Al Hakam - 28 January 2022

Silence or Sanctity: Islamic teachings on safeguarding honour yet seeking justice

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Disaster in Yemen: Saudi, the West and warnings of Hazrat Mirza Masroor Ahmad

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The Muslim Sunrise celebrates 100 years and goes monthly

Blessings of Khilafat: Syed Taalay Ahmed – The young generation refuting allegations

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 28 January 2022 | Issue CCII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Russia, the West & global catastrophe: We are at “doom’s doorstep” warns Doomsday Clock

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

Under the protection of Allah َ ّ ٰ َّ َّ َ َ ُ َ َ ‫ ﻋ ِﻦ‬،‫ﻋ ْﻦ أ� ِ ْي ه َريْ َرة‬ ‫الن ِ� ِّي ﺻلﻰ الل ُه َ�ل ْﻴ ِﻪ‬ َ َ ُّ َّ َ ْ َ َ َ َ َّ َ َ َ ‫وسلم قال مﻦ ﺻلﻰ‬ ‫الﺼ ْب� ف ُه َﻮ ف ِ ْي ذ ِّم ِة‬ َ ُ ّ ٰ ُ َّ َ ْ َ َ ّ ٰ َ ‫الل ِه ف�� يُت ِبﻌنك ُم الله بِ� ْي ٍء ِم ْﻦ ذ ِّم ِت ِﻪ‬

Hazrat Abu Hurairahra narrates that the Holy Prophetsa said: “Whoever offers the morning prayer is under the protection of Allah’s covenant. So do not infringe at all upon Allah’s covenant.”

(Jami‘ al-Tirmidhi, Kitab al-Fitan, Hadith 2164)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Four categories of signs in favour of my truthfulness

It’s no surprise – for Ahmadi Muslims at least – that the world is on the edge of a looming global war following tensions between Russia, Ukraine and NATO. Two weeks ago, during a meeting of the Organization for Security and Co-operation

in Europe (OSCE), the foreign minister of Poland, Zbigniew Rau said Europe faced the greatest risk of war in 30 years. Maybe sensing this danger, earlier this month, five of the world’s most powerful nations – the USA, Russia, China, the UK and France –

agreed that “a nuclear war cannot be won and must never be fought” in a (rare) joint pledge.

France, Spain, Denmark and the Continued on next page >>

I have mentioned countless times that Allah the Exalted has granted me signs, which may be classified in four categories. I have written and published them more than once, and have made strong challenges in this regard.

Firstly, the sign that relates to my knowledge of the Arabic language.

This was bestowed upon me when Muhammad Husain of Batala wrote that I – a humble man – was ignorant of even a single Arabic tense. I had never claimed on any prior occasion that I did know a single Arabic tense. However, in any case, those who have studied Arabic writing and composition can understand its complexities and can appreciate its qualities. Maulvi Sahib [referring to Maulvi Abdul Karim Sahibra] has Continued on page 2

Friday 28 January 2022 | AL HAKAM

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Netherlands have deployed additional warships and aircraft to the Baltics and Eastern Europe due to tensions with Russia.

The UK and USA have begun withdrawing diplomats and embassy staff from Kyiv, Ukraine.

Continued from page 1

been observing from the very outset the miraculous nature in which Allah the Exalted has helped me. One is faced with great difficulty when they are unable to find an appropriate word from purely classical language to fit an instance. In such instances, Allah the Exalted inspires me in a flash with the perfect word. To produce new and self-crafted expressions is easy, but to make use of pure and classical language is challenging. Then, I have published my Arabic works with hefty offers of reward and have said that people are free to solicit assistance from whomsoever they please – even natives of the language. For God Almighty has assured me that no one has the ability to match me in this respect, for this sign is from among the miracles of the Holy Quran and has been granted to me by way of reflection.

Secondly, there is the acceptance of prayers. I have experienced during the composition of my Arabic works how abundantly my prayers have been accepted.

I have prayed on each and every word. I hold the Messenger of Allah, peace and blessings of Allah be upon him, as an exception (for everything that I have received is by his grace and on account of obedience to him), but I can say that my prayers have been

Distressing standoffs between Russia and the West aren’t the only concerns; there’s plenty to worry about in 2022.

Our world faces a crippling and evolving coronavirus, tensions in the East China Sea, civil unrests in countries like Kazakhstan, territorial disputes in Taiwan, conflicts causing severe humanitarian disasters as

accepted to such an extent that perhaps no other person has experienced such acceptance. I cannot enumerate whether such instances equate to ten thousand, two hundred thousand, or even more. In fact, there are certain signs of acceptance that are known to a world of people.

Thirdly, there is the sign of prophecies, i.e. the disclosing of the unseen. Astrologers and diviners do, by way of conjecture, make predictions which prove to be true in part. History tells us that even in the time of the Messenger of Allah, peace and blessings of Allah be upon him, there were soothsayers who would disclose matters of the unseen. Sateeh was also a known soothsayer. However, there is a difference between the hidden knowledge of diviners and soothsayers, and the disclosing of the unseen by those who are commissioned

by Allah and who are recipients of His revelation. The revealing of matters unseen by the recipients of revelation possesses within it a certain Godly power and divine awe. Therefore, the Holy Quran clearly states:

َّ َ َ ۡ َ َٰ َ ‫ف�َا یُﻈ ِهرُ َع ٰلی غ ۡی ِب ٖہۤ ا َح ًدا ِالا َم ِن ۡارتﻀی ِم ۡن ّر ُسوۡ ٍل‬

And He reveals not His secrets to anyone, except to him whom He chooses, namely a Messenger of His.” In these verses, the very use of the

in Yemen, extremists rising to power in Afghanistan, conflicts across Africa, real and dangerous consequences of climate change and natural disasters, the steady rise of right-wing populism from Europe to India, sectarian and racial hate, poverty and inequality and blocks of superpowers locking horns.

All of these catastrophes (and more) trigger sirens that something is deeply wrong with the direction humanity is headed.

In its editorial statement on 20 January 2022, Bulletin of the Atomic Scientists’ Science and Security Board (SASB) (in consultation with its Board of sponsors which includes 11 Nobel laureates) held the Doomsday Clock – “a universally recognized indicator of the world’s vulnerability to catastrophe” – to 100 seconds from midnight; meaning we are in “a stone’s throw of apocalypse.”

Their statement noted: “[…] the members of the Science and Security Board find the world to be no safer than it was last year [2021] at this time and therefore decide to set the Doomsday Clock once again at 100 seconds to midnight. This decision does not, by any means, suggest that the international security situation has stabilized. On the contrary, the Clock remains the closest it has ever been to civilization-ending apocalypse because the world remains stuck in an extremely dangerous moment. In 2019 we called it the new abnormal, and it has unfortunately persisted.” (At doom’s doorstep: It is 100 seconds to midnight, 2022 Doomsday Clock Statement, John Mecklin, 20 January 2022) “Global leaders and the public are not moving with anywhere near the speed or unity needed to prevent disaster”, the editorial said.

Hazrat Mirza Masroor Ahmad,

Khalifatul Masih Vaa, for almost two decades, has been warning the world of its “dark and bleak future” if it continues with injustices and veracious vested interests.

Countless times, he pinpointed a possible global war that would include nuclear warfare – but, to some, his words may have seemed far-fetched back then. Not anymore though.

Ahmadi Muslims are well aware of these past cautions, and social media posts about Hazrat Khalifatul Masih’saa concerns are increasing, especially with new political conditions.

This awareness is not limited to Ahmadis. Global leaders and those who have political and social influence were warned too. Hazrat Khalifatul Masihaa personally wrote to heads of states – twice – and has delivered speeches across the world in government headquarters to raise the alarms and urge humanity to change its ways.

Absolute justice being the path for global peace has been his core message, inspired by the Holy Quran. To come back to our Creator and to recognise His rights and the rights of His creation have always been emphasised by Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa. But his warnings have fallen on deaf ears – at least in terms of positive action – and the situation continues to deteriorate.

At the start of 2021, in our editorial, we asked if humanity would finally recognise its Creator. Unfortunately – and maybe not surprisingly – 2021 fared no better than previous years.

In 2022, we sit at “doom’s doorstep”.

No matter the situation though, Ahmadis continue to pray, following the guidance of their Khalifa, for the world to come to its senses before it’s too late.

expression izhar demonstrates that divine prophecies possess a grandeur and strength.

The fourth sign relates to the subtleties and insights of the Holy Quran. For the insights of the Quran cannot be revealed to anyone who has not been purified by God. The Holy Quran states:

َ َ ۡ َّ ۤ ُ ‫لَا یَ َم ّس ٗہ ِالا ال ُمط ّهرُ ۡو َن‬

“None shall touch it except those who are purified.”

I have said many a time that those who oppose me ought to pen a commentary on a certain chapter of the Holy Quran and I shall do the same. Then the two commentaries may be compared. However, no one has dared to take up this challenge.

Muhammad Husain and others have asserted that I do not know a single tense of Arabic grammar; yet when my books were presented to him, he would raise weak and futile arguments asserting that my Arabic was so poor and disjointed that it could not even be called Arabic, but he was unable to produce even a single page himself and demonstrate that this is how one writes proper Arabic. Hence, these are the four signs that I have been granted especially in favour of my truthfulness.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp.

276-277) Photo courtesy of Suhaib Ahmad

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AL HAKAM | Friday 28 January 2022

Silence or Sanctity: Islamic teachings on safeguarding honour yet seeking justice Iftekhar Ahmed Ahmadiyya Archive and Research Centre (ARC)

Advancement and decadence Despite the high level of material advancement in virtually every conceivable area of human concern – made possible primarily by scientific and technological innovation – it has failed to coincide with an improvement in the correlated and reciprocal categories of peace – peace of mind, domestic peace, social peace, etc.

Instead, discontentment, anxiety and a loss of confidence in the future have become manifest and a great deal of the trust in civil intercourse has been banished from human life. Disturbing phenomena such as the rise in suicide rates, especially among youth, and the unfolding of the many movements constructed around rights and their underlying motives are taking on unprecedented proportions.

Identifying the cause behind all this is subject to public debate, and I seek to contribute to this ongoing debate by providing an insight into one specific aspect from an Islamic perspective: the aspect of verbalisation in today’s rampant hypersexualism; for in hardly any other field has materialism produced such wild blossoms as in that of sexuality.

Hypersexualisation – how did we end up here?

It is clear to anyone who has studied even a little of the history of the Occident that the premodern occidental socio-sexological concept of existence and the one which dominates today in these climes are diametrically opposed to each other. According to the outward impression, there exist today, as far as socio-sexology is concerned, a great many different models of life, among which plays an apparently free and lively competition.

Over time, the worldview and mindset of the Occident – which had once been shaped by Christianity for a very long time – culminated not only in the emergence but also in the universal strengthening of an aversion to faith and God; giving rise to massive criticism and scepticism of faith on the part of a significant part of the population in the westernised world. One of the decisive factors in this development were the Christian ideas and perceptions, which were highly perceived as alienated from real life. One of these fundamental ideas is the hostility to lust and sexuality and the sexual pessimism of the church and its fathers.

In addition to social and cultural revolutions, the post-World War II period also saw the emergence of the so-called sexual revolution, which sought to free society from the prudishness of Christianity, which was by then perceived as bigoted. In the course of this change, however, disinhibited forces were released, and inhibitions suspended, which inevitably caused society to fall from one extreme to the other.

The dark side of deregulation and permissiveness Unlike our predecessors, we now have access to something they lacked – 50 years of sociological, psychological, medical and other similar evidence about the consequences of the sexual revolution. Women in particular have been the sufferers of what continues to be seen as a successful upheaval. The public sexuality that prevails today has only replaced one kind of objectification with another. A sexual revolution in the socio-theoretical sense of its intellectual “grandfathers” did not take place – neither then, nor at any time later.

Instead, a media hype was unleashed under the same name. For those who have studied the sexual revolution movement indepth, the winners of the story are clear. It is the sex marketers whose liberation efforts have paid off in hard cash.

The increase of the public exposure of the human body and trivialisation and normalisation of crass and lewd speech did not lead to more freedom. The media and advertising industries have become fixated on presenting the same objectifying image of the human body all the time. In addition, the ubiquity of sexual images – in film, advertising, magazines and pop culture – and the ubiquity of pornography through the Internet is hugely detrimental.

Among the problematic manifestations of today’s rampant sexual permissiveness, however, pornography is only one extreme – the tip of the iceberg, so to speak. The particular aspect I intend to address here is often neglected or not given due consideration, namely the public use of permissive and licentious language from an Islamic perspective.

Islam’s response to this crisis Islam is a religion that regards this world and the circumstances, conditions and laws that prevail in it as God-made and Godwilled. The Holy Quran, endowed by God, is referred to in itself as the “clear book” (kitab mubin), and the nature of man, endowed

by God, is referred to as the “hidden book” (kitab maknun), and there is an absolute and unconditional congruence between the two.

For this reason, it is Islam that takes perfect account of man’s nature and thus helps it to blossom to its fullest, since it aims at the coherence of the inward and outward.

