on their letters and so I have to pay three annas here for each letter.

It is to inform that the friends and offices who intend to write should put a stamp of 3 annas on their letters. Moreover, if the letter is too heavy, add a stamp of another one and a half annas.

Muhammad Sadiq, America (Translated by Al Hakam from the original Urdu in the 22-26 December 1921 & 2 January 1922 issue of Al Fazl)

Friday 31 December 2021 | AL HAKAM

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A chronology of Waqf-e-Jadid’s early years (1965-1982) Ata-ul-Haye Nasir Al Hakam

Last year (in the 25 December 2020 issue), Al Hakam published an article about the early years of Waqf-e-Jadid during the time of Hazrat Khalifatul Masih IIra. This article will present the history of Waqf-eJadid during the time of Hazrat Khalifatul Masih IIIrh. On 4 January 1966, Hazrat Khalifatul Masih IIIrh delivered a special message for members of the Jamaat in which he instructed them to partake in the new year of Waqf-e-Jadid with a new zeal and passion. Huzoorrh stated: “Waqf-e-Jadid is still an eight-yearold budding [scheme], but in such a short time, it has proven to be a very blessed scheme. Wherever work has been initiated under Waqf-e-Jadid, it has given very fruitful results. But there are many jamaats where the work still needs to be done, and for this, great efforts filled with sincere prayers are needed. […] The work of Waqf-e-Jadid needs to be expanded in both Western and Eastern Pakistan, which needs much more resources than before and sincere devotees are needed in more numbers.” (Al Fazl, 6 January 1966, p. 1) On 20 January 1966, Waqf-e-Jadid

Anjuman Ahmadiyya organised a ceremony at its central office for the first batch of muallimeen [missionaries of the Waqf-e-Jadid scheme] who completed their training. The event was graced with the presence of Hazrat Khalifatul Masih IIIrh. Huzoorrh distributed prizes amongst the muallimeen who got first and second positions in the exam held at the end of their training.

This was followed by Huzoor’s address in which he advised the muallimeen in regard to their national duties.

Huzoorrh stated: “You should never forget that while, on the one hand, we dedicate our lives for the service of religion, on the other hand, we also believe that the world cannot be separated from religion. The duties, which are incumbent upon a person from God Almighty, include an important duty to fulfil those rights, which are incumbent for being a human being or for having a relation with the citizens and people of the country.

“Our nation has been ruled by foreigners for a long time, thus in comparison to the other independent countries, [our nation] is in dire need to be reminded about the citizen’s rights and duties.” (Al Fazl, 6 March 1966, p. 2)

said:

Huzoorrh added: “Those countries and nations that are vigilant get ready to tackle any kind of emergency situation, but such a mindset is not found in our country. However, our country should have such mindset more than the non-Muslim countries, because Islam has not only taught us about this, but also emphasised and guided us about this to such an extent that the Holy Prophetsa

‫حب الوطن من الایمان‬ “Meaning, ‘Love of the country is part of one’s faith’.

“And it is your religious duty to never ignore the fulfilment of those rights that are incumbent upon you from your country.” (Ibid) Huzoorrh continued by stating that Islam has also enlightened its followers as to how to get rights as citizens without creating any disorder in the country. Thus, we must get our due rights, but for this, we should always use a peaceful way, and should always avoid those ways that might lead towards disorder.

Huzoorrh further said that nowadays, the work of tarbiyat had become as important as the work of irshad [guiding others].

Huzoorrh instructed to pay attention towards learning the Holy Quran with translation and stated: “The Holy Quran is a source of our spiritual nourishment. We cannot have a [spiritual] life without this. The Holy Quran is dear to us [and] we have a great love for this [holy] book, because it consists of immensely beautiful and perfect teaching.” (Ibid, p. 3) While instructing the muallimeen, Huzoorrh said: “An important and necessary duty for you in the field of tarbiyat is to assess in your respective halqa [locality], or whichever halqa you visit, how many children do not know how to read the Holy Quran. Then, you should make an effort to teach the Holy Quran to them all.”

(Ibid, p. 4) Huzoorrh further shed light upon the importance of prayers [dua] for the success of our efforts, and stated that prayers had a big role in our works.

Then, on 12 April 1966, Huzoorrh issued another message regarding Waqf-eJadid, in which he stated: “With this announcement, I instruct members of the Jamaat to help the Waqfe-Jadid promises to reach at least 600,000 [rupees], in accordance with the desire of Hazrat Al-Musleh al-Maud, Khalifatul Masih II[ra]. […] Every member who is participating in the Waqf-e-Jadid scheme should try to double their chanda for Waqfe-Jadid this year. And those members who are still not part of this scheme, should certainly reap the blessings of taking part in this scheme, so that the budget of Waqfe-Jadid may reach 600,000 [rupees].” (Al Fazl, 23 April 1966, p. 1) On 7 October 1966, during his Friday Sermon, Huzoorrh announced the

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AL HAKAM | Friday 31 December 2021 establishment of Daftar Atfal of Waqf-eJadid so that the Ahmadi children could also get the blessings of participating in this financial sacrifice.

While addressing the Ahmadi children, Huzoorrh urged them to participate in this scheme, and stated that they should ask their parents to give them eight annas [half a rupee] monthly, so that they could also partake in this blessed scheme.

Huzoorrh stated: “Today, I appeal to all Ahmadi children [boys and girls], O spiritual progeny of God and His Messengersa, come forward, and fill the gaps which have been left in the work of Waqf-e-Jadid by your elders due to their laxity, and remove the weakness which has occurred in the work of this scheme.” (Al Fazl, 12 October 1966, p. 4) On 22 October 1966, while addressing the annual ijtema of Lajna Imaillah Markaziyyah, Hazrat Khalifatul Masih IIIrh said that the children should also be encouraged to participate in financial sacrifices.

Huzoorrh said that if the Ahmadi parents were able to perform the tarbiyat of their children in such a way that they themselves presented eight annas every month for the Waqf-e-Jadid scheme, it would be a great contribution to the overall collection of the chanda of Waqfe-Jadid.

Huzoorrh continued by saying: “But this matter needs complete attention, and the importance of this matter needs to be inculcated in children’s minds. You cannot inculcate the importance of Waqf-e-Jadid among your children until and unless you yourselves fully realise its importance.” (Al Fazl, 11 February 1968, p. 3) Huzoorrh added: “We need at least 1,000 devotees […]

These devotees will not be sent down from the heavens by Allah; rather, they will be the devotees who have been brought up by you, or are currently in your guardianship.

“If you do not pay attention towards this and do not urge your children to devote their lives for Waqf-e-Jadid, then this important and necessary scheme will not see success, God forbid. Allah the Almighty has saved us from failures in the past, and I believe that He will save us from failure in this instance as well. But

“

then, there will be some other mothers whose children will come forward to take care of Waqf-e-Jadid.” (Ibid, p. 4) Huzoorrh elaborated in regard to his instruction for children to pay eight annas per month, that those households that are not financially strong, or for instance have eight or 10 children and every child cannot pay eight annas, those children were allowed to donate eight annas collectively.

On the occasion of Majlis-eMushawarat in 1966, the Waqf-e-Jadid budget was approved to be 177,000 rupees. By October 1966, the promises of 140,000 rupees were received. At this, Hazrat Khalifatul Masih IIIrh encouraged members of the Jamaat to increase their promises for the chanda of Waqf-e-Jadid, and urged those members who had not participated in this financial sacrifice to partake in this scheme.

In January 1967, the annual Talimi Class of muallimeen of Waqf-e-Jadid was held. The concluding session took place on 3 February 1967, presided over by Hazrat Maulana Abdur Rahman Fazil, then Amir Jamaat-e-Ahmadiyya Qadian.

While presenting the annual report, Hazrat Sahibzada Mirza Tahir Ahmadrh, Nazim Waqf-e-Jadid said that at that time, there were at least 6,000 people being preached to in West Pakistan, and 517 people in East Pakistan (now Bangladesh), and they were collectively given a total of 17,759 Jamaat books and magazines.

56 muallimeen were serving in different centres of East and West Pakistan. During the year 1966, the message of Islam Ahmadiyyat reached 1524 villages, and 568 people, including 140 non-Muslims, accepted Islam Ahmadiyyat with the efforts of Waqf-e-Jadid. (Tarikh-eAhmadiyyat, Vol. 24, p. 21) During his Friday Sermon of 7 January 1972, while announcing the new year of Waqf-e-Jadid, Hazrat Khalifatul Masih IIIrh stated: “We are those who have witnessed the living manifestations of the living God, and have a firm belief that we – as a Jamaat – have been established by Allah the Almighty. Just like He has created us as individuals, similarly, He has established us as a Jamaat. And the purposes for which He has established us and the paths He wishes for us to take are clear in the words

‘qad hadana subulana’ [Surah Ibrahim, Ch.14: V.13]. ‘He has shown us our ways’. […]

“The ways of our sacrifices and services vary in different circumstances. Thus, God Almighty teaches new avenues to His servants and His beloved jamaats, and teaches them new ways, and grants them progress after progress through new ways.

“Therefore, in the shape of Waqfe-Jadid, Allah the Almighty has put in front of us a similar kind of way, avenue, pathway or sirat-e-mustaqim [right path].

And the spirit of Waqf-e-Jadid is to expand the service to mankind with the spirit of devotion.” (Tarikh-e-Ahmadiyyat, Vol. 28,

Today, I appeal to all Ahmadi children (boys

and girls), O spiritual progeny of God and His

Messengersa, come forward, and fill the gaps which have been left in the work of Waqf-e-Jadid by your elders due to their laxity and get rid of the weakness that has occurred in the work of this scheme.

p. 3) Huzoorrh continued by instructing the Jamaat that more people should come forward to serve under the scheme of Waqf-e-Jadid and a plan should be made in order to increase the number of devotees every year. Moreover, Huzoorrh said that more effort needed to be exerted in publications and distribution of literature under the Waqf-e-Jadid scheme.

During his Friday Sermon on 18 January 1974, Hazrat Khalifatul Masih IIIrh said: “Waqf-e-Jadid is a special scheme of Hazrat Musleh-e-Maudra. It has not yet expanded a lot, but its results are very pleasing […] Under the system of Waqf-eJadid, efforts are currently being made to spread Islam in those areas [of Pakistan] where Hindus are residing. Although it is a small effort, but in return, the signs of the acceptance of these efforts are that many Hindus of those areas are greatly inclined towards Islam, and hundreds of Hindu families have joined Islam by reciting the Kalima-e-Tayyibah, and now invoke durood upon the Holy Prophet Muhammadsa, and have a relation of love with the One and Only God.” (Khutbat-eNasir, Vol. 5, pp. 388-389) Huzoorrh added that by the grace of Allah the Almighty, the efforts of muallimeen of Waqf-e-Jadid were proving very fruitful. They were also fulfilling the task of tarbiyat as well, by teaching the children how to read the Holy Quran and Continued on next page >>

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Friday 31 December 2021 | AL HAKAM

We are those who have witnessed the living manifestations of the living God, and have a firm belief that we – as a Jamaat – have been

established by Allah the Almighty. Just like He has created us as a person, similarly, He has established us as a Jamaat. And the purposes for which He has established us, and the pathways which He wants us to take, are clear in the words ‘qad hadana subulana’ [He has shown us our ways]. << Continued from previous page

its translation to the youth. In this way, thousands of Ahmadis were benefitting from Waqf-e-Jadid.

Huzoorrh further expressed his desire that more Ahmadis should dedicate their lives for this cause, as the work of Waqf-eJadid was expanding day by day.

Huzoorrh said that during the previous year, there was an increase of around 50,000 rupees in the donations of Waqf-eJadid, so members of the Jamaat should put an effort to contribute an extra amount of 100,000 rupees this year as well, and then the extra amount should be spent in those areas where Hindus were accepting Islam.

During his Friday Sermon on 3 January 1975, Hazrat Khalifatul Masih IIIrh said: “During the previous year, there was an increase of 25% in the work of Waqf-eJadid, and that too in such turbulent times, when the attention of the markaz and the jamaats as well was, to an extent, limited to those temporary tasks and needs which were a cause of great concern.

“But look at the grace of Allah the Almighty that despite all that, there was an increase of more or less 25% in our small efforts, which I am mentioning at this moment. I am talking about the financial jihad [sacrifice] of the Jamaat. [...]

“But we are not supposed to stop here.

The 25% increase is in comparison to the preceding year [1973]. This proportion [of increase] is not even one-thousandth of our actual needs, perhaps not even a hundred-thousandth part […] I wish to call the attention of the Jamaat towards the matter that they should bring swiftness in their plans and increase [the level of] their prayers [dua].” (Khutbat-e-Nasir, Vol. 6, pp. 5-6) While announcing the new year of Waqf-e-Jadid, during his Friday Sermon

on 2 January 1976, Hazrat Khalifatul Masih IIIrh stated that Jamaat-e-Ahmadiyya was progressing day by day and new jamaats [local chapters] were being established, which required muallimeen in more numbers, and the Jamaat would have to arrange more funds for this. Huzoorrh said: “If we appoint one muallim in each jamaat, it will cost us an expenditure of 2.5 to three million [rupees]. Under the current circumstances, Waqf-e-Jadid cannot endure this burden. So today, I am announcing the opening of a new daftar, a new chapter of Waqf-e-Jadid.

“One or more members of each jamaat, who are somewhat literate, should present themselves and should not demand for any allowance […] They will stay in their villages to teach their local jamaats. They [muallimeen] might not come to the markaz for a full year to get the training, but such devoted volunteers should come here for three months, and return after a three-month course, and then again come here for another course. In this way, we will at least bring them to the level [of knowledge] which a Waqf-e-Jadid’s muallim has.” (Khutbat-e-Nasir, Vol. 6, p.

274) During his Friday Sermon on 7 January 1977, Hazrat Khalifatul Masih IIIrh said that the scheme of Waqf-e-Jadid was initiated to establish the basic religious level which was necessary for a Muslim.

Huzoorrh further said: “Although there is also a need for money also for carrying out the works of Waqf-e-Jadid, the importance of money comes later. The real need is such a heart that glows with the love of God Almighty and the Holy Prophet Muhammadsa. Many times, the non-Ahmadis ask where we get this much money from. I respond to them by saying that our wealth is not the sikka [coins] and rupee [money] etc.; rather,

our wealth is those sincere hearts that are beating within enlightened chests.”

(Khutbat-e-Nasir, Vol. 7, p. 7) During his Friday Sermon on 5 January 1979, Hazrat Khalifatul Masih IIIrh said that Waqf-e-Jadid was a department of the Jamaat that was established by Hazrat Musleh-e-Maudra for the tarbiyat of members of the Jamaat.

Huzoorrh added that Allah the Almighty had granted the Jamaat a gradual progress in this field, but now, it was time to move forward swiftly, and we needed to exert more effort.

Huzoorrh continued by saying that Waqf-e-Jadid was working very nicely, but it needed to bring improvements in its work and more members should present themselves for this cause.

During his Friday Sermon on 4 January 1980, Hazrat Khalifatul Masih IIIrh stated that Waqf-e-Jadid had a responsibility to establish Islamic morals and values among members of the Jamaat, and to eradicate bad innovations.

Huzoorrh, during his Friday Sermon on 2 January 1981, urged members of the Jamaat to dedicate their children for the services of Waqf-e-Jadid.

