Al Hakam - 21 January 2022

Europe at greatest risk of war in 30 years, with possible nuclear consequences

Anti-Ahmadiyya propaganda: From the printing press to the age of social media

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Rape in Islamic law: Establishing the crime and upholding the rights of the innocent

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Living as a Muslim in a Godless world A British tifl’s perspective

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 21 January 2022 | Issue CCI Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Germany Waqf-e-Nau doctors and medical students in audience with Hazrat Khalifatul Masih V

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

The Holy Prophet’s supplication when encountering the enemy َ​َ ْ َ َ َ ّٰ ُ َ َ � ، ‫ال‬ ‫ان َر ُس ْول الل ِہ‬ ‫ﺲ بْ ِن َمال ِكٍ ق‬ ِ �‫عن أ‬ ّ ٰ َ َ َ َ َّ َ ّ ٰ َّ ‫َصلى الل ُہ َعل ْي ِه َو َسل َم ِإذا غ َﺰا قال الل ُھ َّم‬ ْ َ َ ُ َ َ ُ َ َ َْ ‫أنت عض ِد ْي َون ِصی ِر ْي بِك أ ُح ْول َوبِك‬ ُ َُ َ ُ َ ‫أ ُص ْول َوبِك أقاتِل‬ Hazrat Anas ibn Malikra narrates: “When the Holy Prophetsa went on an expedition, he said: ‘O Allah, Thou art my Aid and Helper; by Thee I move, by Thee I advance, and by Thee I fight.’”

(Sunan Abi Dawud, Kitab al-Jihad, Hadith 2632)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The excellences of the Arabic language

On 15 January 2022, members of Waqf-eNau who are currently serving as doctors or pursuing further studies in fields of medicine, were given the opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, Head of the Ahmadiyya Muslim Community, in a virtual mulaqat.

The mulaqat commenced with a recitation from the Holy Quran by Hafiz Suleiman Sahib followed by its Urdu

translation.

Then, Secretary Waqf-e-Nau Germany, Mahmood Ahmad Khan Sahib presented his report. He said that there were 15 waqifeen-e-nau as well as four waqifaat-enau doctors seated in the hall. He said that there were also two male and two female Waqf-e-Nau students present who were studying medicine in their final years. He added that the spouses of those waqifeene-nau and waqifaat-e-nau who were

married were also present with Huzoor’saa permission. He sought permission for the doctors to seek the guidance of Hazrat Amirul Momineenaa on various matters.

Wajahat Waraich Sahib was the first to introduce himself. He said that he was currently specialising in cardiology and electrophysiology. He added that in a few months, he would complete his specialisation. Huzooraa asked him if he Continued on next page >>

The course of discussions took a turn to medicine on account of the fact that the Promised Messiahas had given the honourable Maulvi Abdul-Karim Sahib some medicine the previous night. The Promised Messiahas inquired about whether it had proved effective. In this context, various exchanges continued about Easton syrup and strychnine, and their properties which strengthen the muscles or a‘sab. On this, Maulana Abdul-Karim Sahib said to the Continued on page 2

Friday 21 January 2022 | AL HAKAM

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had volunteered abroad and which place he liked most, to which Wajahat Sahib replied in the affirmative and said that he had gone to Africa and another place and was also serving as a vice-chairman of Humanity First Germany. He said that he liked all the places he had volunteered in and would gladly serve wherever Huzooraa decided to send him.

Hazrat Khalifatul Masih Vaa then said that after he had gained enough experience, he should ponder if he wished to gain more experience or if he wished to present himself in the service of the Jamaat.

Wajahat Waraich Sahib replied that he, as well as his family, were ready. Huzooraa again said that after he had completed his experience, he should decide if he wished to gain more experience or serve the Jamaat full-time.

Aizaz Ahmad Sahib, whilst introducing himself, said that under Hazrat Amirul Momineen’saa guidance, he was currently undergoing cancer research and working in the oncology field. He said that last year, he had completed his specialisation in nephrology. He added that his research focused on pancreatic cancer. He further said that he was also serving as the director of Global Health with Humanity First.

Hazrat Khalifatul Masih Vaa asked him if he had visited East Africa, to which he replied that he went to Chad last November.

Commenting on the topi (hat) he

was wearing, Huzooraa said, “I see, so you bought your topi from Chad?” To this, Aizaz Ahmad Sahib replied that he had bought it from a country in Africa.

Huzooraa smiled on hearing this.

Next, Awais Bajwa introduced himself.

He said that he was working in the field of neurosurgery and added that he had completed his specialisation this very year and that he was working in the research field. He said that he too went to Chad last year and had the chance to serve there.

Huzooraa said, “Keep making trips to Africa and other countries [to serve there], and keep progressing in this research field.”

Afan Ahmad Ghafoor Sahib said that under Huzoor’saa guidance, he was currently specialising in general surgery and was in his fourth year of the total six years of specialisation. He added that he had the opportunity to serve in various projects of Humanity First Germany.

Huzooraa said, “Once you have completed your specialisation, then inform me.”

Next, Safeer Ahmad Najm Sahib said that after seeking guidance from Huzooraa, he pursued gastroenterology and internal medicine. He said that he was completing the third year of specialisation. After completing his specialisation, he said that he, along with his family, would present himself to the Jamaat. Huzooraa asked him how long he had left, to which he said that he had three years remaining. Huzooraa said, “Study for [the remainder of] the

three years, Safeer Sahib […] then inform me once you have completed the three years.”

Safeer Sahib said to Huzooraa that diseases usually had different stages, and every stage had a special therapy plan.

For example, he said, even if a cancer patient was young, but the stage of cancer had advanced significantly, with cancer having spread throughout the body, such a patient would be prescribed a palliative therapy plan which meant that only the secondary symptoms were treated and not the cancer itself. He asked that if such a situation arose before an Ahmadi doctor and the doctor had some therapy options to help the patient, though it may not be in line with current research, what should such a doctor do?

Huzooraa replied, “If the medical [code of] ethics there allow it, and your hospital discipline and protocols permit you to undertake the treatment, and you have the remedy, then there is no issue with you doing it.”

Huzooraa explained that this all depended on the extent of permission one was granted. “Otherwise, they would say, ‘You did not follow the rules and regulations of our hospital. We have devised our own protocols, which you did not follow, and so you are now relieved from your duties.’ All these things must be considered before you do that”.

Safeer Ahmad Najm Sahib said that the treatment of cancer patients whose

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Promised Messiahas that the word a‘sab was based on a deep philosophy.

He went on to say that in Arabic, a‘sab meant to tie something. Now the sinews and muscles or a‘sab – like ropes – bind the limbs of the body together. In contrast, the English word “nerve” is simply a word with no deeper wisdom.

At this, the Promised Messiahas said: “This is also a miracle of the Messenger of Allah, peace and blessings of Allah be upon him, that even individual Arabic words are replete with intellectual insights.

This is why Arabic is the Pinnacle of Languages.

“Since the Messenger of Allah, peace and blessings of Allah be upon him, was granted a magnificent miracle such as the Quran, its greatness in the academic sense is also immensely remarkable.”

In this context, the publication of Minan-ur-Rahman remained under discussion. The Promised Messiahas stated: “When certain means and resources, which are necessary, make themselves available, the book shall be printed.”

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, p. 275) Photo courtesy of Suhaib Ahmad

cancer had progressed to the most advanced stages was close to impossible and the only thing that was left was to see how much life a patient had remaining.

Huzooraa said, “Why do you ask me?

Medically, if there is nothing you can do, then what can I say?”

Hazrat Khalifatul Masih Vaa said that there was also homoeopathic treatment for those who believed in it. “Sometimes homoeopathic medicine prolongs life slightly. Or, sometimes, one is even cured completely – it depends on the condition and the situation of the person.

If the doctors have given up, then there is this the alternative treatment of using homoeopathic medicines if one desires to do so; and if not, then one should be content with the will of Allah.”

Irfan Sahib, whilst introducing himself, said that upon receiving guidance from Huzooraa in a mulaqat six years ago, he started specialising in the field of cardiology. He said that this year, around March or April, his specialisation would be completed. Hearing this, Huzooraa said that once he had completed his specialisation, he should let the Jamaat know.

Next, Asim Bilal Arif Sahib said that he was specialising in paediatric surgery.

He said he had completed four years out of the six of specialisation. Huzooraa said, “Inform me once you have completed the remaining two years.”

Asim Bilal Arif Sahib then asked Huzooraa a question. He said that in Germany, they had a social health system where one had to consider how many funds were available against the extent to which a patient could be treated. He said that it was observed that as people lived longer, their treatment costs also increased. Moreover, the treatment costs for preterm babies also went into hundreds of thousands. He asked Huzooraa what the solution to this rising issue could be.

Answering, Hazrat Khalifatul Masih Vaa said that the government should increase the funding for social care. “This is what can be done. What else can one do about it? You can treat people privately out of sympathy for them if that is possible.

Apart from this, people will have to rely and depend on the government funding.

What other solution can I offer?” Hazrat Amirul Momineenaa smiled and said, “If I have the money, then I will give it.”

Asim Bilal Arif Sahib said that he was also ready to dedicate his life to the Jamaat.

Nadir Ahmad Sahib was next. He said that he was specialising in cardiology under Huzoor’saa guidance and that he had completed five years of his specialisation.

Raza Sharif-ur-Rehman Sahib was next to introduce himself. He stated that he was currently in his fifth year of specialisation in neurosurgery. He said that he was more inclined towards clinical work. Hearing this, Huzooraa said, “Pursue what you are interested in, and then tell me [upon completion].”

Salman Ahmad Rana Sahib said that he came to Germany four to five years ago from Pakistan. He added that he had previously served for four years in a

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AL HAKAM | Friday 21 January 2022

Jamaat hospital and was now working at a German Red Cross hospital and was inclined towards specialising in cardiac surgery and requested Huzooraa to pray.

In response, Huzooraa said, “May Allah the Exalted grant you the ability.”

Irfan Ahmad Sahib was next to speak.

Reading his name tag, Huzooraa said, “There are many Irfans here among the doctors.”

He said that after completing his studies and PhD, under Huzoor’saa guidance, he was specialising in cancer research and medical oncology. He said that he had completed his third year, and his research was in data analysis and especially looking at personalised medicine.

Irfan Ahmad Sahib then told Huzooraa that in developed countries, such as Germany and USA, personalised medicine was provided through which patients benefitted. He said that in developing countries, personalised medicine was not provided. He asked Huzooraa what they could do as Waqf-e-Nau doctors to deliver personalised treatments in developing countries.

Huzooraa answered: “It is your job to raise money and then help the poor. There should be some doctors who go abroad, volunteer, participate in waqf-e-arzi [temporary dedication] for a while and go and treat people during this waqf-e-arzi.”

Huzooraa said that the cost of such a plan for personalised medicine, and whether the countries would be able to bear the expenses, should be considered.

Huzooraa said that a feasibility plan needed to be devised.

Omair Ahmad Bajwa Sahib, Sadr of the Muslim Ahmadiyya Medical Organisation (MAMO) Germany, was next to speak and introduce himself. He said that he was an orthopaedic consultant in a private clinic.

He said that during the past two years of Covid-19, Ahmadi doctors had the chance to provide general guidance and council to Ahmadis and Ahmadi patients.

He sought guidance from Huzooraa to see what else there was that they could do.

Huzooraa said, “I don’t know what you have already done. Consider what you have accomplished and see how you can improve.”

Huzooraa asked in what way they guided people, to which Omair Sahib replied that they had the chance to provide general guidance and counselling to Ahmadis.

Hazrat Khalifatul Masih Vaa said: “Keep informing them and keep raising awareness among them. There are also many among our Ahmadis, who – let’s take Covid for example – think it is nothing and there is no need to be careful, nor to wear masks, nor to get vaccinated.

If one has not been vaccinated, one should at least wear a mask and take other precautions. In some cases, I have found that applying Vicks [vapour rub with ingredients such as camphor, menthol and eucalyptus oil] on and around the nose and wearing a mask is quite effective; or homoeopathy can be used if one believes [in its efficacy]. However, those who do nothing and say, ‘Nothing will happen, if God wills, then death will come’ like the Punjabis do, then what can one say to them? The only thing that can be done

is to run a big campaign in order to raise awareness among the less educated. And those who are careless, but educated, should be told, ‘You are educated people and this is how you ought to behave under this situation.’”

Next, Tanzeel Ahmad Khan Sahib had the opportunity to introduce himself.

He said that he was currently in his final year as a medical student and added that this year, his house job would also be completed. Huzooraa, recognising him, said, “Aren’t you the one who sends letters with a photograph attached to the top corner of the letters?” Tanzeel Ahmad Sahib responded in the affirmative.

Tanzeel Ahmad Khan Sahib added that Huzooraa guided him to pursue research and, according to his instructions, he was doing MD–PhD in neurology.

Huzooraa said that he should continue gaining experience and should apply his experience in treating patients during waqf-e-arzi.

He asked Hazrat Khalifatul Masih Vaa which of the two, neurology and neurosurgery, was required more.

Huzooraa stated that if it was possible to choose neurosurgery, then that would be better.

Atif Ahmad Sahib said that he was in his final year at medical school and was currently doing a house job. He said that he wished to pursue vascular surgery. He said that there were two routes to this.

The first was that one should specialise in general surgery, which took six years, and then a further three years of specialisation in vascular surgery. Or, he said, the second route was that one should go directly into

specialising in vascular surgery which took six years to complete. He said that if he chose the latter, he would be able to present himself in the service of the Jamaat earlier than if he did the former.

Huzooraa replied that he should go directly into vascular surgery.

Shahzeb Mirza Sahib said that he completed his studies in dentistry last month and was currently writing his doctoral thesis.

Rana Mukaram Sahib was next to introduce himself. He said that a few months ago, Hazrat Amirul Momineenaa guided him to go into research in cardiology. He asked Huzooraa if he should pursue clinical research or basic research which was conducted in laboratories.

Huzooraa said that he should go into clinical research.

Amir Mehmood Minhas Sahib said that he did BDS in Pakistan, Karachi and had moved to Germany last year.

Next, Mirza Mubahil Sahib said that he had completed his studies five months ago from Romania. Recognising him from a mulaqat he had had a month ago, Huzooraa said, “Are you the grandson of Mirza Sahib?” Mirza Mubahil Sahib replied in the affirmative and said he was the maternal grandson of Mirza Abdur Rashid Sahib. “Yes, I can tell by your facial features.”

Mirza Mubahil Sahib requested Huzooraa if he could ask a question. He said that among Punjabi people, mental illness was considered to be the result of being weak in faith. Hearing this, Huzooraa Continued on next page >>

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said, “Whoever says this is wrong.”

Hazrat Amirul Momineenaa further said: “There are different causes of mental illnesses. There are different circumstances and a person goes through various situations and conditions. Even if a person’s faith is not weak, then people treat him in such a way in the environment he is living, that the poor person is inevitably made to have mental issues. Thus, the poor patient is helpless.

To say that he is weak in faith is wrong anyway.”

Mirza Mubahil Sahib asked how one could raise awareness in this regard.

Huzooraa said that one would have to inform people. “An illness is an illness.

What relationship does it have with faith?”, Huzooraa said.

Next, the female doctors and those ladies pursuing studies in the various fields of medicine had the opportunity to introduce themselves.

Nazia Mehboob Sahiba was the first to introduce herself. She said that she had been living in Germany for the past five years. She obtained her MBBS degree from Pakistan, whereafter she worked at a hospital there as a gynaecologist and paediatrician. She said that after moving to Germany, she took some language courses. She said that once the language courses were complete and she had passed some further exams, she would be able to practice in Germany.

Samra Mustafa Sahiba stated that she had studied dentistry and was now attaining experience as an assistant dentist.

Hibatul Hay Sadiyya Ata Sahiba was next to introduce herself. She said she had studied dentistry and had also gained experience in this field. She said that in 2018, she had the opportunity to work in Sao Thomé at a dental medical camp under the auspices of Humanity First Germany. The year prior, she attained her qualifications in oral surgery and implantology and was also serving as national secretary ishaat under Lajna Imaillah Germany. Two days ago, Huzooraa appointed her husband, a missionary, to be sent to Georgia. Huzooraa asked the name of her husband; to which she replied that her husband was Haroon Ahmad Ata Sahib. “Haroon, the one from Hamburg?”, Huzooraa asked. Hibatul Hay Sahiba answered in the affirmative. Huzooraa said that she could continue her practice there in Georgia.

She asked Huzooraa how waqifeen could balance their service to the Jamaat and the upbringing of their children in the most suitable manner.

Hazrat Khalifatul Masih Vaa answered: “You have 24 hours [in a day]. Divide the 24 hours and see where you spend your time. Make a chart of all the 24 hours [and see] how much time you spent on your sleep, how much time you spent on cooking, how much time you spent on namaz, and how much time you spent in idle talk, and how much time you spent

“

One of my children was born there;

the other child was around 8-10 months when she went [to Africa]. And so, I raised them [in Africa]. There was no such question of ‘adjusting’ them. We inculcated in them the habit of having whatever was available to eat and drink there. Just as we spent our life with fortitude, so too did our children and like that, they grew up. on your profession. After coming home from school, it is important for the child to be given one hour by the mother. Sit with them, eat with them, ask them about school. Alright? This is necessary. Then there is the weekend – or at nights [during the weekdays] if time permits – you can spend some time doing Jamaat-related work”.

Shaista Sumbal Ahmad Sahiba said that she completed her studies in Denmark and had also attained a German medical license. She added that she

was pursuing specialisation in internal medicine following Huzoor’saa guidance.

Syeda Sabiha Basharat Sahiba said that she was currently doing her house job which would finish in June. She added that she was doing her research in psychiatric clinical studies.

Next, Shehla Ufaq Sahiba introduced herself. She said she was in her final year at medical school. She added that Huzooraa had told her in a previous mulaqat that she should become a heart specialist and thus, she was pursuing it.

She expressed her desire to do waqf-e-arzi in any country Huzooraa decided to send her. Hearing this, Hazrat Khalifatul Masih Vaa told her to write to him about it.

Nafeesa Sahiba, Muavina Sadr for waqifat-e-nau said that there were some wives of the doctors present who wished to ask Huzooraa some questions and seek guidance.

The first questioner said that children in Germany lived a relatively comfortable life. The questioner said that she often thought that when, as a family, they

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AL HAKAM | Friday 21 January 2022 would be sent to other countries to serve, her children may feel some difficulty in settling and adjusting. She asked Huzooraa how one could prepare their children for this. She further asked Huzooraa if his own children felt any difficulty settling in Africa.

Answering the question, Hazrat Amirul Momineenaa said: “One of my children was born there; the other child was around 8-10 months when she went [to Africa]. And so, I raised them [in Africa]. There was no such question of ‘adjusting’ them. We inculcated in them the habit of having whatever was available to eat and drink there. Just as we spent our life with fortitude, so too did our children and like that, they grew up”.

Huzooraa said that now there were many facilities in Africa and there was no difficulty for doctors there.

Next, upon being asked what the duty of a waqif-e-zindagi’s wife was and how one could prepare themselves, Huzooraa said: “The wife of a waqif-e-zindagi [a lifedevotee] is also a waqifa-e-zindagi. If [her husband] is a murabbi [missionary] then she should also help him; she should improve her spiritual condition, improve her moral condition, improve her intellectual condition so that she can also help with the tarbiyat among the women. Just as it is the duty for a murabbi to improve his condition, so too should his wife improve her condition.

“If [a woman is a wife of a] doctor, then it is necessary for her to offer sacrifice.

If the doctor overstays his duty in the hospital or in the Jamaat’s clinic, then the wife should be patient and not tell him, ‘You cannot do duty for more than eight hours’, or, ‘Do not work in the hospital for more than six hours. Why do you spend all your time in the hospital?’ [She should] exhibit patience and tolerance, and at the same time, if she has children, she should pay more attention to the training of her children. [She] should instil in the children the spirit that ‘we are Ahmadi children and children of a waqif-e-zindagi”.

Huzooraa said that wherever the family was sent to, whether it is Africa or another place, they should engage and socialise with the locals.

Huzooraa said, “The wife of a waqif-ezindagi should possess these qualities; she should mingle and mix with the people, help her husband, do good tarbiyat of her children according to the environment and also set an example for others in her environment.”

After this, as the mulaqat came to an end, Huzooraa turned to Mahmood Khan Sahib, who said that there were 50 Waqfe-Nau students pursuing the medical field and requested Huzooraa to pray for them.

Huzooraa said, “You should have also included them in today’s class.”

Hazrat Khalifatul Masihaa then conveyed his salaam and the meeting came to a close.

(Report prepared by Al Hakam)

“Huzoor sparked in me the urge to personally do something about this”: Germany Waqf-e-Nau doctors reflect on virtual mulaqat Mehmood Ahmad Khan Secretary Waqf-e-Nau, Germany

On 15 January 2022, the virtual mulaqat of Waqf-e-Nau doctors with Hazrat Amirul Momineenaa was held at the Baitus Sabuh Mosque, Frankfurt. A total of 15 waqifeene-nau (male) doctors and four waqifaat-enau (female) doctors were present.

We received an instruction earlier from Huzooraa through Wakalat-e-Tabshir in March 2021 to provide a list of all Waqf-e-Nau doctors (men and women), as doctors were needed for the hospitals of the Jamaat.

After providing the list, the Waqf-e-Nau department of Germany requested Huzooraa for a mulaqat for all Waqf-eNau doctors for further instructions and guidance, which was approved for 15 January 2022.

On the day, all the Waqfe-Nau doctors gathered at Baitus Sabuh Mosque and after having breakfast, they introduced themselves to each other. The individual projects that these waqifeen and waqifaat were part of through waqf-e-arzi (temporary life sacrifice) in different parts of the world, like Africa, were shared and discussed.

During the mulaqat, aside from the 15 waqifeen-e-nau doctors and four waqifaate-nau doctors, two waqifeen-e-nau medical students and two waqifaat-e-nau medical students who are doing their house jobs were also present along with Amir Jamaat-e-Ahmadiyya Germany, Abdullah Wagishauser Sahib and other office-bearers.

In addition, the spouses of the male and female doctors were also present.

The medical fields of the Waqf-eNau doctors present were: cardiology, gastroenterology, general surgery, paediatrics surgery, haematology, oncology, neurosurgery, nephrology, dentistry and internal medicine.

After the meeting, food was served for all the attendees.

Some of the impressions of the participants are as follows.

Dr Irfan Ahmed Bhatti Sahib said: “As an oncologist, I see the vast possibilities of personalised treatment we have in countries such as Germany or the United States of America, and the sheer amount of money spent on that. On the other hand, it still seems impossible for poorer countries such as those in Africa to

provide this individual approach. And for quite a while, I was struck by this inequality.

Huzoor’saa words sparked in me the urge to personally do something about this, inshaAllah.”

Awais Akbar Bajwa Sahib commented: “The mulaqat with Huzooraa filled me with a lot of inner peace. Seeing my beloved Imamaa giving me and other brothers guidance for their lives filled me with so much inner peace and tranquillity that I felt like a child in a mother’s lap. The atmosphere of the mulaqat was very relaxed.

Huzooraa, at all times, grasped even complex questions and knew details about the lives of so many brothers that it was extraordinary.

May Allah enable us to implement all of his instructions.”

Wajahat Ahmad Waraich Sahib, a cardiologist, said: “Alhamdulillah, it was a historic day for all of us. By the grace of Allah and the kindness and love of beloved Huzooraa, for the first time, Waqf-e-Nau doctors (physicians) had the unique opportunity to have an online mulaqat with beloved Huzooraa.

“Huzooraa was so kind and blessed every Waqf-e-Nau doctor with direct guidance and prayers. I am always impressed by how beloved Huzooraa guides us in secular and religious matters with such detail and wisdom. We are extraordinarily thankful to beloved Huzooraa for his time and love for

us.”

Dr Asim Bilal Arif Sahib commented: “By the grace of Allah the Almighty, it was an honour to be part of this historic session. From the moment I was informed that this programme was going to be held, mental preparation started as well as prayers. Approximately once or twice every week, my wife took the chance to remind me how lucky I was that Huzooraa was going to spend some of his precious time with me and other Waqf-e-Nau doctors. From this, one can gauge how happy she was when I told her some days prior that Huzooraa had kindly allowed the wives of Waqf-e-Nau doctors to attend this meeting as well.”

Affan A Ghafoor Sahib said: “As a Waqf-e-Nau doctor, I received direct instructions and directions for my future and work as a waqif-e-zindagi waqif-e-zindagi. Huzooraa instructed us in matters of our everyday lives as doctors and gave us instructions for the further care of endstage cancer patients. I personally benefitted from Huzoor’saa instruction. He also advised us to regularly do waqf-e-arzi waqf-e-arzi.”

Hibatul Hay Ata Sahiba, a dentist, said: “Alhamdulillah, it was a great opportunity to seek guidance and prayers from Huzooraa. It was very motivational, before going to Georgia where we are posted, to seek guidance on how to manage our service to our faith and taking care of my son, and to take out some time for family. May we become the delight of our Khalifa’s eyes. Amin.”

Shehla Ufaq Sahiba commented: “I had the chance of taking part in the virtual mulaqat of Waqf-e-Nau doctors. I felt honoured being there and listening to Huzoor’saa wise words. I had the chance to express my dearest wish to Huzooraa that I would love to do waqf-e-arzi and by the grace of Allah, Huzooraa granted it. He told me that if I wanted to go for waqf-e-arzi soon and get it arranged as soon as possible, I should write him a letter and tell him when I can go. Insha-Allah, I will do this soon so that my wish can be fulfilled.

“Alhamdulillah, it was the best moment of my life to speak to Huzooraa personally and present him my waqf. May Allah help me to fulfil all my duties as a waqifa-e-nau and may I prove to be a firm servant of the Jamaat. Amin.”

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Anti-Ahmadiyya propaganda: From the printing press to the age of social media Some question why is it that we witness a huge surge in the opposition of the Ahmadiyya Muslim Jamaat. Those born and brought up in the age of social media are justified in asking this innocent question. Hence, it is essential that we go through the annals of history and see how the media has always been a tool for false propaganda against the Ahmadiyya Muslim Jamaat and how this opposition has evolved with the advancement in communication technology.