It is not sexuality or sexual pleasure that are negative; they become so through excessive indulgence, for example, by making them a public phenomenon, also in terms of mere speech. Channelising the sexual drive and the complete renunciation of it are two disparate things. Liberty must be exercised within a healthy framework that avoids touching or nearing extremes – one being that of libertinism. What Islam intends to curb is the unbridled permissiveness that exists under the guise of freedom – one of the social degenerations of our time – and to channel human drives accordingly.

A methodological principle of jurisprudence in Islam is to fight causes and not merely symptoms. This principle is complied with by blocking lawful actions and means about their preconditions and consequences, the so-called sadd adh-dharai‘.

For example, the Holy Quran not only states that believers should not commit adultery or fornication, but it states:

َ ّ ََُْ َ​َ ‫الزنا‬ ِ ‫ولا تقربوا‬

“And go not nigh unto fornication or adultery”. (Surah Bani Isra‘il, Ch.17: V.33) And it says:

َ َۡ َۡ َ ۡ َ ‫َولَا تق َربُواالفوَا ِحش َما ظ َهرَ ِمن َها َو َما بَط َن‬

“And go not nigh unto indecencies, whether open or secret”. (Surah al-An‘am, Ch.6: V.152) Besides many very apparent and obvious implications of this methodology, such as the regulation of public nudity, a demure dress code, gender segregation, etc., it also entails the governance of language and freedom of expression.

Believers have the divine mandate to create a human system based on virtue in terms of Islamic morality. Those who communicate are expected to actively promote good deeds and prevent evil. In this case, there is no place for communicating events and issues that contain unseemly messages that are detrimental to religious beliefs, community safety, public decency and individual privacy. Communication in Islam is a tool for promoting the good aspects of community life and combating its evils; therefore, those who communicate are not merely transmitters of information, but integral parts of engaged communication.

Limits in freedom of expression When we think of the most fundamental features of our society today, freedom is one

of the values that stands out. We are currently in the midst of a crisis of freedom. We have started to shun everything that was, in the long journey of civilisation, stabilising and formative for us. It has become very easy to reject truth and decency. Political correctness has become a dirty word.

Of the two kinds of freedom – freedom from something and freedom to something – it is not freedom from things, such as getting free and rid of truth and decency, that we should value and cherish, but freedom to things, such as the freedom to lead a meaningful, fulfilling selfdetermined life. The latter seems to become increasingly rare. Thus, we have a disparity and imbalance in terms of the concept and understanding of freedom.

Acknowledging that restrictions on freedoms, such as the freedom of expression, are necessary is something that Islamic norms have in common with international human rights conventions. The purpose of freedom of expression in the context of Islamic law is, first and foremost, the enablement of the recognition of truth and the preservation of human dignity. Thus, according to Islamic law, the right to freedom of expression is not absolute, but limited to appropriate expression and speech. Within the Islamic tradition, certain types of expression and speech are considered highly problematic.

In this context, the common good largely determines the scope of acceptability of free expression, the limits of which are derived, among other things, from ethical imperatives such as the promotion of compassion and respect for the rights of others.

Legal restrictions on freedom of speech include defamation, slander, libel and insult.

A further restriction on freedom of speech arises if the speech is considered constituting a contemptuous and hostile attack on the foundations of religion. Incitement to hatred that leads to threating the societal and communal security is punishable and is considered a capital offence.

The main moral restrictions on freedom of speech include lying, slander, mockery and hate speech. There is a general moral code in Islam that discourages exposing the faults and shortcomings of others. There is also a general moral restraint that Islam imposes on ill-will or the deliberate humiliation of others (mira‘).

That there must be restrictions on freedom of expression is something that Islamic norms have in common with international human rights conventions. Freedom of expression in Islamic law has the main objective of identifying truth and preserving human dignity. Under the guise of freedom of expression, neither is spreading indecency allowed, nor the spreading of gossip. (Surah al-Nur, Ch.24: V.20) Freedom of expression is thus not absolute under Islamic law but is limited to appropriate expression and speech. Within the Islamic tradition, certain types of expression and speech are considered highly problematic. The question of public welfare is Continued on next page >>

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what largely determines the acceptable limits of free speech. The limits are, among other factors, derived from ethical teachings such as the promotion of compassion and respect for the rights of others.

In this regard, there are two categories of constraints that can limit free speech: moral and legal. Moral restrictions do not entail any legal consequences and encompass the private sphere. On the other hand, what become legally relevant in terms of Islamic law are public defamation, hurtful speech, slander, insult, sedition, obscenities etc.

Honour of humans Humans, as bearers of spiritual and moral values, have both an inner honour and an external reflection based on it, namely a good reputation in society. The essential basis of inner honour and thus the core of human honourableness is personal dignity, which is inalienably conferred on humans by God from birth. From inner honour arises the legal claim of every human being that neither their inner honour, nor their good external reputation will be disdained or even completely disregarded, but that they will be treated according to their inner honour.

Even if the unseemly is indeed true, it would still not be permissible to speak about it publicly, because the disclosure of the sin would mean humiliation and embarrassment for the sinner, which in turn would entail the risk of depriving them of the possibility of repenting of their mistake one day and asking Allah for forgiveness and thus purifying their soul from that sin. For it is not humiliation but the fear of humiliation that is one of the things that prevents a person from committing a sin.

However, when the sinner knows that more and more people have already learned of his sin, the shame they felt before becomes less, which may encourage them to sin openly.

Islam and unseemly speech in public One of the most important Quranic verses dealing with the regulation of public discourse is unfortunately misunderstood and misinterpreted by many. It states,

َّ َ ۡ ُ ٓ ُّ َ ۡ َ ۡ ُ ّٰ ُّ ُ َ ‫السوۡ ِء ِم َن القوۡ ِل ِالا َم ۡن ظ ِل َم‬ ‫لا ی ِحب اللہ الجہر ِب‬

“Allah likes not the uttering of unseemly speech in public, except on the part of one who is being wronged” (Surah al-Nisa, Ch.4: V.149)

From this it can be deduced that any public utterance of unseemly, evil and indecent speech is prohibited under Islamic law. The prohibition enunciated in this verse includes, for example, all spoken or written obscenities, blaming others or attributing misdeeds to them, speaking about evil deeds one has committed oneself, etc. All unseemly and hurtful speech is thus forbidden, even if it contains truth or has a supposedly good purpose.

The only exception to this rule mentioned in the verse is that someone who has been wronged is given a little more leeway in his pursuit of justice to speak out to the public authorities. The verse is very clear in that the exception for public mention of the unseemly applies only to those who have been directly wronged. It is contrary to the spirit of this verse for third parties who have not been directly wronged, who are not victims, or who do not speak as official representatives of those who claim to be victims, to speak

publicly on their own behalf and for their own motives, and to publicly disseminate accusations made by known or anonymous persons.

This means that one should most definitely raise their voice against injustice but that ought only to be done before the right type of forum. History of early Islam has it that the Holy Prophetsa and his rightly guided Khulafa asked for witnesses and any evidence that the claimant could provide, hence facilitating them to acquire justice in the matter in question – all done before the dedicated forums.

The prohibition in the verse against spreading accusations pertaining to others carries the implication that a distinction of those who are directly affected and those who are not is a necessity. Unrestricted permission would inevitably lead to the disintegration of society, as any accusation could then be made by anyone against anyone and what is alleged would then be widely disseminated, risking the destruction of the livelihoods and reputations of potentially blameless individuals. For this reason, the Islamic system of divine law only allows those who believe they have been wronged to make the claim that they have been wronged. This allegation is then investigated by the relevant judicial bodies to ultimately determine truth.

Speaking of freedom, one characteristic of God that is particularly emphasised in Islamic theology is His work as a Liberator. This emancipatory work is repeatedly explicitly directed towards the destruction of structures that are hostile to life. In this respect, God is by no means always described in the Quran as being reconciling and forbearing. In our case, He refuses His love and affection to those who publicly speak about obscenities.

The goal here is the transformation of people whose lifestyle harms others and creation as a whole.

At this point, God demands transformation and is not willing to accept the dire state of the world uncontested. Humans are thus called to a decision. God invites them to surrender to Him – surrender to God is the meaning of the word “Islam” – and thus also to be a believer as someone who entrusts themselves to God without reserve and tries to implement His goodwill in this life.

Private and the public sphere One of the many classifications and divisions for the accurate description of earthly life is the distinction between private and public.

This partition is also upheld and taken into account in the Islamic context, as this and its contingencies and implications are deeply rooted in the psyche of the human being and are relevant to their very make-up.

There is underlying wisdom for the fact that no human being can divine the thoughts of others, namely that there shall be no acts in the private sphere that may be legally relevant or even punishable. In this sense, the Islamic legislature also has no power to regulate matters that take place in private. However, the safer and more ungoverned the private space is, the more controlled the public space will be.

A detailed study of Islamic jurisprudence reveals that there is no earthly punishment for extra-marital or pre-marital intercourse that happens in private. What is punishable according to the Holy Quran is unlawful sexual intercourse in a manner that four righteous and impeccable individuals observe

the act of penetration with their own eyes.

Yes, in order to create a harmonious balance, the safer and more uncontrolled the private space is, the more governed the public space has to be.

Presumption of innocence As is the case in all constitutional systems that follow the rule of law, the presumption of innocence also applies under Islamic jurisprudence.

It is stated in the Quran, “And whoso commits a sin, commits it only against his own soul. And Allah is All-Knowing, Wise.

And whoso commits a fault or a sin, then throws the blame thereof on an innocent person, certainly bears the burden of calumny and a manifest sin.” (Surah an-Nisa, Ch.4: V.112-113) The Messenger of Allahsa said, “The burden of proof is on the claimant and an oath is a duty upon the one who denies the claim.” (Al-Sunan al-Kubra li-l-Bayhaqi, Kitab adDa‘wa wa-l-bayyinat, Bab al-Bayyinah ‘ala l-mudda‘i wa-l-yamin ‘ala l-mudda‘a ‘alayh)

Spreading indecencies (fawahish) Another aspect of the unseemly, which is forbidden to be spoken of in public, is what is called indecency (fahishah) in the Quran.

Now, what does the spreading of indecency involve? It does not only refer to those who blatantly encourage indecency, but also, and more importantly, to those who use a range of devices to make it appear that the community of believers would abound in moral and social evils.

The Messenger of Allahsa said, “If someone says that the people are ruined, then he himself is the one who ruined them.” (Sahih Muslim, Kitab al-Birr wa-s-silah wa-l-adab, Bab anNahy ‘an qawl halaka n-nas)

Publicly decrying moral abuses in society is therefore tantamount to perpetuating these abuses.

The Holy Quran says, “Those, who love that indecency should spread among the believers, will have a painful punishment in this world and the Hereafter. And Allah knows, and you know not.” (Ch.24: V.20) From the broader textual context this verse is embedded in, it is evident that the specific issue here is those who do not treat allegations of sexual misconduct with the due caution of confidentiality, but instead propagate it.

Remarkably enough, this verse equates spreading rumours and accusations of misbehaviour, wrongdoing and indecency with the very spreading of that misbehaviour, wrongdoing and indecency in society.

The average person who hears such rumours and calumnies is further influenced by them insofar as their spread sows a general suspicion and prejudice (soo‘ al-zann) against society and its goodness in their mind.

Islam’s image of mankind The image of mankind, as the total of ideas about what constitutes it, is found often in highly diverse forms in different religions, philosophies, world views and ideologies, encompassing world-images and self-images, providing existential and moral orientation.

In our post-modern world, we are confronted with an enormous supply – an overwhelming oversupply of life concepts that claim validity, i.e. an existence-shaping and -determining Continued on page 9

Disaster in warnings of Ata-ul-Haye Nasir Al Hakam

A few days ago, a suspected drone attack by Yemen’s Houthi movement targeting a key oil facility in Abu Dhabi killed three people and started a fire at Abu Dhabi’s international airport.

“Small flying objects” were found as three petrol tanks exploded in an industrial area and a fire was ignited at the airport, police said. (Al Jazeera, 17 January 2022, “Latest updates: Houthi rebels warn of further attacks on UAE”)

In response, at least 100 people have been killed or wounded in an air strike by the Saudi-led coalition, which hit a detention centre in Yemen. The incident happened when a facility was struck in Saada, a stronghold of the rebel Houthi movement. It followed nights of intensified bombing raids in the wake of a deadly Houthi attack on the UAE, a Saudi ally. (BBC, 21 January 2022, “Scores

killed in Yemen prison air strike carnage”)

The Houthis targeted Abu Dhabi again on 24 January 2022, with two ballistic missiles, which were jointly intercepted by the UAE and US forces. The attack by the Houthis resulted in no casualties but scattered shards of missiles across Abu Dhabi.

Saudi Arabia has led a coalition of Arab states in a war against the Houthis since 2015 which has devastated Yemen. Tens of thousands of civilians, including more than 10,000 children, have been killed or wounded as a direct result of the fighting.