Huzoorrh continued by saying that every Ahmadi ought to live in such a way as if they were devotees, meaning that while fulfilling their worldly responsibilities, they should be fulfilling their religious responsibilities with even greater passion and zeal.

After mentioning the literature published by Waqf-e-Jadid in Sindhi and Pashto, Huzoorrh stated that the Jamaat needed to pay attention towards publishing literature in Persian as well.

Then, Huzoorrh said: “Waqf-e-Jadid also needs money for carrying out its work, and members [of the Jamaat] do pay attention to this. May

Allah the Almighty reward them for this.

According to their report, in 1979-80, there was an increase of almost 99,000 [rupees in chanda for Waqf-e-Jadid].”

(Khutbat-e-Nasir, Vol. 9, p. 7) Huzoorrh further said that although there was an increase in the overall chanda, improvements were needed in the chanda collection of Daftar Atfal. Huzoorrh added that we needed to move forward from every aspect, and with more passion and zeal.

During his Friday Sermon on 1 January 1982, Hazrat Khalifatul Masih IIIrh stated that one of the important purposes of Waqf-e-Jadid was the tarbiyat of rural jamaats. The number of rural jamaats was increasing every year, so the need for waqifeen was also increasing.

Huzoorrh continued by saying that at the time, there were less than a hundred waqifeen-e-Waqf-e-Jadid, which did not even fulfil one-twentieth of the needs. So, Huzoorrh urged the youth of the Jamaat who fulfilled the academic and tarbiyat criteria, to present themselves for Waqfe-Jadid.

Huzoorrh said that the responsibility of waqifeen-e-Waqf-e-Jadid was to create strong foundations by teaching the basics and training them in such a way that when they are given teachings at a higher level, they are ready to accept it, instead of considering it a burden.

In short, the seed of Waqf-e-Jadid which was sown by Hazrat Musleh-eMaudra, continued to flourish during the time of Hazrat Khalifatul Masih IIIrh, and it still continues to flourish, and will continue to do so, insha-Allah.

AL HAKAM | Friday 31 December 2021

100 Years Ago...

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Daily diary of Hazrat Khalifatul Masih II: Impartial view on ghair mubai‘een, strikes and difference between a Khalifa and a president Al Fazl, 22 December 1921 & 2 January 1922

22 November 1921

be taken out from the middle, the people will begin to consider the government as their well-wisher. Otherwise, in the current situation, although the government wants to know the opinion of the people, since the mediator is another person, they consider that person as their sympathiser and become anti-government.”

Impartial view on mubai‘een and ghair mubai‘een Hazrat Khalifatul Masih[ra] said: “The Paighamis [members of the Lahori Jamaat] always say that we do not allow people to study their views. However, whenever a neutral person studies the writings of the two groups, they decide in our favour.

“Hence, a friend, who received education from Aligarh and is also an LLB and a magistrate in a state, sent a letter requesting to take bai‘at. In it, he writes that as a child, he was acquainted with the Jamaat while he was studying Arabic. He saw in his father’s library a book of the Promised Messiahas.

He liked it and showed it to his teacher who said, ‘Do not read this book because these people are faithless.’ Then, his father passed away and his brother directed him to pursue an English education. After graduating from Aligarh, he had to visit a relative to express his condolences, where a person asked him to study the books of the Ahmadiyya Jamaat and also promised to send the list but couldn’t do so. He wrote to Maulvi Muhammad Ali Sahib who sent him the books. He also learned about our disagreements and thus, studied our books as well. Eventually, he concluded that we were in the right and did bai‘at.”

[Difference between] the Khalifa and the president [of Anjuman]

Permissibility of union memberships and strikes A friend asked if an Ahmadi could be a member of the unions formed by the employees of various governmental departments, such as the railways.

Hazrat Khalifatul Masih[ra] said: “What is the need for membership?

If there is progress, then you will get its fair share as well. Strikes are a moral and religious crime. Becoming a member [of a work union] is not a crime but it gives rise to another evil, so one should avoid it.”

Disadvantages and advantages of not participating in strikes [A friend] submitted, “When we do not join the strike, the demands of those on strike are accepted. Consequently, the strikers harass us and complain to the officers who accept their [complaints] and so we have to suffer.”

Huzoor[ra] said: “As those people are in the majority, the authorities, despite understanding our position, are sometimes forced to decide

against us. Because if they do us justice, they will have to give up the majority.”

Hazrat Khalifatul Masih[ra] said: “This is what we want to achieve, that even though we see our obvious disadvantage in not joining the strike, we will not join something which is harmful to morals and faith. The Europeans, declining constantly century after century in faith and morality, have now reached the point where they cannot accept anything without force and clamour. On the other hand, if a person principally considers a strike to be bad, the same authorities will deep down surely think that they are either fools or sycophants.

However, they do not understand that the viewpoint of those who think that a strike is principally wrong is far more superior than their point of view. The English people are not against strikes in principle because they do it themselves in their homeland.

However, if they condemn it in India, it is

because their government is established here, which they think will be weakened by strikes. Thus, we are against strikes simply because we consider them destructive to faith and morals. If we are harmed by not joining these strikes, then it is very little compared to the loss that will occur to our morals and faith after joining them.”

The foundation of government Hazrat Khalifatul Masih[ra] said: “Islam lays the foundation of government on morality and faith.

Otherwise, if the government is based on agitation or public opinion, the truth is mostly lost. On the other hand, even if there is a representative government, there is no need to seek public opinion through the leaders; rather, a circular should be issued that the government seeks opinion from the people of every village through its officials.

In this way, when that step of the leaders will

Huzoor[ra] said to Hakim Ahmad Hussain Sahib Lyallpuri, “You have asked a question that what is the difference between the Khalifa and the president of Anjuman when both of them are elected by the people?”

Hazrat Khalifatul Masih[ra] said: “No doubt, the two seem alike, but the difference between them is similar to the difference between two children, one of whom is sitting on the ground and the other is sitting on the shoulder of a strong gentleman. If both of them want to pluck the fruit from a tree, then it is obvious that the one sitting on the shoulder of a fully grown man will turn out to be more successful than the child sitting on the ground because he will pluck the fruit with his hand through the man’s help. A child sitting on the ground may throw a stone to drop the fruit, but there is no certainty that the fruit will fall by that stone. On the contrary, one who is sitting on the shoulder will surely succeed.

“In the same way, the president of an Anjuman or a government and the Khalifa are elected by people, but the election of the Khalifa takes place under the promise of God. God supports him. There is no promise of divine succour for any other president.

For example, the Promised Messiahas would always deliver speeches and he delivered a speech on the day of Khutba Ilhamiyah [the Revealed Sermon] as well, but all other speeches are not deemed revealed and only the Khutba Ilhamiyah is called the Revealed Sermon. Why? Just because there was no divine promise about the other speeches and there was a special command and promise for the Revealed Sermon. Therefore, it is called the Revealed Sermon. Since there is no divine promise regarding other elections, they do not possess such significance as that of the election of the Khalifa because it takes place under divine promise. The president elected by the people may be the cause of God’s wrath, but it never happens in case of the Khalifa.”

(Translated by Al Hakam from the original in the 22 December 1921 & 2 January 1922 issue of Al Fazl)

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Friday 31 December 2021 | AL HAKAM

A waqif-e-nau who loved the Holy Quran and the Holy Prophet: Syed Taalay Ahmed Shaheed Amtushakoor Tayyaba Ahmed (Umm-eTaalay) UK

ُ َ َ َ َ ّ ‫َو ِا َذا َس ِم ُعوۡا َما ۤاُنۡز َل ِالَی‬ ‫الرَ ُسوۡ ِل ت ٰۤری ا ۡع ُین ُہ ۡم ت ِف ۡیض ِم َن‬ ِ َ َ َ ۡ ُ ۡ َ َّ َ ٰ ۤ َ َّ َ َ ۡ ُ ۡ ُ َ ّ َ ۡ َ ۡ ُ َ َ َّ ۡ َّ ‫الدم ِع ِمما عرفوا ِمن الح ِق ۚ یقولون ربنا امنا فاکتبنا مع‬ ّٰ ‫الش ِہ ِدیۡ َن‬

“And when they hear what has been revealed to this Messenger, thou seest their eyes overflow with tears, because of the truth which they have recognied. They say, ‘Our Lord, we believe, so write us down among those who bear witness.” (Surah alMaidah, Ch.5: V.84)

‫وہ ھجم ےس ہہک راہ اھت اب ےھجم یھب اسھت ڑلان ےہ‬ ‫ئ‬ ‫ی‬ ‫اتب� وکن یس ولتار ےس بک شوار رکان ےہ‬ ‫ق� ت � ش‬ ‫وس ی‬ ‫م ےن اُس وک بس ےس یم�ی ت م��ی�ر دے دی یھت‬ ‫اور اُس ےک اہھت ی‬ ‫م رقٓان یک �فس�ی�ر دے دی یھت‬

“‘Give me my sword’, he said, ‘and give me my armour; I’m here my master! To lay flesh and bone.’

“In the battle of morals, in a war for peace; To give him the best, I looked for a weapon; The Holy Quran, being the best shield and sword.” (“Odyssey of Our Time”, Persona Poem [abridged version], Asif M Basit, Al Hakam, 17 September 2021, p. 15) A few days before Taalay was born in Lahore, my mother rang me from Hartlepool and related a dream, telling me the good news of a blessed son. In the dream, she saw a baby in a cradle, hands raised, saying “Assalamo alaikum”. There was a blue card with the words “God” in English and “Allah” in Arabic.

Writing about Syed Taalay Ahmed Shaheed is, in my own humble way, to reflect some of the blessings that are being bestowed on millions of people around the world through their link to Khilafat-e-Ahmadiyya, the successorship of the Promised Messiah, peace be on him, the ardent devotee of, and whose advent was foretold by, none other than the Holy Prophet, peace and blessings of Allah be upon him, himself.

There will be many who will read about these blessings, pray for the blessed institution of Khilafat, for Taalay himself, his family and the Jamaat as a whole. Many may identify the same or similar blessings being bestowed on themselves and thus bow down in gratitude to Allah the Almighty and praise Him. In the same way, many will, insha-Allah, be inspired to devote themselves in a similar way as is appropriate for them. May Allah accept this hope and prayer. Amin.

Love for the Holy Prophetsa and the Holy Quran As aforementioned, Taalay was deeply

engaged in an online jihad of the pen from the age of 21 onwards. In later years, particularly I, his father and siblings were not even aware of some of this work. What I was aware of over the last few years was that his study, research and learning of religion was deep and secure, by the grace of Allah.

His name meant fortunate, amongst other things and thus it was his good fortune to have Ibrahim Ikhlaf Sahib, lecturer at Jamia UK and currently national tabligh secretary of Jamaat UK and family become his neighbours (2017-2019). Taalay used this opportunity to share and increase his love of the Holy Prophetsa and thus, his knowledge of the Holy Quran and Islam Ahmadiyyat.

During this period, he studied the Arabic of the Holy Quran with Ikhlaf Sahib so that his pronunciation improved and gained an authentic Arab-style recitation. They also spent hours studying and discussing Tafsire-Kabir, Barahin-e-Ahmadiyya, Noah’s Ark, Invitation to Ahmadiyyat, Blessings of Khilafat and allegations against the Jamaat and Islam.

As mentioned by Hazrat Khalifatul Masih Vaa in his Friday Sermon of 3 September: “On the way to and from work, he would listen to lessons on the Holy Quran given by Hazrat Khalifatul Masih IVrh.” Taalay’s love for the Holy Quran meant he used every avenue available to him and it is reported by his respected wife that he had watched all of the Al Tarteel programmes by MTA. Taalay was martyred at the age of 31 and thus, his online jihad was done from the viewpoint of (and to) an audience of youth.

In an email to himself, he kept a record of some contributions he made online around

six years ago and I suspect that he would have intended to revise and extend his informal notes over time. This was not to be. Nevertheless, they are informative and interesting. I choose just a handful.

History of Islam I – Introduction: “The Life of Muhammad, the Prophet of Islamsa “609 AD: Revelation begins “The revelation of the Quran began from a place of darkness.

“Violence, slavery and the unjust treatment of women were some of the sins rife across the Arabian peninsula. There were no schools and many Arabs were uneducated and illiterate. The rich would often devote their days to drinking parties and gambling. Poor men suffered; poor women suffered more. The status of women was so low that some families practised female infanticide. Men would inherit

step mothers as their wives. Polygamy was practised in an unlimited fashion – in fact, some men would take multiple wives from among a group of sisters at any given time.

“Muhammadsa was different. He freed slaves and gave his money to the poor. He took particular care of orphans – he was an orphan himself. His honesty was so famous his people named him ‘The Truthful One’.

He did not follow the polytheistic faith common to Arabia and instead believed only in one God. He would travel from his hometown Mecca to the nearby cave Hira to spend days at a time engaged in prayer.

“And it was in the darkness of a cave situated in the darkest of lands at the darkest of times that the revelation of the Quran began.

“When the angel Gabrielas descended upon Muhammadsa for the first time and began teaching him God’s message – the Quran – Muhammadsa reacted with total and utter shock. Bewildered, he returned to his wife Khadijara and anxiously said: ‘I fear that something may happen to me.’

“Khadijara replied: ‘Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.’

[Bukhari] “Khadija’sra response perhaps makes her, a woman, the first person to accept Islam.

“News of Muhammad’ssa strange claim quickly began to spread. When his closest friend, Abu Bakrra, heard the news, he visited the Prophetsa directly. Muhammadsa began to try to explain what had happened, fearing the rumours would cost him his dear friend.

Abu Bakrra refused to listen and simply asked again – tell me if it is true, are you a prophet? When Muhammadsa answered positively, Abu Bakrra immediately accepted and noted any extended explanation would have diminished the value of his faith.

Notes by Syed Taalay Ahmed that he took and emailed to himself after watching MTA’s AlTarteel programme

AL HAKAM | Friday 31 December 2021

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“It is worth considering how those who knew Muhammadsa best – his wife and closest friend – both accepted him without question. This is a testament to his noble character. In fact, his earliest companions seem to have been largely those who knew him most intimately. They included his honoured cousin Alira and a slave he had freed and adopted named Zaidra […]”.

On why some prophecies are harder to understand “[…] However there are some prophecies which are not as straightforward. The wellknown examples found in both the Bible and the Quran which I regularly refer to in this regard are those of Abrahamas and Josephas.

Abrahamas sees himself slaughtering his son in a dream, which is fulfilled by him slaughtering a lamb. Meanwhile, Josephas interprets a dream of seven thin kine eating seven fat kine to mean seven years of plenty followed by seven of famine.

“The question here arises as to why God speaks in such riddles. Why not make everything straightforward and blunt? I think the answer here is found in returning to my days at university. I would have found it most easy to pass all my exams if the professors constantly spoke like young children. Their language would be simple, technical terms would be dropped and nobody could fail to understand their subjects.

“However, able and enthusiastic students want a little more. We want to be challenged. We want our professors to speak intellectually. In the same way, who could admire a God that authored a holy book written in robotic bullet points, like the instruction manual for building a set of Ikea furniture? Such a scripture lacking any requirement towards critical thinking could only cultivate a nation of mindless zombies. No, we Muslims – and Christians – love God’s poetic rhyme schemes, powerful rhetoric and thought-provoking parables.