“And when books shall be printed” We often present this Quranic verse as one that sets the timeframe of the advent of the Promised Messiah, Hazrat Mirza Ghulam Ahmadas and it is very apt in its purpose. However, what must be kept in mind is that the invention of the printing press was not only to serve the mission of the Promised Messiahas, but also to provide for his opponents to spew their jealousies and grudges.

So, let’s go back in time and see how the media has always been used by those who wish to hinder the divine mission – from the printing press to this age of cyber communication.

Next-to-none resources The Promised Messiahas was appointed by Allah in India where Islam, Christianity and Hinduism were in direct conflict with each other. The press played a vital role in this inflammatory discourse as munazira (face-to-face debate) had failed in bringing about positive results.

The press, which has proven successful in shaping modern Europe, was now being used by Indian religions for proselytising their faiths, albeit by way of exchanging inflammatory material.

Where one cannot deny the good results, the negativity that overwhelmed the religious climate of India cannot be denied either.

Before we move on, readers must be reminded that the Promised Messiahas was alone and all other religions had turned bitterly against him. His only rock was the God Who had appointed him for the divine task.

When the Promised Messiahas set out on his mission to call the world to Islam through his revolutionary jihad of the pen, he had nothing but the pen to carve his way through. He did, however, have the divine promise of “Alaisallahu bikafin abdahu” – “Is Allah not sufficient for His servant?”

– and it was his reliance on these words of Allah that he started writing articles

in the defence of Islam in esteemed Urdu newspapers of his time.

Then came his claims to be the Messiah and Mahdi, and then followed the acceptance from circles ranging from the intelligentsia in urban settings to the common people of rural and suburban communities.

But his message and its acceptance invited a very strong and bitter rejection by all adherents of all religions, including his coreligionists – one article would bring back dozens written in rejection; one book, a dozen books and one pamphlet would see many more written against it and much widely circulated. We must remember that this war stood as one against thousands.

Newspapers owned and edited by followers of other religions always played a huge role in opposing anything said or written by him. This ratio of one to hundreds has been there since his time and can still be seen today. Just that the convenience of liking, sharing, forwarding a single post on Social Media has turned the opponents’ side seem in millions.

The Ja‘far Zattali Muhammad Bakhsh, a pupil of the famous Ahl-e-Hadith leader Muhammad

Hussain Batalvi, started his own newspaper named Ja‘far Zattali after his pseudonym, which he devoted for ridicule and mockery of the Promised Messiahas and his claims.

He wouldn’t stop short of hurling abuse, using vile language and concocting stories not only against the Promised Messiahas but also his family members.

While the language used was itself unbearable by any decent reader, the concocted stories would deeply wound sentiments.

In the challenging times when the plague was rampant and the Promised Messiahas was devoted to calling his countrymen to Allah by way of repentance, Ja‘far Zattali published a false story titled “Afsosnak hadisa” (A sad incident), stating that Hazrat Mirza Ghulam Ahmad, the Promised Messiahas had passed away.

This sent a wave of shock all over the country and unrest shook members of the Community who lived out of Qadian and had no means to verify the news. Al Hakam had to publish a special edition on 3 April 1898, to deny the news and to inform Ahmadis and other well-wishers that the Promised Messiahas was alive and well.

But this never stopped the tabloid from doing so and false stories continued to appear in this paper for many years.

The Nur Afshan This newspaper was a vernacular organ of the Christian missionary activity in the Indian subcontinent. Its editors, writers and its columns remained devoted to the opposition of the Promised Messiahas and his claims, his writings and his prophecies.

It seemed as if the paper got its sponsorship from the opposition and spiteful attacks on the Promised Messiahas.

The Promised Messiahas stated on one occasion: “Those who have read the Nur Afshan of 10 May 1888 would know that its editor had published my letter about a prophecy [Muhammadi Begum] and had left no vile word and uncivil remark that could be said against me. Knowing the morals of Christian missionaries and how they always react with denial and slander, one should no longer be surprised or hurt; but what I want to highlight here is that the revealed prophecy they mocked as my vicious plan and a human concoction, has it not proved to be divine? Has it now proven a humanly fabrication, or has God Almighty, Who

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AL HAKAM | Friday 21 January 2022 stands for honesty, shown its truthfulness?”

(Aina-i-Kamalat-i-Islam, p. 279) Every element of the Promised Messiah’sas mission would prove true, but this newspaper continued in its mockery all along.

The Shubh Chintak The name of this newspaper, literally and ironically, meant “good ideas”, but it busied itself in only saying vile words about the Promised Messiahas. All news stories about the Promised Messiahas could not be classified as news, but as bitter propaganda about him. It thrived on baseless and slandering stories about the Promised Messiahas that worked as its breadwinner for the entire time of its existence.

The Promised Messiahas once spoke about this newspaper as such: “The Arya of Qadian started a newspaper from Qadian, the Shubh Chintak, with the sole purpose of hurting me through slander […] Whoever has seen

even some of its issues can testify that this newspaper was all about slander and libel.”

(Ruhani Khazain, V. 22, p. 590)

The Nazim al-Hind When Husseyn Kami, the Ottoman consul, visited the Promised Messiahas and could not succeed in persuading him to help the Ottomans in their political motives, he resorted to hurling abuse against him. For this, the Nazim al-Hind provided him with its platform to use it the way he liked. The newspaper published his lengthy and windy letters that carried only abusive language for the Promised Messiahas. The editor would add his own analysis and remarks to make the story more sensational. This joint venture of the Ottoman consul and the Muslim editor of a newspaper shows how anyone opposing the Ahmadiyya Muslim Jamaat has always been welcome by our opponents regardless of how true or false their narrative is.

The Ahl-i-Hadis As the name suggests, this newspaper was an organ of the Ahl-e-Hadith of India. The editor, Sanaullah Amritsari, who remained a staunch opponent of Ahmadiyyat, would fill pages and pages to mock and ridicule every single word uttered by the Promised Messiahas. This remained a regular feature of his newspaper with a dedicated column titled “Mirza Series”, later published by the editor in book form.

The Punjab Samachar When the prophecy about Pandit Lekhram became manifest through his dreadful death, this newspaper continuously claimed that the murder was plotted by the Promised Messiahas. The editor insisted that the police investigate the Promised Messiahas as the perpetrator and that they would find clues to the murder of Lekhram.

The determination that the Punjab

Samachar exhibited in bringing about a lawsuit against the Promised Messiahas is proof of how our opponents have always used the media to put forward their false claims against the Jamaat and then adamantly insist upon them to the extent that they start to seem established and proven facts.

The police succumbed to the pressure and obtained to search the house of the Promised Messiahas and its vicinity. Finding nothing to support the false claims, the police left, testifying to the innocence of the Promised Messiahas and laying bare the evil schemes of his slanderers.

The Rahbar-i-Hind This paper too was part of the pressure group that wanted Hazrat Mirza Ghulam Ahmad, the Promised Messiahas to be seen as a suspect in the murder of Lekhram. It provides another example of hatching a wishful claim, strengthening it through

Starting from top left, clockwise: Nur Afshan of Ludhiana; Ahl-i-Hadis of Amritsar; The Falkirk Herald, 28 October 1903; The Daily News, 16 May 1905

Friday 21 January 2022 | AL HAKAM

8 persistent repetition and then making it seem like fact and not a mere statement.

The Civil & Military Gazette (CMG) Although CMG maintained a neutral and unbiased position, it would also succumb to the surge of persecution against the Promised Messiahas. A letter-to-the-editor here, or the odd opinion-based piece there, and the slander would seep through this otherwise “civil” paper.

The Promised Messiahas mentioned one such occasion thus: “I have read in the Civil and Military Gazette that it complains to the British government, based on its assumption, that I am an enemy of this blessed government and that I hold malicious intentions […]”

(Translated from Arabic, Maktub-i-Ahmad, Ruhani Khazain Vo. 11, p. 283)

The Arab Press The Al-Manar, published from Cairo, would propagate that Hazrat Mirza Ghulam Ahmadas, the Promised Messiah was such an ardent lover of the British government that he had decreed not to wage jihad against them.

Readers can see what all this propaganda adds up to. One newspaper tells the government that Hazrat Mirza Ghulam Ahmad, the Promised Messiahas is their enemy, the other insists on proving him their blind admirer.

Al-Manar is only an example of how the Arab press contributed to the libellous war against the Promised Messiahas. They knew they could easily influence Muslims all over the world for the mere reason of being an Arabic language newspaper, and they tried their best.

Another such example is the mockery of the Promised Messiah’s books in Arabic, referring to which he once mentioned with sorrow: “So, you claim that my writing is full of mistakes and blunders, yet you have not supported your claims with works of established writers and linguists. I present to God your matter of unjust fabrication, for you have done this injustice without any reason and without any enmity between us […]” (Translated from Arabic, Al-Huda wa al-Tabsira Limann yaraa, Ruhani Khazain Vol. 18, p. 256) Influenced by the Arabic origin of this newspaper, the Indian press took it as incumbent to pick up anything it wrote and republish it to fuel their libellous campaign against the Promised Messiahas.

The Promised Messiahas mentioned this newspaper in the following words: “They [opponents] saw the claims of Al-Manar as the best weapon and copied them in Indian newspapers, spicing them up with words that the clean-hearted and pure-natured cannot even bear to listen.

They have wounded my heart like a worst enemy, but they walk with such pride as if they have been invested with precious vestments.” (ibid)

The Western media The message of the Promised Messiahas had reached the Western world during his lifetime. Newspapers would cover his prophecies and claims, often with a hint of resentment – particularly mocking his

claim about the death of their God, Jesus Christ.

Why the Western press needs mention here is because we can identify a peculiar pattern in their propaganda against the Promised Messiahas – a pattern that persists to this day. The space of this article does not allow details, so we present just one example here and move on.

The Church Mission Society (CMS), through their journal Church Missionary Gleaner, would often publish mockery and ridicule against the Promised Messiahas.

In 1899, they published a story where a pamphlet by the Promised Messiahas on the surge of the plague and its divinely prescribed cure, was ruthlessly criticised and mocked.

The CMS then sent their story, along with the pamphlet, to British newspapers and incited them to publish similar stories.

Many tabloids picked up the story and followed suit. For instance, the North Wales Chronicle published the story where the actual prophecy and the cure were mentioned briefly with reference to the Church Mission Gleaner, and then switched to mockery. Starting off with “The Church Mission Society has sent us […]”, it ended with the following: “Ghulam Ahmad is a heretical Mohammedan leader who held a public controversy in 1893 at Jandiala with Mr Athim and Dr Henry Martyn Clark, Church Missionary Society, and was so emphatically worsted that he even neglected to claim the victory.” (The North Wales Chronicle, 25 February 1899) It is quite clear from the above that a controversy stemming from a difference of belief was passed on to the press to make the best (or worst) use of it. The media, eager to sell anything sensational, whether true or false, simply jumped on the bandwagon, making a mountain out of a molehill. Where the plague should have remained the central idea of the story, the yellow shades of cheap journalism led newspapers to mock a six-year-old story of a debate with Christian missionaries.

The same pattern in the antiAhmadiyya propaganda machinery can be observed today: A person, belonging to any faith, or no faith, gets up and makes a slanderous claim against the Ahmadiyya Jamaat; all media platforms, belonging to any faith or no faith, get up and publish such claims as to the most important story

under sensational headlines.

Anti-Ahmadiyya propaganda in the 20th century With technological advancement, media platforms underwent an incredible transformation. The Jamaat saw new media platforms coming their way to use in the propagation of Islam; the opponents used the same for their vicious schemes to hinder this noble cause.

With newspapers becoming easily accessible through the advancement in postal services, yellow journalism crept in, albeit in an even worse shape. The Ahmadiyya Jamaat, like anything and anybody, became a target of this venomous python that curls and wraps around facts to twist and break them into sensational stories. Tabloids aside, even seemingly esteemed newspapers could not resist this heat and would give in when it suited their commercial interests.

For instance, The Tribune, Lahore (a flagbearer of Hindu and Indian National Congress’ agenda), published false news that “Mirza Bashiruddin Mahmud Ahmad, Head of the Ahmadiyya Community passes away”. (The Tribune, Lahore, 3 June, 1930) The newspaper spread across the country, and so did a wave of unrest and disturbance in Ahmadis and moderate non-Ahmadis alike. Readers ought to be reminded here that Hazrat Khalifatul Masih IIra was seen by the educated and moderate-minded circles of Indian Muslims as an advocate of their rights. It was quite natural for the Indian Muslims, except the opponents, of course, to be worried and send telegraphic messages to Qadian to confirm the news. Many caught trains and coaches, and many walked to make their way to Qadian to confirm that the news was false and that Huzoorra was safe and unharmed.

Historically, this is how the opponents of the Jamaat have used false stories to satisfy their jealousy and wishful thoughts, although for a very short span of time. It is, however, satisfying to see that such attempts have always been short-lived.

In the time of Hazrat Khalifatul Masih IIIrh, the tabloid press once published a letter falsely associated with him and tried to create unrest.

Here, we must admit, we lose count.

Thousands of fabricated stories kept

cropping up in the tabloid and even mainstream media; thousands of times they were proven false and baseless; thousands of times they tried again. But we all know where the Ahmadiyya Muslim Jamaat is right now, and what has become of such opponents that thrived on yellow journalism.

The age of Post-journalism An eminent expert in media studies, Andrey Mir, sees this age as the “age of Post-journalism” – an age gone far beyond the traditional sense of journalism.

The author of Postjournalism and the Death of Newspapers, Mir suggests that “many people deem the Internet a dump. And it is a dump, at least in terms of dropping any and all content. Anyone can post anything, with no selection or fact-checking”. (“Will journalism survive the internet?”, www.human-as-media. com, Andrey Mir, 1 December 2021) Although a great proponent of this trend, Mir’s analysis of this growing trend, where every person who owns a smartphone has become a news outlet with no editorial values, is interesting.

“No journalism specialization remains untouched by the Internet,” says Mir in an interview.

“Let’s take breaking news and reporting on the scene. The first thing a person does when seeing something noteworthy – something newsworthy – is take a picture and post it with a comment on social media. It’s not an opportunity anymore, it’s the duty of any smartphone owner, as everybody needs a response from others.

It’s their need for social grooming, or what Hegel would call the ‘struggle for recognition’.” (Ibid) We share Mir’s optimism in that this situation will eventually evolve into something more pragmatic, and its unethical aspects will be polished up, but the situation as it stands right now, is not an ideal one – no ethics, no values, no regulation and no defined purpose.

The Fifth Khilafat and social media It is interesting to note that the Khilafat of Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V and social media platforms emerged at roughly the same time – the dawn of the 21st century and the new millennium. Although the Internet had become a well-established form of speedy communication, social media, as we know it, had only started to set its foot in the 21st century.

Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V Hazrat Khalifatul Masih Vaa, who is very well-informed and a user of modern technology, kept a very keen eye on the developments in this field. As communication platforms began to emerge and merge in what was to take the collective name of social media, Hazrat Khalifatul Masih Vaa took them on for the propagation of Islam.

Any new arrival in this arena, he has it assessed and tested to ensure that it works well in the noble cause of Islam and has his teams develop it according to the need.

This venture of employing modern means for the service of Islam is as interesting as it

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AL HAKAM | Friday 21 January 2022

Nigerian Ahmadi students reflect on meeting Hazrat Mirza Masroor Ahmad, Khalifatul Masih V Akinyemia Roqib Akintunde Sadr Majlis Khuddam-ul-Ahmadiyya Nigeria

Some of the Jamaat’s apps created during the Khilafat of Hazrat Mirza Masroor Ahmadaa to spread the message of Islam to the world through modern media

has been beneficial for mankind.

While www.alislam.org had always been at the forefront of making the Holy Quran easily accessible to Internet users, the developments of applications to make search and research on the Holy Quran easier is a great breakthrough that has happened under direct instruction and guidance of Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa. Translations of the Holy Quran in many languages of the world are also available with a single click through these apps, making it even more convenient for everyone to access and understand the message.

The availability of already existing newspapers and periodicals of the Jamaat on applications and social media platforms is another gift of Hazrat Khalifatul Masih Vaa to the whole world. Some newspapers and journals have been launched in this blessed era of Hazrat Khalifatul Masih Vaa directly, and in some cases solely, on social media apps and the Internet. The message of Islam, the only saviour of the world, is dished out through these platforms.

Every word of Hazrat Khalifatul Masihaa now reaches the corners of the earth through social media. Whenever Islam is under attack (which is quite a common occurrence now), one of the first responses is always from Hazrat Khalifatul Masih Vaa, which is transported within seconds to every part of the world – the best narrative to define, describe and defend Islam.

Any atrocities carried out in the name of Islam, and the Ahmadiyya social media is filled with the message of the Holy Prophetsa of Islam, as presented

to the modern world by the Promised Messiahas and as disseminated widely through Hazrat Khalifatul Masih Vaa. MTA, once only available via satellite, has not only multiplied into many more channels, but every single one of them is available through MTA applications, thus always in the palm of one’s hand, ready to be accessed.

It would be unjust not to mention our opponents here. What have they done in this age of social media? Well, they have used every platform, as usual, to try and stop the Jamaat in its steps.

As the Jamaat continues to use all available means of communication technology, they follow the Jamaat and try to bring it down. They all unite – hypocrites, apostates and full-time opponents – as they always have and tell everyone not to believe what the Ahmadiyya Muslim Jamaat says. It is a lot of effort so there must be some gain out of this. Yes, they have made some petty gains. For instance, dedicating their social media accounts to spread hate against the Ahmadiyya Muslim Jamaat and having it monetised in the process, has provided a means of livelihood for many.

By the grace of Allah the Almighty, the Ahmadiyya Muslim Jamaat has used the most modern technology for the propagation of Islam. What have our opponents done? It is all there for anyone to go and see for themselves. We rest our case.

(Content prepared by and published under the responsibility of Al Hakam)

Abdulquadri Olanrewaju Sahib, Ahmadiyya Muslim Students’ Association (AMSA) Nigeria Public Relations Officer reported that on 9 January 2022, members of AMSA Nigeria had a virtual meeting with Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V. The meeting, which lasted for an hour, had 34 members of AMSA Nigeria’s national executives in attendance including mohtamim umur-e-tulaba, MKA Nigeria.

Below are some of the impressions of participants: Alawode Toyyib Sahib, AMSA National President said: “I am so pleased to have had a direct conversation with beloved Huzooraa. I was honoured seeing his smile and gained spiritual knowledge from him.”

Sodiq Eniola Sahib, National Vice President said: “I felt an immense spiritual presence during the mulaqat. The way Huzooraa addressed each of the questions is so endearing that I couldn’t but praise Allah the

President said: “I feel so blessed and honoured for being able to communicate with the Khalifa of the time.”

Oladejo Abdulbasit Ololade Sahib, Secretary Tabligh and Sped Unit President said: “It will forever be a cherished moment having an opportunity to have some time spent together with Huzooraa. It is impossible to describe having a conversation with the representative of the Promised Messiah and Imam Mahdias, the Holy Prophet Muhammadsa and Allah the Almighty. No words can explain how exciting the moment was; however, I say alhamdulillah for the privilege.”

Afolayan Muhammadul Awwal Sahib, Lagos State President said: “It was a very nice moment with Huzooraa. I feel like having this kind of experience all the time.”

Sodeko Ihsan-Ahmad Olamide Sahib, Assistant General Secretary said: “The session with Huzooraa was very interesting. I got a lot of things to start applying in my daily life.”

Photo courtesy of Jamaat-e-Ahmadiyya Nigeria

Almighty for blessing me to be a member of this Jamaat, alhamdulillah.”

Bayonle Naheem Sahib, Unit President Moor Plantation, said: “Alhamdulillah, the moments with Huzooraa were very nice and inspiring. I hope we can have a similar programme with Huzooraa very soon.”

Robiu Hasbiyallah Sahib, Assistant Public Relations Officer said: “The time spent with Huzooraa was thought-provoking. I wish that it lasted for hours in which we would have enough time to interact with our spiritual father.”

Adeleke Jubril Sahib, Lautech Unit

Abdulquadri Mujeeb Sahib, A.B.U Zaria Unit President said: “I am very happy and delighted to be part of the programme. It was a very hearttouching moment with Huzooraa. I hope this can soon happen every month.”

Odubiyi Abdul Azeez Sahib, Assistant Financial Secretary commented: “It was an auspicious moment in the spiritual presence of Huzooraa. I was totally overwhelmed by Huzoor’s countenance during the programme.”

Friday 21 January 2022 | AL HAKAM

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Rape in Islamic law: Establishing the crime and upholding the rights of the innocent The teachings of Islam stipulate that the state is responsible for the protection of the interests (masalih) and rights (huquq) of their citizens. Through protecting these interests and rights of every individual, Islam has laid the foundations of a peaceful society. Based on the Holy Quran, all schools of Islamic jurisprudence agree on five main types of human interests (masalih) which need to be protected by the state: 1. Religion (din) 2. Life (nafs) 3. Intellect (‘aql) 4. Offspring (nasl) 5. Property (mal) The impairment of any one of these five constituents jeopardises the safety and well-being of the individual, which leads to unrest and disorder in society at large. If a person who violates these interests is found guilty by a court, state law will impose a punishment on them.

The objectives of punishment in Islam are to establish justice, reform offenders, and caution other members of society.

Definition of crime in Islam and a brief note on Islamic punishments The definition of crime in Islam is: Any act by which a person is forcibly harmed physically or mentally, whereby harm includes physical violence, bodily harm, attack on one’s honour, and death. (Imam Shafi‘i, al Umm, Vol 6; Ibn Rushd, Bidayat al-Mujtahid, Vol 2; Imam Ibn Taymiyya, alSiyasat al-Shari'ah) In Islam, there are three main types of punishment for crimes: statutory punishment (hadd), retaliatory punishment (qisas) and discretionary punishment (ta‘zir).

As this article particularly aims at focusing on the Islamic perspective on establishing the elements of the crime of rape, we will only talk about the definition of hadd and ta‘zir. Qisas need not be discussed as it is not a prescribed punishment in Islam for crimes like rape.

Hudud In Islamic law, hadd refers to a punishment imposed by Allah the Almighty or the sunnah for certain. Once a hadd is warranted through the prescribed procedure, the court or the state or the aggrieved party are not permitted to make any concessions in the implementation of these punishments.

According to most scholars of Islamic law (fuqaha), there are seven hudud in Islam (Al Fiqh al-Islami wa adillatohu by Prof Dr Wahbah al-Zuhaily); however, according to Imam Abu Hanifarh, the following five

crimes are liable to the hadd punishment: 1. Theft (sariqa) 2. Fornication/Adultery (zina) 3. Consuming alcohol (shurb) 4. Becoming intoxicated (sukr) 5. Slander (qadhf) – especially in the case of sexual abuse or adultery. (Ibid) It is to be noted that hudud are the strictest punishments set in the Quran and sunnah and whenever these punishments are prescribed, clear guidance has also been given regarding investigation, witnesses, evidence and clues etc. for establishing the crime. A qazi, or judge, must strictly follow the prescribed guideline and if the evidence does not meet the given standard, hadd punishment cannot be imposed.

However, the victim of a certain crime is never deprived of true justice because if the defendant’s guilt is proven through evidence other than the prerequisite for the imposition of the strictest hadd penalty, a ta'zir penalty may be imposed.

Ta‘zir The ta‘zir penalty is distinctly different from the hadd and qisas punishments and is left to the discretion of the court. While the basis for establishing a crime punishable by a hadd penalty are strictly guided by the Quran and sunnah, a crime which is punishable by a ta‘zir can be proven on the basis of any kind of credible evidence presented before the court of law. The court

has the power to determine and impose a ta‘zir. Thus, crimes that do not meet the strict criteria of hudud, but the evidence proves the defendant guilty, can be tried and punishment imposed by way of ta‘zir.

After this basic introduction to the different kinds of Islamic punishments, we now take a look at the Islamic stance on zina (adultery) and ightisab (rape).

Defining zina (adultery) and ightisab (rape) All Islamic schools of jurisprudence broadly agree that zina is the unlawful and mutually consensual sexual intercourse between a man who is sane and who has reached the age of puberty (bulgh) and a woman who is not his legal spouse. (‘Ala‘ al-Din Abu al-Kasani, Bada‘i al-Sana‘i, Vol. 7, Dar alKutub al-Arabi, Beirut, 1982) According to this definition of zina, the Maliki, Shafi‘i and Hanbali schools of Islamic jurisprudence define rape as the forced performance of the aforementioned act as coerced adultery or rape.

According to Hanafi jurisprudence, ightisab or rape is defined as coercing a woman to commit adultery against her will, and also includes determining whether or not the plaintiff incited the defendant to commit this act.

Thus, the definition of rape in Islam is: “Forcible illegal sexual intercourse by a man with a woman who is not legally married to him, without her free will.”

(Such definitions are generally agreed on

in Islamic countries, for instance Pakistan, where section 6 of the Enforcement of Hudud Ordinance (VII of 1979) defines it on similar lines)

Punishment of rape (ightisab) in Islam Although, in Islamic jurisprudence, the term of forced adultery (zina bil-jabr) has also remained in use for rape, most Arab jurists use the term ightisab, which means violating the inviolability of a woman by force.

As for the punishment of this heinous crime, most jurists suggest that it is essentially the same as that for zina or adultery, which is one hundred lashes or stoning if the perpetrator is married.