Millions have been displaced and much of the population stands on the brink of famine. (BBC, 21 January 2022, “Scores killed in

Yemen prison air strike carnage”)

“Fighting began in 2014 between a weak Yemeni government and the Houthi rebel movement. It escalated a year later, when Saudi Arabia and eight other Arab states – backed by the US, the UK and France – began air strikes against the Houthis.” (BBC,

5 February 2021, “Yemen war: Joe Biden ends support for operations in foreign policy reset”)

The West had been aiding Saudi Arabia and its allies in the war against Yemen, whereas the Houthis have the backing of Iran. Although the US president, Joe Biden had said in his first foreign policy that “the war in Yemen must end”, the US has recently approved an arms deal with KSA. On 7 December 2021, the US Senate rejected a bid from a bipartisan group of lawmakers to stop President Joe Biden’s administration from selling more than $650 million worth of weapons to Saudi Arabia, allowing the deal to proceed despite the Gulf nation’s dismal record on human rights. A procedural motion by Sen. Rand Paul, R-Ky., was rejected on a 30-67 vote.

It’s the latest skirmish in Congress over US sales of weapons to the country. (Defense News, 8 December 2021, “Senate rejects bipartisan bid to stop $650M Saudi arms sale”)

“Saudi Arabia is one of America’s most

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AL HAKAM | Friday 28 January 2022

Yemen: Saudi Arabia, the West and f Hazrat Mirza Masroor Ahmad

steadfast allies in an unstable region of the globe. But the country’s leading role in a civil war in nearby Yemen, which has blocked the flow of basic necessities like fuel, food and medicine, has tested the strength of that bond.” (Ibid) The US Senator, Randal Howard Paul said, “We could stop this war if we really had the will to do it”, and “All of America should be appalled at the humanitarian disaster caused by the Saudi blockade of Yemen.” (Ibid) Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, alongside condemning the havoc and inhumanity created by extremist circles of the Muslim world, has always highlighted that the supply-chain of the weapons of extremists traced back to Western countries. For years, he has been telling the West that if they wanted to establish peace in Muslim countries, especially in the Middle East, they had to stop the weapons’ supply.

On 17 October 2016, during his address at a special reception at Canada’s National Parliament in Ottawa, Hazrat Khalifatul Masihaa said: “Certain Western countries have always had an interest in the oil reserves of the Arab world and this interest has motivated their policies over a long period of time. Further, they have sold huge stocks of weapons to Muslim countries without considering the potential consequences. What I am saying is nothing new or concealed, rather it is well documented.

“For example, a recent report by Amnesty International published in December 2015 states that, ‘decades of reckless arms trading had contributed to the terrorism conducted by Daesh. It stated that the majority of weapons being used

by Daesh were originally produced in the United States and Russia.

“Furthermore, Patrick Wilcken, a Researcher on Arms Control at Amnesty concluded the report by stating, ‘The vast and varied weaponry being used by ISIS is a textbook case of how reckless arms trading fuels atrocities on a massive scale.’

“Certainly, it is well known that Muslim countries do not have sophisticated arms factories that could produce the state-ofthe-art weapons used in the Middle East, and so the vast majority of artillery being used in the Muslim world is being imported from abroad. If the major powers ceased to trade arms and ensured that the other supply lines of the warring governments, rebels and terrorists were cut, such conflicts could be brought to a swift conclusion. For example, it is well known that Saudi Arabia is using weapons purchased from the West in its war in Yemen, in which thousands of innocent civilians, including women and children, are being killed and so much destruction is being wrought. What will be the ultimate result of such arms trading?

“The people of Yemen, whose lives and futures are being destroyed, will not only bear hatred and seek revenge from Saudi Arabia but will also bear hate towards Saudi’s arms suppliers and the West in general. With no hope or future prospects left, and having witnessed the most horrific brutality, members of their youth will be prone to radicalisation and in this way a new vicious cycle of terrorism and extremism will arise. Are such destructive and devastating consequences worth a few billion dollars? Thus, there is no longer only a risk to the Muslim countries who are at the epicentre of today’s conflicts, rather the threat has spread much further afield, as we have already witnessed with the recent terrorist attacks in Paris, Brussels and the United States.” (www.alislam.org/articles/humanvalues-foundation-for-peaceful-world/)

Khalifatul Masih Vaa During his address at the 14th National Peace Symposium of Jamaat-e-Ahmadiyya UK, held on 25 March 2017, Huzooraa said: “In my opinion, there is one readymade solution that can have an instant impact and begin the process of healing the world. I refer to the international arms trade, which I believe has to be curbed and restricted. We all know that in order to fuel their economies, Western nations are selling weapons abroad, including to those nations that are embroiled in warfare and armed conflicts. For example, just a few weeks ago, it was widely reported that the new US administration is signing off on a new arms deal for the sale of sophisticated and precision-guided missile technology to Saudi Arabia.

“Furthermore, a United Nations report published last year found that when it comes to the sale of arms, normal rules of law do not apply. It found that an array of companies, individuals and countries had long been contravening an international arms embargo on Libya and supplying arms to different factions there […] A well-known CNN host recently said that curbing the arms trade could result in a loss of jobs amongst American defence companies.” (www.amjinternational.org/address/ curb-on-arms-trade-and-dialogue-between-nations/)

On 5 January 2018, Huzooraa had a meeting with Sir Vince Cable, the then Leader of the Liberal Democrats Party, and Sir Edward Davey MP at the Baitul Futuh Mosque, in which Huzooraa said that great cruelties were being inflicted on the people of Yemen and millions of people, including young children, were dying of hunger.

Huzooraa said: “There is a humanitarian crisis taking place in Yemen and so a huge effort to help the innocent people is required. In this respect, Ahmadi Muslims are engaged in efforts to provide food and necessary supplies to the people according to our reach and capabilities. It is my hope that governments and politicians also endeavour to help end the suffering of those people.”

Huzooraa continued: “Great cruelties are taking place in Yemen and we should be clear on the fact that cruelty is cruelty no matter who is the perpetrator. Thus, whoever is inflicting such miseries and injustices should be condemned.” (www.pressahmadiyya.com/pressreleases/2018/01/leader-liberal-democrats-visitsbaitul-futuh-mosque-meet-head-ahmadiyya-muslimcommunity/)

SW Londoner, while reporting on the National Peace Symposium of Jamaat-eAhmadiyya UK held on 17 March 2018, reported: “The Caliph lamented the self-interest and greed exhibited by some of the world’s major powers, who he accused of putting weapons before welfare. “‘Quite openly and proudly, the major powers are trading arms that are being used

to kill, maim and brutalise innocent people,’ he said. “‘Whilst the economies of the selling countries may attain short-term benefit, their hands are covered in the blood of hundreds of thousands of people.’” (www. swlondoner.co.uk/news/22032018-ahmadiyya-muslimcommunity-leader-calls-for-unity-at-national-peacesymposium/)

During his Friday Sermon of 13 April 2018, Hazrat Khalifatul Masih Vaa said: “God Almighty has, according to His promises, sent the Imam of the Age, who was to rectify the incorrect commentaries of the Holy Quran and the false notions of religion that had occurred due to the disputes of the clerics. However, instead of listening to and hearkening this Appointed One and Prophet of God Almighty, which would have brought an end to all these disputes, the majority of Muslims have followed those clerics, who are creating disorder in the name of religion, and they are unprepared to listen to the one sent by God Almighty.

“God Almighty has made provisions for this disorder to cease in the world, and to inculcate mutual love and brotherhood, and to also recognise Him, yet Muslims are unprepared to pay heed to it. This is the reason why the Muslim world is at the forefront of being inflicted by all kinds of disorder. Their religious, as well as worldly leaders, are pushing them into darkness.

Inhabitants of the same country are thirsty for each other’s blood. Taking advantage of this situation, the rest of the world, in particular the non-Muslim powers, are supplying military aid and assistance in order to cause groups of Muslims to fight one another. These foreign countries are the ones that derive benefit from this all. Thus, this is a source of great agony.” (Al Hakam, 11 May 2018, Issue 8, p. 8)

Just recently, The Wall Street Journal said that while the US lost its 20-year campaign to “transform” Afghanistan, many contractors won big; those who benefitted from the outpouring of government money ranged from major weapons manufacturers to entrepreneurs. (The Wall Street Journal, 31 December 2021, “Who Won in Afghanistan? Private Contractors”)

The world is now – albeit slowly – accepting the fact that the extensive wars initiated or supported by the West in Muslim countries, never helped establish world peace or resolve conflicts; instead, they caused a catastrophe for those Muslim countries and boosted the arms trade and weapons industry back in the West.

A man of God continuously calls the world to peace, not in mere words, but through practical steps, which investigations then go on to confirm, often years later.

May Allah guide the Muslim world to stop fighting each other and enable them to unite together, and accept the Imam of the Age. Amin

Friday 28 January 2022 | AL HAKAM

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Answers to Shahadah, a father’s prayers, women Everyday at Safa and Marwa, water for Shia Issues mourners, conjugal rights and Part XXVIII

responsibilities, and Diwali food Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.

Shahadah A lady wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa that an Ahmadi had said in response to a question on his YouTube channel that “Khatam” was the name of the Holy Prophetsa and therefore, there was nothing wrong with adding the phrase “Khatamun-Nabiyyin” to “Muhammadur-Rasulullah” in the Shahadah and that “Ahmadur-Rasulullah”, as well as “Muzzammil” or “Muddathir” could be added as they too were the names of the Holy Prophetsa. She asked whether this view was correct?

Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, while replying to the above question in a letter dated 20 October 2020, gave the following instructions: “In reference to what you have written in your letter, if this person, an Ahmadi, has indeed said so, then they are wrong. It is not at all the position of the Ahmadiyya Muslim Jamaat that such a change can take place in the shahadah. Wherever the words of the shahadah appear in the ahadith of the Holy Prophetsa, his personal name [Muhammad] has been mentioned in every instance. Nowhere did the Holy Prophetsa or his Companionsra use any of his attributive names instead of his personal name.

Moreover, the Just Arbiter [Hakam and Adl] of this age, the Promised Messiahas has also stated the same shahadah across his writings and other discourses and has only used the personal name of the Holy Prophetsa in the shahadah.

“Hence, not only is this kind of change against uniformity, but it is also against the basic teachings of Islam. Therefore, every Ahmadi ought to avoid such things.”

A father’s prayers Nazarat-e-Islah-o-Irshad Markaziyya Rabwah asked Hazrat Amirul Momineen, Khalifatul Masih Vaa about some ahadith regarding the acceptance of a father’s prayer for and against his children.

Huzooraa, in a letter dated 10 November 2020, provided the following guidance on this issue: “Both kinds of ahadith narrated in the books of hadith are correct in their own right and are serving as guides for us. In view of both types of ahadith, the consolidated view would be that a person whose prayers in favour of someone are potent with [God’s] acceptance, his prayers against someone can also be accepted. Allah the Exalted did not say that He would accept his prayers in favour of someone but not against a person.

“In view of the status that Allah the Exalted has bestowed on a father, He accepts his prayers in favour of others and also hears his supplications against someone. That is why Allah the Exalted has especially stated about parents in the Holy Quran:

َ ً ۡ ُ َ ّ ۤ َ ّ ۤۡ ُ ُ ۡ َ َ ّ َ َ ُ ّ َ ٰ َ َ ‫اہ َو ِبالوَال َِدیۡ ِن ِا ۡح َسانا ؕ ِا ّما‬ ‫و قﻀی ربک الا تعبدوا ِالا ِای‬ َ‫یَ ۡب ُل َغ َّن ع ۡن َد َک الۡک� َ َر اَ َح ُد ُہ َما ۤاَ ۡو ک ٰل ُه َما َف�َا تَقُ ۡل لَّ ُه َما ۤاُ ّف َّو لا‬ ٍ ِ ِ ِ ُّ َ َ َ َ ُ َ ۡ ۡ َ ً ۡ َ ً َ َ ُ َّ ُ َ َ ُ َ ۡ َ ّ ‫تنه ۡرہما و ق ۡل لهما قوۡلا � ِریما ۔ و اﺧ ِفﺾ لهما جناح الذ ِل ِم َن‬ َ ُ َ َ ۡ ّ ‫الرَ ۡح َم ِۃ َو ق ۡل ّر ِّب ۡار َح ۡم ُه َما ک َما َر ّب ٰی ِن ۡی َﺻ ِغی ًرا‬

“‘Thy Lord has commanded, “Worship none but Him, and (show) kindness to parents. If one of them or both of them attain old age with thee, never say unto them any word expressive of disgust nor reproach them, but address them with excellent speech. And lower to them the wing of humility out of tenderness. And say, ‘My Lord, have mercy on them even as they nourished me in (my) childhood.’”’ (Surah Bani Israil, Ch.17: V.24-25) “Therefore, in these ahadith, the Holy Prophetsa advised us to take advantage of the prayers of the father and to safeguard ourselves from his supplications against us.”