So it is that God often speaks through metaphors […]”.

History of Islam II (Battle of Badr) “[…] So it was that the Meccans embarked in the direction of Medina with a force of 1,000 soldiers. Having effectively declared war, their intentions were clear; to wipe out Islam by killing every living Muslim male

and taking the Muslim women captive.

“Faced with complete genocide, the Prophetsa left Medina with a force of 313 Muslims. Ill-equipped and outnumbered three-to-one, they met the Meccans at Badr. Relatives faced one another and Muhammadsa himself must have looked across the battle field and seen his paternal uncle Abbas. Abbas was still a non-Muslim, but like other members of Muhammad’ssa family, he had supported him at Mecca and had suffered under the vicious persecution the Muslims had faced. Now, as a nonMuslim and resident of Mecca he would be forced to battle his own nephew.

“Facing annihilation, the Muslims fought desperately for their faith, their lives and their families. The chiefs and generals of their opponents fell and the Meccans were made to turn their backs. The battle was won but the war had only begun.

“Interestingly, Abbasra was captured and tied with the other prisoners of war. That night, Muhammadsa could not sleep as he heard the groans of Abbasra lying nearby.

Seeing this, the Muslims loosened Abbas’ra ropes to ease his discomfort. When the Prophetsa heard his uncle had gone quiet, he said this could not be; it was unjust for his family to receive advantages not offered to the families of other Muslims. Muhammadsa ordered all the prisoners have their bonds loosened as Abbas’ra had been [...]”.

History of Islam III (pre-Islamic onwards): Machinations of Hypocrites “[…] Hashim was a great man among the pre-Islamic Meccan community. He was a talented leader, a generous host and a skilled tradesman who would travel the country from time to time. On one visit to Syria, he stopped en route at the city of Yathrab. There he married a local girl, Salma, and they were blessed with a son, Shaibah.

“After Hashim passed away, his brother Muttalib took on his various roles and duties within Mecca. When Muttalib was informed of Shaibah’s outstanding intelligence, he travelled to Yathrab, where Shaibah was residing with his mother, and took the young boy under his care. On their arrival in Mecca, the people saw Shaibah and, not knowing who he was, assumed Muttalib had purchased a slave. Henceforth, Shaibah became known as Abdul Muttalib, meaning ‘Slave of Muttalib’.

“Abdul Muttalib now faced a number of challenges. He was young and – having lived in Yathrab – somewhat of an outsider.

Perhaps it was for this reason that his uncle Nawfal claimed Abdul Muttalib’s inheritance. The young man appealed to the people of Mecca, but they offered no assistance. So he sent word to Yathrab and immediately 80 men from his old home

came to his aid and demanded the rights of their kinsman be upheld. Nawfal was forced to back down.

“Abdul Muttalib’s inheritance was safe and his influence in Mecca continued to grow until he was considered perhaps the richest and most authoritative leader within the city. By the end of his life, he had been blessed with dozens of descendants.

However it was one young grandson, orphaned by/at the age of six, who was a particular favourite. Muhammadsa came under the custodianship of his grandfather and the two developed an affectionate relationship. The young Muhammadsa would informally sit beside Abdul Muttalib, who would sometimes lovingly pick him up and place him on his shoulders.

“Almost half a century later, the Prophetsa of Islam migrated from Mecca to Yathrab, which now became known as Medina-turRasul (‘The City of the Messenger’) and eventually just ‘Medina’. There, a growing community of Muslims had already accepted Islam and the city welcomed Muhammadsa as their chief.

“And yet, a group formed within the Medinians [Medinites] who, having outwardly embraced Islam, rejected it within and secretly conspired against the Prophetsa. And what sort of Prophet was it against whom they conspired? Was it the man whose advent was foretold in the Bible: “‘[...] from his right hand went a fiery law for them.’ (Deuteronomy 33:2) “Muhammadsa had been given a religious law in the Quran which, like a well-placed fire, illuminated its followers.

How ironic that the hypocrites, with rays of light shining upon their faces, were left spiritually blind and unable to benefit. For it was the Medinians who were the people from which the Prophet’ssa grandfather had come. The Medinians had been the people who had secured his inheritance and status in Mecca. This grandfather of Medinian heritage had then been the man who cared personally for Muhammadsa when he was left an orphan. And the Medinians were the people who offered Muhammadsa sanctuary and made him the chief of their city. And so nobody can deny that Allah the Almighty had blessed the people of Medina with a historical role in nurturing the fire of Islam.

Yet, this minority had embraced hypocrisy and disbelief. So despite being from Medina, despite having played an inadvertent role in the rise of Islam, despite in theory being among the first to accept Islam, were absolutely unable to gain from the teachings of Muhammadsa […]”.

History of Islam IV – Allegation answered – Conquest of Mecca 629/630 AD “It is worth noting here that the number of Muslims had grown exponentially at this time, so that Muhammadsa was immediately able to raise a force of 10,000. How strange that critics of Islam claim it was spread by the sword when factually during four years of war the number of Muslim men grew from 300 to no more than 3,000 while during just 18 months of peace the numbers of faithful men exploded from 3,000 to 10,000.

“The rapid progress of Islam meant the tables were now turned and Muhammadsa Syed Taalay Ahmed’s notes from Arabic lessons

Continued on next page >>

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Friday 31 December 2021 | AL HAKAM << Continued from previous page

marched upon Mecca – his old tormentors left powerless to resist. Yet, just as vengeance was in his grasp he chose magnanimity.

He announced that the Meccans would be treated peacefully if they did not fight, saying: ‘By God, you will have no punishment today and no reproof ’. So the great city of Mecca fell with only a dozen or so unfortunate deaths, but otherwise no bloodshed.

“Moreover, Muhammadsa – the Truthful One – kept his word perfectly. To give just one example, Habbar, the Meccan man who had murdered the Prophet’ssa pregnant daughter Zainabra came to him and asked if he could really forgive such a person.

Muhammadsa readily agreed and Habbar was not punished. Truly, the Prophetsa proved himself a mercy for mankind.”

Discussion on ban to non-Muslims on use of “Allah” “[…] In January 2014 Malaysia’s highest court upheld a ban prohibiting all nonMuslim citizens from using the word ‘Allah’, rejecting the appeals of the country’s Catholic church. The ban may have pleased a small group of Muslim activists who celebrated outside the court, but it seemed particularly harsh on over a third of Malaysia’s population, who were left unable to use a word that had formed a key part of their language and the local Christian religion for centuries.

“What was strange about the decision is that ‘Allah’ originates from Arabic, where it is a name for God and is used by Christians

and Muslims alike. In fact, historically the term was common, long before the advent of Islam. When Muhammadsa signed the treaty of Hudaibiyah with the non-Muslims of Mecca in 628 AD, the Meccans repeatedly edited the text to remove any Islam-specific terminology. Yet they fully endorsed the document beginning with the words ‘In Your name, O Allah’ – because that had been their practice even before the advent of Islam. [Bukhari] […]”.

The above writings show just a small snapshot of Taalay’s work as an online defender of Islam. As a further example, Taalay himself has provided the following link to discuss the role and compilation of hadith, on the WikiAhmadiyya website, www.wikiahmadiyya.org/ahadith.

By the grace and mercy of Allah, we have been granted the blessing of following the Reformer of the time, the Promised Messiah, Hazrat Mirza Ghulam Ahmadas and there are countless others who are humbly serving and shall continue to serve as humble servants of Khilafat-eAhmadiyya, insha-Allah.

“Their passion, their zeal, as if on fire; And nothing beyond their ardent reach.” (“Odyssey of Our Time”, Persona Poem [abridged version], Al Hakam, 17 September 2021, p. 15) #HumbleDevoteeOfKhilafat (Please note: Syed Taalay Ahmed Shaheed’s notes presented above were for his personal use, hence why names were not given in full)

(To be continued …)

A screenshot of “WikiAhmadiyya” a website created by Syed Taalay Ahmed

Humanity First starts “Masroor Centre for Healthcare” project in Ivory Coast Abdul Quyyom Pasha Amir Jamaat-e-Ahmadiyya Ivory Coast

Abdul Noor, a missionary of Ivory Coast reports that Humanity First is known worldwide for its service to humanity. One of its projects is global health under which eight hospitals or medical centres have been built in different parts of the world, including Nasir Hospital in Guatemala.

It has now started another big project of building a hospital named Masroor Centre for Healthcare in Mahdiabad located in the economic capital of Ivory Coast known as Abidjan – it will be a hospital equipped with excellent medical facilities on an area of​​ 3000m2.

Although the implementation of the plan was started a few months ago and the land was initially fenced off, the foundation stone of this hospital was laid on 27 November 2021. A formal ceremony was held in Mahdiabad which was attended by officials of Humanity First, other officials and many locals.

Hazrat Khalifatul Masih Vaa sent Dr Shabir Ahmed Bhatti Sahib, Vice Chairman

of Humanity First International as his representative for the ceremony.

The ceremony commenced with the recitation from the Holy Quran with its translation, followed by speeches of Amir Jamaat-e-Ahmadiyya Ivory Coast and other Humanity First officials, in which they presented a brief introduction to the new project.

For the foundation stone, the first was brought specially from Qadian, and it was laid by Dr Shabir Ahmed Bhatti Sahib,

and after him 17 more persons installed bricks, including Amir Sahib Jamaat Ivory Coast, Director Fund Raising Humanity First, Chairman Humanity First Canada, Chairman Humanity First UK, CEO Healthcare Humanity First Ivory Coast, Chairman Humanity First Ivory Coast and CEO Healthcare Humanity First International.

The ceremony concluded with a silent prayer.

According to the construction plan of

the hospital, completion of construction and renovation work of the building and provision of medical equipment to the hospital is planned till 2024.

This hospital will provide the facilities of gynaecology, paediatrics, nutrition, ophthalmology, GPs, cardiology, urology, dialysis centre, delivery rooms, radiology, a laboratory, two operation centres, 22 bedrooms, semi-private rooms, private rooms, a pharmacy and a cafeteria, etc.

AL HAKAM | Friday 31 December 2021

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Children’s Commissioner for England: Parents should “talk early, and often” to children about online dangers

Ataul Fatir Tahir Al Hakam

The Children’s Commissioner for England, Dame Rachel de Souza urged parents to “talk early, and often” to their children in an age-appropriate way, so they are better prepared for the risks of online spaces and find it easier to raise issues when growing up. “‘The things I wish my parents had known…’ document from the Children’s Commissioner draws together advice from 16-21-year-olds on how parents should manage tricky conversations around sexual harassment and access to inappropriate content, including pornography. [...]

“An overriding message is that parents should start these challenging conversations early. Our focus groups suggest broaching topics before a child is given a phone or a social media account, which is around the age of 9 or 10.” (www.childrenscommissioner. gov.uk/2021/12/16/the-things-i-wish-myparents-had-known-young-peoples-adviceon-talking-to-your-child-about-onlinesexual-harassment/) A few weeks ago, Hazrat Khalifatul Masihaa gave similar advice to Ahmadi parents and said they should address the questions of their children about social ills in detail – even if sexual in nature – when they reached a certain age. This advice from Huzooraa has not been limited to recent months and weeks, but dates back many years.

The Children’s Commissioner, Dame Rachel de Souza said: “[…] You might be surprised how early our young people felt parents need to start the conversation. But kids want an ageappropriate conversation that evolves over time in line with their growing maturity.

“My advice to parents and carers is to

create the culture before the crisis.”

She said, “Children have told us they want their mums and dads to create a safe, judgment-free space for them to talk about these issues. It’s better to do that before you hit a problem rather than trying to create that mood while you’re dealing with one.”

Worryingly, only a quarter of parents thought their child viewed pornography online, “but in reality more than half of 11- to 13-year-olds have already seen porn, many came across it by accident and 62% say their viewing of porn is mostly unintentional”, de Souza added. (www.theguardian.com/ society/2021/dec/16/parents-urged-talkchildren-young-as-nine-online-porn) The commissioner voiced the struggles of parents, saying, “Parents tell me they sometimes feel uncomfortable, not just because of the sexualised nature of the topic, but also because their children know more about technology than they do.

“For mums, dads and carers who grew up without smartphones, this whole world can feel bewildering. But children want to talk to their parents and carers about this.

We know this because they’ve told us. And that’s what is at the heart of this guidance.”

However, she encouraged parents by saying, “Things that might feel uncomfortable to begin with, will feel less so over time. Parents and carers need to grasp the nettle as they support their children navigating this complex part of growing up. Our children have told us it’s what they want.”

For years, Hazrat Khalifatul Masih Vaa has been urging Ahmadi parents to “befriend their children” and to “answer their questions” from a young age. He has emphasised that parents should be tolerant towards their children and create a peaceful and friendly environment at home where their children could share anything with

them.

In a recent virtual meeting with Arab Ahmadis from Canada, Huzooraa said Ahmadi parents should at least acknowledge the existence of social ills – even if sexual – if their children asked about them at tender ages like six or eight years old, and when they reached the ages of “10 or 11”, these matters should be discussed with them in light of Islamic teachings. (Al Hakam, 17 December 2021, p. 3, www.alhakam. org/arab-ahmadis-in-canada-meet-hazratkhalifatul-masih/) This age for discussions with children about possible dangers has been confirmed by the Children’s Commission.

In the same meeting, Huzooraa said parents should acquaint themselves with the modern environment and learn about social ills and what children could go through. For example, Ahmadi parents should not shun children if they ask about homosexuality; rather, they should tell them the Islamic view when they reach the age of 10 or 11.

He said, “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.’”

In the above report by the Children’s Commissioner, it was said parents sometimes felt “uncomfortable” and that their children knew “more about technology than they do”, that’s why they were challenged when discussing social issues, especially if sexual in nature.

Advising Ahmadi parents on their responsibilities in acquainting themselves with the modern environment, Huzooraa said: “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”.

While meeting Ahmadis student girls from Germany, Huzooraa said, “Befriend your children, be friendly with them, be tolerant, answer their questions and show no kind of cruelty to them.” (Al Hakam, 3 December 2021, p. 5, www.alhakam.org/ members-of-amwsa-germany-meet-hazratkhalifatul-masih/ ) Huzooraa has highlighted that the duty given by Allah to parents was 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.” (Al Hakam, 17 December 2021, p.

3, www.alhakam.org/arab-ahmadis-incanada-meet-hazrat-khalifatul-masih) Ahmadis living in the modern world continue to be protected and assisted with the guidance of Khilafat. Repeatedly we see the latest research or advice from experts echoing what the Khulafa have already instructed.

For this reason, the Holy Prophetsa of Islam had said, “The imam is a shield, behind whom [believers] fight”. (Sunan alNasai)

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Friday 31 December 2021 | AL HAKAM

Jamaat Belize assists prisons, helps youth through sport and sees basketball victory Maham Warraich Belize

Central Prison of Belize Belize Central Prison is the sole correctional facility in the country of Belize, located in Hattieville. In a recent meeting with the CFO of the prison, Mr Murillo, Jamaat-eAhmadiyya Belize discussed different ways of rehabilitation of prisoners.

Jamaat-e-Ahmadiyya Belize desired to help reform the youth, even those who are currently serving time in prison, as they are also members of our society.

Jamaat Belize uses sports as an avenue to attract youngsters to healthy activities which lead children to exhaust energy in positive activities instead of evil.