Some scholars such as Imam Malikrh and Imam Abu Hanifarh suggest that the perpetrator would also be required to pay a mahr (dowry money) to the victim. (AlMuwatta, 4/1063; Al-Muntaqa Sharh alMuwatta’, 5/269) Some scholars have written that if the victim of rape was abducted forcefully from her home or from some place other than her home and then raped under the threat of a weapon, such an act would warrant another or higher hadd punishment which is the punishment of Muharabah mentioned in verse 34 of Surah al-Ma‘idah:

ۡ َ ۡ َ ۡ َ ۡ َ َ ٗ َ ۡ ُ َ َ َ ّٰ َ ۡ ُ َ ُ َ ۡ َّ ُ ٰٓ َ َ َّ ‫ض‬ ِ ‫ِانما جزؤا ال ُ ِذین یحارِبو َن اللہ ُو ر َسولہ و یسعون فِی الار‬ ُ َ َ َ َ ّ َ َ ۤ ّ َ ۤ ُ َّ َ ّ َ ‫ف َس ًادا ا ۡن یقتلوۡا ا ۡو یُ َصل ُبوۡا ا ۡو تقطع ایۡ ِدیۡ ِہ ۡم َو ا ۡر ُجل ُہ ۡم ِّم ۡن‬ ۡ َ ۡ َ ۡ َ ۡ ُ ۡ َ ٍ َ ‫ِخل‬ ‫ض‬ ِ ‫اف او ینفوا ِمن الار‬

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AL HAKAM | Friday 21 January 2022 “The reward of those who wage war against Allah and His Messenger and strive to create disorder in the land is [only this] that they be slain or crucified, or their hands and their feet be cut off on alternate sides, or they be expelled from the land.”

A detailed discussion specifically with regard to the punishment of rape in Islam demands great detail, which is not the scope of this article. Here, the focus remains on how the crime of rape is established in light of the teachings of Islam.

Establishing the crime of rape A basic principle that is found in both Islamic jurisprudence and the laws of the land, is that due attention must be paid to protecting innocent people from false allegations. This means that allegations and claims are not acceptable unless there is valid proof and that the accused must be treated as innocent until proven guilty. This principle is synonymous with the following statement of the Holy Prophetsa: ُ َ َ َ ْ َ َ َ ْ َ ٌ َ َ َّ َ ْ ُ َ ْ َ ُ َّ َ ْ ُ ْ َ ‫اءه ْم‬ ‫لو يعطى الناس بِدعواهم لادعى ِرجال أموال قو ٍم ودِم‬ “Were people to be given everything they claimed, they would not stop short of making claims on the blood and property of others.” (Bukhari and Muslim) In light of the guidance given in this hadith, a serious calumny of rape or sexual assault will only be acceptable if proved through evidence that cannot be denied. According to scholars of Islamic jurisprudence, an allegation of rape can be established in three ways:

1. Establishing rape in the most definitive manner The classical Islamic law defines ightisab (rape) as a coercive form of zina (adultery) and almost all scholars of Islamic jurisprudence agree that the allegation of rape can be proved in the most definitive manner in two ways: i. Through testimony of four witnesses – a limit prescribed in the Holy Quran for establishing zina ii. Through confession of guilt by the perpetrator According to fuqaha, if an allegation of rape is proved with this level of certainty, it would warrant a hadd punishment for the

guilty – the strictest punishment prescribed

by Islam.

The famous eleventh-century Muslim scholar, Imam Ibn ‘Abd al-Barr has noted an ijmaa‘ (unanimous agreement of scholars) on this issue and states: َّ ‫المغتصب الحد إن‬ ‫المستكره‬ ‫وقد أجمع العلماء على أن على‬ ِ ِ ‫فإن لم‬ ‫ أو أقر بذلك‬، ‫شهدت البينة عليه بما يوجب الحد‬ ‫يكن فعليه العقوبة‬ “The scholars are in unanimous agreement that the rapist is to be subjected to the hadd punishment if there is bayyinah (four witnesses) against him, which would warrant the hadd punishment to be imposed. [The imposition of the hadd punishment would also apply] if the accused rapist admits to his crime himself.

In a situation where the above two instances do not apply, then [according to the other evidence that may be brought against him] he would have to bear aqoobah [ta‘zir].” (Al Istidkar 146/7, Bidayah al-Mujtahid 221/4) Here, Imam Ibn ‘Abd al-Barr has made a clear distinction between what warrants a punishment stipulated by Islamic law (hadd), and what warrants a discretionary punishment to be imposed.

He states clearly that in a situation where four witnesses testify against the perpetrator, or the accused himself confesses the crime, the hadd punishment will be imposed. When these two aforementioned conditions are not met, then a second type of punishment may be imposed on the accused at the discretion of the court or judge. The latter is not stipulated by Islamic law; rather, it is determined according to circumstantial evidence that may be brought against the defendant; the purpose being to uphold justice and to deter any similar cases from occurring in the future.

In essence, all jurists, based on the Quranic injunction, agree that as zina is performed consensually by both parties, it calls for the strictest requirement of four witnesses only. Whereas in the case of ightisab, where the victim is coerced into performing the act, there appears to be a disagreement of opinion. While some schools maintain the strictest demand for four witnesses only, even in the case of rape (Ahmed Raza Khan Barelvi in Fatawa alRadhawiyah, Vol. 13, p. 613, Fatwa no. 252,

Kitab al-Hudood wa al-tazir; www.islamweb. net, search “fatwa no. 70220”, “Proving rape by modern medical means”, issued 1 May 2017, accessed 9 January 2022), the majority are inclined towards exploring all avenues of investigation described above, but only if four witnesses cannot be produced as primary evidence.

2. Establishing rape if the victim becomes pregnant In Islamic law, if a woman becomes pregnant while out of wedlock, she will be subjected to prosecution for adultery and punishment for the crime as proven. However, if such a woman denies committing adultery and claims that she was raped by someone, there is a disagreement among Muslim jurists whether her claim would be investigated or accepted without investigation.

Most jurists of the Hanafi, Shafi‘i and Hanbali schools suggest that the excuse of such a woman would be accepted without investigation, and she would not be prosecuted or punished.

However, Imam Malikrh, the earliest Muslim jurist, gives his strong views on the issue and states that the excuse of such a woman would only be acceptable if she brings forth strong evidence supporting her claim. Such proof of rape can be shown by the bleeding caused by the incident if she was a virgin, or if she screams for help and is found by witnesses in a state that proves her ordeal. If she does not provide similar circumstantial evidence, then she is subjected to the stipulated punishment and her claims will be rejected. (Al-Muwatta, 5/1208) This shows that even in cases where no perpetrator is accused of rape, whose innocence or guilt is under question, a very strong approach is taken in the verification of such claims. This only goes to show how seriously this crime is taken in Islam.

3. Establishing rape through other forms of evidence We shall now see if Islam permits the acceptance of evidence other than witnesses or not. It is alleged by the opponents of Islam that if a rape victim is not able to produce four witnesses to support her claim, she is subjected to strict hadd punishment for calumny (qadhf).

A very interesting incident in this regard can be found in the history of Islam, narrated by Imam Ibn Qayyim al-Jawziyya in his book Al-Turuq-ul-Hukmiyyah.

During the Caliphate of Hazrat

Umarra ibn al-Khattab, a woman became infatuated with a young man from Medina.

But, despite her persistence in pursuing this man, he did not reciprocate her pining for a relationship.

Due to the young man’s refusal, she applied egg white to her garments and thighs before going to Hazrat Umarra claiming that she had been raped by the young man – exhibiting the stains on her garments as evidence against him.

Hazrat Umarra referred her to some women to inspect her purported evidence.

The women concluded that the stains appeared to be from seminal fluid. Upon this, Hazrat Umarra had intended to impose a punishment on the young man, but the young man denied such allegations and pleaded to Hazrat Umarra to further deliberate over his case and confirm the authenticity of the woman’s purported evidence.

Hazrat Umarra then called upon Hazrat ra Ali to help in further investigating the claims. Hazrat Alira inspected her garments and poured hot water on the stains.

The outcome cast doubt on the claim as the result was very similar to that of egg white.

Hazrat Alira is said to have gone to the extent to have the result taste-tested before confirming that it was egg white that the woman had used as evidence to prove that she was raped. Upon this, Hazrat Alira strictly demanded her to speak the truth, which she eventually did. (Al-Turuqul-Hukmiyyah fi al-Siyasat al-Shari‘ah, Fasl fi suwari lil-hukam bil-firasah, p. 70) The athaar (the sayings, actions and consent of the Companionsra of Prophet Muhammadsa) mentioned in Islamic history helps a reader to draw these important conclusions.

Firstly, in the absence of four witnesses, Hazrat Umarra and Hazrat Alira scrutinised the purported evidence. The procedure adopted clearly proves that although the testimony of witnesses or confession are the primary evidence to prove someone guilty or otherwise, the absence of preliminary types of evidence does not hinder further investigation of a serious crime like rape; nor is the woman subjected to hadd if she is not able to produce witnesses.

Secondly, Hazrat Umarra, after having viewed the evidence brought before him, did not make any mention of an Islamically stipulated punishment (hadd); rather, due to the absence of four witnesses in this case, the option of ta‘zir was considered which, as described above, is a discretionary punishment below the strictest Islamic punishment of hadd.

Thirdly, we can ascertain the importance of scrutinising the authenticity of evidence in extreme detail. In cases where certain vile allegations are made, there needs to be firm contingencies in place that protect innocent people from calumnies such as rape.

Important note The above is a theoretical debate based on Islamic jurisprudence and not advice for anyone to settle cases of such heinous crimes extra-judicially. The Ahmadiyya Muslim Community strongly believes that such criminal matters should be pursued through the law of the land.

(Content prepared by and published under the responsibility of Al Hakam)

Friday 21 January 2022 | AL HAKAM

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This Week in History 21 - 27 January

21 January 1909: Hazrat Khalifatul Masih Ira asked Jamaat members to pay special attention to helping orphans, people in need and students with insufficient resources.

A study of the circumstances of the life of Hazrat Khalifatul Masih Ira shows that wherever he was, he remained a source of comfort for orphans, people in need and students. He made great efforts to aid them in matters they needed help in.

recognise the greatness of this sacrifice. Huzoorrh further stated that even if the world gave a million rupees a month, such an honour would still not be established as much as the honour that could be earned by recognising the spirit of true devotion in the way of God and being blessed and showered upon with His love.

21 January 1910: On this date, a Friday Sermon was delivered from Masjid Aqsa in Qadian where the presence of women was also recorded. Perhaps it was the first time that arrangements could be made for Ahmadi ladies to offer prayer in congregation at the mosque.

Arrangements for purdah were made towards the rear of the mosque’s main hall. On this day, Hazrat Amma Jan, Nusrat Jehan Begumra also attended.

22 January 1938: Hazrat Master Abdur Rahmanra was imprisoned and fined after he wrote and published a pamphlet presenting some theological and historical views of the Promised Messiahas.

Hazrat Master Abdur Rahmanra heard this sentence with great joy and delight, so much so that when he was handcuffed, he kissed the handcuffs.

He spent some time in Gurdaspur’s jail and was later shifted to Mianwali. He was set free on 22 March of that same year after paying a fine.

Sikh and Muslim newspapers were among those that questioned the astonishing and harsh decision to

punish Hazrat Master Abdur Rahmanra in this way. (Tarikh-e-Ahmadiyyat, Vol. 7, p. 539)

22 January 1982: Hazrat Khalifatul Masih IIIrh urged the youth of the Jamaat who had achieved either BA, BSc, MA or MSc to dedicate their lives for the cause of Islam. He said that young people should appreciate the reality of their lives and should

23 January 1921: Hazrat Muslehe-Maudra devised a very unique and beneficial plan to foster interfaith harmony and help eliminate prevailing inter-religious conflicts in India.

Huzoorra proposed that an exchange be set up between Hindu and Ahmadi students. Huzoorra graciously invited 20 Hindus to study the Holy Quran in Qadian free of charge. In return, Huzoorra said that Hindu faith leaders should accommodate at least two Ahmadi students who should be taught Sanskrit and the Vedas. Huzoorra said that the Jamaat would bear all the expenses of this project.

Inspired by the moderation in this proposal of Hazrat Musleh-e-Maudra, a Hindu student, who was studying in a renowned Hindu institution of Kangra, came to Qadian. After receiving his education and falling in love with Islam, he accepted Islam. His name was changed to Mahashah Muhammad Omar.

(Tarikh-e-Ahmadiyyat, Vol. 4, p. 266) For more details on Mahashah Muhammad Omar, please visit: www.ahmadipedia.org/content/ personality/402

23 January 1922: Hazrat Hakim Fazlur-Rahman Sahib set off for West Africa for tabligh. Below is a summary of the instructions Hazrat Musleh-e-Maudra gave him in person and in writing: 1. Learn the language there 2. Work with love and wisdom 3. Those nations (where he was being sent) were very respectful of their chiefs. Therefore, when dealing with them, nothing should be said that may make them feel bad. When advising them, it should be done so separately 4. Teach them about religion gradually according to their mental ability 5. Always be active 6. Do not keep an eye on what others are doing while doing your work 7. Take special care of ethics and treat the authorities with proper etiquette 8. Africans have the impression that the world despises them; however, one must interact with them with great love and care

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AL HAKAM | Friday 21 January 2022

9) Always consider great care in habits, clothing, and food (Tarikh-e-Ahmadiyyat, Vol. 4, p. 292)

24 January 1929: Hazrat Babu Roshan Dinra of Sialkot, a companion of the Promised Messiahas, passed away. He had the privilege of serving in Sialkot Jamaat as the secretary of talim and tarbiyat (education and edification).

Hazrat Musleh-e-Maudra led the funeral prayers of three companions including Hazrat Babu Roshan Dinra on 25 January and mentioned the sincerity and devotion of the early Companionsra of the Promised Messiahas. Huzoorra said: “Today, I shall offer three funeral prayers after namaz. In my estimation, never before has there been such a coincidence that the funeral of three of early servants and pioneer companions of the Promised Messiah, on whom be peace, was offered at the same time […]

“Babu Roshan Din Sahib was from Sialkot, who also served as a station master in Batala. It is unknown at this time when he did bai‘at. A friend has recently said that he did it in 1893. He [Hazrat Babu Roshan Dinra] also had a special relationship with the Promised Messiah, on whom be peace. Aside from the fact that he was a companion of the Promised Messiahas, a reason that his departure from this world is sad is that he was extremely zealous and passionate in his service to faith.

“After the demise of Mir Hamid Shah Sahib, the loss to Jamaat Sialkot was compensated to a great extent because of him [Hazrat Babu Roshan Dinra]. He worked very hard to establish a girls’ school there; and Lajna Imaillah Sialkot has become well established due to his efforts and has achieved such a status that Lajna of other places should imitate this. (Tarikh-e-Ahmadiyyat, Vol. 5, p. 161 & Al Fazl, 29 January 1929)

25 January 1973: Hazrat Sahibzada Mirza Aziz Ahmadra, grandson and companion of the Promised Messiahas, passed away. He did bai‘at in 1905. Before his demise, he served as the nazir-eala in Rabwah.

For more details, see: www. ahmadipedia.org/content/ personality/272

25 January 1974: Hazrat Mirza Nasir

Ahmad, Khalifatul Masih IIIrh urged English-speaking scholars, doctors, teachers and professors of the Jamaat – who were approaching the age of retirement – to dedicate themselves for the cause of Islam. Huzoorrh said that the Jamaat was in need of those men who, although had not studied in Jamia Ahmadiyya, had been able to attain religious knowledge. Huzoorrh said that their hearts should be pure, they should have a close bond with Allah and they should be courageous.

Huzoorrh said that such people should dedicate their lives in the service of religion so that they could be sent to various countries to propagate the message of Islam. (Khutbaat-e-Nasir, Vol. 5, pp. 396-397)

26 January 1937: Hazrat Munshi Abdur Rahmanra of Kapurthala, a companion of the Promised Messiahas, passed away. He was around 98 years old at the time of his demise. He was among those fortunate and blessed souls who swore allegiance in March 1889.

Hazrat Munshi Abdur Rahmanra was first the deputy tehsildar in the finance department and he was soon transferred to the defence department and was made the secretary to the then commander-in-chief. (Tarikh-eAhmadiyyat, Vol. 7, p. 434)

27 January 1944: Hazrat Muslehe-Maudra arrived back in Qadian from Lahore. The return to Qadian was momentous as in Lahore, he had been informed by Allah through a vision that he was in fact the Musleh-eMaudra (Promised Son).

According to Al Fazl (29 January 1944), on this auspicious and historic occasion, many friends and members of the Jamaat were present on Ahmadiyya Chowk of Qadian to welcome Huzoorra.

Supporting the needy in Northwest Bulgaria Ata Ul Hayee Sohail Mohtamim Ishaat, MKA Bulgaria Anton Mihaylov Abdullah Sahib, a missionary of Jamaat Bulgaria reports that during the month of December, amidst rising prices and unemployment in Bulgaria due to the pandemic, Jamaat-e-Ahmadiyya Bulgaria donated aid packages to some of the most affected areas, mainly located in the North-West.

A list of necessary needs and products was provided to the Jamaat and all funds for the purchase of the packages were provided

by Humanity First Germany.

The aid packages were provided mainly to children deprived of parental care, as well as to the people accommodated in social centres and families with low social status who are cared for by social services of the municipalities of Berkovitsa, Montana, Lom, Vidin, Plovdiv and Blagoevgrad.

After receiving donations, the municipalities appreciated this support and expressed their gratitude.

The director of the complex for health and social services “St. Mina” in the municipality of Montana, Mrs Ilieva said: “In today’s material world, you have proved to us that humanity still exists. […] Thank you for the support you have given us in overcoming daily difficulties and providing better care for the needs of children with severe disabilities. And we,

the mothers raising their children in the ‘Mother and Baby Unit’ at the complex for health and social services St. Mina, thank you for the help with which you honoured us. With this gesture, you support us in the difficult moments of our lives when we are struggling to raise our children alone.

I sincerely hope that in the future we will receive your support and assistance because we are united by the desire to provide a better environment and conditions for the development of the most precious thing – children. Thank you from the bottom of my heart!”

The Mayor of Vidin Municipality, Dr Tsvetan Tsenkov expressed his gratitude as follows: “Please accept my warmest thanks for your donation. The food packages you provided for the most-needy users of social services in the municipality of Vidin are a great gift. I appreciate this noble gesture, which makes many people from the most vulnerable groups happy. Thank you for the good deed done and may it be rewarded.

I wish you and your supporters health, prosperity, many successes.”

The team of the Center for Public Support – Blagoevgrad Municipality said: “Gratitude upon gratitude to you for the empathy and support provided to children, disadvantaged families and users of social services”.

27 January 1954: A copy of the Dutch translation of the Holy Quran was presented to Ghulam Muhammad, Governor-General of Pakistan. This valued gift was from Hazrat Muslehe-Maudra and delivered by a special delegation of Jamaat members.

The delegation consisted of Sahibzada Mirza Mubarak Ahmad Sahib, Hazrat Malik Ghulam Faridra, Syed Shah Muhammad Sahib and Maulvi Abdul Maalik Khan Sahib.

It would not be out of place here to mention that when all Muslim sects and political groups were bent on proving Jamaat-e-Ahmadiyya as non-Muslim, the Jamaat had completed translations of the Holy Quran in various languages and was presenting these translations to the president of Indonesia, governorgeneral of Pakistan, Justice Munir etc. For further details, see Tarikh-eAhmadiyyat, volume 16, page 413.

Photo courtesy of Jamaat Bulgaria

Friday 21 January 2022 | AL HAKAM

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Introduction to chapters of the Holy Quran

Surah Ha Mim al-Sajdah, al-Shura, al-Zukhruf, al-Dukhan, al-Jathiyah and al-Ahqaf 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 41: Surah Ha Mim al-Sajdah This is a Meccan surah and including “Bismillah …”, it consists of 55 verses.

Surah al-Mumin is followed by Surah Ha Mim al-Sajdah, which also starts with the abbreviated letters ‫( ٰح ٓم‬Ha mim).

In the very beginning of this surah, a claim is made that the Quran has been revealed in such an eloquent language that fully explains its subject matters. But in reply, the disbelievers say that “our hearts are under coverings; there is a heaviness in our ears and there is a veil between you and us.” And addressing the Prophetsa, they challenge him to do whatever he may for “we, too, are resolutely busy in our works”.

One must not harbour a misunderstanding at this point that the enemy gives full liberty to the Prophets to do whatever they may; rather, it means, “You carry on your work, and we will always be endeavouring to frustrate them.”

The reply taught to the Holy Prophetsa was to say to them that though he was only a mortal like them, because of the divine revelation on him, a difference of poles apart had been created between him and them.

Some people criticise some of the verses in this surah due to misunderstanding them. For instance, about verses 11-13, they believe that this is a reference to the very beginning when the entire universe had scattered like fog in space; whereas the earth was created much later.

In fact, the subject discussed here is that the system of provision of food in the earth was completed in four periods. And the creation of mountains played a pivotal role in it. Next, it says that the sky above it was in the form of smoke. This smoke was in the form of vapour far above the nearest seven skies above the earth. That vapour would rain on earth regularly and as a result of intense heat, it would ascend back to the heights of the sky in the form of smoke.

This state of the earth continued for a long period of time, and finally, the water rained on earth and spread on it in the form of seas from where it would ascend in vapour and bouncing against mountains, rain back on the earth.

Thereafter, in two periods, the nearest

Thus, those who are enabled to ponder over firmament as well as their bodies will only proclaim:

َّ َ َ َ َ َ َ َ ٰ ۡ ُ ً َ َ ٰ َ ۡ َ َ َ َ َّ َ ‫ربنا ما خلقﺖ ہذا با ِطلا ۚ سبحنک ف ِقنا عذ‬ ِ‫اب النار‬

[“Our Lord, Thou hast not created this in vain; Nay, Holy art Thou; save us, then, from the punishment of the Fire.”]

Chapter 42: Surah al-Shura

seven heavens were completed and every layer of heaven was as if commanded to perform an appointed task. Modern-day scientists talk about a sky divided into seven layers around the earth and an appointed task for each layer, without which human existence on earth was impossible. And all these layers of heavens are commissioned to protect the earth and its inhabitants.

The detail of exhortation of steadfastness given to the Holy Prophetsa and its great reward is discussed in two parts. In the first part, the believers have been given the glad tidings that if they exhibit steadfastness in reply to the persecution from the enemies, the angels of Allah the Almighty shall descend onto them who will afford comfort to their hearts and will comfort them by revelation that they are with them in the present world and in the hereafter as well.

Next, in the verses that start with:

َ َ ّٰ ۤ َ ‫َو َم ۡن ا ۡح َس ُن قوۡلًا ِّم ّم ۡن َد َعا ِالَی الل ِہ‬

[“And who is better in speech than he who invites (men) to Allah”], advancing the subject further ahead, it says that “through steadfastness, and trusting Allah in addition to your security, if you are not negligent in delivering them the message with patience and wisdom, then those who are your bloodthirsty enemies will turn into your loyal friends.” But this miracle, in all its glory, was fulfilled in the person of the Holy Prophetsa, who was the best of forbearers, and he was granted a greater part of patience. And in reality, in his very lifetime, his blood-thirsty enemies became his faithful friends.

Towards the end of the surah, it states that Allah shall show a number of signs to those who deny meeting with Him. These signs will include heavenly signs as well as relating to the wonderful system of life which Allah has created within their bodies.

This is a Meccan surah and including “Bismillah …”, it consists of 54 verses.

One warning given in the final verses of the preceding surah is that people avoid accepting the bounty of prophethood when it comes to them. But as a result thereof, once they are afflicted with depravity, they engage in prolonged prayers for the removal of this depravity. Thus, they have been warned that Allah the Almighty will show them those signs as well that manifest in the firmament and which are a great manifestation of the law of nature. Allah will also show the signs that are present within every soul to testify to the existence of Allah the Almighty.

After the abbreviated letters in the current surah, Allah says that as revelation was sent earlier and the earlier peoples rejected it, “similarly revelation is being sent to you now which is a great bounty, but the worldly people will not accept this heavenly favour because they crave only for temporal bounties.”

Next, in verse 8, the Holy Prophetsa has been presented as a Warner for the entire world. Warning the mother of all towns, Mecca, which has been designated by Allah the Almighty as a centre for the whole world, would be tantamount to warning the entire world. The words:

‫َو َم ۡن َحوۡل َ َہا‬

[“and all around it”] include the settlements of all the worlds.

Here:

ۡ ‫یَوۡ َم ال َج ۡم ِع‬

[“Day of Gathering”] is also mentioned. As Mecca is declared a gathering point for all of mankind, similarly one gathering will be done in the Hereafter when all mankind will be gathered together.

Thus, despite the fact that through the

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AL HAKAM | Friday 21 January 2022 advent of the Holy Prophetsa, an effort has been made to unite the whole of mankind, Allah the Almighty knows that the people of the world will remain disintegrated on account of rejecting this favour, since Allah does not force anyone to become united in guidance, otherwise He would have made the whole of mankind as one people.

Next, the same objective of uniting people is stated of sending revelation to earlier Prophets. But whenever they came, unfortunately, people were further divided by rejecting this bounty. The main reason for their division stated is that, in fact, they harboured malice against each other.

Thus, the question is as to why, despite their consecutive disbelief, their matter is not settled once and for all.

The answer furnished is that as long as mankind is destined to be tried on earth, their matter will not be settled here on earth. Though temporarily the matter of every people is settled within their:

ً ُ َ ‫ا َج ٍل ّم َس ّمی‬

[“appointed term”], but after that, another people come and then another one appears after them. On the whole, every individual’s matter will be settled in the final appointed time.

After this, the Holy Prophetsa has been urged that he should not at all be perturbed at the disbelief and differences with the disbelievers. Once Allah decides to gather them, then He will certainly gather them.

One grand prophecy of this gathering is found in Surah al-Jumu‘ah as well.

The Shia commentators translate verse 24 of this surah absolutely incorrectly and out of context. According to them, the Holy Prophetsa is being directed to say, “O people!

I ask of you no reward for myself, but do give reward to my kindred for it.” This verse never signifies as such. To ask for reward for one’s kindred in fact is to demand reward for oneself. The true meaning of the verse is, “I do not ask for any reward for myself or for my kindred”, as the Holy Prophetsa clearly said that alms should never be given to his kindred or their coming generations.

“But do not neglect your own kindred. You are dutybound to spend for their needs.”

About the subject of spending for the needs of the needy and deprived and especially on kindred, a question arises here as to why Allah the Almighty does not provide them directly on His own. The reply given to this question is that the subject of the abundance or scarcity of provision is related to some other philosophy. In some cases, people are tried through an abundance of provision, whereas in some others, through scarcity of provision. Such people have just been mentioned who are tried through abundance that despite abundance of means they do not take care of the deprived or even the kindred.