Women at al-Safa and al-Marwa Hazrat Amirul Momineen, Khalifatul Masih Vaa was asked as to why, during the sa‘ee [walk] between the hills of Safa and Marwa, men ran while women did not, even though Hazrat Hagaras ran in that place. The person asked what the wisdom behind this was.

Huzooraa, in a letter dated 22 November 2020, gave the following reply to this question: “Where, on the one hand, sa‘ee is performed between Safa and Marwa on the occasion of Hajj and Umrah in remembrance of the sacrifice of Hazrat Hagaras and Hazrat Ishmaelas, we also learn from the books of hadith that on the occasion of Umratul

Qadha, in order to show the strength of the Muslims to the disbelievers of Mecca, the Holy Prophetsa instructed His Companionsra to run and walk briskly with puffed out chests during the first three circumambulations of the tawaf of the Ka‘bah and the sa‘ee of Safa and Marwa. He also did the same because the disbelievers of Mecca believed that the Muslims who came from Medina were greatly weakened by the fever there. (Sahih Muslim, Kitab al-Hajj) “Therefore, according to this instruction and the action of the Holy Prophetsa, running in the first three circumambulations of the tawaf of the Ka‘bah and during the sa‘ee between Safa and Marwa became the sunnah of the Holy Prophetsa for the men performing Hajj and Umrah (given that they have the strength to do so).

“However, it is not necessary for those who do not have the strength to run, as [is evident from] the response of Hazrat Abdullah bin Umarra (who was walking instead of running during the sa‘ee because of his old age) to the objection of a person. He said, ‘If I used to perform sa‘ee by running,

then it was because I saw the Messengersa of Allah performing sa‘ee by running, and if I am now performing the sa‘ee by walking due to my old age, then it is because I also saw the Messengersa of Allah performing the sa‘ee by walking.’” (Sunan al-Tirmidhi, Kitab al-Hajj) “According to Islamic jurists – the fuqaha – running during the tawaf of the House of Allah and during the sa‘ee is a sunnah for men, not for women, because the satar, i.e. purdah that is mandatory for women, cannot be maintained by their running.

“As far as Hazrat Hagar’sas running in search of water is concerned, it was an emergency situation in which Hazrat Ishmaelas had reached a state of dying due to intense thirst. Moreover, it is also mentioned in the narrations that in some places she would walk fast, and at times she would run, just like one sometimes takes quick few steps and also runs out of restlessness to reach a certain place. Nevertheless, there is no such emergency for women on the occasion of Hajj and Umrah. Moreover, there are also men along with women on the occasion of Hajj and Umrah. Therefore, it is considered sufficient for women to walk at a reasonable pace on this occasion so that they are able to follow the sunnah of Hazrat Hagaras while also upholding the commandment of purdah.”

Water for Shia mourners The nazim of Dar-ul-Ifta in Rabwah submitted a report to Hazrat Amirul Momineen, Khalifatul Masih Vaa about offering water etc. to the participants of Shia mourning [matam] processions by way of serving humanity.

While commenting on the report, Huzooraa, in a letter dated 22 November

7

AL HAKAM | Friday 28 January 2022 2020, stated: “In my opinion, the instructions of the Promised Messiahas and Hazrat Muslehe-Maudra are very clear in this regard, according to which designating a specific day and time for this kind of activity is an innovation [bid‘ah]. However, if an Ahmadi or one of the jamaats worked for the welfare of the people all year round in the spirit of serving people and set up these kinds of stalls for peaceful processions of different religions and organisations throughout the year by way of serving humanity, then there would be no issue with setting up such a stall for the mourning procession of the Shias.

However, if this is done exclusively for the mourning processions of Shias and no other such stalls are set up throughout the year, then it is definitely a bid‘ah and Ahmadis

should avoid such innovations completely.”

The instructions of the Promised Messiahas and Hazrat Musleh-e-Maudra, mentioned in Huzoor’saa letter, are being reproduced below for the benefit of the readers. (Editor) The instruction of the Promised Messiahas is as follows: “Hazrat Qazi Zahur-ud-Din Akmalra asked, ‘What is [the Promised Messiah’sas] instruction regarding the free distribution of sweetened drinks and cooked rice etc. on 10 Muharram, if it is done for the sake of Allah and with the intent of isaal-e-thawaab [reward to be received by the deceased]? “[The Promised Messiahas] replied: “‘Designating a day and time for such deeds is a ritual and an innovation [bid‘ah] and such rituals gradually lead to shirk.

Thus, it should be avoided because such rituals do not end well. It may have been done in the beginning with this intention, but now it has taken the hue of shirk and the name of those other than Allah. Hence, we declare it impermissible. Unless such rituals are eradicated, false beliefs will not go away.’” (Badr, No. 11, Vol. 6, dated 14 March 1907, p. 6) The instruction of Hazrat Musleh-eMaudra is as follows: “Someone said that Sunnis cooked and distributed among themselves certain kinds of food etc. on the days of Muharram. They asked what [Huzoor’sra] instruction was about this. “[Hazrat Musleh-e-Maudra] replied: “‘These are also innovations [bid‘aat] and consuming those is also not right. If one does not stop consuming it, then why would they stop preparing? Consuming the food given upon the 12th day of a person’s death [barhaween] is not correct and giyarhween [11th day] is nothing but unadulterated shirk. It is mentioned in the Holy Quran:

ُۤ ّٰ ۡ َ ‫َو َما ا ِہ َّل ِب ٖہ ل ِغیرِ الل ِہ‬

[“and that on which the name of any other than Allah has been invoked”] (Surah al-Baqarah, Ch.2: V.174). These actions also fall under it because such people raise

animals in the name of their Pir Sahib.’” (Al Fazl Qadian, Vol. 10, No. 32, 23 October 1922, pp. 6-7)

Conjugal rights and responsibilities A lady sent two ahadith to Hazrat Amirul Momineen, Khalifatul Masih Vaa regarding conjugal rights and responsibilities of husband and wife and enquired whether the two ahadith also applied to a husband.

Huzooraa, in his letter dated 22 November 2020, gave the following reply to this question: “The first hadith states that when a husband calls his wife to bed and she refuses out of some dissatisfaction, the angels curse her all night long. Remember that this hadith applies not only to the wife but, in the opposite scenario, also to the husband.

“If there is one aspect that can be deduced from this hadith, it is that the Holy Prophetsa cautioned married women against refusing without any legitimate excuse on account of the men’s impatience regarding their sexual appetite. Otherwise, just as the wife is obliged to fulfil the sexual needs of the husband along with his other rights, the husband is also obliged to fulfil her sexual rights along with the other needs. Therefore, if a husband does not pay his wife’s conjugal dues upon her request, without any compelling reason, then he too will be liable before Allah, in the same way as the wife, who incurs the displeasure of Allah the Exalted by refusing to satisfy her husband’s sexual desire without any legitimate excuse.

“It is narrated by Hazrat Abu Musa al-Ash‘arira that once, the wife of Hazrat Uthman ibn Maz‘unra came to the wives of the Holy Prophetsa. The respected wives, upon seeing her plight, asked what had happened to her, for there was no one in the Quraish wealthier than her husband. She replied, ‘I have no use for all that because my husband spends the day fasting and the night praying.’

“Later, when the Holy Prophetsa visited his wives, they mentioned this to the Holy Prophetsa. The narrator says that the Holy Prophetsa met with Hazrat Uthman ibn Maz‘unra and (while expressing his displeasure) said to him, ‘Am I not an example for you?’ Upon this, Hazrat Uthman ibn Maz‘unra asked, ‘May my mother and father be sacrificed for you, what is the matter?’ The Holy Prophetsa replied, ‘You spend the night praying and the day fasting, whereas your family also has a right over you and your body has a right over you.

Therefore, offer prayers but also sleep and sometimes fast and sometimes do not fast.’

“The narrator says that after some time, when the same woman came to the wives of the Holy Prophetsa, she was wearing fragrance and was adorned like brides. The respected wives expressed their delight upon seeing her and exclaimed, ‘Excellent!

How charming!’ She told them, ‘Now, I also have everything that other people have.’

(Majma‘ al-Zawa‘id, Kitab al-Nikah, Baab haqqil-mar‘ati ala al-zauj) “Moreover, with reference to the abovementioned hadith, it should also be kept in mind that in the case that the refusal of this act is due to a valid excuse or a compelling reason, neither party would be subject to the displeasure of Allah the Exalted. Hence, it is mentioned in a hadith that when the Holy Prophetsa went to the Battle of Tabuk, a Companion who had gone out on a journey returned to Medina after the Holy Prophetsa had already left. He turned to his wife to show affection to her, but she pushed him back, saying, ‘You should be ashamed of yourself for the Holy Prophetsa has gone out to war against the enemy in such intense heat and all you want to do is to make love to me and go in unto me?’ (Dibacha Tafsirul-Quran [Urdu], pp. 343-344, published 1948) “Therefore, if a party refused due to a valid excuse or a compelling reason, they would not be liable to any punishment.

However, if a husband or a wife comes close to their spouse, arouses their feelings, and then moves away from them in order to tease them, then surely the one who does so will be subject to the displeasure of Allah the Exalted.

“As far as the hadith regarding a married woman observing voluntary fasting with the consent of her husband during his presence at home is concerned, the wisdom behind it is that Islam has taken care of the rights and responsibilities of the husband and wife in every sphere. Therefore, in the division of the rights and responsibilities of the spouses, all the responsibilities related to outside the home and the provision of food and financial support for the wife and the children etc. have been entrusted to the husband by Allah the Exalted and the domestic responsibilities (including the protection of household property, providing for the needs of the husband and raising of the children etc.) is entrusted to the wife by Allah the Exalted.

“So, when the husband goes out of the house to perform his duties, the wife has total leave to perform supererogatory worship along with the performance of her household duties. However, if the wife

desires a leave from fulfilling the rights of the husband during his presence at home, then she should do so by his consent since the provision of his needs is included among the duties of the wife. The wisdom behind this commandment becomes fully evident from an incident mentioned in the following hadith: “Hazrat Abu Saeedra narrates that the wife of Hazrat Safwanra ibn al-Muattal (who used to work on the fields all night and spend the day at home) complained to the Holy Prophetsa, saying, ‘My husband makes me break my fast when I am observing voluntary fasting.’ The Holy Prophetsa asked Hazrat Safwanra about it. He replied, ‘When she fasts, she keeps on fasting. Since I am a young man, I cannot restrain myself.’

“The narrator states that the Holy Prophetsa announced on that day that, ‘A woman should not observe (voluntary) fast except with the consent of her husband.’

(Sunan Abi Daud, Kitab al-Saum)” In short, Islamic teachings urge husbands and wives to fulfil all of each other’s rights, including [those related to] the sexual relationship, with utmost honesty. Neither party has been allowed to usurp the rights of the other on the premise of worship.

Therefore, the party who violates the rights of the other in any way will be considered guilty before Allah the Exalted.

Diwali food A lady wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa that they received food items from Hindus on Diwali, some of whom expressly informed them that the food was kept separate from puja [worship ritual performed by Hindus], but some simply gave a box and left without saying anything about it. She asked whether it was permissible to consume such food.

Huzooraa, while replying to the above question in a letter dated 13 December 2020, provided the following guidance: “There is no harm in eating food which is prepared with halal ingredients, in clean dishes, following the principles of hygiene and which does not have any aspect of shirk in it. It is also not desirable to probe such matters beyond reason. However, before eating such food, ‘Bismillah …’ should be recited so that if there is any deficiency in the food, it can be compensated by the blessing of the name of Allah the Exalted.

Islam also forbids breaking anyone’s heart unnecessarily, merely due to suspicion.

“The Promised Messiahas used to eat the food that came from Hindus and also used to accept and eat the sweets etc. which were gifted by them. Hence, while replying to the question of a person on whether the food prepared by Hindus was permissible, he stated: “‘The Shariah has made it permissible.

The Shariah does not insist on such restrictions; rather, it pays emphasis on:

ّٰ َ َ َۡ َ ‫ق ۡد افل َح َم ۡن زک َہا‬

“‘[“He indeed (truly) prospers who purifies it” (Surah al-Shams, Ch.91: V.10)].

The Holy Prophetsa would eat items prepared

by Armenians and, in any case, one cannot do without it.’” (Al Hakam, No. 19, Vol. 8, dated 10 June 1904, p. 3) (Compiled by Zaheer Ahmad Khan, Head of Records Dept, Private Secretariat, London.

Translated by Al Hakam)

Friday 28 January 2022 | AL HAKAM

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This Week in History 29 January - 3 February 30 January 1950: The first-ever Jamaat college outside of Pakistan was established and successfully run in Ghana. Dr Safiruddin Bashir of London was appointed as its pioneer principal.

The college was initially opened in a makeshift building in Kumasi. (Tarikh-eAhmadiyyat, Vol. 13, p. 284) This college is still functioning today and is known as T. I. Ahmadiyya Senior High School - Kumasi.

30 January 1956: The Society of Servants of God, a group based in Mumbai, invited a missionary from the Jamaat to their annual convention.