Thus, it was decided to donate to the Central Belize Prison for basketball equipment. This would include two basketball backboards and basketballs, one in the youth portion of the prison and one in the adult.

To inaugurate and celebrate the opening of these new courts a formal opening was conducted by Mr Murillo where media was also invited. All major media outlets were present at the event.

Grace primary basketball court Recently the locals who live near Grace Primary School approached Jamaat-eAhmadiyya Belize and requested assistance in the upkeep of the community basketball court. As there is a high population of youngsters in this specific area, it was necessary to ensure the youth have sports as an outlet for energy. Otherwise, it becomes very easy to fall into the trap of vices.

Many families in this area have been struggling to make ends meet due to the Covid-19 pandemic, making it essential for Jamaat Belize to provide new backboards and rims for this court.

We also took advantage of this opportunity and helped with the cleanup of the park. Involving the youth to help clean the park and trim the grass so that a safe and clean environment could be provided for the youth to play in.

Along with this, hygienic packages were put together and distributed by Jamaat Belize to all the athletes present for this event so that we, as a community, can help assist in ensuring the cleanliness of the athletes as well. Soap, shampoo, body spray along with some treats were given to all athletes.

End-of-year children’s toys drive by Lajna Jamaat-e-Ahmadiyya Belize held its firstever end-of-year drive for children’s toys to be distributed. This was done by the Lajna of Belize.

As the fight against Covid-19 continues

to spark daily news and breaks daily death totals, Jamaat Belize felt the necessity to help the struggling communities of Belize by putting a smile on the faces of children.

As Belize is a country already struggling to remain above the poverty line, as more than 50% is below the poverty line, small acts of helping those in need comes a long

way.

In the West where we are racing to compete with the latest trends, people in Belize struggle to put food on the table for their families – therefore the thought of receiving gifts is completely foreign.

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AL HAKAM | Friday 31 December 2021

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Ahmadiyya primary school in Mayotte Island Usama Umar Joya Missionary Mayotte

Mayotte Island is considered the poorest of all the Departments of France, where the number of out-of-school children is more than 6000.

In view of this need, Jamaat-eAhmadiyya Mayotte Island has decided to set up a school for children, which has been started with the permission of Hazrat Amirul Momineenaa.

Currently, about 70 children are receiving primary education in our school including 40 boys and 30 girls.

This year, with the permission of Huzooraa and with the help of Humanity First Germany, another classroom has been built where more children can benefit.

The aim of this educational institution is

<< Continued from previous page

Lajna Imaillah Belize decided to target small areas where children would not be receiving gifts. Small gift bags were made and distributed to struggling families so that children could enjoy toys whilst benefitting from school supplies as well.

The packages included a variety of different toy games and puzzles along with writing utensils and notebooks. Along with the mentioned items, small treats and a card were also added to the packages.

The success of the Ahmadiyya Basketball U-17 team Jamaat-e-Ahmadiyya Belize took part in an exciting basketball tournament in Chetumal, Mexico this past weekend.

The Big Ballers International Basketball Tournament Organised by ABC Basketball Academy hosted hundreds of players from Mexico, Guatemala and Belize to engage in friendly competition.

The participants from this team came from three city clubs namely, Belama Gators, Future Shock and ABS Hard Rock. The players were pooled together and taught different drills to solidify the chemistry needed to go into a weekend tournament like this and come out with a victory.

The first game played was against the Guardians from Cancun which ended 71-9 in favour of Ahmadiyya Belize. The second game was played later that day where the Ahmadiyya Belize team played a team from Chetumal who has been trained to play in Belizean style. Although the Chetumal team had two Belizean players on their roster, Ahmadiyya Belize managed to win with a significant margin of 58-17. The next day of the tournament came with the added pressure to do well to position well for the playoffs. The first game ended 66-31

to enable children to get a good education and become useful assets to the nation and society.

Apart from secular education, religious education is also being imparted in this educational institution.

It was noticed in the beginning that Muslim children made basic mistakes: For example, not performing sunnah after the fardh (obligatory) prayers. Another thing that was noticed in elder children was that they knew the Arabic wording of Salat but did not know its meaning. A programme was specially made for such children where they were first taught the translation of Salat.

“The beauty of the mosque draws us to Islam”: New Ahmadi mosque in Porto-Novo, Benin Jamaat-e-Ahmadiyya Dame-wogon from the Porto-Novo region of Benin had the opportunity to inaugurate a new mosque.

The event was attended by Amir Jamaate-Ahmadiyya Benin, Jamaat members from the Porto-Novo region, and several influential people from the region’s religious, political and other sectors.

The foundation stone of this mosque was laid on 2 February 2021, and the construction was completed in June 2021.

The inauguration ceremony was held on

10 December 2021, which commenced with the recitation from the Holy Quran and a poem.

Later, local dignitaries appreciated the humanitarian services of the Ahmadiyya Jamaat and congratulated the Jamaat on the construction of the mosque.

Expressing his views, the pastor of the Protestant Church said that the house of God is for worship which is rewarded by God and Jamaat-e-Ahmadiyya works for humanity without the discrimination of any race or colour.

The representative of the Voudoun religion praised the architecture of the

mosque, saying that the beauty of the mosque draws us to Islam.

The former mayor of the area praised the Jamaat and expressed the heartfelt desire that if he had known how to pray, he would have prayed with the Jamaat in the new mosque.

After this, Mian Qamar Ahmad Sahib, Amir Jamaat Benin cut the ribbon along with the local dignitaries and inaugurated the mosque and led the silent prayer.

Amir sahib led the Jumuah prayer.

This programme was attended by more than 150 people.

and the second which ended 57-24, both victories in favour of Ahmadiyya Belize.

The last day of the tournament consisted of the semi-finals and finals. The semi-final game saw the boys in action against Modelo Maya, a crowd favourite to win it all. With the finals at stake, it was no surprise that this game drew a huge crowd. Ahmadiyya Belize gathered together knowing this game wouldn’t be easy. When the dust settled, Ahmadiyya Belize walked away with a big 51-37 win and subsequently advanced to the finals.

The final game was played at 3 pm on Sunday, against a very familiar opponent, the Alphas from Chetumal. This team is from a basketball academy that places great emphasis on playing the sport with excellence. Their team has previously entered the annual Ahmadiyya Basketball

League to learn and practice our style of play as well as to recruit promising young stars. From the first whistle initiating tipoff to the last buzzer, both teams fought tooth and nail to come out on top. By the grace of Allah, Ahmadiyya Belize earned a hardfought victory, 59-29 and were crowned the champions of the Big Ballers Tournament 2021, alhamdulillah.

A morning show was organised by the local media outlets to celebrate the success of the Ahmadiyya Basketball U-17 team.

Throughout the journey of the tournament, several media sources along with the community of Belize took a very keen interest in the success attained by the young shining stars. This included Mr Kevin Bernard – Minister of Youth Sports and E-Governance who along with hundreds of other supportive fans all

joined the Facebook live stream coverage.

Coaches and members of the team were interviewed as they shined bright in the spotlight of Belize.

Along with the show, lunch was also arranged for the champions at the City Council of Belize. This lunch was arranged for all players and staff by the Mayor of Belize City.

This was just a small token of appreciation by the council to show support to the young stars. All team members introduced themselves and enjoyed an informal setting where they could laugh and bond with their teammates. Official team pictures of the champions were also taken to commemorate the achievement of the U-17 Ahmadiyya Basketball team.

Mirza Farhan Ahmad Baig Benin Correspondent

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Friday 31 December 2021 | AL HAKAM

Prophet Muhammad’s response to blasphemy Laiq Ahmed Atif Missionary and President Jamaat-eAhmadiyya Malta

The brutal and gut-wrenching killing of Priyantha Diyawadana, a Sri Lankan national, in Sialkot, Pakistan, at the beginning of December 2021 on blasphemy accusations, shook the entire world. Every sane person felt the pain and was speechless to watch such a horrifying and abhorrent killing of an innocent human.

This horrendous act was done in the name of Islam, the religion that likens the unjust murder of a single soul to killing all of humanity (Surah al-Maidah, Ch.5: V.33); the religion that teaches tolerance, harmony, forbearance, freedom of speech and religion.

(Surah al-Baqarah, Ch.2: V.257) These so-called Muslims have committed such an abhorrent murder in the name of Allah – that Allah Who is Lord of all the worlds, the Gracious and Merciful – and in the name of Holy Prophet Muhammad, peace and blessings of Allah be on him, who was “sent as a mercy for all peoples”. (Surah al-Anbiya, Ch.21: V.108) The so-called movement of Labaik Ya Rasool Allah by Tehreek-e-Labaik (TLP) of Namoos-e-Risalat – “honour of the Prophet” – in Pakistan is extremely hollow and without any substantiation. Love for the Prophetsa is not to be expressed through empty slogans; rather, Allah wants concerted efforts and concrete practices. True love is to follow the Prophet’s footsteps, to practice

his teachings and to abide by his noble character. Anything beyond is not true love; it is only a deception.

Allah says in the Holy Quran: “Verily, you have in the Prophet of Allah an excellent model, for him who hopes to meet Allah and the Last Day and who remembers Allah much” (Surah al-Ahzab, Ch.33: V.22). The Holy Prophet Muhammad was a true example of how Muslims should live their lives.

The Holy Quran points out clearly that all prophets and messengers of Allah were persecuted, harmed, given bad names and mocked, not only during their lifetime but also after their demise. Allah declares: “Alas for My servants! There comes not a Messenger to them but they mock at him.”

(Surah Ya Sin, Ch.36: V.31) The question is when these prophets were blasphemed against, what was their reaction? Did they ever punish the blasphemers? The answer is they did not.

Then the Holy Quran clearly speaks about the treatment of those who mocked prophets: “And surely, Messengers have been mocked at before thee; but I granted respite to those who disbelieved. Then I seized them and how [terrible] was [My] punishment!”

(Surah al-Ra‘d, Ch.13: V.33) “And Messengers indeed have been rejected before thee; but notwithstanding their rejection and persecution they remained patient until Our help came to

them”. (Surah al-An‘am, Ch.6: V.35) These verses make it clear that all the messengers observed extreme patience whenever they were blasphemed and they never tried to punish or respond to those blasphemers violently. However, all the enemies reached their bad end and they incurred the wrath of Allah.

Our beloved master, the Holy Prophetsa and his followers had faced the worst form of blasphemy and persecution. However, they exhibited the highest standards of patience, forbearance, sympathy and forgiveness and left their fate in the hands of Almighty Allah who responded in the Holy Quran: “Verily, those who malign Allah and His Messenger — Allah has cursed them in this world and in the Hereafter, and has prepared for them an abasing punishment.”

(Surah al-Ahzab, Ch.33: V.58) This verse is very clear on the matter – that there is no worldly or human punishment of blasphemy. Moreover, the Holy Prophet Muhammadsa through his practices made it absolutely clear that there is no worldly punishment for blasphemy and the matter rests in the hands of Almighty Allah.

The Holy Prophet Muhammadsa once owed money to a Jew. The Jew came to him mistakenly thinking that the amount was overdue, and confronted the Holy Prophetsa and demanded his money using very harsh and blasphemous words and accused him of not honouring his promise. He also insulted the Holy Prophetsa and his tribe. Hazrat Umarra, who was present, was extremely

annoyed and perhaps was about to strike him. The Holy Prophetsa stopped him from doing so and said: “Umarra, you should have behaved differently”. He didn’t even let Hazrat Umarra speak harsh words to the Jew. (Muhammadsa The Perfect Man, p. 792-794) This was the Holy Prophet’s behaviour when openly insulted in the company of his companions.

When the Holy Prophetsa went to Taif to preach to the local people the message of Allah, they mocked him and tortured him and his whole body was ripped red with blood. Allah sent His angel to ask him if he wished the whole village to be torn into pieces. That was an opportunity for him to say yes, to teach a lesson to the rest that if anyone blasphemed against him, they could be punished or destroyed. But, our beloved Master Muhammadsa, instead of punishing those mockers and blasphemers prayed for them and said: “Do not do such a thing, I hope Allah will raise people from their generations who would worship One God and would not associate any partner with Him.” (Ibid, p.

792-794) The history of mankind witnessed those moments when the Holy Prophetsa – the King of Peace – entered into Mecca victorious and said: “O people of Mecca you tell me, how you wish to be treated?”

Just imagine the people who were being addressed? The bloodthirsty people whose Continued on next page >>

AL HAKAM | Friday 31 December 2021

<< Continued from previous page

hands were blood-stained with the blood of the Muslims which they had shed for the last 20 years. Those who had dragged the Muslim slaves in the streets of Mecca, those who had been merciless murderers of the Muslim ladies, those who had turned the Muslims out of their homes, those who had imprisoned our Prophetsa in a valley for three years, those who had attacked and mutilated the dead bodies of the Muslims, attackers of his daughter and thus causing her abortion and the ones who had chewed the liver of his uncle, Hazrat Hamzahra. But when they were asked to prescribe the kind of treatment they deserved, they replied: “You have the power to do as you please, but we expect mercy from a generous man like you, the same treatment which Joseph extended to his brothers.”

The Holy Prophet treated them way beyond their expectations. He said, “Go, you are all free today. Not only do I forgive you, but I also pray to my Lord to forgive you.” (Ibid, 613-614) He forgave all his enemies who insulted him both verbally and physically, including Ikrima, son of Abu Jahal who was the leader of the opponents and Hinda who tore the chest of the Holy Prophet’s uncle Hamzara and chewed it to fulfil her savage vow. He also forgave Wahshi, who had killed the Holy Prophet’ssa uncle, Hazrat Hamzahra.

He forgave Habbar who had murdered several Muslims including the murder of the Holy Prophet’ssa daughter Hazrat Zainabra.

He also pardoned Abu Sufyan, one of his greatest enemies who led many wars against the Prophetsa.

Prophet Muhammadsa forgave those who placed a camel’s entrails on his back while he was praying. He did not punish the Jewish lady who mixed poison in meat to kill him. He did not take any revenge on the enemy who waved a sword over him, while he was resting.

This was his beautiful revenge from his blood-thirsty blasphemers and mockers, who never missed any chance to ridicule him and his followers, who never stopped short of giving physical and emotional pain and sufferings to him, his family and his people on a daily basis. Can the world present any parallel response to their enemies and blasphemers to this?

Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh aptly summarised the issue of blasphemy. He wrote: “Blasphemy is condemned on moral and ethical grounds, no doubt, but no physical punishment is prescribed for blasphemy in Islam despite the commonly held view in the contemporary world.

“Having studied the Holy Quran extensively and repeatedly with deep concentration, I have failed to find a single verse which declares blasphemy to be a crime punishable by man.

“Although the Holy Quran very strongly discourages indecent behaviour and indecent talk, or the hurting of the sensitivity of others, with or without rhyme or reason, Islam does not advocate the punishment of blasphemy in this world nor vests such authority in anyone.” (Islam’s Response to Contemporary Issues, p. 38)

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Malta Jamaat help vulnerable during festive season Laiq Ahmed Atif President Jamaat-e-Ahmadiyya Malta

Jamaat-e-Ahmadiyya Malta had the opportunity to visit different homes, centres and charitable institutes to share greetings and gifts and to show its solidarity and friendship during the month of December.