After this, verse 30 reveals a wonderful secret that could not have passed through the mind of any earthly man in the time of the Holy Prophetsa. In that age, the heavens were considered to be in seven layers like that of plastic, where the moon and stars are fixed just as gems are studded on clothing.

Who could have said that they too are inhabited like earth by creatures that walk?

Not only was definite knowledge of such creatures’ presence in the heavens given, but the subject of gathering was extended to the heavens by stating that these earthly creatures and the heavenly creatures would

surely be gathered one day. Allah knows better whether this “gathering” will be physical or through satellite signals, but the scientists today are trying their best to establish a contact with the creatures inhabiting the heavens. In other words, they have been forced to think of the possibility of the presence of walking creatures on other celestial bodies besides earth.

In this very surah, which is also titled al-Shura, another gathering is mentioned as well. That is to say, a custom has been set for the Muslims to gather together and deliberate on the important issues whenever they are faced with some.

Another brief verse, number 41, in the current surah proves the excellence of the Quranic teaching over all the past teachings.

It states that if someone faces persecution, they deserve recompense only in proportion to the persecution afflicted to them and not that in a rage of revenge, they themselves should become the persecutor. It is much better to employ such a way of forgiveness whereby it may result in improvement. In some cases, as a result of forgiveness, people become all the more brave to commit evil; so, such forgiveness is not allowed. Only that forgiveness is exhorted which may result in change for the better.

Verse 52 mentions different kinds of revelations, which include that it is not for a man that Allah should speak to him except by direct revelation; sometimes this revelation is from behind a veil, i.e. the speaker remains invisible; but the recipient’s heart receives it clearly; and sometimes, Allah’s messenger descends onto him in the form of an angel. And the revelation that is revealed to him is exactly the same which Allah had commanded him to deliver. Next, addressing the Holy Prophetsa, Allah says, “And thus have We revealed to you the Word and by Our command We granted you a life-giving Word.”

In the last verse of the current surah, once again, the subject is repeated that the heavens and the earth and whatever is in between them all belong to Allah and it is only to Allah that all things return.

Chapter 43: Surah al-Zukhruf This is a Meccan surah and including “Bismillah …”, it consists of 90 verses. ُ The word ‫ا ّم‬ [umm] has been repeated in the very beginning of the current surah.

The preceding surah talked about “Ummul-Qura”, i.e. Mecca is the mother of all towns. And here, it is a reference to Surah al-Fatihah, which is like a mother to this greatest divine word. In other words, the subject matters of the entire Quran have been encompassed into it like the womb of a mother encompasses to procure all the destined qualities to be endowed to a person before their birth.

Then, Allah says, “When you travel in sea or land, remember that it is none else save Allah Who subjects for you the ships that sail in the sea, and the animals that traverse on land for you to ride. And many of you, on account of accidents, may not be able to reach the destinations for which they set out. But remember, the final destination is that in which you are going to return to Allah.”

The initial verses of the current surah talk about the People of the Book, whereas the latter ones talk of polytheists. Thereafter are mentioned those past prophets who

were sent to polytheistic peoples and the result of their disbelief through which the disbelievers went.

Prior to this, Allah the Almighty mentions the gathering of all mankind at one hand and states, “If We were to do this, We could have united those who are greedy after the world in one way”, that is, to fill their houses with gold, silver and other bounties. “But they would have been just superficial means of amenities, with no value at all. And they would have enjoyed the temporal and short-lived riches of the world, but [the blessing of] the Hereafter is granted only to the righteous.

One reason of people’s not uniting on guidance discussed at this point is that their comrades are faithless, and under their influence, they too fall victim to atheism.

But on the Day of Judgment, every such person who had been evilly influenced by his wicked companion would express his wish saying to him, if there were the distance of the East and the West between me and you I would not have ended up in this evil end.

Another very important verse in this surah discloses the state of coming of Hazrat Jesusas, which states that Hazrat Jesusas was only an example. And when Hazrat Jesusas was mentioned before the polytheists, they would say to the Holy Prophetsa, “If you have to believe in a god, then instead of believing a deity of other people, why not believe in

the deities of your own people.” They did not believe that Jesusas was not a deity. But he was a favoured servant of Allah, and was only an example for them from whom many a lesson could have been learned.

Then a prophecy has been made in the very surah that in future as well, the Messiah will be sent as an example who will be a sign of great revolution.

A profound standing of the Holy Prophetsa mentioned in this surah is that he was the foremost in worshipping Allah the Almighty. If, in truth, Allah the Almighty had a son, he would have never turned away from worshipping him. Thus, his refusal to worship a hypothetical son of Allah the Almighty proves conclusively that the Holy Prophetsa had full conviction that Allah the Almighty did not have a son.

Chapter 44: Surah al-Dukhan This is a Meccan surah and including “Bismillah …”, it consists of 60 verses.

The initial subject of Surah al-Dukhan refers to the subject of Surah al-Qadar – a brief surah of the Holy Quran – which is evident from the initial noble verses: “We revealed this book in a dark and very blessed night because a never-ending light was going to emerge after this darkness.

In that night, all matters of wisdom will be

Friday 21 January 2022 | AL HAKAM

16 decided.”

At the end of the previous surah, it was stated to let the opponents wander about in fun and amusement, and that he should turn away from them. Time is fast approaching when a clear distinction will be made between truth and falsehood. Thus, this has been stated in the initial verses of the current surah.

One major reason behind the name of the surah “Dukhan” [smoke] is that the darkness they are engulfed in, after that no new day of mercy will dawn on them. On the contrary, that darkness will become a means of increasing their torment like that of dukhan [smoke]. Dukhan here may also be a reference to nuclear smoke, where nothing can be secure under its shade;

rather, they become victim of diverse kinds of destructions. Thus, modern scientists have issued warnings that all forms of life will be destroyed in the shade of nuclear smoke, so much so that the bacteria buried in the ground will also die.

Allah the Almighty says, “They will pay heed to Allah only after undergoing it, saying, ‘O Allah! Remove this terrible torment from us.’”

Another prophecy made here is that such torment would visit them at intervals – that is, after the destructions of one world war, they would be given respite for some time. Thereafter, the next world war would bring new destructions.

With regard to Surah al-Dukhan, the Holy Prophetsa was informed that the

fulfilment of its prophecies was related to the coming of the Dajjal (Antichrist).

Chapter 45: Surah al-Jathiyah This is a Meccan surah and including “Bismillah …”, it consists of 38 verses.

Verse 114 in this surah discloses the secrets of the heavens and the earth in such a way that a similar verse was not revealed in any of the past divine books. It states that whatsoever is in the heavens and earth has been subjected for mankind. Thus, the people who reflect will come to know that all the celestial bodies do affect human beings.

In other words, man is a micro-universe and is a compendium of the vast universe.

After mentioning that the Judgment Day would definitely come, Allah said, “To see

the terrible sign of the Judgment Day, and to find their evil end to be before them, they will fall down on their knees.” That is, falling in prostration before the majesty of Allah the Almighty they will desire to be saved from that terrible torment. After that, Allah said, “Every people will be judged according to their own book”, i.e. Shariah.

The concluding verse of this surah draws man’s attention to the point that the entire universe is praising Allah self-evidently.

And that only His is the Majesty, and He is the Mighty, the Wise.

Chapter 46: Surah al-Ahqaf This surah was revealed at Mecca and including “Bismillah …”, it consists of 36 verses.

The fact related towards the end of the preceding surah has been reiterated in the very beginning of the current surah; that is, the heavens and the earth and whatsoever exists in them praises Allah. Allah says in the beginning of this surah that the heavens and the earth and whatsoever exists in them upholds the truth which has already been related. In other words, the entire universe testifies only for Allah, the Truthful.

Immediately thereafter, addressing the polytheists, it states that the heavens and the earth and whatsoever that exists in them is the creation of Allah. They should present the creation of their hypothetical deities, if there is in fact any. In fact, the implied argument here is that every creation bears the stamp of the same Creator.

Though this surah mentions the destruction of a past people, Ad, who were warned by ahqaf (people of sand dunes), a style of the Holy Quran must not be overlooked that the mention of the past peoples also has a reference to similar future circumstances.

In this surah, once again, reference has been made to the subject of dukhan [smoke] that whenever clouds overshadow them, they believe that bounties are going to descend onto them from the heavens.

But once that cloud reaches them, then they will come to know that it brings along radioactive winds that destroy everything.

Thus, they will not be able to even come out of their dwellings. And they will not leave behind any sign of their existence except their ruined abodes. This comes true for Nagasaki and Hiroshima both.

Verse 34 relates the theme that “do they not realise that Allah is not wearied by the creation of the heavens and the earth.”

How could a man of that age have realised it? But the man of the current age, who is trying to find out the secrets of the heavens and the earth, knows that the heavens and the earth regularly go into non-existence and then emerge in a new existence. This continuous phenomenon of existence and non-existence of the heavens and the earth is such an act of Allah the Almighty which reveals that Allah has never been wearied by creating. Thus, how did man presume that after he is dead, Allah the Almighty will not be able to revive them again?

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

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AL HAKAM | Friday 21 January 2022

When Allah’s help arrives, victory is not far behind Jalees Ahmad Al Hakam A brief glance over the history of Islam evidently illustrates that the disbelievers of Mecca and hypocrites, whilst joining forces, made great efforts to extinguish the light of Allah. Day and night, they exerted every effort to erase the teachings of Islam from the Arabian Peninsula. As they failed in their attempts, they unsheathed their swords and set to murder the Holy Prophetsa and his companions. All their efforts proved vain.

It is evident that the bitter enemies of Islam, blinded by their ego and enmity, failed in their attempts. Not only had Islam spread all throughout Arabia, it had spread far beyond what they had ever anticipated.

God Almighty had promised the Muslims that Islam would spread and prevail: ّ َ َ ٗ َ ۡ ُ ّ َ ۡ ۡ َ ٰ ُ ۡ ٗ َ ۡ ُ َ َ َ ۡ َ ۤۡ َ ّ َ ُ ۡ‫الدیۡن ک ُ ّل ِٖہ ۙ َو لَو‬ ِ ِ ‫ہو ال ِذی ارسل رسولہ ِبالہد َی و َ ِد ۡی ِنۡ ال ُح ِ َق ل ِیظ ِہرہ علی‬ ‫ک ِرہ ال ُمش ِرکوۡن‬ “He it is Who sent His Messenger with guidance and the Religion of Truth, that He may make it prevail over every [other] religion, even though the idolaters may dislike [it].” (Surah al-Taubah, Ch.9: V.33) “The promise that God would make Islam prevail over every other religion stands for all time. The promise was fulfilled when in its early history Islam triumphed over all peoples, including Christians and the fulfilment of this promise is going to be repeated in the present age, when God has raised the Promised Messiahas, the Holy Founder of the Ahmadiyya Movement, to serve and help the cause of Islam. This triumph is going to be complete and permanent. In fact, most commentators (e.g. Bayan), agree that the final and perfect fulfilment of this promise, as made in the present verse, is to take place at the time of

the second advent of Jesus.” (Five-Volume Commentary, Vol. 2, p. 1,154) The example of those disbelievers of Mecca and hypocrites who attempted to eradicate the light of Allah, who attempted to murder the Holy Prophetsa, who left no stone unturned to achieve their mischievous designs, can be seen in those so-called “scholars” who label Ahmadis non-Muslims, who bar Ahmadis from praying in masjids (mosques) who stop Ahmadis from merely saying salaam, reading the Holy Quran and calling the azan.

While drafting the Treaty of Hudaibiyya, the Quraish of Mecca interjected and said to erase “the Messenger of Allah” from the treaty. Really, how different is the approach of the so-called “scholars” in Pakistan where Ahmadis are labelled non-Muslims and are forbidden to follow the Holy Prophet’ssa teachings? How are such individuals different from that of the disbelievers of Mecca? The disbelievers desired to remove “the Messenger of Allah” from the treaty; however, the so-called ulema – who label Ahmadis as non-Muslim and do not even provide basic human rights – desire to remove “the Messenger of Allah” from the hearts of Ahmadis.

Whether it be Abu Jahl, Abdullah bin Ubayy bin Salul, the Pharaoh of the time of Mosesas, or the likes of Nimrod, enemies of the truth will always exist. However, it is only Allah Almighty and His messengers who shall prevail: َ َ َ َ ۡ َ ّٰ َ ٌ َ ّٰ َ ‫ک َت َب الل ُہ لَاغلِب َ ّن انا َو ُر ُسل ِۡی ؕ ِا ّن الل َہ ق ِو ّی ع ِزیۡ ٌز‬ “Allah has decreed: ‘Most surely I will prevail, I and My Messengers.’ Verily, Allah is Powerful, Mighty.” (Surah al-Mujadalah, Ch.58: V.22) It is evident from history that falsehood and those who adhere to falsehood shall lose in their endeavours. History testifies that truth shall always, eventually, prevail

over falsehood. No matter how powerful a person, group, or government may be, no matter how many resources they have, no doubt, their mischievous designs will always fall short in comparison to God’s help. When Allah’s help arrives, victory is not far behind.

Ever since Hazrat Ahmad’sas claim of being the Promised Messiah and Mahdi, ever since Allah Almighty testified in favour of Hazrat Ahmadas by causing the Sun and the Moon to eclipse in the month of Ramadan, waves of opposition surged in an effort to sink this heavenly ark; however, no tide of opposition was – or is – mighty enough to sink the ark of Allah’s Messenger.

Whether it be the so-called ulema who declared Hazrat Ahmadas a disbeliever, or the malicious individuals who opposed the need for Khilafat during the time of Hazrat Khalifatul Masih Ira, or those unfortunate souls who challenged the Khilafat of Hazrat Khalifatul Masih IIra, this heavenly Jamaat of Allah has faced fierce opposition. A common theme in all such situations, however, was the help of Allah and the victory that followed it.

Take the example of the Second Amendment to the Constitution of Pakistan, of 17 September 1974, in which Ahmadis were declared non-Muslims, followed by Ordinance XX of 1984, which prohibited Ahmadis from preaching, professing, or acting upon the teachings of Islam; since then, continuous help from Allah descended upon the Jamaat in such magnitude, as did before, that for any person to deny this would be equivalent to deny the rising of the Sun. When Pakistan’s constitution tried to halt the voice of Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh from reaching Ahmadis in Pakistan, Allah blessed the Jamaat with MTA and enabled the voice of the Khalifa to be heard all around the world.

When Ahmadis were forbidden from

building houses of worship, Allah the Exalted enabled the Ahmadiyya Jamaat to build masjids all around the world.

When Pakistan’s Constitution forbade Ahmadis from saying salaam, Allah granted Ahmadis opportunities to promote the peaceful teachings of Islam to the world.

When Ahmadis were forbidden to recite the Holy Quran in Pakistan, Allah favoured the Jamaat with the opportunity to translate the Holy Quran into multiple languages.

When Ahmadis were forbidden to call the azan, Allah gave the Jamaat the means to build mosques in which the name of Allah is exalted and the azan is called five times a day. Whether it is North America, South America, Europe, Africa, Asia or Oceania, the azan is called in Ahmadi mosques all around the world.

This is Allah’s decree. Under the guidance of Khilafat and through the blessing of the Promised Messiahas – who was prophesied to come in the Latter Days by the Holy Prophetsa of Islam, and about whom the Holy Prophetsa said that when the Mahdi arrives, “then pledge your allegiance to him even if you have to crawl over mountains of snow, for he is the Khalifa of Allah, the Mahdi” (Sunan Ibn Majah , Kitab al-Fitan, Chapter Khuruj al-Mahdi) – Islam Ahmadiyyat has spread and flourished to the corners of the Earth, and will continue to do so, insha-Allah! This is God’s promise.

This is His decree.

I end this short piece with the words of the Promised Messiahas who said: “[…] will the rejection of these people halt the true will of God, which all the Prophets have testified to since the remotest ages? Certainly not!” (Noah’s Ark, p. 13) Certainly not, indeed.

When opposition against Islam Ahmadiyyat is on the rise, Allah’s help arrives, and victory is not far behind.

18

Friday 21 January 2022 | AL HAKAM

Living as a Muslim in a Godless world Saad Ahmad, a 13-year-old tifl, explains how we can balance our lives as Muslims while, at the same time, living in a world in which people are determined to lead their lives without God

Saad Ahmad UK

Atheism has been seen by many to be the “religion” of the New World. Those who are religious, especially those who are Muslim, are seen to be backwards from a Western point of view, even to the extent that people of other religions believe this to be true as well.

For school-age children especially, doubts are put into their minds regarding Islam from a young age, and in some cases, taunts and mockery can cause one to lose their faith. Common allegations are raised in school, and after hearing these, some may feel disturbed and not know how to respond.

One major problem Muslim children face whilst in school is related to social events, and despite immoral acts taking place and to avoid feeling left out, Muslim children take part. However, what often happens after continually doing this is that a person can lose the ability to properly differentiate between what is right and wrong, and this reduces their belief in their religion.

Now, let us consider what a typical

Western lifestyle, particularly during teenage years, would be considered as.

One would wake up, get ready for school, and after coming back from school, would probably do their homework, eat, or go out with their friends. During their dayto-day life, many wouldn’t give a thought to God or to religion.

However, once we compare with what a Muslim’s daily routine would be like, we can find many similarities but also some differences. For a start, they would begin their day with praying Fajr, reading the Holy Quran, and would then spend their day in school like others. Once they come back, they would offer their other daily prayers, and as well as doing schoolwork, would also try to gain some religious knowledge, or participate in other activities which otherwise wouldn’t have been possible if they too weren’t religious.

I think the above is what we can agree on as a typical daily routine for both Muslims and non-Muslims. And although, at first, they may appear quite similar, there is one major difference, and that is regarding social life.

One aspect of teenage years which can cause considerable distress to many is

the aspect of social life. Social life, as it’s known, at this age often involves attending parties at which many immoral acts – such as drinking, drug abuse, and the free mixing of boys and girls – take place, and these can escalate to the extent that one’s reputation can be ruined due to what they have done – all because they want to feel some excitement or enjoyment. However, one may wonder what this has to do with Godlessness.

To start with, living without a god would obviously mean living without a religion, but living without a religion would also mean living without a distinct set of rules – or a “moral code”. This means that although someone may have their own idea regarding what is right or wrong, this can often change as a result of peer pressure and they can be forced to do something unpleasant. Because of this, it causes many to be distressed.

But far from being backwards, Islam has the perfect solution. In Islam, and particularly in Ahmadiyyat, we are fortunate to continually receive guidance on how to behave in such situations. Islam forbids backbiting, bullying, slandering, alcohol and other acts like these that

take place at such social events, and so, by following the true Islamic teachings, depression and other problems that arise from a typical teenage social life can be tackled.

Thus, far from being ashamed at the fact that we are Muslim, we should be grateful we are discouraged from participating in such activities, which all take place in the name of “fun”. What we should be most grateful for, however, is the continued support and guidance of Hazrat Khalifatul Masihaa, whose guidance we are fortunate to receive and which saves us from being engulfed by materialism.

After facing allegations that Islam is backwards, some may feel compelled to take part in such social events, even though they do not want to. However, what some people can sometimes forget is that Islam does not place any restrictions on having a social life; the restrictions are only on the immoral and vulgar activities, and these too are for our own benefit. So, because of this, a teenage Ahmadi Muslim is still free to go out and enjoy the company of their friends. For example, playing football, cricket, or any other activity, such as a video game.

What also happens far too often is that after seeing an Ahmadi’s good morals and social conduct, those who participate in and invite others to these parties will themselves know not to try and invite or pressure Ahmadis to join. There are many instances where this has happened, and by showing a good moral character in school, living as a Muslim in a Godless world is made much easier.

To conclude, the best response to those who say Islam is a backwards religion is that which is given by Huzooraa. In an address to waqifeen-e-nau, he advised students by saying: “Those […] who are in secondary school, particularly those aged 14-15 should try to develop a keen interest in science subjects, and try to excel because, apart from missionaries, we also have a great need for doctors. We also require teachers, both in science and other academic fields, and so Waqf-e-Nau should also take up teaching”. When people are able to see for themselves that Muslims are in fact highly educated and at the forefront of serving humanity, their misconceptions will also be removed.

Huzooraa further states: “[…] we have many converts in our Jamaat, and when asked what initially attracted them to Ahmadiyyat, many responded by saying it was the good conduct and high morals of their Ahmadi friends which drew them towards Islam”.

(Hazrat Mirza Masroor Ahmadaa, 25 February 2018, in his address delivered at the UK Waqf-e-Nau Ijtema) So, we can see from this that through avoiding immoral activities in social events where vain activities take place, we are not only benefitting ourselves but also others as this too is a form of tabligh.

Thus, instead of Islam being backwards, it is actually Islamic teachings that will enable people to progress in various fields.

And this is the solution for the Godless world we find ourselves in.

AL HAKAM | Friday 21 January 2022

Coming from every distant track

19

Lala Keshudas, Tehsildar of Batala, visits Qadian A series looking at the high standard of morals of the Promised Messiahas and his Khulafa when receiving visitors in Qadian

Awwab Saad Hayat Al Hakam

On 21 October 1899, Lala Keshudas Sahib, Tehsildar (revenue officer) of Batala, happened to visit Qadian. Upon arrival, he expressed his desire to meet Hazrat Mirza Ghulam Ahmad, the Promised Messiahas.

His desire to meet the Promised Messiahas displayed his morals and character. Lala Keshudas Sahib, as he himself stated during the meeting, was very fond of meeting holy and pious men. In any case, his request was accepted and Hazrat Ahmadas said to meet him after Maghrib prayers as it was Friday.

Lala Keshudas Sahib expressed his desire to participate in Jumuah. Thus, with permission, he went to Masjid Aqsa and listened attentively till the end of the sermon. In the sermon, Hazrat Hakim Maulvi Nuruddinra explained the first ruku of Surah al-Dahr, which was published in Al Hakam in those days.

Lala Keshudas Sahib left during the prayers and as promised, in the evening,

he visited Masjid Mubarak and sat with and enjoyed the holy company of Hazrat Ahmadas till late at night. The editor of Al Hakam, Hazrat Sheikh Yaqub Ali Irfanira took note of what Hazrat Ahmadas said on this occasion, which was then published in Al Hakam, on 9 August 1900 (pp. 3-4).

The English translation of this has been published in Malfuzat, volume 2 (English): “He [Lala Keshudas Sahib] submitted to His Holiness that he was very fond of visiting holy men and it was due to this very desire that he had come to visit the Promised Messiahas. His Holiness said: ‘There is no doubt that if you did not possess a love for those filled with goodwill, why would you come to visit me? For why would a worldly man bother to visit someone who sits secluded in a corner away from the rest of the world? This requires an affinity of natures. “‘The fact of the matter is that when man is a mortal being, when there is no telling when death will arrive, and when life is transitory, how crucial it is for him to

become constantly engaged in seeking his own reformation and prosperity. However, I observe that the people of the world are so obsessed with their own preoccupations, that they are not the least concerned or worried for the hereafter. They are becoming so indifferent towards God Almighty, that it is as if He did not exist at all. In these circumstances, when the state of the world is becoming so weak in faith, Allah the Exalted has appointed me and sent me so that I may show them the path which leads to a living belief in the Living God. “‘As is the general law of God, many people who are deprived of good nature and guidance, who do not fear God and are bereft of a sense of justice, have declared me to be false and have named me a liar. They left no stone unturned in causing me grief and strove to harm me. They issued edicts of disbelief against me so that the Muslims would think ill of me and submitted false reports about me to the government to incite the authorities against me. They brought forth false lawsuits against me, cursed me

and conspired to kill me. In short, what did they not do? But my God stands by my side at all times. He informed me in advance of their every scheme and revealed to me the final end of each. Ultimately, everything transpired exactly as God had informed me long ago. “‘However, there are those who have been blessed with a good nature, fear of God and the light of faith; those who recognised me and who flocked around me to partake of that light, which God has conferred upon me in the form of enlightenment and divine insight. These people include distinguished scholars, graduates, lawyers, doctors, honourable government officials, merchants, landlords and common people as well. “‘It is unfortunate that our unworthy opponents cannot even bring themselves to at least listen calmly to the truth that I present. For they are empty of such lofty morals. Otherwise, devotion to the truth demands the following:

‫�د ��ی د ہک ی‬ ‫��د ا�ر �ش � �� تس � � د�ی �ار‬

“‘A man ought to put into his ear; a piece of advice, even if written on a wall.’

The religion of truth and God’s Unity “‘In this age, people express a strong aversion when they hear the word “religion” and to accept the true religion is as if they were entering the jaws of death. A true religion is one to which the “hidden law” testifies as well. For example, we put forth the concept presented by Islam known as the Unity of Old photo of Masjid Aqsa, Qadian

Continued on next page >>

Friday 21 January 2022 | AL HAKAM

20 The divinity of Christ

<< Continued from previous page

God, and claim that this is the true teaching of the Divine. This is because the teaching instilled in the very disposition of man is that of God’s Unity. A view of nature also bears testimony to this effect. God Almighty has made His creation individually distinct, but pulls them to a unified centre, which demonstrates that it was Unity that was always intended. If one releases a droplet of water, they will see that it is spherical in form. The moon, sun and all the celestial bodies are round, and the spherical form necessitates oneness.’

Trinity “‘On this occasion, I leave aside the discussion of countless gods because this concept is a clearly absurd and senseless belief. For if there were innumerable gods, as some believe, this would create havoc in the world. However, I would like to mention the Trinity. I have demonstrated from the phenomenon observed in nature that God is One. Now, if God were three, as the Christians assert, God forbid, water, flames of fire, and the bodies in heaven and earth ought to have been triangular, so that the universe would bear witness to the Trinity.

The light of the heart can never attest to the concept of Trinity. When Christian priests are asked whether people would be judged by belief in Trinity or Unity, in places where the Gospels have not reached, they have openly conceded that such people will be judged on their belief in God’s Unity. In fact, Dr Pfander has put this admission to writing in his book. Now, in the presence of this clear testimony, I cannot understand why anyone would advocate belief in the doctrine of Trinity. Not to mention that these three gods are strange indeed, for each of them has different duties. In other words, each God in itself is deficient and incomplete, and each god completes the other.’