Hazrat Khalifatul Masih IIra addressing the Jalsa Musleh-e-Maud, Delhi, 1944

28 January 1944: Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra announced during his Friday Sermon that he was informed by God that he was the Musleh-e-Maud.

Huzoorra shared details of his vision with Jamaat members in public.

(Khutbat-e-Mahmud, Vol. 25, pp. 4965) 28 January 1945: A group of Buddhists arranged a multi-faith event in Kanpur. An Ahmadi missionary also attended and shared the Jamaat’s views about other religions.

comprising of students from Government College Lyallpur (now Faisalabad) visited Rabwah and enjoyed the blessed audience of Hazrat Muslehe-Maudra.

On this occasion, Huzoorra also gave some advice to these students at their request. These valuable guidelines serve as a beacon of guidance for youth and Muslim students, some of which can be read on pages 386 to 390 of Tarikh-e-Ahmadiyyat, volume 17.

This annual event of the Society of Servants of God was held in Pune until 2 February 1956. On behalf of the Jamaat, Maulvi Sharif Ahmad Amini Sahib gave a lecture on Islam and peace. (Tarikh-e-Ahmadiyyat, Vol. 18, p. 281)

31 January 1909: Among the most remarkable accomplishments of Hazrat Khalifatul Masih Ira was the establishment of the true status of Khilafat in the hearts and minds of Jamaat members and opponents alike.

From the outset, certain individuals who were against the institution of Khilafat tried to stir unrest within the Jamaat. On this date, to firmly settle this debate, Hazrat Khalifatul Masih Ira called a special session of shura, which was attended by around

250 representatives. He delivered a powerful speech uprooting all doubts and misconceptions about the divine institution of Khilafat. He also invited certain members to reaffirm their bai‘at.

In Tarikh-e-Ahmadiyyat, volume 3, this incident has been described in detail and has been named “Yaum al-Furqan”.

It can be read on page 258 of the said volume.

31 January 1977: On this date, the marriage of Hazrat Sahibzada Mirza Masroor Ahmadaa with Hazrat Syeda Amatus Sabuh Begum, daughter of Syed Daud Muzaffar Shah Sahib, took place.

This blessed ceremony was graced with the attendance of Hazrat Khalifatul Masih IIIrh, who also delivered the nikah ceremony earlier on 21 January 1977.

(Al Fazl, 4 February 1977, p. 1) 1 February 1943: Hazrat Maulvi Ghulam Hasan Peshawarira passed away. This companion of the Promised Messiahas did bai‘at in 1890. He was the father-inlaw of Hazrat

Hazrat Maulvi Ghulam Hasan Peshawarira

On behalf of Jamaat-e-Ahmadiyya, Maulvi Ghulam Ahmad Arshad Sahib delivered a speech on the topic of Islam being the universal religion.

At the end, Hazrat Musleh-e-Maud’sra sermon, Paigham-e-Sulh (A Message of Peace) was also distributed among all the attendees. (Tarikh-e-Ahmadiyyat, Vol. 9, p. 559)

29 January 1926: A special jalsa was held in Qadian, which included 24 speeches in different languages. This jalsa was special as it was the first of its kind. Hazrat Mufti Muhammad Sadiqra supervised the project. The final speech of this unique jalsa was delivered by Hazrat Musleh-e-Maudra.

In his speech, Huzoorra alluded to the prophecy of the disciples of Jesusas that they would speak in different languages. He said that the meeting, and the speeches made in it, were clear proof of the truthfulness of the Promised Messiahas. (Tarikh-eAhmadiyyat, Vol. 4, p. 553)

29 January 1956: A delegation

A historic and rare group photo of devout Ahmadis who spoke in 47 different languages at the Jalsa Salana Qadian, 1926

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Continued from page 4

Mirza Bashir Ahmadra.

For more details, please see: www.ahmadipedia.org/content/ personality/395

1 February 1949: Mian Ghulam Yasin Sahib was martyred in Kashmir.

Hazrat Khalifatul Masih IVrh, whilst mentioning this volunteer of the Furqan Battalion, said that Mian Ghulam Yasin Sahib, on 1 February, passed away from pneumonia during his service.

Huzoorrh said that in the area where Mian Ghulam Yasin Sahib was situated, there were no special arrangements to stay heated and thus, many people who could not cover their bodies completely succumbed to the cold temperature.

Mian Ghulam Yasin Sahib passed away while fulfilling this responsibility.

(Friday Sermon, 21 May 1999, Germany)

2 February 1923: Hazrat Muslehe-Maudra launched an appeal for a mosque to be built in Berlin with the donations of female members of the Jamaat. The ladies showed great zeal and enthusiasm towards this call and 100,000 rupees were collected.

On this occasion, Hazrat Amma Jan, Nusrat Jehan Begum Sahibara donated 500 rupees and Hazrat Nawab Mubaraka Begumra donated 1000 rupees, among many other noble sacrifices. (Tarikh-eAhmadiyyat, Vol. 3, p. 398) This mosque, however, was not able to be constructed; and thus, the money raised was spent on the construction of the Fazl Mosque, London.

2 February 1949: Roshan Din Sahib reached Muscat to establish a Jamaat mission there. Only a few members were present in Muscat at the time.

Maulvi Sahib continued to perform his preaching duties in Muscat for a long time, and on 15 February 1961, he moved to Dubai. Eventually, he returned to Rabwah on 9 August 1961.

(Tarikh-e-Ahmadiyyat, Vol. 12, p. 169)

3 February 1939: Hazrat Muslehe-Maudra commenced a series of sermons detailing the modus operandi of Majlis Khuddam-ul-Ahmadiyya. This constitution was completed by 17 March.

Huzoor said: ra

“I have repeatedly pointed out to the Jamaat that the reformation of one generation is not enough for the success of a people. Long-term schemes can only be successful if many successive generations continue to partake in them.” (Khutbat-e-Mahmud, Vol. 20, p. 30)

The Muslim Sunrise celebrates 100 years and goes monthly Naveed A Malik Qureshi The Muslim Sunrise

The Muslim Sunrise (formerly known as The Moslem Sunrise), established in 1921 and published by Jamaat-e-Ahmadiyya US, celebrated its centenary last summer which heralded a significant change for the second longest-running English periodical in Jamaat history.

A brief background Hazrat Mufti Muhammad Sadiqra (1872– 1957) inaugurated the magazine in 1921 while serving as the first-ever Muslim missionary to America. He was a companion and scribe of Hazrat Mirza Ghulam Ahmad, the Promised Messiahas. He was a prolific Ahmadi missionary whose converts numbered in the thousands; a scholarly polyglot; former editor of Badr, and former headmaster of Talim-ul-Islam High School in Qadian.

In his short time in America, Hazrat Mufti Muhammad Sadiqra crisscrossed the country preaching to Americans. He established the formal headquarters and first Ahmadiyya mosque at 4448 S Wabash Ave in Chicago; launched The Muslim Sunrise magazine, and brought several hundred Americans into the fold of Islam.

According to Hazrat Mufti Sahibra, The Muslim Sunrise aimed to defend Islam and Muslims, report on the progress of the mission, and invite Americans to accept Islam and Ahmadiyyat.

For a century, it has provided Islamic guidance in the American context. From its inception, it was both a lightning rod and a lighthouse: It drew the ire of anti-Islamic Evangelical Christians and also served as a beacon light to seekers after truth.

Its past issues, replete with the images of and articles by American converts to Islam, are a treasure trove for non-Ahmadi scholars and Ahmadis alike.

Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V’s guidance at 100year anniversary Last year, The Muslim Sunrise celebrated its centenary. To mark the occasion, Hazrat Khalifatul Masih Vaa penned a two-page letter for its readers and staff in which he advised: “The Muslim Sunrise team, and all those who contribute to this magazine, should constantly reflect upon whether it is fulfilling the noble goals and objectives, which were envisioned and set out by Hazrat Musleh-eMaudra in its inaugural edition in 1921. At that time, he expressed his hope that this magazine should serve the cause of bringing

about a spiritual and moral revolution in the Western world. [...]

“The centenary will only prove a means of true happiness if it motivates those involved in its publication to continually improve its content so that it may, once again, become a renowned magazine, as it was in its early days.”

In this inspiring call to action, Hazrat Amirul Momineenaa provided detailed guidance on how to advance the magazine in its second century. He instructed that every issue “should endeavour to produce content that will bring people towards Islam and a belief in the existence of God Almighty.”

“To better fulfil its objectives with regard to both tabligh and tarbiyat, The Muslim Sunrise should be published monthly, rather than remain a quarterly publication. […]

“The Muslim Sunrise website should be regularly updated, and you should utilise appropriate social media platforms to further the reach of the magazine and its content.”

It is a wonder and testament to the blessings of Khilafat that the centenary letter contained such precise detail and perfect guidance as to commemorate the occasion and elevate the publication itself.

The Muslim Sunrise steps into its second century In response to the letter, members of the USA Jamaat’s national amila, The Muslim Sunrise team and helpers came together to discuss how to implement Hazrat Khalifatul Masih’saa guidance.

Among its initial actions, The Muslim Sunrise team, led by Editor-in-Chief Mubasher Ahmad Sahib, charted out a plan to make the magazine monthly, beginning in January 2022. They also built a website, blogging and social media team, led by Khalid Khan Sahib, which has begun actively posting content on the website, Twitter, Instagram and Facebook, with plans to add video content on YouTube.

The Muslim Sunrise has a rich and storied history and – armed with prayers and guidance from its beloved Imam – it has an even brighter future, insha-Allah.

Follow The Muslim Sunrise online Al Hakam readers can support The Muslim Sunrise through prayers, contributing ideas and content, and by subscribing to the print edition and amplifying its social media accounts given below: Web: www.muslimsunrise.com Twitter: @muslimsunrise Instagram: @muslimsunrise Facebook: @muslim.sunrise.official YouTube: youtube.com/c/muslimsunrise

cogency.

The image on which God, according to the Quran, declares to have created mankind, is that mankind is fundamentally good but can incline towards bad or evil as a result of extrinsic factors in conjunction with intrinsic choices.

However, it can be observed that mankind’s tendency to take the good for granted in general degrades the good to a state of normality. Against the backdrop of this state of normality, evil clearly stands out.

Hence, if the evil remains in public discourse and is disseminated, the consciousness perpetuates itself that mankind is actually evil. This in turn has the detrimental effect that moral concepts are questioned, and immorality is considered and envisaged as an option, under the misguided assumption and the erroneous conclusion that it would be in the nature of mankind to be evil. Since, according to this flawed perception, all people would more likely to be evil, there would be nothing wrong in joining evil for survival in an evil world – wrongly preconceived to be so.

When sins are mentioned repeatedly, for example in gatherings, etc., the fear of committing sins disappears from people’s hearts. At first, sin will roll off people’s tongues more easily, and gradually the person who is not ashamed to mention sin will have no difficulty in committing it. This is how sins spread in society.

It is, hence, essential that the Islamic concept of mankind being intrinsically good is upheld and any weakness that leads to vulgar and lewd acts are not made public and if their weakness has led to any injustice, the victim should seek the appropriate forum to raise their voice against it. We must not forget that Islam aims at reforming individuals who have wronged themselves and not at leaving them to remain evil forever. Thus, Islam does not allow vulgarity to be discussed by way of gossip but to be reported to the right forums.

Once injustice is established on the part of the accused, Islam commands them to be punished publicly – hence saving the honour of all and providing justice for all.

Conclusion – Warnings of the Messengersa The Messenger of Allahsa said, “Everyone from my nation will be forgiven except those who sin in public. Among them is a man who commits an evil deed in the night that Allah has hidden for him, then in the morning he says: O people, I have committed this sin! His Lord had hidden it during the night but in the morning, he reveals what Allah has hidden.”

(Sahih al-Bukhari, Kitab al-Adab)

He also said, “Whoever fulfils the needs of his brother, Allah will fulfil his needs.

Whoever relieves a Muslim from distress, Allah will relieve him from distress on the Day of Resurrection. Whoever covers the faults of a Muslim, Allah will cover his faults on the Day of Resurrection.” (Sahih alBukhari, Kitab al-Mazalim)

Lastly, he said, “O you who have embraced Islam with your tongue while faith has not reached your heart! Do not harm the Muslims, nor revile them, nor spy on them to reveal their secret faults. For whoever tries to reveal the secret faults of his Muslim brother, Allah will reveal his secret faults even if he were to be in the depths of his house.” (Jami‘ at-Tirmidhi, Kitab al-Birr wa-s-sila)

Friday 28 January 2022 | AL HAKAM

10

Introduction to chapters of the Holy Quran

Surah Muhammad, al-Fath, al-Hujurat, Qaf, al-Dhariyat and al-Tur 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 47: Surah Muhammad This is a Medinite surah and including “Bismillah …”, it consists of 39 verses.

Though this surah is very small in terms of its verses, practically a summary of all the past surahs has been given in it, as the Holy Prophet Muhammadsa was a manifestation of all the past Prophets.