On 8 December 2021, the Jamaat visited a charitable home, Angela House, which provides shelter to young children, who come from difficult backgrounds, are in need of financial and moral and educational support. On 10 December, the Jamaat visited the Rainbow Ward–Puttinu Cares, a children’s cancer support group that offers a holistic approach to care for families with children suffering from cancer.

Jamaat Malta was also pleased to once again present a number of festive panettone cakes to Nanniet Malta, an NGO representing local grandparents and the elderly. These were presented to Philip Michael Chircop, founder and president of Nanniet Malta to spread the holiday cheer.

Jamaat Malta visited Tal-Ibwar–Caritas Malta, a newly opened therapeutic centre for adolescents and presented them with gifts and a coffee machine. During this visit, we met with the Director of Caritas Malta, Mr Anthony Gatt, Clinical Coordinator of Ibwar, Dr Daniel Mercieca, and other officials, who thanked the Jamaat for its continued support and friendship. Later on, we received a very encouraging message from the coordinator which stated: “First of all, allow me to express my gratitude for your kind gesture. It means a lot to us and will definitely help our clients know and feel that they are indeed valuable and worthy of care. We thoroughly enjoyed your visit and wish to thank you and your community for your generosity.

I am sure that your gifts will help persons within our communities to celebrate life whilst feeling seen and valued […] We are also very grateful for your offer to future collaboration for the benefit of the youths in our community.”

Jamaat-e-Ahmadiyya Malta also had an opportunity to visit another rehab centre Sedqa–Komunita’ Santa Marija, and presented some 100 cakes and a coffee machine for the residents who are going through the rehabilitation programme.

The Operations Director sent the following heartening message to Jamaat: “First of all, we’d like to show our appreciation for yet another noble gesture from your community. Your kind donation will definitely assist and bring a smile to a lot of clients who are currently going through a rough time. Your kind donations are very welcome. May I also thank you for the thoughts you’ve shared with our residents; you truly showed a profound insight into the social field in which we deliver our services.”

The CEO of this institution wrote: “I want to, once more, thank you and the Ahmadiyya Muslim Jamaat Malta for

being so thoughtful and generous with the vulnerable people we work with on a daily basis. Your practical solidarity is highly appreciated. I look forward to extending this cooperation and wish you a healthy, happy, prosperous new year.”

During the above mentioned two visits, we had the opportunity to meet the residents, and to share some thoughts with them that

will be helpful for them to complete the rehabilitation programme successfully with a positive outcome.

The missionary of Jamaat Malta highlighted the purpose of the visit and what Islam Ahmadiyyat stood for.

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Friday 31 December 2021 | AL HAKAM

Ansarullah Bangladesh hold 42nd National Ijtema Ahmad Tabshir Choudhury Sadr Majlis Ansarullah, Bangladesh

On 16-18 December 2021, Majlis Ansarullah Bangladesh held its 42nd National Ijtema at the National Headquarters Complex of Jamaat-e-Ahmadiyya Bangladesh, in Dhaka.

On 16 December Liwa-e-Ansar and the national flag of Bangladesh were hoisted and the national anthem of Bangladesh was presented.

After this, sadr majlis Ansarullah Bangladesh led everyone in the Ansar pledge, and silent prayer was led by Amir Jamaat-e-Ahmadiyya Bangladesh, Abdul Awwal Khan Chowdhury Sahib.

Balloons were then released marking the inauguration of the Ijtema and the celebration of the 50th Independence Day of Bangladesh.

The formal inaugural session

commenced with the recitation from the Holy Quran and a poem, followed by a welcome speech by Nasiruddin Millat Sahib, Naib Sadr and Chairman Ijtema Committee.

Amir Sahib Jamaat Bangladesh delivered the inaugural address.

Next, Shah Muhammad Nurul Amin Sahib, a missionary, delivered a lecture on ‘Patriotism – According to the Teachings of Islam’.

On the evening of 16 December, a special session general meeting took place.

Ataul Mujeeb Rashed Sahib, Imam of the London Mosque, spoke through Zoom on the topic of “Al-khairu kulluhu fil Quran” – “All good is in the Holy Quran” – followed by the selected portion of the virtual mulaqat of the National Amila of Majlis Ansarullah Bangladesh with Hazrat Amirul Momineenaa.

A question and answer session was held on organisational matters of Majlis

Ansarullah. Around 600 Ansar attended the session at the mosque.

On 17 December, all Ijtema participants gathered at the central mosque of the national headquarters of Jamaat-eAhmadiyya Bangladesh and listened to the live Friday Sermon of Huzooraa.

The concluding session of the Ijtema was held on 18 December. Sadr Majlis Ansarullah Bangladesh presided over the session, in which Principal Sahib Jamia Ahmadiyya Bangladesh and Amir Sahib Jamaat Bangladesh delivered their lectures.

The annual report was presented by Qaid Umumi, Mohammad Fazal-e-Ilahi Sahib and the financial report by Qaid Maal, Muhammad Abdur Rashid Sahib.

Secretary Ijtema, Sarwar Morshed Sahib paid a vote of thanks, followed by a prize distribution ceremony.

The Ijtema concluded with the Ansar pledge led by Sadr Majlis and a silent prayer

by Amir Sahib.

During the three days of the Ijtema, participants took part in various academic and sports competitions. A special Ijtema issue of the Al-Naser bulletin was also published.

The total attendance of the Ijtema was more than 800.

Khuddam-ul-Ahmadiyya Sierra Leone hold refresher course Abdul Hadi Qureshi Sierra Leone Correspondent

Muhammad Moriss Kumara Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya Sierra Leone reports that on 11-12 December 2021, a refresher course for the national amila of Majlis Khuddam-ul-Ahmadiyya Sierra Leone was held.

The refresher course was formally inaugurated on 11 December 2021 at 9:30 am. The special guest of this session was Hafiz Mahmood Ahmad Tahir Sahib, Regional Missionary Freetown West.

The programme began with the recitation from the Holy Quran with English translation, followed by the Khuddam pledge, poem and silent prayer.

After the prayer, the special guest introduced the importance of the two-day refresher course after which sadr majlis introduced the amila members.

This session concluded with silent prayer.

The proceedings of the second session began at 10:30 am. During the session, some videos were shown including a brief history of Majlis Khudam-ul-Ahmadiyya, a brief history of the national Khuddam Ijtema and expectations of Huzoor-e-Anwaraa from MKA. Munir Hussain Sahib, Regional Missionary Freetown East, delivered a lecture on the duties and responsibilities of the national amila members.

After that, the amila members read out one by one the basic constitution of MKA and the action plan of their respective departments. At the same time, sadr majlis gave answers to the questions asked by the audience regarding their departments.

On the second day, after the congregational Tahajjud and Fajr prayers, a dars was held in which a summary of Huzoor’s recent Friday Sermon was presented.

The second day’s proceedings began at 9:30 am with the recitation from the Holy

Quran with English translation, Khuddam pledge and silent prayer, followed by a question and answer session regarding the responsibilities of all departments.

After this, Zeeshan Mahmood Sahib, Naib Sadr II, presented a lecture and also answered the questions.

The last programme of this session was a discussion forum. Usman Ahmad Taale Sahib, Naib Sadr I and Zeeshan Mahmood Sahib, Naib Sadr II gave answers to the questions regarding the difficulties faced by the departments and regions.

The concluding ceremony of the two-day event began at 12:30 pm. The special guest of this ceremony was Saeed-ur-Rehman Sahib, Amir and Missionary-in-charge Sierra Leone. During his address, he called their attention towards understanding their responsibilities as members of Majlis Khuddam-ul-Ahmadiyya.

The event concluded with silent prayer, followed by lunch and Zuhr prayer.

The total attendance was 37 on the first day and 35 on the second day.

AL HAKAM | Friday 31 December 2021

Opinion

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The centre of mass, the human body and spirituality

Rumana Ashraf USA One of the most important qualities to exhibit and grow are the attributes of strength and balance. The two attributes parallel each other when in sync, and support each other in creating a harmonious relationship within the body.

Imagine the body as a scale. The anatomy of the human body in all aspects is a perfect image of strength and balance.

Both legs hold the weight of our upper body and maintain our centre of gravity as we shift through positions. Both shoulders balance each other and support the active motions our body goes through when moving. During times of difficulty and hardship, the number of stressors that we are forced to take on can be overwhelming.

It is important to understand that during such times, prioritisation is key.

In the study of physics, the point at which there is equal distribution of weight on either side of an object is called the centre of mass. For example, when attempting to balance a pencil on one finger requires an individual to find the right spot on the pencil to balance it from. It can often take several tries but eventually, a position is located on the place on the pencil where the individual can place their finger under to hold it steady without any additional support. This position on the pencil where its balance is met is called the centre of mass.

Every object has a centre of mass, from a singular pencil to every living organism; there is a physical point at which balance is achieved and maintained. As the human body moves, the centre of mass shifts to balance out the change in position. In a standing position, the centre of mass is located near the upper region of the hip bones.

In the human body, the core’s main function is to stabilise the body’s trunk while our arms and legs shift. It provides for stability and control as the body moves. Having a strong core is essential for maintaining the integrity and support of the rest of the body. When a shift in position happens, the core of our body adjusts to the movement and stabilises our body to accommodate the change.

In the same way, can the soul of a human be considered the core of the body?

As important as it is to ensure that physical needs such as food, water, shelter, money and safety are met, it is just as equally important to ensure that the spiritual side of the body is also alive and well-lit. Just as a fire cannot burn without wood, the physical body cannot function without a spiritual soul. To bring about true inner peace, one must first bring about synchronisation between the two halves

that make them whole.

Living a life without an internal spirit of faith is the equivalence of a lantern with no fire. The glass itself may be there, and the fuel may be present, but it is hollow and has nothing to fill it with but emptiness.

In the same way, fire fills a lantern with light and warmth, does the spiritual self of an individual fill the body with a sense of peace, passion, and an overall feeling of life and breath. Just as the soul cannot exist without the body, the body cannot exist without the soul. For self-healing and inner peace, both halves of the body must be fed and tended to. When one half begins to feel empty, the other begins to hollow as well and eventually barren into the darkness that can only be refilled when both are in harmony with each other once again.

The Holy Quran says:

ٰ ۡ َ ُ َ ۡ َ ۡ َ ٰ ٰ َّ ُ ۡ ُ ُ ّٰ َ ‫ض ؕ َمث ُل نوۡرِ ٖہ ک ِمشکو ٍۃ فِ ۡی َہا ِم ۡص َب ٌاح‬ ِ ‫اللہ نور السمو ِت و الار‬ َ َ َّ َ َ ُ َ َ ُّ َ َ َ ُ ۡ ُ َ ۡ ۡ َ َ ُ ٌ ‫اجۃ کان َہا کوۡک ٌب ُد ّرِ ّی ّیوۡق ُد ِم ۡن‬ ‫ؕ ال ِمصباح فِی زجاج ٍۃ ؕ الزج‬ َ َ َ َ َ ُ ُ ‫َش َجرَ ٍۃ ُّم ٰب َرک َ ٍۃ َزیۡ ُتوۡن َ ٍۃ لَّا َش ۡرقِ َّی ٍۃ ّو لَا غ ۡرب َّی ٍۃ ۙ ّیک‬ ‫اد زیۡ ُت َہا ی ِض ۡٓی ُء‬ ِ ُ ُ َ َ ّٰ ُ ‫الل ُہ ل ُِنوۡرِ ٖہ َم ۡن ّیَ َش‬ َ‫ٓاء ؕ و‬ ‫َو لَوۡ ل َ ۡم ت ۡم َس ۡس ُہ ن ٌار ؕ نوۡ ٌر َع ٰلی نوۡ ٍر ؕ یَ ۡہ ِدی‬ َّ َ َ ۡ َ ۡ ُ ّٰ ُ ۡ َ َ ُ ّٰ ‫اس ؕ َو الل ُہ ِبک ِ ّل ش ۡی ٍء َع ِل ۡی ٌم‬ ِ ‫یض ِرب اللہ الامثال ل ِلن‬

“Allah is the Light of the heavens and the earth. The similitude of His light is as a [lustrous] niche, wherein is a lamp. The lamp is in a glass. The glass is as it were a glittering star. It is lit from a blessed tree – an olive – neither of the East nor of the West, whose oil would well-nigh glow forth even though fire touched it not. Light upon light! Allah guides to His light whomsoever

He will. And Allah sets forth parables to men, and Allah knows all things full well.”

(Surah al-Nur, Ch.24: V.36) There are things that we can do physically to help our spiritual state. According to the Holy Prophetsa, the spiritual effect of praying five times a day has the same effect as if one was to bathe one’s physical body five times a day. Hypothetically, if a person did bathe five times a day, would there be any filth left on them? Certainly not. In the same way, water cleanses the body, prayer affects the soul. The Promised Messiahas also explained in regard to this matter that “anyone who desires to develop an inner state of purity must also be physically clean as well.”

There are times when one can feel exhausted from the constant challenges of life, and the effort it takes to keep everything in order. However, it is important to remember that Allah the Almighty has intended for us to struggle, and constantly tests our stability and vigour with the constant push and pull of both halves. This is when strength and balance are key. Remembering that these attributes are the qualities to maintain true stability is essential for managing the lifelong stressors, challenges and obstacles that we are intended to face. Keeping in mind that Allah the Almighty knows the pain, dedication and passion of every heart makes it easier to bear the weight of life and all that comes with it.

A helpful exercise to do is to prioritise stressors and their significance in your life.

Out of all the challenges in your life, what are the two that are the most important to you? When choosing, be sure that one weight is worldly related, and the other faith-related. In this way, as explained before, can the body truly attain inner peace and successfully manage challenges.

Stressors, represented metaphorically, are to weights in life. It is important to understand that the body only has a certain carrying capacity and that overwhelming it with too many weights evidently can have detrimental effects on an individual’s mental and physical well-being. These weights can be in the form of unmet goals, people, values, or anything that is of great significance to you and holds meaning in your life. Using this method of identifying one weight per shoulder encourages the body to maintain balance while carrying it.

For example, two weights (goals) can be an individual’s desire to obtain their degree and reciting the Holy Quran every day. Another example can be taking care of your family and giving sadaqa and charity consistently. A final example can be paying off your student loans and praying nawafil every day. Keep in mind that with different age groups come different priorities and goals.

Just as the centre of mass of an object requires balanced positioning and weight distribution, so does the human body need an equal spread of stressors and priorities in life to stand and functionally operate.

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Friday 31 December 2021 | AL HAKAM

Friday Sermon 3 December 2021 Men of Excellence: Hazrat Abu Bakrra After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated: Quhafah was brought on the day of the conquest of Mecca and the hair on his head and his beard had already turned white in the likeness of Saghama [type of flower].”

In relation to Saghama it is said that it was a white flower that grew in the mountains.

Nevertheless, the hair on his head and his beard were completely white. Upon this, the Holy Prophetsa said, “You should change its colour” i.e. he should dye it and it would be better to dye it with another colour.

“However, you should avoid black.” (Sahih

Today, I will start relating the accounts from the life of Hazrat Abu Bakrra.

Hazrat Abu Bakr’sra name was Abdullah and his father’s name was Uthman bin Amir.