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“‘Furthermore, do not even speak of the Messiah who is deified. His entire life was spent in suspense and anxiety. This son of Adam had no place to lay his head. He was unable to provide any complete example to follow in the way of morality. The teaching he left behind is so insufficient and inadequate that an individual who acts upon this teaching falls to a very low state.

How can someone who cries over his own helplessness grant power and honour to anyone else? How can such a one hear the supplications of others, when his own cries and lamentations made throughout the night went in vain? A person who cried and shrieked “Eloi, eloi, lama sabachthani,” meaning, “O God! O God! Why hast thou forsaken me?” yet he was not heard. And to crown this all off, ultimately, the Jews seized him and hung him on the cross, and in light of their own doctrine, established that he was accursed. Even the Christians themselves consider him to be accursed; their justification is that he took this curse upon himself for their sake. “‘In actuality, “curse” is something which blackens a person from within; in turn, a man is distanced from God, and God is distanced from him, as if the individual in question no longer holds a relationship with God whatsoever. This is why Satan is also known as the Accursed. Now, what is a Christian left with after they accept this curse and admit that the Messiah was an accursed man? The fact of the matter is that nothing remains if one accepts this curse.

The Christians have no choice but to make the best of this bad bargain, as it were. And so, to what extent should one speak of the beliefs held by these people? It is Islam that has brought the truth. Furthermore, God Almighty has appointed me to show the light possessed by Islam to those who truly seek it. The truth is that God exists, and He is One. It is my belief that even if the Gospel,

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The father of prophets A brief look into the life of Prophet Abraham

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 16 July 2021 | Issue CLXXIV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | ISSN 2754-7396

$EUDKDP DQG KLV IDPLO\ 7KUHH OHVVRQV IRU WKH 21st FHQWXU\ Eid-ul-Adha recalls the successful sacrifice of a father’s protection, a mother’s inherent love and a child’s life, for the will of Allah.

It is a story that meanders through trust, even when all odds are against you; belief, despite nothing tangible to hold onto; and sacrifice, whether it made sense or not.

Hazrat Abraham, Hazrat Hajirah and Hazrat Ishmael, peace be on them all, set the stage for the future Muslim ummah and taught us that without utter obedience and sacrifice, we cannot attain the pleasure of Allah the Almighty.

Ours is an interesting age – rigorous scientific methods and

endless technological advancements have brought boundless good and development; however, this “new age” also comes with hidden price tags for believers.

In a world where everything is questioned, the logic and reason Continued on next page >>

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

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Á Ä Ì ÁÄ Á ÁÄ Â Å Á Á Á Á Á Å Á à «Å ɑ Á õ ö´ £ n Á ƍÄ Ʊà I ÃȮȯ ,C º à ǀDŽ à ~ Á Á Á  ŠÁ ÁÄ ,C E wǡǧ Á fÁ 0 Á  Á Á Á ÁÄ Á ÁÄ Â Ä Â Á Á Á ÁÄ N ºƑÁ à ƷoÁ .Å _ C Á ɐà ¡Å Á ª ÃÅ ]GÅ C Á ,0 . à Á Á Á Á Å Á Á Á Á Á Å ÁÁ Á Á Å Á Á Á ÅÁ C Á KÁ Ä f  C n ] Ȫȫ ºadzǺ ɗRà a Hazrat Al-Barara narrates, “I heard the Holy Prophetsa delivering a sermon in which he said, ‘The first thing to be done on this day [first day of Eid-ulAdha] is to pray; and after returning from the prayer, we slaughter our sacrifices [in the name of Allah] and whoever does so, has acted according to our sunnah.’”

Masjid Mubarak, Qadian

the Holy Quran, and all the scriptures of the Prophets did not exist in the world, the Unity of God Almighty would still stand proven, because its imprint exists in the very nature of man.’

The sonship of God “‘To attribute a son to God is equivalent to believing that God Almighty will die. For the purpose of a son is to serve as a memory of the father. Now if the Messiah is the son of God, the question which arises is: will God die? Hence, in their beliefs, Christians have neither given regard to the greatness of God, nor have they done justice to the faculties of man. They subscribe to such concepts which are not supported by heavenly light.

There is not a single Christian who can show miracles and prove their own faith with the signs that are characteristic of believers.

Islam alone can take pride in the mark of distinction that in every era the religion is reinforced by supporting signs; and God

has not left the present era deprived either. I have been sent for this very purpose; so that I may manifest to the world in this era the truthfulness of Islam, through supporting signs, which are the hallmark of Islam.

Blessed is the one who comes to me with a sound heart in order to find the truth, and blessed is the one who, upon witnessing the truth, accepts it.’” (Malfuzat [English], Vol. 2, pp. 45-49) It is recorded in Al Hakam that after this, the Promised Messiah, on whom be peace, delivered a short speech on prayers and mentioned Hazrat Hakim Maulvi Nuruddin’sra Friday sermon.

Note: The date of Lala Keshudas Sahib’s arrival, in Al Hakam (24 October 1899) and Malfuzat, has been recorded as 21 October 1899. However, with a further study of the dates and events, Lala Keshudas Sahib most likely arrived in Qadian on 20 October, as that day was a Friday.

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(Sahih al-Bukhari, Kitab al-Eidain, Hadith 951)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

A prayer of the 3URPLVHG 0HVVLDK Here are the holy words of a prayer

by the Promised Messiah, on whom be peace, as expressed by his own blessed lips: “O Lord of all the worlds! It is beyond me to offer You gratitude for all Your favours. You are most Merciful and Compassionate, and the bounties that You have conferred upon me are countless. Forgive me my sins, lest I am ruined. Fill my heart with sincere love for You, so that I may receive life. Cover my faults and allow me to perform such deeds which become the source of Your pleasure. I seek refuge in Your noble countenance lest your punishment befalls me. Have mercy and save me from the calamities of this world and the Hereafter. For all grace and compassion is in Your hand. Amin, and again, amin.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, p. 241)

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21

AL HAKAM | Friday 21 January 2022

Possibility of hearing the voice of Prophet Muhammad through technology – A clue from the Quran Usama Awan Radiologist, USA

What if we could hear the voice of Prophet Muhammadsa with our ears, instead of only reading his narrations in Sahih al-Bukhari?

Yes, you read that correctly. Imagine listening to Prophet Muhammad’s blessed words emanated from his blessed lips.

Sounds unbelievable, right? Well, maybe it isn’t so impossible.

We all remember being fascinated as kids when our teachers taught us that we could tell the age of a tree just by counting its rings. It was amazing to see that history was quite literally being recorded in these rings within tree stumps. However, there’s more than just the age of the tree that can be surmised. An article from NASA shows that the climate the tree experienced during its life is also inscribed in these rings. (https:// climate.nasa.gov/news/2540/tree-ringsprovide-snapshots-of-earths-past-climate/) Tree stumps contain concentric light and dark rings. The combination of one light ring and the adjacent dark ring represents one year of the tree’s life. The lighter rings represent growth during spring and summer and the darker rings represent growth during the autumn. As expected, trees grow wider in more favourable climates when it is warm and wet. Therefore, the thickness of each of these rings can clue paleoclimatologists (scientists who study past climates) into the historical climate patterns registered within these rings.

This phenomenon is also seen in the human body. For instance, in children whose bones are still growing, pathologic insults that result in the arrest of the bone growth can leave a sclerotic (white) line. Repeated insults (i.e. malnutrition, infection etc.) can result in cycles of arrest followed by growth.

Hence, the pattern of alternating white lines is followed by normal bone development.

These lines are referred to as “growth arrest” lines.

The distance between these white lines would correlate to the time in between insults or periods of growth restriction thereby, allowing one to get a better chronological understanding of the child’s development.

Some even argue that these lines may actually be seen as a normal variant and not only as a result of the disease. In that scenario, these lines would be almost analogous to concentric rings seen in a tree.

History has left its impression on things all around us – some more perceivable than others. For instance, when we look into the dark, starry sky, we are in reality looking back in time. The famous Pleiades star cluster (Arabic: ‫ )ال�ريا‬is approximately 440 light-years away, meaning that the light that we are seeing is from the late 1500s.

Our eyes are directly witnessing a parcel of history that has travelled billions of miles to reach Earth.

Law of Conservation of Energy and the Holy Quran The Law of Conservation of Energy refers to the fundamental principle that energy can neither be created nor destroyed; it can only convert from one form to another. Light, in essence, is a packet of energy that travels in the form of electromagnetic waves. Once these packets of energy hit the back of the eye, photoreceptors can convert this light energy into electrical signals which the brain then interprets as vision.

Sound is also energy. Therefore, according to the Law of Conservation of Energy, the energy generated from sound waves cannot ever be destroyed – it can only

The rings within tree stumps show its age and the seasons it has faced

Figure 1. Growth arrest lines

Figure 2. Normal

Figure 1. Case courtesy of Dr Matt A Morgan, Radiopaedia.org, rID: 37960 (Growth arrest lines) Figure 2. Case courtesy of Dr Aneta Kecler-Pietrzyk, Radiopaedia.org, rID: 53160 (normal)

be converted to another form of energy. This may seem mystifying at first, but this is a law of science.

A possibility of listening to ahadith, firsthand Hazrat Mirza Bashiruddin Mahmud Ahmad, the second Khalifa of the Ahmadiyya Muslim Community, in his commentary of the Holy Quran, Tafsir-e-Kabir, postulated that one day, we might even be able to hear the actual words of Prophet Muhammadsa.

Hazrat Khalifatul Masih IIra gives an extremely insightful reading of verse 30 of Surah al-Naba:

ٰ َ َ ُ ‫َو ک َّل ﺷ ۡی ٍء ا ۡح َص ۡین ُہ کِ ٰت ًبا‬

“And everything have We recorded in a Book.” (Surah al-Naba, Ch.78: V.30) “Allah states that we have taken a detailed account of everything or that we preserved a detailed account of everything.

Meaning that this account is secured in such a manner that nothing from it can be lost. We observe that no action that a man undertakes disappears; rather, it remains preserved in one manner or another.

“The invention of the radio is a great testament to the validity of this fact. A person utters a word from thousands of miles away, and it immediately reaches us.

We can hear this voice in our homes as if the individual was having a conversation seated next to us.

“I wonder sometimes that it is not so far-fetched if science continues to progress

to a degree where we can record the voices of the previous times. If such a machine is invented, it may well be possible that we are able to listen to those ahadith which are currently written in books, directly from the mouth of the Holy Prophet Muhammad, peace and blessings of Allah be on him.

“In surveying the current technologies, this does not seem altogether impossible.

There has been tremendous technological progress in this day and age. It is possible that in the future such technology is invented and we can seize control of the past and easily listen to the voices from the past.

Whichever conversation from whichever century we want to hear, we can easily adjust the machine to replay those conversations.

I wish this would serve as a means for the world to come to the truth.” (Tafsir-e-Kabir, Vol. 8, p. 43) Although it may seem unreal that we could one day hear the voices from the past – it may not be impossible. After all, it was only two centuries ago that it was impossible to even fathom that we could talk directly with someone across the globe without having to leave our homes. Who knows what the future holds?

As the verse states, Allah has recorded everything in a book. We may not yet be able to perceive this history, but it is there. It is preserved in the rings of trees, the bones of children, the light from the stars and so on. Everything leaves an impression, and nothing is wasted.

22

Friday 21 January 2022 | AL HAKAM

100 Years Ago...

“We will be answerable before God” for our pledge: A call for Ahmadis to realise their oaths Al Fazl, 23 January 1922

Hazrat Maulana Abdur Rahim Dardra (1894-1955)

�‫اى ہک �ه ر� و در �ا‬ ‫� ین‬ �‫ا� � روز در ی�ا‬

[“O you, for whom 50 years have passed and are still asleep – do you expect to unravel the truth in these five days?”] (Saadi) It seems that Hazrat Hakim-ul-Ummat Musleh-ud-Din Saadi Shirazi, may Allah have mercy on him, said this couplet on our condition. Nearly 50 years have passed since the establishment of the Ahmadiyya Jamaat.

The work we have done during this period is manifest. We know it, and so do our enemies. However, can we put our hands on our hearts with satisfaction and say that we have accomplished the task for which Allah the Almighty had created a new earth and a new heaven?

There is no doubt that the name of the city of Qadian and the fame of the Prophetas of Qadian emerged from a small part of Punjab and reached the corners of the world as promised by God Almighty. In every order of the world, there are people who believe in Ahmadas Nabiyullah [Prophet of Allah].

However, the question is whether our work is over because enough people have believed in Ahmadas, the Prophet of Allah, and there is no one else remaining to believe in him. Is it not our duty to convey our message to the rest of them and invite them to the truth?

It is certainly true that just as a prophet is the father of an ummah, so too is an ummah the spiritual father, brother or elder of the people to whom the message [of true Islam] is to be delivered. Faith and Islam have the status of clothing, as God Almighty has said:

ۡ َ َ ٰ ۡ َّ ُ َ َ ؕ ‫اس التق ٰوی ۙ ذل ِک خی ٌر‬ ‫و ل ِب‬

[“But the raiment of righteousness – that is the best”]. Thus, owing to being the first ones to believe in the prophet of this age, God Almighty has given you the duty to spiritually clothe the apparently unclothed world with the raiment of righteousness.

If, in reply, you say, “The world is too vast and we have too little means, so what can we do?”, then the answer would be that no father, no matter how low his means of income, would throw his children out of the house because he could not provide them with clothes or food. Ponder over the state of the heart of a mother who has more or less a dozen or so children and has a very little income, but you will see with a little observation that the mother gives her children a similar proportion from the

minimum provisions she possesses. You will not see her feeding one of her children to their fill or fill her own belly and leave the rest of her children crying.

Thus, O brothers! Although you have done a great job in spreading Islam Ahmadiyyat, there is still a lot of work to be done which is your responsibility. When you placed your hand in the hand of the Prophet of Allah, Ahmadas, or one of his Khulafa, you said, “O our leader, we are behind you.

We will move at your beck and call. We will sacrifice each and everything that is dear to us on your call and according to your desire

at any time and for any purpose”.

Now, see for yourself that the dear Josephas of God’s beloved Ahmadas, i.e. the religion of Islam is still in a state of helplessness. Remember your promises and oaths. Give up the sloth of the past and don’t let your high and glorious ambitions disappear.

The world is watching you. It will be shocking if you show negligence. It will be a sheer embarrassment if we do not extend a helping hand. We will be answerable before God as to what we did when the time came for the fulfilment of our pledge. If we

remain in this state and continue to move at this pace, then how will we reach our destination and when will we attain shahide-maqsud [state of being destined to witness the truth]? If we move at this slow pace towards our destination, then these 50 years that have passed on our journey, not just another similar 50 years, but in fact, 5,000 years will pass by quietly and the destination will still be as far away from us as it is now.

We do not know what answer we will give to God and His Messenger at that time.

I have mentioned that there is no part of the world where your voice has not reached, but the fact is that your voice is like a faint sound coming from afar. Its significance and meanings are not being understood even by those with sound and healthy ears. The east is empty and the west is deserted. The north is desolate and the south is completely silent.

Every town and every village in the world is a big thing; when we observe, big cities and even many countries will come up where not a single one of the original inhabitants is an Ahmadi Muslim.

Thus, move forward and increase your speed. There is a need for monetary assistance, so make sacrifices. Wealth, life, honour and dignity should not be dearer to us than the promulgation of God’s religion.

When we move forward with this determination and intention to serve the religion, by the grace of Allah the Almighty, we believe that we will succeed. No attempt by an opponent will cause a hindrance for us and no scheme of the enemy will frighten us.

As the Messiahas of God once said, there are valleys full of thorns ahead of us; we must pass through them as one passes through a field of flowers. Moreover, it is our duty to shake the world with the slogan ْ َ َ ُ of ‫اء ال َم ِس ْيح‬ ‫“[ ج‬The Messiah has come”] and awaken those who are asleep and convey the message of truth to every town, for the Prophetas of God had addressed you thirty years ago and said: ‫ش‬

‫�� اے �ا�ں ی‬ ‫��� �ت وشد � ی‬ ‫�دا‬ ‫ید‬ ‫ن‬ � ‫�ر و رو�ِ ا�ر رو��� � وشد � ی‬ ‫�دا‬

[“O youth! Make every effort to strengthen the Faith and to bring blossom and prosperity into the garden of the nation of Islam.”]

From, Rahim Bakhsh [also known as Hazrat Maulana Abdur Rahim Dardra], Nazir Talif-o-Ishaat, Qadian.

(Translated by Al Hakam from the original Urdu in the 23 January 1922 issue of Al Fazl)

AL HAKAM | Friday 21 January 2022

23

Europe at greatest risk of war in 30 years, with possible nuclear consequences Russian invasion”)

The British Conservative MP, Tobias Ellwood (Commons Defence Committee chairman) said: “I am afraid an invasion by Russian forces is inevitable and imminent and we have allowed this to happen. We had the opportunity to place sufficient military hardware and personnel in Ukraine to make president Putin think twice about invading but we failed to do so.” (Evening Standard, 16 January

2022, “Russian invasion of Ukraine ‘inevitable and imminent’”)

Ata-ul-Haye Nasir Al Hakam On 13 January 2022, during a meeting of the Organization for Security and Co-operation in Europe (OSCE), the foreign minister of Poland, Zbigniew Rau said Europe faces the greatest risk of war in 30 years. “‘It seems that the risk of war in the OSCE area is now greater than ever before in the last 30 years,’ Rau had told delegates earlier. ‘For several weeks we have been faced with the prospect of a major military escalation in eastern Europe.’” (The Guardian, 13 January 2022, “Russia threatens military deployment to Cuba and Venezuela as diplomacy stalls”)

He further said, “We should focus on a peaceful resolution of the conflict in and around Ukraine,” and show “full respect of the sovereignty, territorial integrity and unity of Ukraine within its internationally recognised borders”. (Al Jazeera, 13 January 2022,

“Russia says NATO talks ‘unsuccessful’ as Poland warns of war”)

In response, Russia’s envoy to the OSCE, Alexander Lukashevich said: “If we don’t hear constructive response to our proposals within a reasonable timeframe and aggressive behaviour towards [Russia] continues, we’ll have to take necessary measures to ensure strategic balance and eliminate unacceptable threats to our national security.” (Ibid) The talks during this meeting focused on Russia’s security demands from the West and its build-up of troops near Ukraine.

The Russian officials stressed that it is their right to deploy troops on “their territory” however they chose and blamed NATO for destabilising the region.

The Russian envoy also warned, “A crisis on the continent may arise with unpredictable consequences for European security.” (The Guardian, 13 January 2022, “Russia

says talks with NATO over Ukraine are hitting a dead end”)

Russia’s deputy foreign minister said that talks with the US over the security situation in Ukraine had stalled and suggested that Moscow could dispatch a military deployment to Venezuela and Cuba, as the Kremlin seeks to pressure Washington to meet its demands to halt Western military activity that Russia claims poses a threat.

(The Wall Street Journal, 13 January 2022, “Russia Suggests Military Deployment to Venezuela, Cuba if Tensions With U.S. Remain High”)

On 14 January 2022, about 70 websites of the Ukrainian government were temporarily down, which was termed as the largest cyber-attack on Ukraine in four years. Before the sites went offline, a message appeared warning Ukrainians to “prepare for the worst”.

“Ukraine has said it has ‘evidence’ Russia was behind a massive cyber-attack that knocked out key government websites last week, while Microsoft warned the hack could be far worse than first thought.” (The

Guardian, 16 January 2022, “Ukraine says evidence points to Russia being behind cyber-attack”)

The Ukrainian digital transformation ministry said in a statement that “All the evidence points to Russia being behind the cyber-attack” and “Moscow is continuing to wage a hybrid war.” (Ibid) “The Washington also accused Russia of sending saboteurs trained in explosives to stage a ‘false flag’ operation that could be the pretext to invading its pro-western neighbour.” (Ibid) The Ukrainian government has demanded from Germany that it prove itself to be “a true friend” by delivering weapons to help avert the threat of war on its Russian border. The Ukrainian ambassador to Germany, Andrij Melnyk said: “The Ukrainian people are deeply disappointed. The moment of truth has now arrived to show who our true friends are.”

(The Telegraph, 16 January 2022, “Ukraine demands ‘true friend’ Germany send weapons to ward off

The New York Times reported: “Mr. Putin wants to extend Russia’s sphere of influence to Eastern Europe and secure written commitments that NATO will never again enlarge. If he is frustrated in reaching that goal, some of his aides suggested on the side-lines of the negotiations last week, then he would pursue Russia’s security interests with results that would be felt acutely in Europe and the United States.

“There were hints, never quite spelled out, that nuclear weapons could be shifted to places – perhaps not far from the United States coastline – that would reduce warning times after a launch to as little as five minutes, potentially igniting a confrontation with echoes of the 1962 Cuban Missile Crisis.”

(The New York Times, 16 January 2022, “Russia Issues Subtle Threats More Far-Reaching Than a Ukraine Invasion”)

During a visit to Kyiv, the German foreign minister, Annalena Baerbock said that she was ready for serious dialogue with Russia about mutual security, but was not willing to backtrack “on basic principles such as territorial inviolability, the free choice of alliances and the renunciation of the threat of violence”.

She added, “Each further aggressive act will have a high price for Russia, economically, strategically, politically”, and “Diplomacy is the only way.” (The Guardian, 17

January 2022, “Russia would pay ‘high price’ for attack on Ukraine, says German minister”)

The BBC reported: “Sweden moved hundreds of troops over the weekend to its strategically important Gotland island – which lies in the Baltic Sea. And Denmark strengthened its presence in the region a few days before that.

“The rising tensions have also re-ignited the debate in both Finland and Sweden as to whether they should now join NATO. “But the overarching concern in the West – Washington, NATO, the UK and the EU – is less the possibility of conventional warfare over Ukraine, and far more, that Moscow is seeking to divide and destabilise Europe – shaking up the balance of continental power in the Kremlin’s favour.” (BBC, 17 January 2022,

“Russia-Ukraine crisis: Why Brussels fears Europe is ‘closest to war’ in decades”)

On 17 January 2022, Ben Wallace, the UK’s Secretary of State for Defence told the parliament: “We have taken the decision to supply

Ukraine with light anti-armour defensive weapons systems”, and “a small number” of British troops would provide training to help Ukrainian forces in using them. (The Guardian, 17 January 2022, “UK supplying Ukraine with anti-tank weapons, MPs told”)

Just two weeks ago, five of the world’s most powerful nations – the US, Russia, China, the UK and France – agreed that “a nuclear war cannot be won and must never be fought” in a rare joint pledge to reduce the risk of such a conflict ever starting.

(The Guardian, 3 January 2022, “Five of world’s most powerful nations pledge to avoid nuclear war”)

The world leaders are required to stay firm on this pledge, otherwise the world could face a huge devastation, about which Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V had been warning the world for the past two decades.

On 24 March 2012, during his keynote address at the 9th Annual Peace Symposium of Jamaat-e-Ahmadiyya UK, Huzooraa said: “Japan is the one country to have experienced the abhorrent consequences of atomic warfare, when it was attacked by nuclear bombs during the Second World War […] The nuclear bombs that were used at that time and which caused widespread devastation, were much less powerful than the atomic weapons that are possessed by even very small nations today […] Let it be clear that if nuclear weapons are used again today, then it is quite possible that parts of certain countries could be completely wiped off the map. They could cease to exist […]

Recently, a very senior Russian military commander issued a serious warning about the potential risk of a nuclear war. It was his view that such a war would not be fought in Asia or elsewhere, but would be fought on Europe’s borders, and that the threat might originate and ignite from Eastern European countries.” (www.reviewofreligions.org/6305/thedevastating-consequences-of-a-nuclear-war-and-thecritical-need-for-absolute-justice/)

On 9 March 2019, while addressing the 16th Annual Peace Symposium of Jamaat-eAhmadiyya UK, Huzooraa stated: “If there is a nuclear war, we will not only be destroying the world today but we will also be leaving behind a lasting trail of destruction and misery for our future generations. Hence, we must pause and reflect on the consequences of our actions.

We should not consider any issue or conflict, whether within a country or at an international level, to be insignificant.” (www. pressahmadiyya.com/press-releases/2019/03/headahmadiyya-muslim-community-warns-intensifyingglobal-hostilities-risk-disastrous-nuclear-war/)

The recent reminder from Poland about a high risk of war in Europe also speaks volumes about the hostilities and conflicts within Europe.

There is a great need for de-escalation and establishment of peace, about which the Ahmadiyya Khalifa, Hazrat Mirza Masroor Ahmadaa has been speaking for a long time.

Whilst addressing the 10th Annual Peace Symposium of Jamaat-e-Ahmadiyya UK, on 23 March 2013, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said: “We should not sit here and only be concerned at the prospect of becoming involved in wars that are taking place in Asia, but we should also be extremely concerned about the problems on our

24 own doorsteps. If we look at Europe’s own financial crisis and its long-term effects we see that it is causing restlessness to spread within Europe’s population and this anxiety is increasing at great speed. If not handled properly, the results of such frustrations and desperation will prove to be catastrophic.

“Thus, it is the duty of all powers to fulfil the requirements of justice and to unite together. All parties need to increase dialogue and open the lines of communication so that they can peacefully discuss the best means to solve the problems of the world. These steps are necessary so that global peace can be established.” (www. reviewofreligions.org/9084/the-critical-state-of-worldpeace/)

On 14 March 2015, while addressing the 12th National Peace Symposium of Jamaat-eAhmadiyya UK, Huzooraa said: “The world is being consumed by various issues that are leading to frustration and resentment, which in turn are undermining peace. For example, the effects of the financial crisis continue to be felt in much of the world. […] Then there is the conflict in Ukraine and the global arms race. These are all threats to world peace that are not linked to Islam, but rather have developed as a result of an unquenchable thirst for power, influence and resources. […]

“Whilst some are saying that another World War is now unavoidable, I believe that even now there is time for the world to wake up to the stark reality it faces and to arrest this threat. To do so, all people and their leaders will need to stop looking only in one direction and caring only for their own interests. Instead, they must seek to fulfil the requirements of justice, fairness and honesty at all levels of society.” (www. alislam.org/press-release/muslim-leader-says-justiceand-honesty-required-to-prevent-outbreak-of-thirdworld-war/)

On 23 November 2015, while addressing a special reception held at the Hilton Hotel in Odaiba, Tokyo, Huzooraa said: “We are living in extremely precarious and dangerous times, in which the state of the world is a cause of huge concern.