Verse 19 relates that all the signs of the approaching of the great spiritual turmoil for which the Holy Prophetsa was sent have appeared, so how will their adhering to advice avail them once this has taken place?

Chapter 48: Surah al-Fath This surah was revealed on the way back from the Treaty of Hudaibiyya, and including “Bismillah …”, it consists of 30 verses.

Surah Muhammadsa precedes Surah al-Fath, which talks about the very high standing of the Holy Prophet Muhammadsa mentioned in verse 11; that is, the status of Prophet Muhammadsa, the Chosen One, is so high that he had submitted himself completely to Allah. For this very reason, his coming was tantamount to the coming of Allah; to swear allegiance at his hand is equal to swearing allegiance at Allah the Almighty’s hand. As it states:

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

That is, “Verily, those who swear allegiance to you indeed swear allegiance to Allah. The hand of Allah is over their hands.” [Ch.48: V.11] The subject of allegiance to Allah the Almighty has been reiterated in verse 19, when, on the occasion of the Treaty of Hudaibiyya, the believers renewed their oath of allegiance at the hand of the Holy Prophetsa under a tree. Along with that, a promise was also made that the uneasiness the Companionsra experienced for not being able to perform Hajj was absolutely removed, and they were granted absolute comfort, and that which was taken to be a superficial defeat – i.e. the inability to enter Mecca – laid the foundation for all future triumphs, which included near triumph as well as triumphs later in future.

At the end, a promise has been given to the believers that the dream of the Holy

Prophetsa would definitely come true with truth. And the Companionsra would testify to the fact that while performing the Hajj rites, they would enter the holy city of Mecca, and this triumph of Mecca would be a harbinger to the triumph of the whole of mankind.

After Surah Muhammadsa, the name of the Holy Prophetsa appears in the current surah as well. The prophecy of Hazrat Mosesas was also related wherein the advent of the Holy Prophetsa was mentioned with his name, Muhammad, and all those merits

were mentioned that were destined for that great majestic Prophet and his Companions.

Next, a prophecy of the Gospels is also related. That is to say, the prophecy of the advent of the Holy Prophetsa was made not only in the Old Testament, but in the New Testament as well by Hazrat Jesusas, which is a manifestation of his beneficence. And its similitude has been given with a farmland which will not be ruined by the evil intentions of any arrogant person. And not َُ one, but many ‫[ ز ّراع‬farmers] would cultivate that farmland.

Chapter 49: Sura al-Hujurat This surah was revealed at Medina after the Fall of Mecca, and including “Bismillah …”, it consists of 19 verses.

Having mentioned the ranks of majesty and loveliness of the Holy Prophetsa in the preceding surah, the current surah lays down the responsibilities of the Companionsra.

That is, it does not behove them to talk to this great Prophet with their eyes raised, nor in a high tone. Thus, those who bothered the Holy Prophetsa to come out of his house by calling out to him from a distance have been severely reprimanded.

Thereafter, in verse 10, the best strategy has been outlined for the Muslim states in future in case of mutual disagreements. The point to be noted is that in the time of the Holy Prophetsa, there was no question of Muslim states fighting each other. Thus, in this noble verse, in fact, a wonderful charter for reconciliation has been proposed which is useful not only for the Muslims but for the non-Muslim nations as well in case of their mutual disagreements. Its main features are as follows: 1. In the case of two Muslim states fighting each other, it is the duty of other Muslim states that together they must stop them from fighting. If one of them fails to heed the advice, it should be forced to comply by military measures.

2. Once they desist fighting, then seek to bring about reconciliation between them.

3. But when you seek reconciliation, do it with full equity, and render justice to both the parties; because the final result thereof is that Allah the Almighty loves the just. And Allah Almighty does not allow His beloved ones to fail.

Once again, it has been admonished that though it is an address to the Muslims, the method outlined for them may be followed by all mankind.

Next, the main reason behind mutual disagreements and division declared is racism. When one nation derides the other, they do so on account of deeming themselves as of distinct and superior race.

Thereafter, various other social evils have been laid down which cause division.

Next, it has been explained as to why Allah the Almighty has created mankind in

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various colours and tribes. The philosophy behind this is not to express superiority over each other, but for convenience to know each other. For instance, when it is said that somebody is an American or German, it is not because the American nation or German nation is superior to all other nations, but it is only for identification.

Chapter 50: Surah Qaf This surah was revealed in the early Meccan period and including “Bismillah …”, it consists of 46 verses.

This surah starts with the abbreviated letter ‫[ ق‬qaf]. Renowned scholars believe that ‫ ق‬is an abbreviation of the word ‫[ قدیر‬Qadeer – the Mighty God], and the first word that follows it is “Quran”, which starts with the very letter ‫[ ق‬qaf].

Next, the statement of the deniers of the power of Allah is recorded, that how can Allah the Almighty have the power to bring them together once again on Judgment Day after they have become dust after death. For them, it was something far from possible, i.e. beyond comprehension. Allah the Almighty says, “We know how much the earth diminishes of them, but despite this, We have the power to bring their dispersed particles together. Their attention has been drawn towards the vastness of the sky that they will fail to point out even a single flaw in such a massive universe; then how can they deny the powers of its Creator?”

Next, Allah says, “We are fully aware of the misgivings that arise in their mind because We are nearer to man than even his jugular vein.”

Then, a prophecy is made: “Surely they will be raised, and along with them, there will be someone to drive them and someone as a witness.”

Discussing Hell, Allah says, “The faithless people are going to become the fuel of Hell one after the other, in groups; a Hell that will never be satiated.”

Metaphorically speaking, when Allah will ask it, “Have you been satisfied?”, Hell will reply, “Are there any more unfortunate ones? I have enough room for them as well.”

Contrary to this, Heaven will be brought َۡ nearer to the righteous. The words, ‫غی َر‬ َ ‫“[ ب ِع ۡی ٍد‬not far”] may also imply that it is not beyond imagination. Thus, the Holy Prophetsa was exhorted to bear their reproaches with patience. The prophecies made in the Noble Quran will definitely be fulfilled. “Thus, exhort the one who takes My warning seriously by the Holy Quran.”

It does not signify here that the Holy Prophetsa will exhort people by selecting only those who take the warning seriously.

He is exhorting the whole of mankind, but only they will benefit those who fear the

warning.

Chapter 51: Surah al-Dhariyat This surah is one of the early Meccan surahs.

Including “Bismillah …”, it consists of 61 verses.

In the very beginning of the current surah, the prophecies of the previous surahs, which include the prophecies about Hell and Heaven, have been stated as definitely as the addressees of the Quran talk to each other.

In this noble surah, future wars have been called to bear witness so that when mankind witnesses the certain fulfilment of these prophecies, they should have no doubt that the Messenger, to whom this secret was disclosed, was given information about life after death by God Who has the knowledge of the unseen.

It says, “By those that scatter the seeds”.

This prophecy has seen word-for-word fulfilment in the literal sense as well. Indeed, seeds are scattered in this age by aeroplanes and helicopters. The planes fly carrying very huge loads; and in spite of these loads, they are swift. And by means of these planes, important information is delivered to various predominant as well as conquered and oppressed nations. Presenting them all as bearers of witness, it has been concluded that “the promise you have been given is certainly going to come true.” The day of reward and punishment, i.e. Judgment Day, for the worldly people in the world as well as for the mankind in general in the Hereafter will come.

Next, it is explained that those things that scatter seeds and carry loads are not entities that carry loads and traverse the earth; rather they are soaring entities. Thus, the sky with air routes has been presented as a witness. Accordingly, if you look at the sky, you will find air tracks everywhere. Thus, the conclusion reached is that “you have badly gone astray by denying the Hereafter.”

If these accounts which the Holy Prophetsa gave were mere conjecture, God forbid, then the conjecturers have all perished, but this Prophetsa is to stay forever.

This Word is a specimen of eloquence.

After the mention of those that scatter seeds from the sky, attention has been drawn to the point that “all means of your sustenance descend from Heaven”. But there is another heavenly sustenance which is beyond the ken of man, and the angels also are provided with the same sustenance.

Thus, the account of the guests of Hazrat Abrahamas is given who were angels and appeared before him in human form. When Hazrat Abrahamas offered them the best food which is a means of sustenance for human life, they refused to eat it because

the food which is provided to them is of a different type. The account of many other past Prophets has also been given after the account of Hazrat Abrahamas.

Next follows a verse that mentions that Heaven is ever-expanding, which no man in the time of the Holy Prophetsa had imagined.

In this age, astronomers have presented this reality that space is ever-expanding and ّٰ ‫[ اجل‬appointed that having reached an ‫مسمی‬ term], it will again return back to its centre.

The subject of sustenance has been presented in this sense also that all human or heavenly bodies do require some kind of sustenance. Only one being does not stand in need of any sustenance, and that is Allah, Who is the Sustainer for everything.

Chapter 52: Surah al-Tur This surah is one of the early Meccan surahs and including “Bismillah …”, it consists of 50 verses.

This surah also starts with heavenly testimonies. The testimony of the Tur [Mount] is first presented, whereon Hazrat Mosesas was informed about a much greater Prophet than him, i.e. the Holy Prophet Muhammadsa. Next, a vow of such a composed book has been given which was written on wide parchments. In the olden

times, people used to write on parchments, which is why about that book it has been stated that it was written on parchments.

And this very book contains the prophecy about the House of Allah, which will be filled with the righteous and spiritual. And once again, the firmament with an elevated roof has been presented as a witness, as well as the surging sea between both of which water has been subjected, which supports life.

Having mentioned all these heavenly testimonies, Allah the Almighty warns that the day is nigh when Heaven will be in a state of terrific commotion, and world superpowers – who are like the mountains – will be uprooted and scattered all over the world, then those who reject the truth will be annihilated terribly that day.

Next, the culprits are promised of Hell, whereas the righteous are given the good news of Paradise. Thus, directing the Holy Prophetsa for continuous exhortation, Allah the Almighty testifies that “O Prophet!

Neither your discourses are meaningless like that of a soothsayer, nor are you a madman because your personal discourse and the Word revealed to you absolutely deny both of these. Therefore, in order to deliver the command of your Lord, for His sake, wait patiently. You are before Our eyes, i.e. constantly you are under Our protection. And glorify Allah the Almighty with His praise, whether you rise up for day prayer or worship at night. And also keep busy in glorifying your Lord when the stars have set.”

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

by Shahid Mahmood Ahmad, missionary in Ghana)

Friday 28 January 2022 | AL HAKAM

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100 “Those who met Dr Sadiq made a friend they Years will long remember”: Report of tabligh in Ago...

America

The Moslem Sunrise, January 1922 Hazrat Mufti Muhammad Sadiqra (1872-1957)

On account of certain financial difficulties, I have not been able to accomplish much during the last quarter. Being invited to Grand Rapids, Mich., I delivered a series of lectures there, the syllabus of which is given below in Press Notice. I also secured 10 new converts to our faith there, whose names are printed in the list. Brother and Sister Alberto, Bro. Russell and Bro. Jacob have been busy in securing new converts and the majority of those enlisted in the last quarter comes through their efforts. Madam Rahatullah sends the names of two new converts from New York. The communications received for the quarter ending October were 700 and those dispatched 3000. Mr Yusuf Khan and Mrs Fatima Ayesha have been helping me in the writing work.

Thanks are due to Mr and Mrs Brown, Mr and Mrs Kelly and other friends in Grand Rapids for their generous hospitality.

I am much obliged to Rev Flower, Mr Fellows, Mrs EG Carpenter and Secretary Theosophical Society for inviting me to speak in their churches and halls. Since the last report, I have delivered 15 lectures in different places, given interviews to many and distributed a large number of literature.

A letter of congratulations for his successful career as President of Czechoslovakia was written to Dr Masaryk drawing his attention to the betterment of Moslems in that land. Mr Lloyd George, the British Premier and the Prince of Wales have respectively thanked me for my epistles to them, mentioned in the previous issues of this magazine. Missionary epistles and messages of Islam were sent to many celebrities, including Vice Presidents of Unitarian American Board; American Judge in the League of Nations; General Wood, new general of Philippine Isle; Sultan of Zula; Sheikhul Islam of Azerbaijan, etc.

1800 circular letters with literature were mailed to the Principals and Governors of Universities and selected colleges all over the United States.