His appellation was Abu Bakr, and Atiq and Siddiq were his titles. It is said that he was born in 573 CE, two and a half years after Aam-ul-Fil [Year of the Elephant]. As I have mentioned, Hazrat Abu Bakr’sra name was Abdullah. He was from the Quraish and belonged to the tribe of Banu Taym bin Murrah. In the period of jahiliyyah [era of ignorance prior to the advent of Islam], his name was Abdul Ka‘bah, which the Holy Prophetsa changed to Abdullah. His father’s name was Uthman bin Amir and his appellation was Abu Quhafah. His mother’s name was Salma bint Sakhar bin Amir and her title was Umm-ul-Khair. According to one tradition, the name of his mother was Laila bint Sakhar. (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Abdullah bin Abi Quhafah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], pp.

91-92) (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Wa min Bani Taym bin Murrah bin Kaab [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], p. 90) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Abdullah bin Uthman [Beirut, Lebanon: Dar al-Fikr, 2003], p.

204) (Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz alSahabah, Vol. 4 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2005], p. 145)

When we go back seven generations in the ancestry of Hazrat Abu Bakrra, we reach Murrah, through whom his ancestry is also connected to the Holy Prophetsa. (Muhammad

Husain Haikal, Hazrat Abu Bakr Siddiq – Urdu Translation by Anjuman Sultan [Jehlum, Pakistan: Shahbaz Bok Corner Showroom], p. 57)

Similarly, going back six generations, the lineage of Hazrat Abu Bakr’sra mother, maternally and paternally, also connects to the Holy Prophetsa. (Abdul Malik Mujahid,

Syeduna Abu Bakr Siddiq ki Zindagi ke Sunehre Waqi‘at [Dar al-Salam], p. 29)

Umm-ul-Khair, who was the wife of Abu Quhafah, i.e. the father of Hazrat Abu Bakrra, was the daughter of his paternal uncle. (Ibn

Hisham, Al-Raud al-Unf, Vol. 1, Islam Abi Bakr [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, Edition 1], p. 430)

That is, the mother of Hazrat Abu Bakrra was the daughter of Hazrat Abu Bakr’sra

Muslim, Kitab al-Adab, Bab fi Sabgh al-Sha‘r wa Taghyir al-Shaib, Hadith 3911, translated, Vol. 11, pp. 198-199)

father’s paternal cousin. Hazrat Abu Bakr’sra parents were still alive at the time of his demise and they received the inheritance of their son, Hazrat Abu Bakrra. After his demise, his mother passed away first. (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 7, Ummul Khair bint Sakhr, Zair Harf al-Kha [Beirut, Lebanon: Dar al-Fikr, 2008], pp. 314-315)

His father passed away in the 14th year after Hijrah at the age of 97. (Ibn Hajar alAsqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 3, Harf al-Ain, Zair Lafz Uthman bin Amir [Beirut, Lebanon: Dar al-Kutub al-Fikr, 2001], p. 424)

Both parents of Hazrat Abu Bakrra had the opportunity to accept Islam. The account of his father’s acceptance of Islam is as follows. His father had not accepted Islam by the time of the conquest of Mecca and by that time, he had already lost his eyesight.

When the Holy Prophetsa entered the

Sacred Mosque [Masjid al-Haram] on the occasion of the conquest of Mecca, Hazrat Abu Bakrra took his father and brought him to the Holy Prophetsa. When the Holy Prophetsa saw them, he said, “Abu Bakr!

You should have left this elderly gentleman at home and I would have gone to him myself.” Upon this, Hazrat Abu Bakrra said, “O Messengersa of Allah! It is more befitting that he comes to you rather than you going to him.” [Following this,] Hazrat Abu Bakrra seated him in front of the Holy Prophetsa.

The Holy Prophetsa placed his hand over his chest and said, “Accept Islam and you will have peace!” Hence, Abu Quhafah accepted Islam. (Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, Dhikr Uthman bin Amir, Abu Quhafah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005], pp. 374-375)

Hazrat Jabirra bin Abdillah relates, “Abu

This does not mean that there is something wrong with dying the hair black; rather, the Holy Prophetsa might have considered that the hair being completely black at this age might not suit his countenance. Nevertheless, the Holy Prophetsa said that it should be dyed.

Hazrat Abu Bakr’sra mother was among the early coverts to Islam. There is mention of this in Sirat al-Halabiyyah that when the Holy Prophetsa went to Dar-e-Arqam in order for him and his companions to worship Allah the Almighty in secret, the number of Muslims at the time was 38. At the time, Hazrat Abu Bakrra made a request to the Holy Prophetsa that they go to the Sacred Mosque.

The Holy Prophetsa stated, “O Abu Bakr, we are very few in number.” However, Hazrat Abu Bakrra insisted until the Holy Prophetsa, along with all his companions, went to the Sacred Mosque. Hazrat Abu Bakrra addressed the people whilst the Holy Prophetsa was also present there and he called them to Allah and His Messengersa.

So in this way, he was the second orator after the Holy Prophetsa to call the people towards Allah. Following this, the idolaters pounced upon Hazrat Abu Bakrra and the other Muslims in order to attack them, and did so very brutally. Hazrat Abu Bakrra was trampled upon and was viciously beaten.

Utbah bin Rabi‘ah was beating Hazrat Abu Bakrra with his shoes that had a double layer of leather. He used those to hit Hazrat Abu Bakrra in the face so much that his face became so swollen to the extent that his

AL HAKAM | Friday 31 December 2021 nose could not even be distinguished.

Then, the people of Banu Taym came and pushed the idolaters away from Hazrat Abu Bakrra. They covered Hazrat Abu Bakrra in a cloth, picked him up and carried him home. They were almost certain of the demise of Hazrat Abu Bakrra due to the extent to which he was beaten. The people of Banu Taym then returned to the Sacred Mosque, i.e. the Ka‘bah, and said, “By Allah, if Abu Bakr passes away, we will certainly kill Utbah (who beat him the most).”

They then returned to Hazrat Abu Bakrra.

His father Abu Quhafah and the people of Banu Taym tried to speak to him but due to falling unconscious, Hazrat Abu Bakrra was unable to answer them. This continued till the night when he was finally able to speak, and the first thing he asked was, “How is the Messengersa of Allah?” The people did not reply, yet he continued to ask the same question. His mother then said, “By God, I have no news regarding your Companion.”

Hazrat Abu Bakrra then said to his mother, “Go to Umm-e-Jamil bint al-Khattab, the sister of Hazrat Umarra”. Umm-e-Jamil had already accepted Islam but was keeping her faith hidden. “Go to her and ask about the Holy Prophetsa.”

Hence, his mother went to Umm-eJamil and said, “Abu Bakr enquires about Muhammadsa bin Abdillah.” She answered, “I do not know Muhammadsa, nor Abu Bakr.” Umm-e-Jamil then said to the mother of Hazrat Abu Bakrra, “Do you wish for me to go with you?” to which she replied in the affirmative.

She therefore accompanied her to Hazrat Abu Bakrra, and when she saw him lying on the floor covered in wounds, she screamed and said, “Whoever has done this to you is indeed wicked and I hope Allah the Almighty punishes them for it.”

Hazrat Abu Bakrra then enquired about the Holy Prophetsa. Umm-e- Jamil said, “Your mother is also listening.” He replied, “She will not reveal your secret.” Thereafter, Umm-e-Jamil said, “The Holy Prophetsa is well.” Hazrat Abu Bakrra then asked, “Where is he now?” Umm-e-Jamil replied, “In Dare-Arqam.”

Ponder over how great was Hazrat Abu Bakr’sra love for the Holy Prophetsa, for when he heard this, Hazrat Abu Bakrra said, “By Allah, I shall not eat nor drink until I have first gone to the Holy Prophetsa.” Hazrat Abu Bakr’sra mother narrates that they kept him (i.e. Hazrat Abu Bakrra) for a short while until there was no longer anyone walking around outside and were resting. Thereafter they took him outside. He was walking with her support until he reached the Holy Prophetsa and was overcome with intense emotion.

Upon seeing his condition, the Holy Prophetsa knelt down to kiss Hazrat Abu Bakrra and the Muslims also leaned over.

Hazrat Abu Bakrra then said, “O Messengersa of Allah! May my parents be sacrificed for your sake, I feel no pain other than the wounds the people caused on my face, and my mother here treats her son well.”

This was what was said in brief. “Perhaps through you, Allah the Almighty protects her from the fire.”

Hazrat Abu Bakrra said with regard to his mother that perhaps owing to the Holy Prophetsa’s grace, Allah the Almighty protected her from the fire, i.e. she became a believer. Following this, the Holy Prophetsa

33

One of his housemaids came and said, “Your aunt, Khadija, is saying that her husband claims to be a prophet just like Mosesas.” On hearing this, Hazrat Abu Bakrra quietly departed, went to meet the Holy Prophetsa and accepted Islam prayed for his mother and invited her to Islam, after which she accepted Islam. (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 1, Bab Istikhfa‘ihi wa Ashabihi fin Dar al-Arqam [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], pp.

418-419)

In this way, the mother of Hazrat Abu Bakrra accepted Islam in the very early days.

With regard to the narrations about the birth of Hazrat Abu Bakrra, there is an authentic book on the life of the companions according to which Hazrat Abu Bakrra was born two years and six months after Aamul-Fil [Year of the Elephant]. (Ibn Hajar al-

Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, Abdullah bin Uthman, Abu Quhafah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005], p. 145)

It is recorded in Tarikh Al-Tabari and Tabaqat al-Kubra that he was born three years after Aam-ul-Fil. (Ibn Saad, Al-Tabaqat

al-Kubra, Vol. 3, Dhikr Wasiyyat Abi Bakr [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 151) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], p. 348)

Then, with regard to the titles of Hazrat Abu Bakrra, there are two titles which are well-known; one is Atiq and the other Siddiq. With regard to why he was called Atiq, it is mentioned that Hazrat Aishara stated that once, Hazrat Abu Bakrra went to the Holy Prophetsa, and the Holy Prophetsa said to him, َّ َ ّ ٰ ُ ْ َ َ ْ َ ‫أنت ع ِطيق الل ِه ِمن‬ ‫النا ِر‬ “You have been saved by Allah, from the fire”. Thus, from that day onward, he was given the title of Atiq. (Sunan al-Tirmidhi, Abwab al-Manaqib, Bab Tasmiyihi Atiqan, Hadith 3679)

There are some historians who believe that Atiq was not the title of Hazrat Abu Bakrra, but was his actual name. However, this is not correct. Allama Jalaluddin alSuyuti writes in Tarikh al-Khulafa, with reference to Imam Nawawi, that Hazrat Abu Bakr’sra name was Abdullah, and this is more commonly accepted and correct. There are also some who say that his name was Atiq; however, the point upon which most scholars agree upon is that Atiq was his title, not his name. (Jalaluddin Abd al-Rahman bin Abi Bakr al-Suyuti, Tarikh al-Khulafa, p. 27, Dar al-Kitab al-Arabi, Beirut, 1999)

The reason for being called Atiq as recorded in Sirat Ibn Hisham is that it was due to the beauty of his countenance and his overall elegance and grace. (Ibn Hisham, AlSirah al-Nabawiyyah, Islam Abi Bakr wa man ma‘ahu [Beirut, Lebanon: Dar Ibn Hazm, 2009], p. 117)

The following reasons for being called Atiq have been recorded in the commentary of Sirat Ibn Hisham; Atiq means al-Hasano; in other words, one who possesses excellent qualities. In other words, he was safeguarded from any condemnation and shortcomings.

It is also said that he was called Atiq because none of his mother’s children would remain alive, and she vowed that if she ever had a child, she would name him Abdul Ka‘bah and would devote the child

for the service of the Ka‘bah. When he remained alive and grew into a young man, he was called Atiq, i.e. one who was saved from death. (Ibn Hisham, Al-Raud al-Unf fi Tafsir al-Sirah al-Nabawiyyah, Vol. 1, Islam Abi Bakr [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, Edition 1], p. 430)

There are also various other reasons found for being called Atiq; according to some, he was called Atiq because there was no blemish in his ancestry whereby someone could raise an allegation against it.

(Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Abdullah bin Abi Quhafah [Beirut, Lebanon: Dar al-Jil, 2002], p. 963)

Another meaning of Atiq is ancient or old; thus, Hazrat Abu Bakrra was also called Atiq because he had always been one to carry out virtuous and good deeds. (Ibn Hajar

al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005], p.

146)

Similarly, he was also called Atiq because of being the foremost to accept Islam and in doing good works. (Umdat al-Qari, Kitab Bad‘ al-

Khalq, Bab Manaqib al-Muhajirin wa Fadlihim, Vol. 16, p. 260, Dar Ihya al-Turath al-Arabi, Beirut, 2003)

Then, the reason for his title of Siddiq is also mentioned. Allama Jalaluddin al-Suyuti writes: “As far as the title ‘Siddiq’ is concerned, it is said that this title was given to him during the period of jahiliyyah [era of ignorance prior the advent of Islam]. This was owing to the truthfulness demonstrated by him.

It is also said that due to him immediately testifying to the news that the Holy Prophetsa would disclose to him, he was referred to as ‘Siddiq’.” (Jalaluddin Abd al-Rahman bin Abi Bakr

al-Suyuti, Tarikh al-Khulafa [Beirut, Lebanon: Dar alKitab al-Arabi, 1999], pp. 28-29)

Hazrat Aishara relates that when the Holy Prophetsa was taken to Baitul Maqdis and the Al-Aqsa Mosque (referring to the incident of Isra [the spiritual night journey]), people began to discuss this the next morning, after having been informed of the news. Among the people were some who had accepted the Holy Prophetsa and had testified to his claim but distanced themselves. (There were some who were of weak faith.)

At that time, some of the hypocrites came running to Hazrat Abu Bakrra and said, “Have you heard about your companion?

He is claiming that he was taken to Baitul Maqdis last night.” Upon this, Hazrat Abu Bakrra asked whether the Holy Prophetsa had actually said this, to which the people replied in the affirmative. Hazrat Abu Bakrra stated that if the Holy Prophetsa had said this then this was surely the truth. People asked Hazrat Abu Bakrra whether he was testifying to the fact that the Holy Prophetsa went to Baitul Maqdis the previous night and returned before the morning. (This was because Baitul Maqdis was approximately at a distance of 1,300 kilometres from Mecca.)

Hazrat Abu Bakrra replied, “Yes, I attest to that and I will also attest to that which may

seem to be even more improbable.” Hazrat Abu Bakrra then stated, “I also testify to the heavenly news which is revealed to the Holy Prophetsa every morning and every night.”

For this reason, Hazrat Abu Bakrra was known by the title of Siddiq. (Al-Mustadrak ala al-Sahihain lil Hakim, Kitab Marifat al-Sahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p.

4458)

Abu Wahb, the freed slave of Hazrat Abu Hurairahra, relates that the Holy Prophetsa once said, “The night I was taken [to Baitul Maqdis] (i.e. the incident of Isra), I said to Gabriel, ‘Surely, my people will not attest to me’”, meaning people would not believe him. “Gabriel said: ُ ّ َ ُ َ ْ َ َُْ َ ُ ّ َ ُ ‫الص ِّديْق‬ ِ ‫يص ِدقك أبو بك ٍر وهو‬ “‘Abu Bakr will attest to you, for he is truthful (Siddiq).’” This is recorded in Tabaqat al-Kubra. (Ibn Saad, Al-Tabaqat al-Kubra,

Vol. 3, Abu Bakr Siddiq [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], p. 167)

Hazrat Musleh-e-Maudra states: “Hazrat Aishara relates that when the incident of Isra [i.e. the Spiritual Night Journey] took place, people went running to Hazrat Abu Bakrra and asked him whether he was aware of what his friend was saying. He asked them what it was that he was saying.