Conflict and disorder is consuming the world and threatening international peace and security. […] In Eastern Europe, hostilities between Russia and Ukraine and other European countries are continuing to flare. Furthermore, recently there has been heightened tension between the United States and China regarding the incursion of an American warship into the South China Sea. […]

Friday 21 January 2022 | AL HAKAM “The world is now becoming engulfed by violence and disorder. In the modern world, the scope of warfare is much more vast than in previous eras. Conflicts in one part of the world do not remain limited or local, rather their effects and consequences spread much further afield. […] For many years, I have been warning that the world should realise that the effects of a war in one region can and will affect the peace and harmony of other parts of the world. […]

“Now it is not just the major powers that have nuclear bombs, but even a number of smaller countries possess them. Whilst perhaps the major powers keep such weapons as a deterrent, there is no guarantee that the smaller countries will show such restraint. We cannot take it for granted that they will never use nuclear weapons. Thus, it is clear that the world stands on the brink of disaster.” (World Crisis and the Pathway to Peace, pp. 189-191)

On 17 May 2016, while addressing the dignitaries including Sweden’s Members of Parliament, Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V said: “[…] Another golden principle for the establishment of peace is given in chapter 49, verse 10, of the Holy Quran, where it states that if there is a dispute between nations or groups, third parties should unite and seek to bring about a peaceful resolution to the conflict. If a peaceful resolution is not possible, then nations should stand shoulder to shoulder with one another in an effort to stop the cruelties and injustices that are occurring. If the world understands the true value of this principle then there is still time for mankind to escape the clutches of further war.” (www.reviewofreligions.org/12614/ world-in-crisis-how-do-we-cope/)

Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V On 3 September 2016, while addressing the non-Ahmadi guests at Jalsa Salana Germany 2016, Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V said: “It is an undeniable fact that the world’s peace is teetering on a knife-edge. With each day that passes, we witness increasing conflict and uncertainty across the globe.

It is a strange and tragic paradox that even though we are more connected than ever before, we are actually growing ever more distant by the day.” (www.pressahmadiyya.com/ press-releases/2016/09/head-of-ahmadiyya-muslimcommunity-speaks-of-risks-of-refugee-crisis-rise-ofthe-far-right-in-europe/)

On 29 November 2020, during a virtual mulaqat of Majlis Atfal-ul-Ahmadiyya Germany with Hazrat Mirza Masroor

Ahmadaa, a question was asked whether life would ever become normal again after Covid-19? Huzooraa replied: “Allah the Exalted knows best. Even though it may return to normal, the economic state that has developed after the coronavirus pandemic will have consequences for the world. Even if there is no physical warfare or major conflict, it will still take years for the global economic situation to stabilise. However, usually, we observe that the economic situation worsens under such circumstances which more often than not leads to warfare. By looking at the current situation of the world, it does seem that it could eventually lead to wars. If a war is ignited after the coronavirus, then the situation of the world will become even more perilous and it will take many years for the situation of the world to return to normal. […]

“I feel that it is quite possible that a war or a conflict could break out after this pandemic of coronavirus ends and its ruinous effects could last for many years before it returns to normality. Thus, we must pray that such circumstances may not arise, that may lead to wars and that world leaders act with sense so that the global situation can stabilise as quickly as possible and return to normal.

To achieve this, it is necessary that mankind turns towards God […] We should inform people that there is only one solution to help the situation of the world return to normal and that is for mankind to turn to Allah the Exalted and to fulfil His rights and the rights of His creation.” (Al Hakam, 29 October 2021, Issue 189, pp. 7-9)

On 22 May 2021, during a virtual meeting of The Gambian journalists with Hazrat Amirul Momineenaa, a journalist referenced Huzoor’s book, World Crisis and the Pathway to Peace and said that Huzooraa had paid a lot of emphasis on global peace. He asked about the importance of justice and why it was crucial to speak out against injustices.

In response, Huzooraa said: “If there is no justice, there is no peace. If you have double standards, as we can see in today’s world shown by the big powers, they cannot maintain peace in the world. […]

This is why you can see there is disturbance in the world today. So, if there is no justice, there is no peace.” (Al Hakam, 28 May 2021, Issue 167, pp. 1-2)

On 11 September 2021, during a virtual meeting of UK Khuddam with Hazrat Amirul Momineenaa, a question was asked as to what was Huzoor’s opinion on the current state of the world? In response, Huzooraa said: “I have been telling, all the time, to the people of the world – to politicians, to leaders – that they ought to change themselves and try to establish true justice, absolute justice in the world and discharge their duties to their Creator and their fellow beings. Otherwise, there is no guarantee [about] what is going to happen, and what we can see is a very dark and bleak end of this world.” (Al Hakam, 17 September 2021, Issue 183, p. 6)

These warnings were given for a long time and now the world is on the edge of a very possible nuclear disaster between nations. May Allah enable the world leaders to pay heed to the most sincere advice and guidance given by the Ahmadiyya Khalifa, Hazrat Mirza Masroor Ahmadaa. Amin.

Revisiting Mudabbir Din UK

I was 17 years old at the historic event of the Khilafat Centenary Jalsa in 2008 in which Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa delivered the keynote address.

At that age, I had little understanding of Islam and even less of the status of Khilafat – a blessed institution which Allah had once again blessed the Muslim ummah with since the time of the Promised Messiahas. But now, as I listen back to that momentous Khilafat Centenary speech and the historic pledge Ahmadi Muslims made, the older me learns a few new lessons that I had missed out on all those years ago.

Lesson 1: Gratitude to Allah The Khilafat Centenary was celebrated throughout the world and Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said the celebrations were only for one purpose: Gratitude to Allah. Adhering to the following command of Allah was a religious obligation: ۡ

َ َ َ​َ ‫َوا ّما ِب ِن ۡع َم ِۃ َر ِّبک ف َح ِّدث‬

“And as for the bounty of your Lord do relate [it to others].” (Surah al-Duha, Ch.92: V.12) Meaning to express thanks for the bounties of Allah, we must show gratitude to Allah for bestowing the bounty of Khilafat and that was the very purpose of the historic event on the Khilafat Centenary.

As Ahmadis Muslims, we need to show deep gratitude that Allah has granted us the citadel of Khilafat. The whole ummah is left devoid of this blessing, yet Ahmadi Muslims have enjoyed Khilafat for well over 100 years now. This is a blessing that is monumental and cannot be forgotten.

Lesson 2: Fear into peace In the verse of the Holy Quran wherein Allah has promised Khilafat, He has also stated that this divine institution will establish peace and security after fear.

Huzooraa mentioned two parts to this: Firstly, there is the transformation of fear into peace for the whole Jamaat, just like after the Holy Prophet’ssa demise, when all the Muslims were in a state of shock and fear; internal anxieties about the future of Islam began spreading; Muslims, with great anguish, looked for direction and leadership, amid the external fear of the enemies who were rejoicing the demise of the Prophetsa of Islam. The enemies firmly believed Islam had now ended, but Allah allowed them to dwell in this misconception.

Then, Allah showed the awe-inspiring magnificence of His power by establishing Khilafat.

This was the same after the death of Hazrat Mirza Ghulam Ahmad, the Promised Messiahas. On the one hand was the internal fear, sorrow and anxiety at the death of the Promised Messiahas, and on the other, the munafiqeen – hypocrites – were taking

AL HAKAM | Friday 21 January 2022

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the Khilafat Centenary speech: Five lessons for Ahmadis under this divine institution [of Khilafat].

No matter what you do, its progress cannot be stopped.”

Lesson 4: A golden chapter in Ahmadiyyat

their seats and lining up to watch, what they thought, was the end of the Ahmadiyya Muslim Jamaat. Newspapers and clerics alike were in a frenzy. Little did they know their excitement would be short-lived. Allah once again gifted Islam with Khilafat and through it dissolved all doubt, all anxiety and all fear.

This we can all understand, and will have heard many times. But the second part Huzooraa mentioned in his Khilafat Centenary speech is even more majestic and inspiring.

Hazrat Khalifatul Masih Vaa said that once God Almighty had selected his Khalifa, He removed all worldly fears and doubts from within him. He gave His Khalifa the strength to confront fear, provided His Khalifa consolation in any difficult situation and then the Khalifa comforted the Jamaat.

It is because of this guaranteed divine support that no matter what worldly platform it might be, no matter which world leader it might be, even if millions of people are watching him, even if internal hypocrites emerge forcefully within the Jamaat, even if there is external opposition against the Jamaat, we never see Huzooraa overwhelmed and we never see any sign of fear.

Lesson 3: History repeats itself In his speech, Hazrat Khalifatul Masih Vaa spoke of the various hurdles and challenges the Jamaat faced – from internal hypocrites, to external enmities – since the demise of the Promised Messiahas and throughout the era of Khilafat-eAhmadiyya. But then, inevitably, all these hurdles turned to dust and became a thing of the past when they came up against the

divinely guided Khilafat.

After the demise of the Promised Messiahas, the enemies of the Jamaat, anti-Ahmadiyya newspapers, religious clerics and intellectuals all jumped on the bandwagon of opposition and mocked the Ahmadiyya community. “How will this old man, Hakim Maulvi Nuruddin[ra], now lead the community? He will just be left with the task to sit in a mosque to recite the Quran to his followers”, they said.

Opponents from outside the Jamaat and hypocrites from within predicted the end of the Jamaat at the election of this “weak” individual as the Khalifa. However, with his very first speech as Khalifatul Masih, Hazrat Hakim Maulvi Nuruddin, Khalifatul Masih Ira completely demolished these allegations and disturbances. All those present, whether they were hypocrites or those of weak faith, unanimously accepted his leadership. This was the first manifestation of turning “fear into peace”.

Then, at the demise of Hazrat Khalifatul Masih Ira, the Jamaat again was plunged into a state of fear and uncertainty. Once again, hypocrisy reared its ugly head from within.

“How will this 25-year-old ‘child’, Mirza Bashiruddin Mahmud Ahmad[ra] occupy the seat of Khilafat? How will this inexperienced youth lead the community?”, they said.

Allah displayed the second manifestation of “fear into peace” and angels led the hearts of the faithful to accept the bai‘at of the young “Mian Sahib”. The 52-year era of Hazrat Musleh-e-Maudra needs no words.

A prestigious and monumental chapter adorned with undeniable success was the fruit of divine succour.

After the demise of Hazrat Musleh-e-

Maudra, the Jamaat felt it was hit with an unrecoverable blow. A night of fear had descended on the Community. But with the election of Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh, Allah fulfilled his promise again by lifting the state of fear and enveloping the Community in the blanket of peace. From establishing schools and hospitals in Africa to safely steering the Jamaat in the perilous year of 1974 in Pakistan, each achievement was a challenge to every worldly power and enemy, and echoed the words that “this divine Community can never be destroyed”.

Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh was the fourth manifestation of the divine promise of transforming “fear into peace”. The enemies of Islam tried everything within their power to destroy this “man of God”. What was Allah’s response? Not only did Allah completely obliterate the enemy, but He also granted unimaginable success. With the blessing of MTA, the message of the Messiahas of Islam now reached further than ever.

The Khilafat of the Holy Prophetsa only saw four caliphs. This was according to the prophecy of the Holy Prophetsa himself.

The Khilafat of the Promised Messiahas, however, was to be everlasting. This again was in exact accordance with the prophecy of the Holy Prophetsa himself.

The fifth election of a successor of the Promised Messiahas – the fifth time Allah turned “fear into peace” through the election of Khilafat-e-Ahmadiyya, and the fifth challenge to the enemies of the Community – was witnessed by the whole world.

This election was a statement to the whole world that “this community is united

This, for me, was the most inspiring part of Huzoor’s centenary speech. These few words of the speech were clear proof of the communication between a divinely elected Khalifa and his Creator. It was clear proof of the unbreakable trust Huzooraa has in Allah.

Huzooraa began this part by talking about himself. The words Huzooraa used highlight his immense humility and meekness, which only a person ordained by Allah to be the Khalifa could possess, especially considering the fact that he is a leader.

The speech then took a sudden turn.

Awe-inspiring words left me spellbound on the trust Huzooraa had in Allah.

Huzooraa promised, “Allah the Almighty, with His uncountable blessings, will lead the Jamaat on the avenues of progress and this progress can never be stopped”.

Huzooraa said that anyone who stayed attached to Khilafat-e-Ahmadiyya would witness these blessings. Allah would also continue to grant Khilafat such persons whose hearts would be filled with the love of this divine institution and they would make every effort for its establishment.

“I have been assured by Allah the Almighty about this a long time ago that He Himself will prepare the faithful ones”.

Hearing these words now, all one can do is pray that Allah accepts us among these faithful ones that will be blessed and fortunate to serve Khilafat.

Lesson 5: The oath A once-in-a-lifetime experience. Nobody knew that halfway through this speech, Ahmadis around the world would be standing and making an oath to Allah with their Khalifa. We have all heard this oath many times on MTA but let me try to put into context exactly what we promised to Allah on that day.

We promised to Allah that we would: 1. Strive till our last breaths to spread the message of Islam Ahmadiyyat and the name of the Holy Prophet Muhammadsa to the corners of the world 2. Offer the greatest sacrifices and keep our lives dedicated to this objective 3. Strive till our last breath for the safeguarding and establishment of Khilafat 4. Exhort our children and their progenies to always remain attached to Khilafat and benefit from its blessings Revisiting the Khilafat Centenary speech and oath (which is available to watch on YouTube) put into perspective how Allah treats divine communities, and that success, no matter what the trial may be, always emerges by staying closely attached to Khilafat and by moving, as believers, in accordance with the instructions of Khalifatul Masih.

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Friday 21 January 2022 | AL HAKAM

How to deal with toxic people Five tips from the Holy Quran

fashion and when ignorant people speak harshly to them, they respond in a peaceful and merciful manner. Instead of harshness and profanity, they exhibit compassion and pray for these people. They emulate the pinnacles of mercy and graciousness without distinction.” (Barahin-e-Ahmadiyya Part IV, Ruhani Khazain, p. 449, Footnote) He further illuminates the point by stating: “Think about how harsh a disbeliever Pharaoh was, yet still, Allah the Almighty instructed Mosesas, ‘Speak to him in a gentle manner’ [Surah Ta Ha, Ch.20: V.45]. The Holy Quran has a similar kind of instruction for the Holy Prophetsa: ‘If they [your enemy] incline towards peace, then you should also incline towards it’ [Surah al-Anfal, Ch.8: V.62].” (Al Hakam, Vol. 12, Number 27, 14 April 1908, p. 3)

3. Avoid them when appropriate

ۡ َۡ ۡ ۡ ۡ ۡ ُ ۡ ۡ ‫خ ِذ ال َعفوَ َوا ُم ۡر ِبال ُع ۡر ِف َواع ِرض َع ِن ال ٰج ِہ ِلی َن‬

Frasat Ahmad Missionary, USA

For many, it can take just one person to poison one’s mental health. It might be a work colleague, or even a family member, or friend, but this person’s negativity constantly derails our day and destabilises our sanity.

Fortunately, Allah the Almighty has given us a powerful framework to combat their toxic influence: the Holy Quran.

The Holy Quran details exactly how to respond to toxic behaviours. When coupled with the Promised Messiah’s commentary and thoughts, these Quranic gems supply us with the tools necessary to eradicate toxicity and poisonous influences from our lives.

Here are five Quranic tips to handle toxic people:

1. Control your anger The Holy Quran instructs us to tame our anger: َ ٰ

ّ َ َ ۡ َۡ َ َ ۡ َۡ َ ۡ ۡ َ ‫اس‬ ِ ‫والک ِظ ِمین الغیظ والعافِین ع ِن الن‬

“And those who suppress anger and pardon others.” (Surah Al-e-Imran, Ch.3: V.135) Many times, a person’s toxic conduct boils our blood and provokes us to react angrily. We want to give them a piece of our mind, thinking that confronting them harshly will quell their behaviour. Instead, we end up only escalating the situation further, allowing their poison to latch onto our souls and breed even more toxicity.

The Promised Messiahas declares that such confrontational responses are the complete opposite of what the Holy Quran teaches: “Remember that whosoever is harsh and falls prey to anger is one whose tongue can in

no way speak with wisdom and knowledge.

That heart which is quick to anger and loses control of itself when faced with opposition is a heart deprived of wisdom. The lips that spew filth and cannot be restrained are stripped of sophistication and elegance.

Anger and wisdom cannot exist in harmony with one another. One who is quick to anger is dense and dim-witted. Such a person will never get success and help in any endeavour.

Anger equates to half of insanity, and when it is excessively triggered, it can develop into complete insanity.” (Al Hakam, Vol. 7, Number 9, 10 March 1903, p. 8) In another instance, he writes: “Good men and women are those who control their tempers when they are roused and who overlook people’s faults when that is appropriate […]. Some people are so vindictive that they keep in mind the wrongs done to their fathers through generations.”

(The Philosophy of the Teachings of Islam, pp.

60-61) 2. Speak gently

َ َ َ ً ْ َ ْ َ َ َ ْ ُ ْ َ َ ْ َّ ٰ ْ َّ ُ َ َ ‫ض َهوْنا َو ِإذا خاط َب ُه ُم‬ ِ ‫و ِعباد الرحم ِن ال ِذين يمشون على الأر‬ ً َ ‫ال ْ ٰجه ُلوْ َن َقالُوْا َسل‬ ‫اما‬ ِ

“And the servants of the Gracious God are those who walk on the earth in a dignified manner, and when the ignorant address them, they say, ‘Peace!’” (Surah alFurqan, Ch.25: V.64) One of the most powerful ways to attain Allah’s love when confronted with toxic behaviour is to speak gently to people and not allow their poison to faze us.

About this, the Promised Messiahas writes: “The true servants of the Gracious One are those who walk on the earth in a meek

“Take to forgiveness, and enjoin kindness, and turn away from the ignorant.”

(Surah al-A‘raf, Ch.7: V.200) Sometimes, it is necessary to avoid and turn away from toxic people, especially if speaking gently to them is not working, but rather worsening their venomous antics.

The Promised Messiahas states: “I am reminded of a story which Saadi has written in his book Bustan, that a holy man was bitten by a dog. When he arrived home, his family noticed that a dog had bitten him. An innocent young girl in the family asked, ‘Why didn’t you bite him back?’ The holy man answered, ‘My dear child, a human being cannot act like a dog.’

“So, when someone wicked abuses at them, a true believer must turn away [from a similar response]. Otherwise, the same example of acting like a dog would apply.

God’s chosen ones have always been severely abused; they have always been tormented.

But they have always been commanded to turn away from the ignorant.” (Malfuzat, Vol. 1, pp. 102-103) The Promised Messiahas continues: “Our own Prophet, peace and blessings of Allah be upon him, the Perfect Man, was made to suffer immensely. He was abused, insulted and mocked. But how did that man, who embodied morality, respond to such behaviour? He prayed for them. As Allah the Almighty had promised [to the Holy Prophetsa] that if he turned away from the ignorant, He Himself would safeguard his dignity and protect his life and defend him from the attacks of vagabonds. And this is exactly what happened, that the Prophet’s enemies could not lay even a finger upon his honour; rather, they themselves were humiliated […].” (Ibid, p. 103) 4. Pray for them

ۡ َ َ َ َ َّ َ َ ۡ َ ُ ۡ ُ ‫ان ۙ فل َی ۡس َت ِج ۡی ُبوۡا ل ِۡی‬ ِ ‫ا ِجیب دعوۃ الد ِاع ِاذا دع‬

“I answer the prayer of the supplicant when he prays to Me. So they should hearken to Me” (Surah al-Baqarah, Ch.2: V.187) What did the Promised Messiahas do when confronted with enmity and toxic behaviour? His couplet gives us an illuminating response:

‫گ وشر و اغفں ی‬ ‫م‬ ‫دعو بج ڑبھ یا‬ ‫ی‬ ‫اہنں مہ وہ ےئگ یا� ِر اہنں م‬

“When the enemy exceeded in hue and clamour, we hid in the Hidden Friend.”

The Promised Messiahas states: “Unless one prays for one’s enemy, it cannot be said that one has a clean heart.

God says in the Holy Quran, ‘Pray to Me, and I will answer you’. He does not say, ‘If you pray for your enemy, I will not accept your prayer.’ I strongly believe that to pray for the enemy is the practice of the Holy Prophet, peace and blessings be upon him.

The cause of Hazrat Umarra joining Islam was the prayer of the Holy Prophet, peace and blessings be upon him. He used to pray for him very often. One should not be niggardly towards one’s enemies in case of prayers; one must not become a troublesome person. I thank God that I do not find any enemy of mine for whom I have not prayed more than once; there is no such example.

And it is the same thing which I advise you to do; I am teaching you how to do it.” (So Said the Promised Messiah, pp. 134-135) He further elucidates: “Just as a tree needs clean water, it also needs manure. A lot of divine actions are based on the mischief of the opponents.

There is no one who had no opponents.

It is good for a prophet [to have some opponents], for they make him pray, and miracles and help increases. This is also good for his followers, for it gives them strength of faith.” (Malfuzat, Vol. 7, p. 369) The Promised Messiahas said: “One should not harbour malevolence against one’s adversaries. Instead, a person ought to pray for such people more than anything else and use other means to reform them.” (Malfuzat [English], Vol. I, p. 7)

5. Respond to evil with good

َ َّ ْ َ ُ َ َّ َ َ ُ َ َ َ ْ َ ْ َ َ َ َ َ ‫الس ِّيئة ۚ ِا ْدفع ِبال ِت ْى ِه َى أ ْح َس ُن ف ِإذا‬ ‫ولا تست ِوى الحسنة ولا‬ َ ٌ‫الَّ ِذ ْى بَ ْي َن َك َوبَ ْي َن ُه َع َد َاو ٌة كَأنَّ ُه َول ٌِّى َحم ْيم‬ ِ

“And good and evil are not alike. Repel evil with that which is best. And lo, he between whom and thyself was enmity will become as though he were a warm friend.”

(Surah Ha Mim al-Sajdah, Ch.41: V.35) Echoing the Holy Quran, the Promised Messiahas teaches us that we must respond to evil and toxic behaviour with such virtue and high morals that our enemy has no other choice than to recognise their wrongdoings and become our friend.

He writes: “Should anyone behave mischievously towards you, you should try to repel it with peacefulness, whereby he who is your enemy will become your warm friend. In short, peacefulness means overlooking trivial matters of annoyance which occasion no great harm, and are more or less confined to uttering nonsense.” (The Philosophy of the Teachings of Islam, p. 57) Again, he emphasises: “If someone is kind to you, show him even greater kindness. All rancour between you will thus turn into a friendship so close that it borders upon kinship.” (Lecture Lahore [English], pp. 13-14) One may say, “These steps are simple.

There is nothing profound about this.” Yes, these Quranic tips are simple, but to act on them when necessary is not so simple. What is truly profound about these Quranic tips is the immense wisdom buried within them, and when implemented, the piercing impact they have in cleansing one’s surroundings of toxicity and discord.

AL HAKAM | Friday 21 January 2022

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100 Daily diary of Hazrat Khalifatul Masih II: Offering Years Salat in the dark, azan, Gandhi and creation of man Ago...

Al Fazl, 19 January 1922

26 November 1921 Salat in the dark A person asked whether it was forbidden to pray in the dark. Hazrat Khalifatul Masih [IIra] said: “It is not forbidden. According to the ahadith, the Holy Prophetsa used to offer prayers in the dark and when he used to prostrate, Hazrat Aishara would be lying in front of him. Hazrat Aishara relates that, ‘I used to fold my legs [when he fell in prostration].’”

Is azan compulsory?

The same person asked if the azan [call to prayer] was compulsory for the congregational salat. Hazrat Khalifatul Masih[ra] said: “Yes, the call to prayer should be made, but if those who want to join the congregation are already present, then there is no harm if azan is not said. People have expressed different views on this matter.

However, once, I was going to Gurdaspur with the Promised Messiahas and the time of salat came during our journey. Someone asked to say the azan. The Promised Messiahas said, ‘What is the need of azan if friends are already gathered?’ Therefore, if this is the case, then the call to prayer may not be made. Otherwise, it is compulsory to say the azan because it motivates a person to offer salat.”

Separate call to prayer Someone asked, if non-Ahmadis had already said the azan, whether it was permissible for Ahmadis to offer salat on the basis of that azan. Huzoor[ra] said: “The azan should be said separately because it is said in ahadith that Satan runs away from the call to prayer. When you do not say the azan, Satan does not run away.”

Separate salat from non-Ahmadis A person asked, if non-Ahmadis were praying, whether Ahmadis should offer salat separately. Huzoor[ra] said: “Yes, but their [non-Ahmadis’] prayer should not be interrupted.”

Jumuah of two persons Someone asked if two persons could offer the Jumuah prayer. Hazrat Khalifatul Masih[ra] said that it was possible.

Vain hope of scholars of Europe – the species between ape and man Hazrat Khalifatul Masih[ra] turned to Chaudhry Fateh Muhammad Sahib MA with a smile and said: “A telegram was published today that the bones of the missing link between humans and the apes was found in the Odisha (region of Africa). It is being happily celebrated and its pictures are being shown everywhere.”

Hazrat Sahibzada Mirza Nasir Ahmadrh with Hazrat Musleh-e-Maudra during an inspection of TI College, Rabwah

Huzoor[ra] said: “I don’t know how the said people would respond to this question, that if, after thousands and millions of years of change, apes became human beings, then why do apes still exist and humans also exist?

Where did this middle generation go? If humans really evolved from apes, then that missing link should not have been lost and this process should have continued. There was no need for the process of reproduction.

Humans should have been produced in the said way.”

Huzoor[ra] smiled and said: “The people of Germany who are announcing rewards for having more children should have opened factories and regularly produced humans every year and presented them to the world.”