New converts to Islam and Ahmadia brotherhood (Since last report) Mr Houston Green of Chicago (Hassan), Laurene Green of Do. (Hussain), Mrs Addie Evans of Florida (Umama), Mrs Cora Lafren Olsen of Tampa (Hafsa), Mrs Jose M Martnez of New York (Abdul Qadir), Mr M Head of Florida (Abdul Rabb), Mr James Dunn (Abdul Alim), Mr George Powell (Abdul Basitt), Mr George Churchill (Abdul Samee), Jesee Mecheral III (Abdul Razzaq), Mr Govan D August of Chicago (Abdul Hakim), Minnie Krueger of Canada (Fatima Ayesh), Mr Arthur Brooks (Akbar), William L Scott of Chicago (Abdullah) TW Gantt III (Abdur Rahman), John Q Williams of Chicago (Othman), Mr

Randolph Bonnell (Ali), Mr Railey Groham of Chicago (Omar), Mr David Stigiby (Farooq), Mrs Emar Salmen (Aesha), Mr Thoma H Cop (Aboo Bekr), Miss Florence Witozap of Grand Rapids (Amina Khateeb), Miss Inis Smith (Abdo) of Grand Rapids (Aneesa), Mr Wilmer J Green (Abdul Mannan), Mrs Lexia J Green (Kareema), Mrs AJA Strangham of Penn. (Saleha), Professor JH Watkins of Tenn. (Abdul Jaleel), Bessie Shepherd (Brown) of Grand Rapids (Saeeda), Louisie Clasussen (Kaled) of Grand Rapids (Mariam), Mr WF Philip of Chicago (Abdul Aziz), Mr EM Philip of Do. (Abdul Ghaffar), Mr WG Edwards of Do. (Abdul Hameed), Mr JW Sarreals of Grand Rapids (Muhammad Yusuf), Mrs L Sarrreals of Do. (Sikeena), Mrs Elsie Saide of Do. (Aisee), Mr William N Main (Nasir), Mrs Mill Main (Nusrat), Miss Anna C Pettit (Berket), Mr Harry Fresh of Tampa (Ameen), Mrs Mamie Virdyke of Do. (Sady), Mrs Claira Shears (Kubra), Mr FR Mondel of Central America, Shaikh Abdul Ghaffar of Tele., Honduras, Mr Jamal Bey of Chicago.

Press Notices 1. The Egyptian Gazette of Alexandria (28 July 1921) has published a long article headed as “Moslem Missionaries abroad – Making converts in USA”, quoting profusely from The Moslem Sunrise about our work and the writings on Polygamy.

2. Toledo Club Woman, August 1921: “A gentle-souled old Mohammedan missionary paid the faithful in Toledo a visit recently and so wholesome was his philosophy and so broad and farseeing his outlook upon life that he left an indelible impression of deep friendliness upon the city in his brief sojourn and taught all who came in contact with him anew the principle that not all good is encompassed in any one land or religion and that a saint may blossom upon the bosom of a Confucius or a Mahommed, given the right elements mixed in a man.

“For Dr Mufti Muhammad Sadiq, Moslem lecturer and man of letters, with his picturesque green turban and his small, gesticulating hands and piercing eyes, those who sought him out, found to be a man of parts with learning profound, fit associate for saints and sages of this or any other day.

“His own visiting card, with its quaint Arabic characters, bore an inscription voicing his belief in God and man, which read like, not unlike, the Christian’s creed.

The Mohammedan family with whom he tarried while in the city although of humble circumstances and with no pretensions to culture, showed a kindly politeness to all visitors who sought out the learned man for conference that would put to shame the breeding of fashionable Collingwood Avenue. Never during his stay did his hostess allow any individual to enter and leave her house, without offering from a

tray refreshment in the form of beautiful sweet liquid, specially iced and refreshing indeed in these heated days, since no Mohammedan will allow anyone to pass his threshold without tasting of his hospitality.

“Those who met Dr Sadiq made a friend

they will long remember. With all his depth of learning and his almost occult wisdom he possessed to an unusual degree the saving sense of humor, lightening the heaviest of his discourse with its sparkle shafts.”

Continued on page 15

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Blessings of Khilafat: Syed Taalay Ahmed – The young generation refuting allegations clarification of which revelations were part of the Holy Quran. Fareed commented, “I find his explanation the best!”

Amtushakoor Tayyaba Ahmed (Umm-eTaalay) UK

ۡ � َ ّٰ َ ّٰ ‫الص ّٰفت َﺻ ًّفا ۔ َف‬ ‫الز ِج ٰر ِت ز ۡج ًرا ۔ فالت ِل ٰی ِت ِذ� ًرا‬ ِ ّ ‫َو‬

Research-based refutations

“By those who range themselves in close ranks. Then they drive away the enemy vigorously. Then they recite the Quran as a reminder.” (Surah al-Saffat, Ch.37: V.2-4) “I’ve often seen that the way Huzooraa addresses his workers, and cares for his workers, he gives guidance with such wisdom that you become so motivated, you feel like you could actually run through a wall to fulfil the instructions of Hazrat Khalifatul Masihaa.” (Syed Taalay Ahmed, “Untold Narrations” Talk to Atfal 2020, MTA) Evidence and explanations Returning to Taalay’s student days at university when he was just 19, the following informal email was received from him about an experience on Facebook (although from 2010 he did not use Facebook unless specifically for work purposes – as guided

by Hazrat Khalifatul Masih Vaa): “A few hours ago I was on Facebook.

On Facebook you can become fans of anyone and for some reason, no idea why, I suddenly decided I would like to become a fan of God. So I searched for Him and there was a Facebook page where you could sign to become a fan of God and so I did.

Anyway, on this page there are various discussion groups and one of them was titled ‘Atheists’. So I clicked on the link to see what it was about and it was basically a discussion forum to discuss whether God exists and people were giving their own opinions. So I read thru [sic] them and there were some believers in God and some atheists and the atheists were writing things like ‘if everything has to have a creator, who created God?’ and ‘where is the proof that there is a God?’ “Shortly after reading this my computer crashed. This has never happened before as far as I can remember and it was very worrying as my files are not saved and my computer is just outside its one year guarantee. So I tried switching it back on and tried and tried and tried for hours and hours and hours, maybe four hours altogether. No matter what I did and what repairs I tried it would not even come back to the logon page.

I had switched it on maybe 25 times, maybe more and after all this effort thought I’d best go to sleep and take it to a repair shop in the near future or maybe even buy a new one.

Before going to bed I decided to switch it on one last time just in case. For the first time out of all my attempts as I switched it on, I

recited ‘Bismillah’ and as I said the words I knew straight away that it would work and that this was the proof in the existence of God; and of course it did.

“I had thought of praying for it to work many hours earlier but for some reason I hadn’t up until this point, I can’t explain why.

“Wasalaam “Taalay.”

(22nd October 2009) Most of us can identify a similar technological nightmare incident. Yet, by the grace of Allah, this became a source of belief in God for Taalay and another personal experience that increased his faith.

When it comes to religious debate, the crux of the matter is really about belief in an All-Powerful, All-Loving Creator, Who sends His messengers to guide humanity to peace, spiritual prosperity and enlightenment. Those with questions may ask if such a God exists, would He create humankind and then send regular stepby-step guidance throughout history? As mentioned previously, once Taalay began his waqf in the International Press and Media Office, he wrote a four-part article about proofs and arguments for the existence of God. These articles, based on detailed

research of Islam Ahmadiyya literature, eloquently and robustly answered such common questions on the existence of God. Over the coming years, it became apparent that Taalay undertook a deep learning about his faith and challenged himself to be able to answer just about any question that he came across both online and in other formats whether verbally or written. Below, I mention just a few. Of course there are many more that cover very serious discussion and debate topics:

Question on the Holy Quran I begin with a memory of a family gathering a few years ago, perhaps on Eid. Taalay’s older maternal uncle, Fareed, happened to wonder out loud how the Holy Prophetsa, who was blessed with Divine revelation so profusely, differentiated between which revelation was part of the Holy Quran and which was personal to him alone. An elder in the family gave an inspiring answer at length.

Taalay, who was also present was asked to also give his comment. He responded simply that the Archangel Gabrielas would revise the whole of the Holy Quran with the Holy Prophetsa every Ramadan, thus providing the required guidance and

Since Taalay’s martyrdom, I have had the opportunity to find out a lot more about his dedication to refuting any and all allegations against Islam Ahmadiyyat. I have been told by a missionary that around eight years ago, he happened to mention to Taalay that a young Ahmadi had sent him a list of questions about Ahmadiyyat that he had yet to answer. On Taalay’s insistence, he handed over the list of questions. Taalay worked overnight to provide the young missionary a 16-page document of well-researched answers the next day! The questioner was sent this document and was satisfied, masha-Allah.

As for online refutation of allegations, there are many, many dedicated pages that are full of well-researched answers to allegations. Taalay regularly used Ahmadiyya literature and quoted directly from such sources when answering allegations both formally and informally. I provide a formally written discussion below from the website Wiki Ahmadiyya: “Prophecy of opposition and its failure “At the outset of his mission, Ahmad stated it had been divinely ordained that he would be rejected and face great opposition, but that the hostility would fail to prevent his victory: “‘A Warner came unto the world, but the world accepted him not; yet God shall manifest His favour and demonstrate his truth with powerful assaults. There is a trial here, then be steadfast as were the prophets of high resolve.’ (Hazrat Mirza Ghulam Ahmad, Barahin-e-Ahmadiyya) “‘The opponents will try to put out the light of Allah. Say: “Allah Himself is the Guardian of that light. Allah’s favour guards you. We have sent it down and We are the Guardian. Allah is the Best of guardians and He is the Most Merciful.” They will try to frighten you of diverse things; they are the leaders of disbelief. Fear not, you will be on top. That is, you shall prevail in terms of clear proofs, arguments, acceptance and blessings. Allah will help you in many fields, that is, you will be on top in debates and religious discussions. My day will distinguish clearly between truth and falsehood. Allah has decreed: “I and My messengers shall certainly prevail.” And they will say: “This is a falsehood that he has invented. We have not heard of it from our forefathers, that is, from the past elders in faith.” (Hazrat Mirza Continued on next page >>

Friday 28 January 2022 | AL HAKAM

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Postscript At the beginning of lockdown (1.4.20), Taalay sent a reading list to two close younger relatives who were about to start studies at Oxford University. It may be of interest and benefit to other students.

<< Continued from previous page

Ghulam Ahmad, Barahin-e-Ahmadiyya) “These prophecies were published at the outset of Ahmad’s career when he was still very popular with the Muslim masses of India. Ahmadis believe these have been fulfilled by the overwhelming hostility that later emerged, including the active opposition powerful Muslim governments continue to show the Ahmadiyya Muslim Community and by the fact this has not prevented it spreading around the world.” (www.wikiahmadiyya.org/history/hazratmirza-ghulam-ahmad/prophecies-by-mirzaghulam-ahmad)

A question of numbers As recently as about four weeks ago, I was discussing with my son how his older brother Taalay had made a concerted effort to answer any allegation against Islam Ahmadiyyat that he could find. My son responded that he had heard a common allegation regarding the numbers of Ahmadis in the world.

“Did Taalay respond to this too?” was his question. I began looking, and of course, Taalay (he has mentioned others joined him in his online response) has answered this question several times in more than one way. A formal response is as follows: “Independent EstimatesField research and surveys by American religion thinktank the Pew Research Centre published in the 2012 report The World’s Muslims: Unity and Diversity found over 7 million Ahmadi Muslims spread across just ten African nations. The report also found Ahmadi numbers growing in most of these countries due to a positive net conversion rate.

• According to research collated

by Christian scholar David B Barret in World Christian Encyclopedia (Oxford University Press), the Ahmadiyya Muslim Community is a fast growing sect with almost 8 million adherents worldwide as of 2001.

• The 1998 Pakistani census states that there are 291,000 Ahmadis in Pakistan.

However, the Ahmadiyya Muslim Community has boycotted the census since being declared heretics by the government in 1974, rendering current estimates inaccurate.” (www.wikiahmadiyya. org / ahmadiy y a - mu slim - communit y / demographics) Whilst writing this article, by chance, I was sent another report written in an online magazine which discussed how IslamAhmadiyyat is an Islamic group booming in Africa: “Out of the world’s estimated 12 million Ahmadis, an increasing majority of them

are now living in Africa. According to Pew Research, 15 percent of Tanzanian Muslims are Ahmadi, which translates to more than 2 million people, and 3 percent of Nigerian Muslims are Ahmadi, which implies an Ahmadi population of 2-3 million. Outside of South Asia, the Ahmadiyya’s only demographic strength area is in sub-Saharan Africa, where there is a sizeable minority which also enjoys far less discrimination and persecution, which are also important prerequisites for future expansion.

“In many ways, it can be said that the Ahmadis hit a demographic jackpot.

Tanzania and Nigeria are on their way to entering the world’s top 10 countries by population size. Both countries have a total fertility rate above 5, and Ahmadis are also benefitting from the religious diversity of Africa […] Inevitably, by the later part of this century, Africa will become the demographic centre of the Ahmadiyya movement. It may even become the secret formula for the Ahmadiyya to become the world’s fastest growing Islamic sect, as populations are expected to double, triple and quadruple in many African countries where the Ahmadiyya have a large following.” (https://mercatornet.com/ islamic-sects-booming-in-africa/65486/)

Modern culture of complaining Commenting less formally online in answer to an allegation and pointing out a more recent cultural development within pockets of society, Taalay writes: “Now, to bring this back to our modern culture of complaining: there has been no organisation in history which was free from mistakes. Whether a government, council, educational institute, charity, religious organisation or whatever else – wherever there are humans, there are human errors.