They replied, ‘He says that he travelled to Baitul Maqdis at night and then returned.’”

Hazrat Musleh-e-Maudra further writes: “Had the Holy Prophetsa mentioned the incident of the Mi‘raj [i.e. the Spiritual Ascension] having occurred at the same time as being part of the same incident, the disbelievers would have raised more of an issue with that aspect; however, they only said that the Holy Prophetsa claimed that he travelled to Baitul Maqdis in the night.

“When Hazrat Abu Bakrra attested to what the Holy Prophetsa said, the people said, ‘Do you accept this which goes against logic?’ Hazrat Abu Bakrra said, ‘I also accept the fact that divine words are revealed to him by day and by night.’” (Tafsir-e-Kabir, Vol. 4, p. 286)

The Promised Messiahas states: “Allah the Almighty knows best the qualities which were found in Hazrat Abu Bakrra that led the Holy Prophetsa to call him Siddiq. The Holy Prophetsa also said that the reason for Hazrat Abu Bakr’sra excellence is owing to that which is found in his heart, and upon pondering closely, it becomes clear that it is difficult to find a similar example to the degree of truthfulness exhibited by Hazrat Abu Bakrra. The reality is that in any era, when one tries to achieve the lofty standards of Siddiq, it is necessary that they strive as much as possible to establish the nature and qualities of Abu Bakrra within themselves and to then pray as much as possible. Until one does not allow the qualities of Abu Bakrra to overtake them, and does not become imbued with the same qualities, he cannot attain the lofty standards of being Siddiq.” (Malfuzat, Vol. 1, pp.

34

Friday 31 December 2021 | AL HAKAM among you shall recite Surah al-Taubah?”

One of them stated, “I will.” When he reached the verse:

َۡ ُ ُ‫إ ۡذ یَق‬ ‫ول ل ِٰص ِح ِب ِہۦ لَا ت� َ� ۡن‬ ِ

That is, “When he said to his Companion, ‘Grieve not …’” [Ch.9: V.40], Hazrat Abu Bakrra began to cry and said, “By God, I was that very companion of the Holy Prophetsa.”

(Ali bin Burhan al-Din al-Halabi, Al-Sirah alHalabiyyah, Vol. 2, Bab Ard Rasul Allahsa Nafsihi …

[Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p.

54)

Another title of Hazrat Abu Bakrra was “Adam-e-Thani” [the Second Coming of Adam]. This title of Hazrat Abu Bakrra was granted to him by the Promised Messiahas.

In one of his letters, the Promised Messiahas states: “For Islam, Abu Bakrra was the second coming of Adam; similarly, if Hazrat Umar Farooqra and Hazrat Uthmanra, may Allah be pleased with both of them, did not show sincerity in the trust bestowed upon them, then it would be impossible for us to consider even one verse of the Quran to be from Allah the Almighty.” (Maktubat-e-Ahmad, Vol. 2, p. 151, Maktub number 2, Maktub banam Hazrat Nawab Muhammad Ali Khan Sahib, Rabwah)

In Sirr-ul-Khilafah, the Promised Messiahas states – the translation of which is: “By God, Hazrat Abu Bakrra was the second coming of Adam for Islam and the foremost manifestation of the spiritual grace of the Holy Prophetsa, the Best of Creation.”

(Sirr-ul-Khilafah, Urdu translation of Sirr al-Khilafah, pp. 51-52)

372-373)

It is also recorded that aside from Atiq and Siddiq, Abu Bakrra had other titles as well, such as “Khalifatu Rasulillah” [The Khalifa of the Messengersa of Allah]. Hazrat Abu Bakrra was also known as Khalifatu Rasulillah, as it is recorded in a narration that a person once said to Hazrat Abu Bakrra: ُ َ َ ّٰ ‫خلِ ْيفﺔ َر ُس ْو ِل الل ِه‬ “O Khalifa of Allah!” Hazrat Abu Bakrra said, “Do not say Khalifa of Allah; rather, say Khalifa of the Messengersa of Allah.”

(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Dhikr Bai‘at Abi Bakr Siddiq [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 1990], p. 137)

That is, he was the successor to the Holy Prophetsa and he was content with this. In the commentary of Sahih Bukhari, Allama Badr al-Din Aini states that historians are unanimous in the fact that Hazrat Abu Bakrra was known as Khalifatu Rasulillah, and of course, this title was given to him after the demise of the Holy Prophetsa when he became a Khalifa. (Umdatul-Qari, Kitab Bad‘ al-Khalq, Bab Manaqib al-Muhajirin wa Fadlihim, Vol. 16, p. 260, Dar Ihya al-Turath al-Arabi, Beirut, 2003)

Thus, it cannot be said that this title was from the time of the Holy Prophetsa; rather, this title was given to him by the people after the time of the Holy Prophetsa, or Hazrat Abu Bakrra chose this title for himself.

Another title was “Awwahun”, which means extremely forbearing and tenderhearted. It is recorded in Tabaqat al-Kubra that Hazrat Abu Bakrra was called Awwahun due to his tenderness and kindness. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 2012], p. 127)

He was called “Awwahun Munib”, which means tender-hearted and oft-returning to

God. It is recorded in Tabaqat al-Kubra that the narrator heard Hazrat Alira say whilst standing at the pulpit, “Listen closely, Hazrat Abu Bakrra was very tender-hearted and oftreturning to God. Listen closely, Allah the Almighty granted Hazrat Umarra good-will, as a result of which he was a well-wisher.”

(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 127)

“Amir al-Shakirin” was another title of Hazrat Abu Bakrra, meaning the leader of the grateful. Hazrat Abu Bakr Siddiqra was known as Amir al-Shakirin because of how grateful he was. It is recorded in Umdat alQari that Hazrat Abu Bakrra would be called by the title of Amir al-Shakirin. (UmdatulQari, Kitab Bad‘ al-Khalq, Bab Manaqib al-Muhajirin wa Fadlihim, Vol. 16, p. 260, Dar Ihya al-Turath alArabi, Beirut, 2003)

Another title was “Thani Ihtnain” [one of the two]. Hazrat Abu Bakr Siddiqra was given the title of Thani Ithnain by Allah the Almighty. Allah the Almighty stated:

ۡ َ ۡ َ ْ َ َ َ َّ ُ َ َ ۡ َ ۡ ُ ّٰ ُ َ َ َ ۡ َ َ ُ ُ ُ َ َّ ‫ین ک� ُ�وا ثا�ِ�َ اثنی ِن‬ ‫ِإلا تن�روہ فقد ن�رہ اللہ ِإذ أخرجہ ال ِذ‬ َ َ َ َ ّٰ َّ ۡ َ ۡ َ َ ُ ُ‫إ ۡذ ُہ َما �� ال ۡ َغارِ إ ۡذ یَق‬ ۖ‫ول ل ِٰص ِح ِب ِہۦ لا ت��ن ِإن اللہ معنا‬ ِ ِ ِ ٰ َ َ ُّ َ َ َ​َ ۡ‫ین َت ُہۥ َع َلی ِہ‬ ‫فﺄنزل اللہ س ِک‬

“If you help him not, then know that Allah helped him even when the disbelievers drove him forth while he was one of the two when they were both in the cave, when he said to his companion, ‘Grieve not, for Allah is with us.’ Then Allah sent down His peace on him.” [Ch.9: V.40] The Promised Messiahas states: “During a period of great hardship and difficulty, Allah the Almighty comforted His Prophetsa through him. He was honoured by being granted the title of Al-Siddiq [the

truthful] and he enjoyed the nearness of the Holy Prophetsa. Moreover, Allah the Almighty bestowed upon him the title of being ‘one of the two’ and counted him amongst His most chosen servants ...”

“Can you point towards any other man who has been referred to as ‘one of the two’, who has been named a close companion of the Prophetsa of both realms, and who has been made a recipient of the blessings enshrined in the words ‘Allah is with us’, and who has been declared as one of the two individuals who were granted divine succour? Do you know of anyone else who has been praised in the Quran in such a manner? Or whose character has been secured against all doubts and suspicions?

Or regarding whom it has been stated, not as mere conjecture, but rather in clear and emphatic verses of the Holy Quran that he was among those accepted by God? “By Allah, I cannot find anyone other than Hazrat Abu Bakr al-Siddiqra who has received such special and clear mention in the Scripture of the Lord of the Ancient House [Ka‘bah]. Therefore, if you are in doubt concerning that which I have said, or if you think that I have deviated from the truth, then quote even a single instance of another individual being mentioned in such terms in the Quran, if you are indeed truthful.” (Sirr-ul-Khilafah, Urdu translation of Sirrul-Khilafah , pp. 60, 63-64)

The Promised Messiahas wrote this in Sirr-ul-Khilafah.

Another title of Hazrat Abu Bakrra is “Sahib-ul-Rasul”, which means “the Companion of the Messengersa”.

Hazrat Abu Bakrra states that he once addressed a gathering and asked, “Who

Another title of Hazrat Abu Bakrra was “Khalil-ul-Rasul” [A Friend of the Messengersa]. In various biographies, “Khalil-ul-Rasul” has been mentioned as one of the titles of Hazrat Abu Bakrra. This is based upon a narration found in the books of ahadith in which the Holy Prophetsa mentioned that if he were to make someone a close friend [Khalil] it would be Abu Bakrra. It is narrated by Ibn Abbas in Sahih Bukhari that during his final illness, the Holy Prophetsa stated, “If I was to take someone as a close friend [Khalil] from among the people, it would be Hazrat Abu Bakr.

However, the friendship and brotherhood in Islam is most superior. Close all the doors in this mosque except for the door of Abu Bakr.” (Sahih al-Bukhari, Kitab al-Salah, Bab alKhaufah wa al-Mumir fi al-Masjid, Hadith 467)

Our Research Cell has raised a question here [with regard to this title] and it is a valid point. They state that this hadith only mentions that if the Holy Prophetsa was to take someone as a close friend it would have been Hazrat Abu Bakrra, but he did not actually make him one. This has been explained by the Promised Messiahas in one place. The Promised Messiahas states: “The explanation of the statement of the Holy Prophetsa whereby he mentioned that if he was to take someone as a close friend in this world, then it would have been Hazrat Abu Bakrra.”

Expounding upon this, the Promised Messiahas states: “This particular statement needs explanation because the Holy Prophetsa considered Hazrat Abu Bakrra as a friend of his. Then what does this [hadith] mean? The fact of the matter is that a close friendship [khullat] is a bond that becomes deeply ingrained within a person. However, it is only befitting to establish a relationship of such a nature with Allah the Almighty

AL HAKAM | Friday 31 December 2021 alone. With everyone else, one simply forms a bond of brotherhood and kinship.

The very meaning of the word ‘khullat’ is for something to take root (this is the highest form of its definition) just like the love for Yusuf had become deeply rooted in Zulaikhah. This is the very meaning of the pure words of the Holy Prophetsa in that no one can be held as an equal in one’s love for Allah the Almighty. If the Holy Prophetsa was to take someone as a very close friend in this world then it would have been Abu Bakr.” (Malfuzat, Vol. 8, p. 277) Allah the Almighty holds a distinct station and no one else can occupy that rank. But in terms of the general friendships that are formed in this world, Abu Bakrra was indeed a friend of the Holy Prophetsa, but even then this friendship with him was not like that of his bond of close friendship that he shared with Allah the Almighty. It is impossible for a prophet, and particularly for the Holy Prophetsa, to take someone as a close friend just like their bond of friendship they shared with Allah the Almighty. This was not possible at all. However, if it were possible to form a friendship in worldly terms, then the Holy Prophetsa stated that Abu Bakrra had the greatest right for this.

What names was Hazrat Abu Bakrra commonly known by? One of his names was Abu Bakr and there are various reasons as to why he was referred to by this name.

According to some, Bakr refers to a young camel. Since he took a keen interest and possessed a great skill in looking after and tending to the camels, therefore people referred to him as Abu Bakr. Another meaning of bakkara is to act swiftly and be the first to do something. According to some, he was referred to by this name because he was the first to accept Islam. ْ َ َ َ َ ْ ْ َ َ َّ َ ُ َّ ‫ام ق ْﺒل ﻏ� ِ� ِه‬ ِ �‫ِإنه بكر إلى ال ِ�س‬ That is, “He was the first one to embrace Islam.” (Bashir Sajid, Asharah Mubasharah, p. 41, AlBadr Publications, Lahore, 2000)

Allama Al-Zamakhshari writes that owing to his quality of “Ibtikar” in that he was the first one to do things, he was thus known as Abu Bakr. (Ali bin Burhan al-Din al-

Halabi, Al-Sirah al-Halabiyyah, Vol. 1, Bab Awwal alNas Imanan bihisa [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2002], p. 54)

With regard to Hazrat Abu Bakr’s appearance, Hazrat Aishara narrates that once, she was sat in her camel litter and saw an Arab man walking. Upon this, she stated, “I have never seen anyone resemble Hazrat Abu Bakrra more than this person.”

The narrator states that they asked Hazrat Aishara to describe the features and appearance of Hazrat Abu Bakrra. Hazrat Aishara stated, “Hazrat Abu Bakrra had a fair complexion and was of a thin build. He had very slender cheeks and his back was slightly curved forward as a result of which his outer garment would slip down from his back. He had a slender face and deep-set eyes and he had a prominent forehead.” (Ibn Saad, Alra

Tabaqat al-Kubra, Vol. 3, Abu Bakr Siddiqra wa man Bani Taym bin Murrah bin Kaab [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], p. 140)

In Sahih al-Bukhari, there is a narration from Hazrat Abdullah bin Umarra in which the Holy Prophetsa said, “Whosoever lets his clothes drag on the floor behind him out of arrogance, Allah the Almighty will not even glance at him on the Day of Judgement.”

Hazrat Abu Bakrra said, “My cloak from one side becomes loose and falls down,

35

unless I pay special attention to it.” The Holy Prophetsa stated, “You do not do it out of arrogance.” (Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabisa, Bab Qaul al-Nabisa Lau Kunta Muttakhidhan Khalilan, Hadith 3665)

Therefore, it was permissible for him as there was no harm in doing so.

Hazrat Abu Bakrra would use Henna and Katam as a dye. (Sahih Muslim, Kitab al-Fada‘il, Bab Shaibihisa, Hadith 6073)

Katam is a plant that grows on mountains.

It is applied after mixing with indigo leaves [wasmah], which causes the hair to go black.

(Lisan al-Arab, Zair madah ‘Katama’)

With regard to Hazrat Abu Bakr’sra occupation before the advent of Islam and his status among the Quraish, there is a narration in Tarikh al-Tabari which states, “Hazrat Abu Bakrra was loved and respected among his people. He possessed a soft nature. Hazrat Abu Bakrra had the most knowledge with respect to the lineage of the Quraish and knew all the positive and negative aspects of it. He was a trader by profession and possessed good morals and virtues. The Quraish would approach Hazrat Abu Bakrra for a number of reasons and loved him dearly”, i.e. due to his knowledge and experience and also his beneficial gatherings. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 1, Tarikh ma Qabl al-Hijrah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], pp. 540-541)

Muhammad Husain Haikal writes: “All of the Quraish were merchants and every person of the Quraish was involved in trade. Thus, when Abu Bakrra grew up, he began trading in clothes, in which he achieved great success. Soon enough, he became known as one of the most successful merchants in Mecca. One big reason for his success in trading was his charismatic personality and exceptional morals.”