Opposition of non-cooperators in England At the mention how Gandhi wrote certain words for the Muslims in his announcement

by Sheikh Abdur Rahman Sahib Misri, Hazrat Khalifatul Masih[ra] said: “Over the last six months, my views about Mr Gandhi have changed and I have come to the conclusion that he has no sympathy for Muslims.”

Huzoor[ra] said: “The riots in Bombay [now Mumbai] had a negative effect on the Labour Party in England. From the telegrams that have been published, it is clear that the articles against them [non-cooperators] are being written by the Labour newspapers. They ask what

29 November 1921

thought that if the mistake was admitted, then it would have affected the authority [of the government], and just because of that approach, all those administrative mistakes led to what has happened today.”

Arrest of Sikh leaders

Mr Gandhi objects to Islam

the reason was for boycotting the prince because they know what effect the prince has on the empire.”

Hazrat Khalifatul Masih[ra] said: “In Ajnala, seven prominent leaders of the Akali [movement] have been arrested, which include the president and secretary of Prabandhak Committee, and Sardar Mehtab Singh, former vice president of Punjab Council. When they were arrested, a Sikh lay down in front of the car and asked to be arrested. He was repeatedly told that they did not want to arrest him. However, when he lay down right before the wheels of the car, he was also arrested under the charges of preventing government officials from performing their duties.”

Huzoor[ra] said: “The viceroy has now announced in a recent speech that the government would now use all its power.”

The situation would have been different if Punjab’s mistake had been admitted Hazrat Khalifatul Masih[ra] said: “If the mistake made by the government officials in Amritsar and Kasur in 1919 was admitted at that time and those officers were suspended, and it was declared that it was the fault of the officers and the government had nothing to do with it, the current situation would not have arisen. At that time, it was

Hazrat Khalifatul Masih[ra] said: “Barely a week had passed since Mr Gandhi’s previous announcements that today, he has published another announcement in which it has been stated, ‘We have forgotten the Moplahs in this hue and clamour. Moplahs are misguided people who are doing all this by considering it as an obligation of their religion. However, the atrocities that are being perpetrated on them are very severe.” In this way, on the one hand, [Mr Gandhi] wants to divert the attention of the people from the said riots and on the other, he has also objected to Islam that it teaches violence.”

1 December 1921 Mian Muzaffaruddin Sahib, son of Hazrat Mian Tajuddin Sahib of Lahore, who has returned from Iraq, met Hazrat Khalifatul Masih. Huzoor[ra] asked him, “Have you learned Arabic?” Mian Sahib said, “I have learned the colloquial language, but I did not get the opportunity to learn the written language. However, I have become proficient in Turkish in both writing and speaking.” [...]

(Translated by Al Hakam from the original Urdu in Al Fazl, 19 January 1922)

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Friday 21 January 2022 | AL HAKAM

100 Years Ago...

Fourth day of Hazrat Nayyar’s tabligh tour of West Africa: Winneba and Senya Beraku Al Fazl, 19 January 1922

This photo was taken in 1924 during Hazrat Musleh-e-Maud'sra tour of Europe. Hazrat Maulvi Abdur Rahim Nayyarra can be seen standing on Huzoor’s right Hazrat Maulvi Abdur Rahim Nayyarra (1883-1948)

Winneba After taking leave from the chief of Ajumako, we travelled eleven miles on both foot and hammock, and reached Winneba [presentday Ghana] at night, where we stayed at the residence of a Christian chief. A number of learned Christians immediately stormed the house and a healthy series of questions and answers began. All praise belongs to Allah that the Christian chief had a positive impact and he said, “Yours is no doubt a perfect religion.”

After successfully defending the said attack, as I hadn’t been able to rest from the previous two nights, I thanked Allah and had a good rest on that day and waited for the fourth day.

Syrian, Senegalese, and Moroccan On this day, I had to travel 11 miles and the number 11 came for the third time during [my tabligh] tour. Winneba, like Saltpond, is a small port and the district centre. From

here, the road leads to a place called Senya Beraku [present-day Ghana]. This place was my destination that day. The people of the town wanted to see me and a Syrian Muslim merchant wanted to meet in particular.

Thus, I left and met that dear friend who showed great admiration. The message of the holy Messiahas was presented to him.

One Senegalese and two Moroccans also met me in his shop. All the four gentlemen were conveyed the call of: ْ َ َ ُ ْ َ ْ َ َ َ َّ َ ْ َ ْ ُ َ ْ ُ ‫اء ال َم ِس ْيح‬ ‫اِسمعوا صوت السما ِء جاءالم ِسيح ج‬ [“Listen to the heavenly voice that says, ‘The Messiah has come! The Messiah has come!’”]. They listened to it with great interest and admiration, and asked questions about the Dajjal, Dabbatul-Ard [a worm of the earth, as mentioned in the Quran] and Gog and Magog, which were answered verbally. Moreover, a copy of [the magazine] Ahmad al-Masih al-Maud was also presented to them. Some Christians also gathered and one of them openly asked for the “Islamic mode of worship”, which was given to him. The people expressed great delight. I am also pleased with the efforts of the Christian missionaries, who

have mobilised people everywhere for the acceptance of the Promised Messiahas.

ْ َ ْ َْ ُ ‫َو ِإذ ف َرق َنا بِك ُم الب ْح َر‬

[“And (remember the time) when We divided the sea for you”] On this day, it was raining. As it was raining heavily, we had to wait for about two hours in a house on the coast so that the rain stopped. The rain stopped and since the road was closed, walking along the seashore was the nearest possible route, so that route was taken. An English-speaking Muslim by the name of Adam, who had lived in England, became our guide, and the hammock boys who had accompanied me for 22 miles went back. The second group from a nearby village took their place.

We were all Ahmadis and we started to walk along the coast. The first thing I saw was a ship lying half-stranded on the shore, which had suffered from the raging waves of the sea. I observed her dreadful face and small waves hiding and appearing from within the ship like mischievous, playful children.

Thereafter, we crossed an estuary or

the wide tidal mouth of a river in a boat, and putting our trust in God, I urged the boatman to exert his full strength. After crossing that river, we offered Zuhr and Asr prayers in congregation between the three waters. Then, brooding and looking at the fishermen’s huts, pigs, dogs, sheep, and the long and wide nets and boats, we journeyed a little, while the sea was on our right and the river to the left. With their feet piercing the sand and showing signs of tiredness, the sincere hammock bearers requested me through a spokesman to get on the hammock.

At that time, it was a strange stage in the journey. The sea level was constantly rising until it reached a point where there was the sea on the one side and a high impassable wall on the other side. Passing through that place was at the mercy of the sea. It was impossible to pass through it at the time of high tide, but it was all the more dangerous to pass during the low tide, especially when the sea is turbulent. The waves were appearing like a drunken elephant because of the rain and in spite of the strong chain of the low tide, they [waves] were crashing on the shore. The hammock bearers became alert and would stop for a while and when they saw the wave receding, they would run for a while and cross the dangerous place. When they would run, I would swing around like a baby in a cradle. Sometimes I would slip here and there, but I had learned to put my hands firmly on the roof timber and lie down in the swing with my eyes closed. Thus, I practically applied it at that time.

Once, there came an occasion when the hammock bearers stopped running. When I opened my eyes, I saw the hands of the white foam, burqa-clad waves wrapped around the black legs. I feared that it might be the day when I was to be given the punishment for any cruel act committed under influence of nafs-e-ammarah [the self inclined to evil]. However, the thought of being the companion of Mosesas and the blessing of:

ْ ْ ُ َْ َْ ‫َو ِإذ ف َرقنا ِبك ُم ال َبح َر‬

[“And (remember the time) when We divided the sea for you”] comforted me.

That period passed in the blink of an eye and the hammock left again. The waves receded while grinning and looking back at me with their eyes wide open.

I spent the night in Braco and gave two lectures the next day. Then, I saw the same scene on my return from there and I practically witnessed the interpretation of the Word of Allah the Almighty. Thence, the fourth day came to an end.

(Translated by Al Hakam from the original Urdu in Al Fazl, 19 January 1922)

AL HAKAM | Friday 21 January 2022

29

Friday Sermon 24 December 2021 Men of Excellence: Hazrat Abu Bakrra After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated: was as though the sorrow of separation from the Holy Prophetsa due to the migration had been alleviated.

Hearing this glad tiding, Hazrat Abu Bakrra returned joyfully and abandoned the idea of migrating. Nevertheless, he very wisely purchased two camels which were fed a special diet in order to prepare them for the unpredictable journey of the migration.

Accounts on the life of Hazrat Abu Bakr Siddiqra were being narrated. In relation to the second pledge at Aqabah, it is written that Hazrat Abu Bakrra, Hazrat Alira and the paternal uncle of the Holy Prophetsa, Hazrat Abbasra, were with the Holy Prophetsa.

Hazrat Abbasra, who was the organiser of this meeting, appointed Hazrat Alira as a guard in one mountain pass and he appointed Hazrat Abu Bakrra to guard and protect another mountain pass. (Al-Sirat al-

(Sahih al-Bukhari, Kitab al-Kifalah, Bab Jawar Abi Bakr fi Ahd al-Nabawi wa Uqdahu, Hadith 2297) (AlKhalifat-ul-Awwal Abu Bakr Siddiq, al-Sallabi, p. 45, Dar-ul-Ma‘rifah, Beirut, 2006)

Halabiyyah, Vol. 2, p. 21, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

Similarly, when the Holy Prophetsa migrated to Medina, it is stated that Hazrat Abu Bakrra accompanied him. It is written that the oppression of the disbelievers of Mecca upon the Muslims living there was intensifying. During those days, the Holy Prophetsa saw a dream in which two Muslims were shown the place where he was to migrate. That place was a barren land surrounded by date palms; however, its name was neither shown, nor mentioned.

Nevertheless, seeing its geographic location, the Holy Prophetsa personally drew an inference and said, “It will be [towards] Hajar, or Yamama.” This is mentioned in a narration from Sahih Bukhari in which the Holy Prophetsa said: ُ ْ َ َ َ َ ُ َ َ َ ْ َ َّ َ ٰ ْ َ َ َ َ َ َ ‫ فاِذا ِھ َى ال َم ِديْ َنة‬،‫امة ا ِو ا�� َﺠ ُر‬ ‫فذھب وھلِى اِلى أنها الیم‬ ُ‫يَ�ْرب‬ ِ (Sahih al-Bukhari, Kitab al-Manaqib, Bab Alamaat alNabuwah fi al-Islam, Narration 3622)

“I thought this place to be either Hajar, or Yamama. However, it turned out to be the city of Yathrib, i.e. Medina.”

Yamama is a well-known city in Yemen.

(Farhang-e-Sirat, p. 321, Zawar Academy Publications, Urdu Bazaar Karachi, 2003)

And also, various townships by the name of Hajar can be found in Arabia. A city as well as an area of Bahrain is called Hajar. (Mu‘jamul Buldan, Vol. 5, p. 452, Dar-ul-Kutub

al-Ilmiyyah, Beirut)

Nevertheless, only a short while later, the circumstances changed for the better and fortunate people from the Ansar of Medina started accepting Islam. Subsequently, the Holy Prophetsa was informed by way of divine revelation that this was the land of Yathrib, which later became known as Medina.

In relation to this inference of the Holy Prophetsa, the Promised Messiahas said: “The words of this hadith, which are: ُ َْ َْ َ َ َ َ ُ َ َ َ ْ َ َّ َ ٰ ْ َ َ َ َ َ َ ‫ فاِذا ِھ َى الم ِدينة‬،‫امة ا ِو ا�� َﺠ ُر‬ ‫فذھب وھلِى اِلى أنها الیم‬ ْ ‫يَ� ِر ُب‬ “[‘I thought this place to be either Hajar, or Yamama However, it turned out to be the city of Medina, Yathrib’] clearly

demonstrate that the inference the Holy Prophetsa made regarding the location and place of this prophecy was incorrect.” (Izalae-Auham, Ruhani Khazain, Vol. 3, p. 472)

The Holy Prophetsa permitted and guided the oppressed companions and Muslims living in Mecca to migrate towards Medina. Hence, the Muslims of Mecca started migrating to Medina. On the other hand, the migration increased following the second pledge at Aqabah and entire households and areas were left empty.

These circumstances enraged the barbaric chiefs of Mecca even further and they started boiling with anger. Upon this, they took another step and prevented these oppressed individuals from migrating and new methods of oppression were adopted.

At times, they let the husband migrate, but would take away his wife and children from him. At times, they would demand the belongings and wealth of the person be given to them, on the basis that they earned it in their city and so if they wished to leave, they must hand over all their wealth. At times, they would stop them by urging them to go visit their mother before they depart, but then along the route they would tie them up with ropes and lock them up in a room.

(Subul al-Huda wa al-Rishad, Vol. 3, pp. 224-227, Darul-Kutub al-Ilmiyyah, Beirut, 1993)

However, the devoted party of believers, who were saturated with the wealth of faith, and were intoxicated in their love for Islam, continued to undertake the migration towards Medina. Nearly all those who were able to make the migration from Mecca had done so. Only those Muslims who were very weak and powerless remained behind, regarding whom it is mentioned in the Holy Quran:

ّ َْ ْ َ ّ ‫ِالَّا ال ْ ُم ْس َت ْﻀ َع ِفی ْ َن ِم َن‬ ‫ان لَا‬ ِ ‫ال َو‬ ِ ‫الن َسٓا ِء َو ال ِولد‬ ِ ‫الرِج‬ َ ًَ ‫یَ ْس َت ِط ْی ُعوْ َن ِح ْیلۃ ّو لَا یَ ْہ َت ُد ْو َن َس ِب ْیلًا‬

“Except such weak ones among men, women and children, as are incapable of adopting any plan or of finding any way.”

(Surah al-Nisa, Ch.4: V.99)

Aside from them, the Holy Prophetsa himself was still in Mecca awaiting divine permission, and Hazrat Alira was also in Mecca. Hazrat Abu Bakr Siddiqra went to seek permission to migrate, but he was told, “Wait, for I am hopeful that I too shall be granted permission.” Or, according to another narration the Holy Prophetsa stated, “Do not rush, for Allah the Almighty may well arrange for someone to accompany you.”

Thereupon, Hazrat Abu Bakrra sa submitted, “O Messenger of Allah, may my parents be sacrificed for your sake, will you also be granted permission to migrate?” It

Whilst mentioning these details, Hazrat Musleh-e-Maudra states: “The companions of the Holy Prophetsa had begun preparations to migrate. One family after another would begin to disappear from Mecca. Now, even those who were awaiting the sovereignty of God Almighty became even more bold [that God’s help was near], and at times, the houses of an entire street of Mecca would be locked at night, and come the morning, when the people of the city would find it to be very quiet, upon enquiry, they would learn that all the residents on the street had migrated to Medina. This deep impact of Islam which had been growing from within Mecca, had left the Meccans astonished.

Eventually, Mecca had been vacated by the Muslims, and aside from a few slaves, only the Holy Prophetsa, Hazrat Abu Bakrra and Hazrat Alira had remained in Mecca.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 222)

Hazrat Musleh-e-Maudra further says: “The idolaters of Mecca naturally harboured greater malice and enmity for the Holy Prophetsa than for anyone else because they witnessed with their own eyes that as a result of his teachings, opposition to idolworship was continuing to spread. They believed that if they assassinated him, the rest of his community would automatically fall apart. For this reason, they would persecute the Holy Prophetsa more than anyone else and hoped that one way or another, he would desist from his claims.

In spite of all these difficulties, the Holy Prophetsa instructed his companions to migrate, but continued to suffer these trials and difficulties himself, and did not migrate from Mecca, as he had not yet received permission from Allah Almighty to do so.

Hence, when Hazrat Abu Bakrra asked if he should undertake the migration, the Holy Prophetsa replied: َ ّ َ َ َ ُْ َ ٰ ‫َعلى ِر ْسلِك فاِنِ ْى ا ْر ُجو ا ْن يّﺆذ َن ل ِْى‬ “‘Wait, for I hope that I too shall be granted permission.’” (Sirat-ul-Nabi, Anwar-ulUlum, Vol. 1, p. 489)

The disbelievers [of Mecca] convened

30 in Dar al-Nadwah to secretly plot against the Holy Prophetsa. Regarding this, it is recorded that the chieftains of Mecca were enraged and agitated that the Muslims were slipping out of their hands to safety. For this reason, they gathered in Dar al-Nadwah.

Allama Ibn Ishaq writes: “When the Quraish observed that a group of supporters had joined the Holy Prophetsa who were neither from the Muslims of Mecca, nor did they belong to their region, and that other companions of the Holy Prophetsa were migrating towards those people, the Quraish realised that the Muslims had found safety with him, and that they, i.e. the people of Medina had given them refuge. They became concerned that the Holy Prophetsa would migrate to them, and that they would then gather against them for war. Therefore, they convened in Dar alNadwah to deliberate upon the matter. This was the house of Qusay bin Kilab that was reserved for when the Quraish needed to deliberate upon a decision. Whenever they felt danger from the Holy Prophetsa, they would gather in this place for consultation.”

In another narration, it is related by Hazrat Abdullah bin Abbasra, “When the Quraish decided to gather, they pledged that they would convene in Dar al-Nadwah and consult with each other about the Holy Prophetsa. The day which they had pledged to convene is known as Yaum al-Zahmah.

Iblis [i.e. the devil] manifested before them in the appearance of an old man” – what is meant by this is that a man came before them who possessed the attributes of Iblis. “He was wrapped in a cloak and was standing at the door of Dar al-Nadwah. The people did not recognise him. When they saw this old man standing at the door, they asked, ‘Who is this old man?’ He replied, ‘I am an old man from among the people of Najd, and I have heard what you people have pledged to do. I have come to hear what you have to say.

Perhaps you will find a useful suggestion or something of benefit.’” This is what he said regarding himself.

“The people agreed and allowed him to enter. He entered along with all the others.

The gathering consisted of a large party of chieftains of the Quraish, including prominent names like Utbah bin Rabiah, Shayba bin Rabiah, Abu Sufyan bin Harb, Tuaima bin Adi, and others like Abu Jahl [Amr] bin Hisham, the two sons of Hajjaj and many others. There were also some chieftains who were not from among the Quraish.

“When everyone had gathered and it came time to present suggestions, one person suggested that he (Muhammadsa) should be imprisoned and locked up behind iron bars. Then, they would wait for his death, just as they did with two poets; the likes of Zuhair and Nabigha and other poets that had passed.” In other words, wait for his demise, just as they did with two poets, Zuhair and Nabigha, before him. This was planned for the Holy Prophetsa as well, i.e. to wait for his demise as was done before to others.

“Upon hearing this suggestion, the old man from Najd said, ‘No. I swear by Allah, according to me, this suggestion is not appropriate. By Allah, if you people imprison him, this news will reach his companions even from behind closed doors. Then, it is likely that they will launch a sudden assault on you and free him from your custody.

Friday 21 January 2022 | AL HAKAM Following that, they will increase their numbers with his help and defeat you. Thus, you must think of another strategy.’ Upon this, another person suggested, ‘We should exile him from our city, after which we will not associate with him and will not be concerned about where he goes. When he leaves us and we rid ourselves of him, then our circumstances will improve and we will be able to live in the same condition as we once did.’

“To this, the old man from Najd remarked, ‘No. I swear by Allah that this suggestion is not appropriate. Do you not see how great his message and how pleasant his speech is? He is able to win the hearts of the people with what he has brought. I swear

by Allah that if you adopt this strategy, you will not live in peace, because he will go unto another Arab tribe and win their hearts with his words. They will become his followers and join forces with him against you. They will then advance toward you, disgrace you in your own city, seize control of your matters from your own hands and treat you however they like. Thus, you must think of another strategy.’

“In response, Abu Jahl said, ‘My suggestion is that a young and strong individual of status and lineage from each tribe should be chosen. Each of them should be handed a sharp sword. They all should go to him and attack him as one force and kill him. Thereby, we will finally be free from him. By killing him in this manner, his blood would be on all the tribes, and the tribe of Banu Abd Manaf would not be able to combat against all the tribes for retribution. Accordingly, they will settle for blood money, and we will pay them the amount due.’

“The old man from Najd replied, ‘If there is a viable suggestion, then it is the suggestion of this man. All the other suggestions are futile. Thus, everyone agreed with this suggestion and left.’” (Al-Sirat Al-Nabawiyyah, ibn Hisham, pp. 340-342, Dikr Hijrate-Rasool, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

On the other hand, Allah the Almighty informed the Holy Prophetsa about all of this, as Allah states:

َ ْ َ َ ُ َْ َ َ ْ َ َ َّ َ ُ ْ ‫َو ِاذ یَ ْمک ُر ِبک ال ِذیْ َن کف ُر ْوا ل ُِیث ِب ُتوْک ا ْو یق ُتلوْک ا ْو یُخ ِر ُجوْک َو‬ ُ ْ ْ َ ّٰ ّٰ ُ ‫یَ ْمک ُر ْو َن َو یَ ْمک ُر الل ُہ َو الل ُہ خی ُر ال ٰم ِک ِریْ َن‬

“And [remember the time] when the disbelievers plotted against thee that they might imprison thee or kill thee or expel thee.

And they planned and Allah [also] planned, and Allah is the best of planners.” (Surah alAnfal, Ch.8: V.31)

Along with this, Angel Gabriel informed the Holy Prophetsa of his permission to migrate. (Subul al-Huda wa al-Rishad, Vol. 3, p. 232,

Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993)

The Promised Messiahas states: “When the disbelievers of Mecca intended to murder the Holy Prophetsa, Allah the Almighty informed His virtuous prophet of their evil plot and instructed him to migrate from Mecca to Medina, at the same time He also gave him the glad tiding of his return following his future victory with divine help. It was in the afternoon on a Wednesday, during days of severe heat, when this trial was uncovered and revealed

by Allah.” (Surma Chashm-e-Arya, Ruhani Khazain,

Vol. 2, p. 64 [footnote])

Upon receiving permission to migrate, the Holy Prophetsa, taking all the necessary precautions, went to Hazrat Abu Bakr’sra

house at midday, when most of the residents of Mecca would remain in their homes and not go to meet one another. The Holy Prophetsa took further precaution by keeping his face, head etc. covered owing to the intense heat. When the Holy Prophetsa reached near Hazrat Abu Bakr’sra house, someone informed Hazrat Abu Bakrra – according to the narration of Al-Tabrani and Fath al-Bari, it was Hazrat Asmara who informed him – that it appeared as if the Holy Prophetsa was approaching.

Hazrat Abu Bakrra stated, “May my mother and father be scarified for his sake!

By God, there must be a particular reason as to why the Holy Prophetsa is coming at this hour of the day.” Thereafter, Hazrat Abu Bakrra, in a state of anxiousness, hurried outside in a manner of utmost devotion.

When the Holy Prophetsa entered inside the house, Hazrat Aishara and Hazrat Asmara were present inside the room. The Holy Prophetsa stated to Hazrat Abu Bakrra that he should send out whoever was with him.

Upon this, Hazrat Abu Bakrra submitted, “O Messengersa of Allah! Only my two daughters are here at this time and no one else.” And according to another narration, Hazrat Abu Bakrra submitted, “O Messengersa of Allah!

Only the members of your household are present in the house and no one else.”

Upon this, the Holy Prophetsa stated, “Abu Bakr! I have been granted permission for migration.” Hazrat Abu Bakrra immediately submitted, “O Messengersa of Allah! Will I be able to accompany you?”

The Holy Prophetsa stated, “Yes.” This is a narration from Bukhari. (Sahih al-Bukhari, Kitab al-Buyu, Narration 2138) (Sahih alBukhari, Kitab Manaqib al-Ansar, Narration 3905) (Fath al-Bari bi-Sharh Sahih al-Bukhari, Vol. 7, p. 277, Dar al-Riyan li al-Turath al-Qahirah, 1986)

Upon hearing this, Hazrat Abu Bakrra began to cry out of happiness. Hazrat Aishara relates that this was the first time she realised that someone could cry out of happiness as well. (Al-Sirat Al-Nabawiyyah, ibn

Hisham, p. 343, Dikr Hijrat-e-Rasool, Dar-ul-Kutub alIlmiyyah, Beirut, 2001)

Subsequently, the entire plan and arrangements for the migration were formulated. Hazrat Abu Bakrra submitted, “O Messenger of Allah! I had purchased two camels for this very purpose. Take one of them.” The Holy Prophetsa replied, “I will purchase it for a price.”

Upon the Holy Prophet’ssa insistence of paying for the camel, Hazrat Abu Bakrra was left with no option but to accept. He had bought the two camels for 800 dirhams, and so the Holy Prophetsa bought one of them for 400 dirhams. According to one narration, the Holy Prophetsa bought the camel for 800 dirhams. (Sahih al-Bukhari, Kitab Manaqb al-Ansar, Narration 3905) (Al-Tabaqat al-Kubra li-ibn Saad, Vol. 1, p. 382, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2012) (Sharh Zurqani Ala al-Mawahib al-Diniyyah, Vol. 2, pp.

105-106, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996)

It was then settled that the first stop would be Cave Thaur, where they would spend three days. It was also decided that a person would accompany them who was an expert in all the known and unknown routes of the desert around Mecca. For this, they spoke to Abdullah bin Uraykit, who although was an idolater, was a noble and trustworthy person whom they could rely on. Biographers [of the Holy Prophetsa] state that he did not accept Islam, but according to one narration, he accepted

Islam later on. Nevertheless, three camels were given to him and he was told to come to Cave Thaur in the morning after exactly three days. Hazrat Abdullah bin Abi Bakrra, who was an intelligent young man, was assigned the duty that he would go around the various gatherings in Mecca each day and assess the situation. He would then go to Cave Thaur in the evening and give the reports. Hazrat Abu Bakrra had a wise and responsible slave named Amir bin Fuhayrah, who was assigned the task that he would graze his goats around Cave Thaur and in the evening, he would milk the goats and provide them with milk. Then, after designating the time for leaving Mecca, the Holy Prophetsa quickly left Hazrat Abu Bakr’sra house and returned home. (Tarikh alKhamees, Vol. 2, p. 7, Dikr Khuroojahusa ma‘a Abi Bakr Min Mecca, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2009) (Al-Raheeq al-Makhtum, Safi-ul-Rahman, p. 165, Darul-Ghada al-Jadid, 2018) (Sharh al-Zurqani, Vol. 2, p.

129, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996)

After returning home, he informed Hazrat Alira of his plan to migrate and assigned him a precarious task in that he was to sleep in the Holy Prophet’ssa bed, with his green – or, according to another narration, red hadrami mantle – which the Holy Prophetsa used whilst sleeping.

He assured this devoted servant the glad tidings of support from Allah by saying, “Do not worry. Sleep in my bed with complete contentment. The enemy will not be able to harm you in the slightest.” The Holy Prophetsa, who was the most truthful and trustworthy, was worried about the possessions he had been entrusted with by the people of Mecca, and owing to this responsibility, he said to join him after he had returned the possessions, i.e. he told Hazrat Alira to come to Medina once he had returned the possessions. Hazrat Alira remained in Mecca for three days and gave the possessions that had been entrusted to the Holy Prophetsa back to their owners.

When he completed this task, he joined the Holy Prophetsa when he was in Quba. After this, the Holy Prophetsa stepped out of his house, where the elect brave individuals had gathered with their bloodthirsty intentions.

With their swords in their hands, they kept watch over the Holy Prophet’ssa house, waiting for nightfall when they would launch a sudden attack and finish him off with one strike. Abu Jahl, who was their ringleader, was saying in an arrogant and mocking way, “Muhammad[sa] says that if you follow him, you will become the kings of the Arabs and non-Arabs alike, and that you will be raised up after your death, and that you will receive gardens like that of Jordan. If you do not do this, then there will be bloodshed amongst you.” The Holy Prophetsa came outside and said, “Indeed, this is what I say, and recited the following verses of Surah Ya Sin:

ْ َ َ َّ ْ ٰ ُْ َْ ‫اط‬ ٍ ‫ٰیس۔ َو الق ْرا ِن ال َح ِک ْی ِم۔ ِانک ل ِم َن ال ُم ْر َس ِلین۔ َع ٰلی ِص َر‬ ُْ َ َ ْ ّ ‫ُّم ْس َت ِق ْیم۔ تَنْزِیْ َل ال ْ َعزیْز‬ ‫الرَ ِح ْی ِم۔ ل ُِتن ِذ َر قوْ ًما ّمٓا ان ِذ َر‬ ِ ِ ٍ َ‫ٰابَ ُٔاو ُھ ْم َف ُھ ْم ٰغف ُلوْ َن۔ لَقَ ْد َح َّق الْقَوْ ُل َع ٰٓلی اَکْثَرھ ْم َف ُھ ْم لا‬ ِ ِ​ِ َ ْ َ ْ َ َ َ ً ٰ ْ َ ْ َ ْ َ ٓ ْ َ ْ َ َ َ ّ َ ْ ُ ْٔ ُ ْ‫ان َف ُھم‬ ِ ‫یو ِمنون۔ ِانا جعلنا فِی اعناقِ ِھم اغللا ف ِھی ِالی الاذق‬ ً ّ َ ْ ْ َ ْ َ ّ ً ّ َ ْ ْ ْ َ ْ َ ْۢ َ ْ َ َ َ َ ْ ُ َ ْ ُ ّ ‫مقمحون۔ و جعلنا ِمن بی ِن ای ِدی ِھم سدا و ِمن خل ِف ِھم سدا‬ َ ٰ َ َْ​َ ‫فاغش ْین ُھ ْم ف ُھ ْم لَا یُ ْب ِص ُر ْو َن‬

The translation is: “Ya Sin [O Leader].

By the Quran, full of wisdom, thou art indeed [one] of the Messengers, on a right path. [This is] a revelation of the Mighty, the Merciful, that thou mayest warn a people

AL HAKAM | Friday 21 January 2022 whose fathers were not warned, and so they are heedless. Surely, the word has proved true against most of them, for they believe not. We have put round their necks collars reaching to the chins, so that their heads are forced up. And We have set a barrier before them and a barrier behind them, and have covered them over, so that they cannot see.”

[Surah Ya Sin, Ch.36: V.2-10] The Holy Prophetsa then left in the midst of them and they were utterly helpless. It was the power of Allah the Almighty that not a single person saw him leave. In fact, they would constantly peer inside and become content that Muhammadsa was sleeping on his bed. (Al-Sirat al-Nabawiyyah, Ibn Hisham, p. 342, 348 Dikr Hijrat-e-Rasul, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Muhammadsa Rasulullahi Walladhina Ma‘ahu, Vol. 3, p. 74, Baab Al-Hijrat, Egypt) (AlTabaqat al-Kubra li-ibn Saad, Vol. 1, p. 176, Dar-ulKutub al-Ilmiyyah, Beirut, 2012)

Hazrat Mirza Bashir Ahmad Sahibra has mentioned this incident in Sirat Khataman Nabiyyin as follows: “In the darkness of the night, the cruel Quraish from various tribes had besieged the home of the Holy Prophetsa with their bloodthirsty intentions. They were waiting for dawn, or for the Holy Prophetsa to come out of his home, so as to launch a sudden assault and assassinate him. Various trusts belonging to the disbelievers were still with the Holy Prophetsa, for despite their extreme enmity, many people would often entrust their belongings to the Holy Prophetsa on account of his truthfulness and trustworthiness. Therefore, the Holy Prophetsa explained the accounts of these trusts to Hazrat Alira, and instructed him not to leave Mecca until these trusts were returned. Then he instructed, ‘You lie on my bed,’ and assured him that no harm would come to him. He lay down and the Holy Prophetsa covered him with his red-coloured mantle. After this, the Holy Prophetsa invoked the name of Allah, and left his home. At that time, the besiegers were present in front of the Holy Prophet’ssa door. However, since they did not anticipate that the Holy Prophetsa would leave his home so early in the night, at that time, they were in such a state of unawareness that the Holy Prophetsa left right through their midst, leaving them in their ignorance, and they had not a clue […] On the other hand, the Quraish who had besieged the home of the Holy Prophetsa, would peer through after short intervals, and upon seeing Hazrat Alira who was in fact lying in the place of the Holy Prophetsa, they would find comfort. But the next morning, they found out that their prey had slipped their hands. Upon this, they franticly ran here and there, searched the streets of Mecca, looked in the homes of companions, but nothing was to be found.

In their rage, they took hold of Hazrat Alira and beat him somewhat.” (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 236-237)

Regarding this incident, the Promised Messiahas states: “When, owing to unforeseen circumstances, the Holy Prophetsa had to leave his hometown and the opponents had surrounded his blessed house with the intention of killing him, a dear relative – who was imbued with love and faith in the prophet – on the orders of the Holy Prophetsa, laid down on his bed without any fear of death; he hid his face so as not to arouse the suspicion of the enemy spies

31 which would hint that the Holy Prophetsa had left. They remained content, waiting for the opportunity ‫ ن‬to kill him.

‫ش ن‬ ‫ن‬ ‫�ِدَہ اجن �َفَ َ�� َا�د‬ ‫ش سک رہبِ ےسَک رس َ د‬ ‫نن‬ ِ‫ع‬ ‫�ق اتس ہک ا ِ ی� اکر َ ب َ�دْ ِصدق ُ َک َ د‬ �‫ا‬

“Meaning, ‘No one willingly sacrifices their life for another. It is only on account of true sincerity that can make a man do this happily and willingly.’” (Surma Chashm-e-Arya, Ruhani Khazain, Vol. 2, pp. 64-65 [footnote])

In any case, there are different narrations about what time the Holy Prophetsa left and they vary; some narrations state that the Holy Prophetsa left in the early part of the night, whereas others state that he left in the middle of the night, and some state that he left in the last part of the night. Nonetheless, I will present the different narrations about what time the Holy Prophetsa left the house.

According to one narration, the Holy Prophetsa left his house in the last third of the night. Regarding this, Muhammad Husain Haykal writes: “Owing to the heedlessness of the idolaters, Prophet Muhammadsa left in the last third of the night and made his way towards the house of Hazrat Abu Bakrra.

From there, both of them left from the back door of his house, and travelled south towards Cave Thaur.” (Hayat-e-Muhammad, Muhammad Husayn Haykal, pp. 223-224, Vol. 10, Hijrat-e-Rasul, Dar-ul-Ma‘arif)

In another narration, it is mentioned that he left in the middle of the night. In Dalail al-Nubuwwah, it is written that the Holy Prophetsa and Hazrat Abu Bakrra left for Cave Thaur in the middle of the night.

(Dalail al-Nabuwwah, Bayhaqi, pp. 465-466, Dar-ulKutub al-Ilmiyyah, Beirut, 2002)

In Madarij al-Nubuwwah, it is mentioned, “When the Holy Prophetsa decided that he would migrate the next morning, that evening he said to Hazrat Ali Murtaza, may Allah honour him, ‘Sleep in my bed tonight, so the idolaters do not get suspicious and learn about the plan.’” (Madarij

al-Nubuwwah, Sheikh Abdul Haq Muhaddith Dehlvi, Urdu translation by Ghulam Muin-ul-Din Naimi, Vol. 2, p. 83, Shabir Brothers, Urdu Bazar, Lahore)

Hazrat Mirza Bashir Ahmad Sahibra has written that the Holy Prophetsa left in the early part of the night. Regarding this, he states: “At that time, the besiegers were present in front of the Holy Prophet’ssa door.

However, since they did not anticipate that the Holy Prophetsa would leave his home so early in the night, at that time, they were in such a state of unawareness that the Holy Prophetsa left right through their midst, leaving them in their ignorance, and they had not a clue. Now, the Holy Prophetsa was silently, but quickly, passing through the streets of Mecca and it was not long before he reached the outskirts of the town and started towards the Cave of Thaur. The entire matter had been pre-settled with Hazrat Abu Bakrra, who also met the Holy Prophetsa en-route.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 237)

The narration Hazrat Musleh-e-Maudra has mentioned is as follows: “When the people of Mecca were gathering outside the house of the Holy Prophetsa in order to kill him, the Holy Prophetsa was leaving in the darkness of the night with the intention to migrate from there. The people of Mecca most certainly would have suspected that the news of their

plan had reached the Holy Prophetsa, but despite that, when the Holy Prophetsa left in front of them, they thought it was someone else. Hence, instead of attacking the Holy Prophetsa, they began to hide, so that their plans would not be revealed to the Holy Prophetsa. Prior to this night, Abu Bakrra had also been informed about migrating with the Holy Prophetsa, and so he met with the Holy Prophetsa and after a short while they departed from Mecca.” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 222-223)

According to the Promised Messiahas, the Holy Prophetsa left his home in the morning. The Promised Messiahas states: “None of the opponents saw the Holy Prophetsa when he left, even though it was morning and all of the opponents were stood surrounding the house of the Holy Prophetsa. It was just as God Almighty stated in Surah Ya Sin that a covering was placed over the eyes of those unfortunate people and the Holy Prophetsa left them in a state that they were utter humiliated.”

(Surma Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 66 [footnote])

In any case, there are various narrations, but they all state that the disbelievers had no knowledge.

There are also various narrations with regard to which direction the Holy Prophetsa went when he left his home. From one of the narrations, it seems that the Holy Prophetsa and Hazrat Abu Bakrra left their homes respectively and met at one place and then headed towards the Cave Thaur. (Tarikh alTabari, Vol. 1, p. 568, Tarikh Qabal Al-Hijrat, Dar-ulKutub al-Ilmiyyah, Beirut, 1987)

In another narration, it states that the Holy Prophetsa left his house and headed towards the Cave Thaur. After a short while, Hazrat Abu Bakrra came to the Holy Prophet’ssa house and Hazrat Alira informed him that the Holy Prophetsa had already left and that he should go behind him. And so, Hazrat Abu Bakrra followed after him. (AlSirat al-Halabiyyah, Vol. 2, p. 47, Dar-ul-Kutub alIlmiyyah, Beirut, 2008)

This narration seems very weak. It seems from this that the Holy Prophetsa waited for Hazrat Abu Bakrra and he got late. Furthermore, [it seems from this] that Hazrat Abu Bakrra had no knowledge of where the Holy Prophetsa went and it was Hazrat Alira who had to tell him. It is not possible at all that such an important and confidential event as the migration took place and Hazrat Abu Bakrra, who was extremely wise and responsible would show such carelessness.

Thus, in comparison to this, the other narration which is more commonly found in the [Islamic] literature seems to be more correct and accurate. According to the other narration, the Holy Prophetsa left his house and went straight to the house of Hazrat Abu Bakrra. From there the Holy Prophetsa along with Hazrat Abu Bakrra went to Cave Thaur. (Al-Sirat al-Nabawiyyah, Ibn Hisham, p.

343, Dikr Hijrat-e-Rasool, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

On this occasion, the two loyal and courageous daughters of Hazrat Abu Bakrra – Hazrat Aishara and Hazrat Asmara – quickly prepared some food for the journey, which included a roasted goat. Owing to the sensitivity of the situation and shortage of time, they could not find anything to tie the food vessel made from leather, and so Hazrat Asmara took her girdle and cut it

into two pieces and tied the food. She tied one piece to the food vessel and other to the water vessel. (Sahih al-Bukhari, Kitab al-Jihad wa al-Sair, Narration 2979) (Sharh al-Zurqani ala alMawahib al-Diniyyah, Vol. 2, p. 107, Dar-ul-Kutub alIlmiyyah, Beirut, 1996)

The Holy Prophetsa was carefully observing her love and devotion and stated, “O Asma! In exchange of this girdle, may Allah grant you two girdles in Paradise”, that is, the girdle she had tied over her garment on her back. Owing to this saying of the Holy Prophetsa, Hazrat Asmara was later known as “Dhat al-Nitaqain” [possessor of two girdles]. (Subul al-Huda wa al-Rishad, Vol. 3, p.

239, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993)

During the journey, the Holy Prophetsa was continuously reciting the following verse:

َْ​َ ْ َ َ ُ ْ َ َ ‫َوق ْل ّر ِّب ا ْد ِخل ِن ْی ُم ْدخ َل ِص ْد ٍق ّو اخ ِر ْج ِن ْی ُمخ َر َج ِص ْد ٍق ّو‬ َ َ ّ ْ ْ ّ ً ْ َ ْ ّ ‫اج َع ْل ل ِْی ِم ْن ل ُدنک ُسل ٰطنا ن ِصی ًرا‬

“And say, ‘O my Lord, make my entry a good entry and make me go forth a good going forth. And grant me from Thyself a helping power.’ [Surah Bani Isra‘Il, Ch.17: V.81]” (Al-Khalifat-ul-Awal Abu Bakr Siddiq, alSallabi, p. 47, Dar-ul-Ma‘rifah, Beirut, 2006)

Similarly, the following prayer is also mentioned: َ ّٰ َ ً َ ُ َ َ َ َ َ َّ ّ ٰ ُ ْ َ َ ٰ ‫ الل ُھ َّم أ ِع ِّن ْی َعلی ھ ْو ِل‬،‫الحَ ْمد لِل ِہ ال ِذ ْی خلق ِن ْی َول ْم أک ش ْیئا‬ َّ ّٰ َ َّ َ ْ َ َ ْ ُّ َ َ ْ َّ ‫ام۔ الل ُھ َّم‬ ِ ‫ و َمصائِ ِب الل َیال ِی والأی‬،‫ وب َ َوائِ ِق الدھ ِر‬،‫الدن َیا‬ َ َْ َ ْ ْ ُْ ْ َْ ،‫ َوبَا ِرک ل ِْی ِف ْیما َرزق َت ِن ْی‬،‫ َواخلف ِن ْی ِف ْی أھلِ ْی‬،‫اصحَ ْب ِن ْی ِف ْی َسفرِ ْی‬ َ َّْ​َ َ َ َ​َ ْ َ ٰ ٰ ،‫ َو ِإلی َربِّ ْی فحَ ِّب ْب ِن ْی‬،‫ َو َعلى َصال ِ​ِح خل ِق ْی فق ِّو ْم ِن ْی‬،‫َولک فذل ِل ِن ْی‬ ْ َ َ​َ ْ ُ َ َْ َّ َ َ َ َْ ْ ْ ،‫اس فلا ت ِکل ِن ْی۔ أنت َر ّب ال ُم ْس َتض َع ِفی َن َوأنت َربِّ ْی‬ ‫الن‬ ‫و ِإلى‬ ِ ُ ْ َ ْ َ ُ َ َ َّ ُ َ ْ َ َ ْ َ ْ َّ ْ َ ْ َ ْ َ ُ ْ ُ َ ،‫أعوذ بِوج ِھک الک ِری ِم ال ِذی أشرقت لہ السموات والأرض‬ ْ َ َ َْ َ َ ُ ُ ُ ُّ َ ْ َ ُ ،‫ َو َصلح َعل ْی ِہ أم ُرالا ّول ِین َوالآخ ِریْ َن‬،‫َوک ِشفت بِ ِہ الظل َمات‬ َ َ ْ َ ُ ْ ُ َ َ ُ ْ ُ َ َ َ َ ْ َ ْ َ َ ُ َ َ َّ َّ ْ َ ‫ال‬ ِ ‫ أعوذ بِک ِمن زو‬،‫ أو ین ِزل عل ّی سخطک‬،‫أن ی ِحل بِ ْی غضبک‬ َ َ َ ْ ُ َ ُ َ َ ْ َ َُ َ َ َ ْ ‫ َوتحَ ّو ِل َعا ِق َب ِتک َو َج ِم ْی ِع سخ ِطک۔ لک‬،‫اء ِۃ نِق َم ِتک‬ ‫ وفج‬،‫نِعم ِتک‬ َ َّ َ َّ ُ َ َ َ ْ َ َ َ ُ ْ َ َ ْ َ َ ْ َ ٰ ْ ُ ْ ‫ ولا حول ولا قوۃ ِإلا بِک‬،‫العتبى خیر ما استطعت‬ “All praise is due to Allah, Who created me when I was nothing. O Allah! Grant me help from the fears of this world and the afflictions of this era and the trials of the day and night. O Allah! Become my Companion in this journey and the guardian of my family. Bestow blessings in that which You have granted me and enable me to show servitude to You. Enable me to remain steadfast in this excellent state of creation and to become the beloved of my Lord and do not let the people get to me. You are the Lord of the weak ones and You are also my Lord. I seek refuge in Your Noble Countenance through which the heavens and the earth have become illumined and the darkness has vanished and thorough which the affairs of those who came before and after have rectified, [I seek refuge] from incurring Your wrath and displeasure.

I seek refuge in You from Your rewards diminishing, from Your sudden retribution and from any change in Your final decree about me.”

In Sharh Zarqani, instead of: َ ُ َ ‫تحَ ّو ِل َعا ِق َب ِتك‬ [“I seek refuge from any change in Your final decree about me”], the following words have appeared: َ ُ َ ‫تحَ ّو ِل َعا ِف َی ِتک‬ “[I seek refuge] from Your protection to be taken away from me and from Your displeasure. And I seek your pleasure in every good that I do. There is no means to escape sin and nor is there any might except

32

Friday 21 January 2022 | AL HAKAM

through You.” (Subul al-Huda wa al-Rishad, Vol. 3, p. 243, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993) (Sharh al-Zurqani ala al-Mawahib al-Diniyyah, Vol. 2, p. 110, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996)

Whilst departing from behind the Ka‘bah, the Holy Prophetsa turned his blessed countenance towards Mecca and addressed the city with the following words: “O Mecca, by God, from all of Allah’s lands you indeed are the dearest to me and most beloved to Allah as well and if your people did not force me out, I would never have left.” (Muhammadsa Rasulullahi Walladhina

Ma‘ahu, Abdul Hameed, Vol. 3, p. 59, Baab Al-Hijrat, Egypt)

Imam Bayhaqi writes that during the journey to Cave Thaur, sometimes Hazrat Abu Bakrra would ride in front of the Holy Prophetsa, sometimes behind him, sometimes to his right, and sometimes to his left. The Holy Prophetsa asked him the reason, to which he replied, “O Messengersa of Allah, when I feel like someone may be approaching from the front, I ride in front of you, and when I fear that someone may attack from behind, I move behind you, and sometimes I move to your right and sometimes to your left, so that you remain protected from all sides.” (Subul al-Huda wa al-Rishad, Vol. 3, p. 240, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993)

According to one narration, as the Holy Prophetsa walked upon the mountainous terrain towards Cave Thaur, his feet became injured. ( Muhammadsa Rasulullahi Walladhina

Ma‘ahu, Abdul Hameed, Vol. 3, p. 59, Baab Al-Hijrat, Egypt)

According to another narration, his foot hit a rock along the way, causing injury.

(Tarikh al-Tabari, Vol. 1, p. 568, Tarikh Qabal al-Hijrat, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1987)

When they reached Cave Thaur, Hazrat Abu Bakrra requested the Holy Prophetsa to wait outside, while he went inside and cleaned the cave thoroughly, and if there was anything dangerous inside, he would be the one to encounter it. Thus, he went inside and cleaned the cave, and he blocked any holes and crevices with his own clothes. Then he invited the Holy Prophetsa inside. It is stated that the Holy Prophetsa lay down and placed his head on Hazrat Abu Bakr’sra thigh. There was one hole which Hazrat Abu Bakrra either did not have enough cloth to block or had not seen, and so he covered it with his foot.

It is recorded that either a scorpion or snake kept biting him through this hole, but out of fear of disturbing the Holy Prophetsa by moving, Hazrat Abu Bakrra remained still.

When the Holy Prophetsa awoke, he noticed that the colour of Hazrat Abu Bakr’sra face had changed, and asked what was wrong.

Hazrat Abu Bakrra explained what had happened, upon which the Holy Prophetsa applied his blessed saliva [to the wound] on his foot, and it healed as if nothing had even happened. (Sharh al-Zurqani, Vol. 2, p. 121, Bab Hijrat al-Mustafa wa Sahabahu Ila al-Medina, Dar-ulKutub al-Ilmiyyah, Beirut, 1996)

Meanwhile, the Quraish in Mecca had been waiting outside of the Holy Prophet’ssa home. A person passed by and asked why they were standing there. When they told him, the man informed them that he had seen Muhammadsa walking through the streets. They mocked the man and said that they had been keeping watch, and that he was inside, sleeping in his bed. As the night

passed, they stormed in according to their plan, but when they pulled the blanket off, they realised that the person sleeping was actually Hazrat Alira. They asked him where Muhammadsa was, to which he replied that he did not know. When they heard this, the disbelievers scolded and beat Hazrat Alira and after holding him captive for some time, they let him go.

According to this narration, after scolding and beating Hazrat Alira, they left in a state of great anger and began searching the streets and homes of Mecca for the Holy Prophetsa. (Tarikh al-Khamees, Vol. 2, p. 10, Dhikr Khurujahusa ma‘a Abi Bakr min Makkah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2009)

They also went to Hazrat Abu Bakr’sra home, where they met Hazrat Asmara. Abu Jahl stepped forward and asked where her father Abu Bakrra was. She replied that she did not know where he was. Upon this, the evil natured Abu Jahl raised his hand and slapped her across the face so hard that her earring broke and fell, and in their state of rage, they all left. (Al-Sirat al-Nabawiyyah, Ibn Hisham, p. 344, Dikr Hijrat-e-Rasul, Dar-ul-Kutub alIlmiyyah, Beirut, 2001)

And after scouring Mecca to no avail, they deployed expert trackers to every corner of Mecca. One of the chiefs of Mecca, Umayya bin Khalaf took an expert tracker with him and set out along with his counterparts. There is no doubt that this tracker was exceptionally skilled. In fact, he cannot be complimented enough, for he was the only tracker who was able to trace the Holy Prophet’ssa footprints to Cave Thaur, and once there, he said that Muhammad’ssa footprints stopped there and did not go any

further.”

Allama Baladhuri has stated that the tracker’s name was Alqama bin Kurz, and writes that he accepted Islam during the Conquest of Mecca. They were standing and talking by the mouth of the cave, and not only were the two migrants [the Holy Prophetsa and Hazrat Abu Bakrra] hidden inside the very same cave, they could hear what the people outside were saying. In fact, Hazrat Abu Bakrra states, “I could see their feet, and by God, if even one of them were to look inside, we would have been caught.” However, in this time of danger and hardship, those two were not alone; rather, God was the Third among them, Who has control over the earth and the heavens and power over all things. (Subul al-Huda wa al-Rishad, Vol. 3, p. 241, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1993) (Sahih al-Bukhari, Kitab Fazail Ashaab al-Nabi, Baab Manaqib-ul-Muhajireen wa Fazlehim, Narration 3653)

Before those people arrived, He caused a tree to grow through His miraculous power, He sent a spider which spun a web at the mouth of the cave, and He sent a pair of birds who made a nest and laid eggs. This is all recorded in the narration. (Al-Muwahib

al-Ladunniyyah, Allama Qastallani, Vol. 1, pp. 292-292, Al-Maktab Al-Islami, Beirut, 2004)

Insha-Allah, in the future I will mention how God Almighty reassured the Holy Prophetsa, or how, through the commandment of Allah the Almighty, the Holy Prophetsa comforted Hazrat Abu Bakrra after seeing all of this unfold.

(Original Urdu transcript published in Al Fazl International, 14 January 2022, pp. 5-9.

Translated by The Review of Religions.)

In Testimony of the Holy Quran, Hazrat Mirza Ghulam Ahmadas enumerates the signs of the Latter Days as described by the Holy Quran and demonstrates how the prophecies regarding the advent of the Promised Messiah are fulfilled in his person. He also explains the vital position of the hadith in Islam and shows that these, too, inform us of the appearance of a reformer in this very age, making it incumbent upon today’s Muslims to recognise their Imam.

In short, the topics covered in this book comprise the foundational arguments for one of the core tenets of the Ahmadiyya Muslim Community; namely, that the ahadith prophesying the advent of the Latter-Day Messiah are indeed reliable and are supported

by Quranic testimony.

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad | Sub-Editorial: Ataul Fatir Tahir, Aqeel Ahmed Kang | News: Ata-ul-Haye Nasir | © Al Hakam 2022