(Muhammad Husain Haikal, Hazrat Abu Bakr Siddiq Akbarra – translated by Shaikh Ahmad Panipati, p. 41, Ilm-o-Irfan Publications, Lahore, 2004)

When the Holy Prophet made his claim to prophethood, Hazrat Abu Bakr’sra total wealth amounted to 40,000 dirhams.

Through his wealth, Hazrat Abu Bakrra would free slaves and help the Muslims, to the extent that when Hazrat Abu Bakrra migrated to Medina, he only had 5,000 dirhams remaining. (Ibn Hajar al-Asqalani, Alsa

Isabah fi Tamyiz al-Sahabah, Vol. 4, Dhikr Abdillah bin Uthman [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005], p. 148)

There are various incidents prior to the advent of Islam. Owing to his wealth and excellent morals, Hazrat Abu Bakrra had a high standing among the Quraish. He was counted amongst the leaders of the Quraish.

Everyone would seek his advice and he was counted amongst the most pious and virtuous people. He was a generous and noble leader and would always generously spend his wealth. He was very popular and dear to his people. He would always sit in respectable gatherings. He possessed the most knowledge about the interpretation of dreams.

A renowned scholar of the interpretation of dreams, Ibn Sirin states that after the Holy Prophetsa, from among the Muslims, Abu Bakrra was the greatest scholar on the interpretation of dreams and he possessed the most knowledge about the lineage and family tree of the Quraish.

Jubair bin Mut‘im, who was an expert in genealogy, states, “I learned genealogy from Hazrat Abu Bakrra, especially regarding

the genealogy of the Quraish, because Abu Bakrra possessed the most knowledge about the lineage of the Quraish and knew the most about the positive and negative traits related to it. However, Hazrat Abu Bakrra would not mention the negative aspects.

For this reason, Hazrat Abu Bakrra was more popular than Hazrat Aqil bin Abi Talib.

“After Hazrat Abu Bakrra, Hazrat Aqil had the most knowledge about the genealogy and ancestors of the Quraish, as well as their positive and negative traits.

But Hazrat Aqil was disliked by the Quraish because he would recount those negative aspects to the Quraish. Hazrat Aqil would sit in Masjid Nabawi with Hazrat Abu Bakrra to learn genealogy and about the [historical] incidents and events of the Quraish. In the eyes of the people of Mecca, Hazrat Abu Bakrra was among their most excellent people and so whenever the Meccans faced difficulty, they would come and seek help from him. (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 1, Bab Istikhfa‘ihi wa Ashabihi fin Dar al-Arqam [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2002], p. 390)

Each tribe settled in Mecca had an assigned responsibility with regard to the Ka‘bah and each task was delegated; the Banu Abd Manaf were assigned the duty of providing water and all necessary provisions for the pilgrims; the Banu Abd Dar were responsible for the banners used in battle and the safety of the Ka‘bah and maintaining of Dar al-Nadwah [assembly point where chiefs of the Quraish discussed important matters]. Leading the army in battle was assigned to the Banu Makhzum which was the tribe of Hazrat Khalidra bin Walid; collecting blood money and matters related to that was assigned to the Banu Taym bin Murrah which was the tribe of Hazrat Abu Bakrra. When Hazrat Abu Bakr Siddiqra became an adult, this responsibility was assigned to him. (Muhammad Husain Haikal, Hazrat Abu Bakr Siddiq – translated, p. 59) ra

When Hazrat Abu Bakrra would decide the amount for blood money, the Quraish would accept it and respect his decision, but if someone other than him would set the amount, the Quraish would shun him and refuse to accept it. (Ali Ibn al-Athir, Usd al-Ghabah

fi Ma‘rifat al-Sahabah, Vol. 3, Abdullah bin Uthman [Beirut, Lebanon: Dar al-Fikr, 2008], p. 311)

Hazrat Abu Bakrra was also part of the Hilf al-Fudul. This was a special pact that was formed to help the poor and the oppressed. In ancient times, some noblehearted individuals thought that an alliance should be formed in which they vow to ensure that each person is given their due rights and to assist them in attaining what is rightfully theirs; also that they would stop the cruelty of the oppressors. In Arabic, because one’s right is also known as “fadl”, and its plural is “fudul”, that is why this pact became known as “Hilf al-Fudul”. According to other narrations, it is also said that since many members of this alliance had the word fadl in their names, this agreement was named Hilf al-Fudul.

In any case, after the Battle of Fujar, Zubair bin Abdul-Muttalib, a paternal uncle of the Holy Prophetsa, was most probably inspired by this war and proposed to revive this alliance once again. Therefore, upon this idea of his, the representatives from the different tribes of the Quraish gathered at the home of Abdullah bin Jud‘an where arrangements for a feast had been made from

him. All the representatives unanimously took a mutual oath that they would forever restrain injustice and assist the oppressed.

The ones who took part in this agreement include the Banu Hashim, Banu Muttalib, Banu Asad, Banu Zuhrah and Banu Taym.

The Holy Prophetsa was also present at this occasion and joined in this agreement.

Hence, on one occasion during the time of his prophethood, the Holy Prophetsa said, “In the house of Abdullah bin Jud‘an, I once partook in such an oath that even if I was called to it today, in the age of Islam, I would respond to it.” (Sirat Khatamun-Nabiyyin, 104-105) With regard to Hazrat Abu Bakrra participating in the Hilf al-Fudul, an author states that the Holy Prophetsa was present in this alliance as well as Hazrat Abu Bakr Siddiqra. (Sayeduna Siddiq Akbarra ke Shab o Roz, Muhammad Hudhaifah Lahori, p. 19, Maktabah alHaramain, Lahore)

With reference to Hazrat Abu Bakr’sra relationship and friendship with the Holy Prophetsa prior to prophethood, it is narrated by Ibn Ishaq and others that they were friends even prior to prophethood.

Hazrat Abu Bakrra was fully aware of the Holy Prophet’ssa honesty, trustworthiness, virtuous nature and excellent morals. In one narration, it is said, “Hazrat Abu Bakrra was friends with the Holy Prophetsa even in the jahiliyya [era of ignorance prior to the advent of Islam].” (Ibn Kathir, Al-Bidayah wa alNihayah, Vol. 2, Ch. 3, Bab Dhikr Awal man Aslama, [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001] 29, p. 32)

In Siyar al-Sahabah it is written, “From childhood, Hazrat Abu Bakrra had a special bond of love and reverence with the Holy Prophetsa. He was part of the Holy Prophet’ssa close associates and often had the fortune of travelling with him on many trade expeditions.” (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 1, p. 56)

With regard to the Holy Prophet’ssa circle of friends prior to his prophethood, Hazrat Mirza Bashir Ahmad Sahibra writes: “Prior to his prophethood, the circle of friendly relations of the Holy Prophetsa seems to be quite limited. This is because the Holy Prophetsa was one to prefer seclusion from the beginning and never intermingled with the common society of Mecca during any part of his life. However, there were a few individuals with whom the Prophetsa possessed a relationship of friendship. The most distinct among them was Hazrat Abu Bakrra, also known as Abdullah bin Abi Quhafah, who belonged to a noble family of the Quraish. On account of his nobility and aptitude, his people looked upon him with great reverence. Next to him was Hakim bin Hizam, who was the nephew of Hazrat Khadijahra. He was a man of exceptionally good nature. In the beginning, he did not accept Islam, yet he held feelings of sincerity and love for the Holy Prophetsa. Ultimately, his natural propensity drew him to Islam.

The Holy Prophetsa also had relations with Zaid bin Amr. He was a near relative of Hazrat Umarra and was among those who had abandoned polytheism even in the time of the jahiliyyah. He attributed himself to the Abrahamic Religion, but passed away prior to the advent of Islam.” (Sirat Khatamun-

Nabiyyin, p. 114)

Nonetheless, Hazrat Abu Bakrra was the closest associate of the Holy Prophetsa. Even during the age of ignorance, Hazrat Abu Bakrra was averse to idolatry and abstained

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from it. Hazrat Abu Bakrra never practised idolatry, nor did he prostrate before any idol even during the age of ignorance. It is recorded in Sirat al-Halabiyyah that most certainly, Hazrat Abu Bakrra never prostrated to any idol. Allama Ibn Jawzi has included Hazrat Abu Bakrra amongst those individuals who refused to worship idols, even during the age of ignorance. That is to say, he never went near any idols. (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 1, Bab Dhikr Awwal al-Nas Imanan [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], pp. 384-385)

He was also averse to drinking alcohol during the age of ignorance. Hazrat Aishara relates that Hazrat Abu Bakrra had deemed alcohol forbidden for himself in the age of ignorance. He did not consume alcohol in the pre-Islamic era, nor after the advent of Islam. (Kanz al-Ummal, Vol. 12, p. 490, Bab Manaqib

Abi Bakrra, Hadith 35609, Mu‘assisat al-Risalah, Beirut, 1985)

It is reported that once, in a gathering of companions of the Holy Prophetsa, Hazrat Abu Bakrra was asked whether he ever consumed alcohol in the age of ignorance.

In response, Hazrat Abu Bakrra stated, “I seek refuge with Allah.” He was asked about the reason for this [i.e. why he did not consume alcohol]. He replied, “I value my honour and purity because the one who consumes alcohol destroys his honour and purity.” The narrator reports that when the Holy Prophetsa came to hear about this, he said: ْ َ َ َ ْ َ َ َ ‫َصدق أب ُ ْو بَك ٍر َصدق أب ُ ْو بَك ٍر‬ That is, “Abu Bakr has spoken the truth.

Abu Bakr has spoken the truth.” (Jalaluddin Abd al-Rahman bin Abi Bakr al-Suyuti, Tarikh al-

Khulafa, p. 30, Chapter: kana Abu Bakr A’Af al-Nas fi al-Jahiliyyah, Dar al-Kitab al-Arabi, Beirut, 1999)

The Holy Prophetsa repeated this twice.

There are many narrations recorded that mention how Hazrat Abu Bakrra accepted Islam. Some instances are very detailed whilst others are brief; however, I will make mention of some of them. Hazrat Aishara relates, “Ever since I can remember, my mother and father were followers of Islam.

There was never a day when the Holy Prophetsa did not visit us in the morning and evening.” (Sahih al-Bukhari, Kitab al-Kafalah, Bab Jawar Abi Bakr fi Ahd al-Nabisa wa Aqdih, Hadith 2297)

There are various narrations about Hazrat Abu Bakrra and his acceptance of Islam.

In Sharah Zarqani, the incident of Hazrat Abu Bakr’sra acceptance of Islam is mentioned as follows: “One day, Hazrat Abu Bakrra was in the home of Hakim bin Hizam. One of his housemaids came and said, ‘Your aunt, Khadija, is saying that her husband claims to be a prophet just like Mosesas.’ On hearing this, Hazrat Abu Bakrra quietly departed, went to meet the Holy Prophetsa and accepted Islam.” (Sharh Zurqani ala al-Mawahib al-Laduniyyah, Vol. 1, pp. 447-448, Dhikr Awwal min Aamana billah wa Rasulih, Dar al-Kutub al-Ilmiyyah, Beirut, 1996)

In the commentary of Sirat Ibn Hisham, known as Al-Raud al-Unf, the incident surrounding Hazrat Abu Bakr’sra acceptance of Islam as well as one of his dreams is mentioned as follows: “Before the advent of the Holy Prophetsa, Hazrat Abu Bakrra saw a dream. He saw that the moon had descended in Mecca

and broke into small pieces, spreading to all the places and dwellings of Mecca. A piece [of that moon] entered each and every household, and it seemed as though all the pieces were gathered into his lap. Hazrat Abu Bakrra mentioned this dream to some scholars among the People of the Book and they interpreted it to mean that the time of the awaited prophet was nigh and that he”, i.e. Hazrat Abu Bakrra, “would accept him and owing to this he would become the most fortunate among all the people.

Following this, when the Holy Prophetsa invited Hazrat Abu Bakrra to accept Islam, he immediately accepted him without any hesitation.” (Ibn Hisham, Al-Raud al-Unf fi Tafsir alSirah al-Nabawiyyah, Vol. 1, Islam Abi Bakrra [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2013], p. 431)

In Subul al-Huda, there is also mention of the incident of Hazrat Abu Bakr’sra acceptance of Islam. Kaab relates that Hazrat Abu Bakr Siddiqra accepted Islam as a result of the revelation he received from the heavens. The details are as follows: “Hazrat Abu Bakrra was away on a business trip to Syria. While he was there, he saw a dream and told Bahira the Monk about it. Upon hearing about the vision, Bahira asked, ‘Where are you from?’

Hazrat Abu Bakrra replied that he was from Mecca. Bahira asked which tribe in Mecca he belonged to. Hazrat Abu Bakrra replied that he belonged to the Quraish. Bahira then asked what he did to make a living.

Hazrat Abu Bakrra replied that he was a merchant. Upon this, Bahira said, ‘If Allah the Almighty fulfils your dream, then there will be a prophet raised from among your people. You will be subservient to him

during his life, and will become his caliph after his demise.’ Hazrat Abu Bakrra kept this matter hidden until the advent of the Holy Prophetsa, and Hazrat Abu Bakrra said, ‘O Muhammadsa, what is the proof of your claim?’” In all other narrations about this, there is no mention that he ever asked for proof. Nonetheless, it is mentioned in this narration. “The Holy Prophetsa responded, ‘The dream you saw whilst in Syria is my proof.’ Upon hearing this, Hazrat Abu Bakrra embraced the Holy Prophetsa and kissed him between the eyes, saying, ‘I bear witness that you are the Messengersa of Allah.’” (Mustafa Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-Ibad, Vol. 1, Chapter 9, fi ma Akhbara bihi alAhbar… [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1993], p. 124)

In this narration, there was mention of a dream of Hazrat Abu Bakrra, but there were no details recorded about what he saw in that dream. However, according to the account in Sirat al-Halabiyyah it seems to be the same dream in which Hazrat Abu Bakrra saw the moon falling and breaking into pieces, which has already been mentioned. Hazrat Abu Bakrra told Bahira the Monk about this dream. (Ali bin Burhan al-Din al-Halabi, Al-Sirah alHalabiyyah, Vol. 1 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2001], p. 391)

In any case, biographers have mentioned various narrations and, insha-Allah, they will be mentioned in the future.

(Original Urdu transcript published in Al Fazl International, 24 December 2021, pp. 5-10.

Translated by The Review of Religions.)

Jang-e-Muqaddas (The Holy War) documents the daily debate proceedings held between Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, and Deputy Abdullah Atham, an Indian convert to Christianity. The event’s origins date to 1893, when a prominent Christian missionary, Dr Henry Martyn Clark, penned an open letter challenging the Muslims of Jandiala to a decisive debate – which he named The Holy War – declaring that if Muslims shied away from this contest or suffered a crushing defeat, they would forfeit their right to confront the scholars of Christianity, or to boast of Islam’s truth. When the leader of the Muslims petitioned the Promised Messiahas to defend Islam, he readily accepted the challenge.

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