If we get into the habit of clinging on to one mistake forever […] if we are never able to forgive and move on, then the fact is we will never be happy anywhere. Nobody, no organisation, will ever live up to this standard. Not even close. And that’s not a mindset I can agree with and deep down, I hope, neither can you. :)” Taalay was martyred whilst working for Muslim Television Ahmadiyya in Ghana in August last year. His last words declared his love for his family and Hazrat Khalifatul Masih V (may Allah be his Helper). As regards the latter, it was not only these final words that testified to this love; this testament is found in the whole of his life, alhamdulillah. #AhmadiyyaKhilafat #HumbleDevoteeOfKhilafat

Taalay’s reading list for college/ university students Basic history 1. Introduction to the Study of the Holy Quran by Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra 2. Khilafat-e-Rashida by Hazrat Khalifatul Masih IIra 3. The Outset of Dissension in Islam by Hazrat Khalifatul Masih IIra 4. The Life and Character of the Seal of the Prophets, volumes 1-3, by Hazrat Mirza Bashir Ahmadra 5. Hazrat Ahmadas by Hazrat Khalifatul Masih IIra 6. Hazrat Hakeem Maulvi Nooruddin by Chaudhry Zafrullah Khanra 7. Fazle Umar by Mujeebur Rehman 8. A Man of God by Ian Adamson 9. World Crisis and the Pathway to Peace by Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa Basic Quran studies 1. Commentary of Surah Fatihah by the Promised Messiahas 2. Revelation, Rationality, Knowledge and Truth by Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh Basic theology 1. With Love to the Muslims of the World by Hazrat Khalifatul Masih IVrh 2. Murder in the Name of Allah by Hazrat Khalifatul Masih IVrh 3. Islam’s Response to Contemporary Issues by Hazrat Khalifatul Masih IVrh 4. Our God by Hazrat Mirza Bashir Ahmadra Basics of Islamic knowledge 1. Salat the Muslim Prayer Book Advanced Quran studies 1. Tarjumatul Quran (Urdu translation of Quran with brief commentary in a single volume) by Hazrat Khalifatul Masih IVra Advanced theology 1. The Economic System of Islam by Hazrat Khalifatul Masih IIra 2. Relationship between Religion and Politics in Islam by Hazrat Khalifatul Masih IVrh 3. Gulf Crisis and the New World Order by Hazrat Khalifatul Masih IVrh 4. Khilafat and Mujadadiyyat by Hazrat Khalifatul Masih IIIrh 5. Hazrat Khalifatul Masih IV’srh sermons in response to common allegations raised against the Jamaat by mullahs (non-Ahmadi Muslim clerics)

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AL HAKAM | Friday 28 January 2022

First Ahmadi mosque in Kiri Inongo, Congo Kinshasa opened Shahid Mahmood Khan Missionary, Congo Kinshasa

Kiri is located in the Inongo region of the Democratic Republic of Congo. This is a remote area where even today electricity is not available, transportation is very limited and there is no land route to reach Kiri.

Boats are used as a means of transport.

Internet and telephone facilities are also very rare.

Jamaat-e-Ahmadiyya was established here in 1995, and the first central missionary in this area was Tahir Munir Bhatti Sahib who was appointed here in 1998. Later, Qaiser Mahmood Tahir Sahib was also stationed here, and during that time the Jamaat purchased16000 square meters of

MKA USA holds online event about Khilafat Ibrahim Chaudhry Mohtamim Tarbiyat, MKA USA

A virtual event was held on 15 January 2022

by Majlis Khuddam-ul-Ahmadiyya USA. The main topic of the event was discussing the blessings of Khilafat. This webinar was presided by Amir Jamaat-e-Ahmadiyya USA, Sahibzada Mirza Maghfoor Ahmad Sahib and also attended by Director of MTA Programming, Asif Mahmood Basit Sahib.

Continued from page 12

3. Grand Rapids News, 4 October 1921: “6 October 1921: “Islam Missionary Here “Dr Mufti Muhammad Sadiq of India to Give Lecture Series “Dr Mufti Muhammad Sadiq of India will deliver a series of lectures in Church of Truth, Shelby street, near division avenue, S., at 7:30pm.

“4 October, Tuesday – ‘The Object of Man’s Life and How to Obtain It.’ “7 October, Friday – ‘Moslem System of Prayers, Silence and Meditation.’

“11 October, Tuesday – ‘Buddha, the Great Teacher.’

“14 October, Friday – ‘Ahmad[as] of India, The Prophet of India.’

“Mufti Muhammad Sadiq is the first missionary of Islam to this country, visiting the city. He is staying at 517 Fairview Avenue. He has been delivering lectures in New York, Chicago, Detroit and other cities on Islam and oriental subjects. Dr Sadiq belongs to the reformed Church of Islam, founded by Ahmad[as], who claimed to be the promised Messiah and peaceful Mehdi and has prophesied about war and dethronement of the czar of Russia 10 years before the occurrences. Dr Sadiq edits the quarterly magazine Moslem Sunrise. He is translating El Quran, the Moslem bible, into the English language, the first part of which has already been published.”

The opening address for the event was delivered by Asif Mahmood Basit Sahib which gave a brief overview of the history of Khilafat-e-Ahmadiyya. He compared the successes of the Ahmadiyya Khilafat to other “caliphates” such as the Ottoman Empire.

The main presentation of the programme was regarding the blessings of Khilafat, moderated by myself. The presentation discussed many important 4. The American Evangelist, Siloam Springs, Arkansas, for August 1921: “Mohammedanism in America “Things must be bad in America. We have long suspected that there would be no harm in trying Christianity as a remedy for our many ills. But since we are slow to do this, our need has been discovered abroad and now we have a fully accredited representative of the Ahmadia Movement in Islam located among us. His name is Dr Mufti Muhammad Sadiq and his address is 27 La Belle Avenue, Highland Park, Michigan. America can now advance under his leadership to a position among the great nations dominated by Mohammad, such as Turkey, Egypt, Russia and Afghanistan.

“And more, there is a special message of greeting from the Ahmad himself. He is the second successor to the Promised Messiah and Mehdi and the present leader of the Ahmadia Movement in Islam. Head of the world-wide Moslem Mission of Peace, Truth and Union with God. This is his message to ‘All the American Moslems and members of the Ahmadia Movement in Islam’: “‘Assalam-o-Alaikum, “‘Greetings “‘The Pioneers in the Colonization of American land are always looked back upon with honor and respect. Their work was temporal but now my dear Brothers and Sisters, Allah the Almighty has made you the Pioneers in the spiritual Colonization of the

topics such as “The need for Khilafat”, “A Khalifa is appointed by Allah”, “Importance of obedience to Khilafat”, “The love of a Khalifa” and “Staying within the ark of Khilafat”.

Throughout the presentation, khuddam from all around the US shared their personal stories of experiencing the blessings of Khilafat. The stories touched on many different ways Khilafat has positively impacted their lives.

After the programme, a video compilation was presented by the MKA USA national tarbiyat department in which khuddam addressed the question, “What does Khilafat mean to you?”

The concluding address of the

land.

The foundation stone of the Tahir Mosque was laid on 12 September 2021, by the regional missionary Muhammad Zaki Khan Sahib. The mosque is located at a distance of just a few meters from the Kiri Port.

After its completion, the mosque was inaugurated on 24 December 2021 by Amir Jamaat-e-Ahmadiyya Congo Kinshasa, Khalid Mehmood Shahid Sahib.

The inauguration ceremony commenced with the recitation from the Holy Quran, followed by Amir Sahib’s address.

The ceremony was attended by around 150 people which included Ahmadi Muslims, non-Ahmadi Muslims and non-Muslims too. Government officials, including Chef de Cite and Chef de Territoire also attended.

At the end of the event, the participants were served a meal.

programme was delivered by Amir Jamaate-Ahmadiyya USA, Sahibzada Mirza Maghfoor Ahmad Sahib. He started his address by further highlighting the blessings of Khilafat that Ahmadi Muslims experience in their everyday lives. Then he drew the attention of the audience to the importance of establishing a connection with Hazrat Khalifatul Masih to be able to witness these blessings.

After the concluding address, a question and answer session was presided by Amir Jamaat USA and Asif Mahmood Basit Sahib.

This webinar was attended by around 4,000 Jamaat members.

Western world. If you will work with the same love, zeal, sincerity and loyalty, as they did, your honor and respect and name will be still greater than theirs, as you will have moreover the Reward at the Last day and Allah’s pleasure and grandeur and beauty of which no one can estimate here in this world. “‘Mirza Mahmud Ahmad.’”

Mr H Alberto (Mubarik) We have pleasure of giving on this page the photo of our brother Mr Alberto (Mubarik) of Tampa, Fla. This good brother and his wife, our sister, Berket (Mrs B Alberto), have been zealously trying ever since they joined our faith to bring others to the fold of Ahmad[as], the Reformer of the day.

They have secured ten new converts during last three months and are endeavoring to convince many others to the sacred truth. May Allah bless them both and their friends ever and ever.

(Transcribed by Al Hakam from the original in The Moslem Sunrise, January 1922)

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Friday 28 January 2022 | AL HAKAM

Friday Sermon 31 December 2021 Men of Excellence: Hazrat Abu Bakrra and prayers for the New Year of 2022 After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa recited verse 40 of Surah al-Taubah, before commencing with the Friday Sermon: ۡ َ ۡ ّٰ ۡ َ َّ َ َ​َ ۡ َ ۡ َ َ َ َّ ‫ِالا تن ُص ُر ۡو ُہ فق ۡد ن َص َر ُہ الل ُہ ِاذ اخ َر َج ُہ ال ِذیۡ َن کف ُر ۡوا ثانِ َی اثنی ِن‬ َُ ۡ َۡ ۡ َ ّٰ َ ۡ َ ۚ‫ِاذ ُہ َما فِی الغارِ ِاذ یقوۡ ُل ل َِصا ِح ِب ٖہ لَا تح َز ۡن ِا ّن الل َہ َم َعنا‬ َ َ َ َّ ُ َ​َ َ َ ّٰ ۡ َ َ ‫فان َز َل الل ُہ َس ِک ۡین َت ٗہ َعل ۡی ِہ َو ا ّی َد ٗہ ِب ُجنوۡ ٍد ل ۡم ترَ ۡو َہا َو َج َع َل ک ِل َمۃ‬ ۡ ۡ ۡ ُّ ُ َ َ َ ۡ َّ ّٰ ُ َ َ ّٰ ‫ال ِذین کفروا‬ ‫السف ٰلی ؕ َو ک ِل َمۃ الل ِہ ِہ َی ال ُعل َیا ؕ َو الل ُہ ع ِزیۡ ٌز‬ ٌ‫َح ِک ۡیم‬

In the previous sermon, the incident of Hazrat Abu Bakrra with regard to Cave Thaur was being mentioned. In the aforementioned verse of the Holy Quran, which relates to this incident whereby the enemies had reached Cave Thaur, Allah the Almighty says, the translation of which is: “If you help him not, then [know that] Allah helped him [even] when the disbelievers drove him forth while he was one of the two when they were both in the cave, when he said to his companion, ‘Grieve not, for Allah is with us.’ Then Allah sent down His peace on him, and strengthened him with hosts which you did not see, and humbled the word of those who disbelieved, and it is the word of Allah alone which is supreme. And Allah is Mighty, Wise.” (Ch.9: V.40)

This has been mentioned in the Holy Quran in relation to the incident that took place in Cave Thaur. The disbelievers of Mecca were speaking to one another at the entrance of the cave. Hazrat Abu Bakrra heard them and became anxious as to what would happen if they were to capture the Holy Prophetsa at this place because the entire religion of Islam was due to the blessed life of the Holy Prophetsa. When the Holy Prophetsa noticed that Hazrat Abu Bakrra was becoming anxious, he said:

َ ّٰ َ ۡ َ ‫لَا تح َز ۡن ِا ّن الل َہ َم َعنا‬

“Grieve not, for Allah is with us (O Abu Bakr).” (Sharh al-Zurqani ala al-Mawahib alLaduniyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 1996], pp. 122-123)

The enemy followed the Holy Prophetsa and when they reached the mountain where the Cave Thaur was located, the person who was searching their tracks said, “I cannot tell where these two individuals went from here.” When they reached near the cave, he said, “By God! The person you are pursuing did not go beyond this point.” (Tarikh al-

happen for the protection of His messenger, it is not unbelievable; rather, considering the situation at hand, it is completely plausible.

In any case, no man from the Quraish went in, and all the people returned from here.”

Hazrat Mirza Bashir Ahmad Sahibra further writes: “It is narrated that the Quraish reached so near that their feet could be seen from inside the cave, and their voices could be heard. At this instance, Hazrat Abu Bakrra apprehensively, but quietly, said to the Holy Prophetsa, ‘O Messengersa of Allah!

The Quraish are so close that their feet can be seen. If they come forward even a little more, and snare in, they will be able to see us.’

“The Holy Prophetsa said:

َ ّٰ َ ۡ َ ‫لَا تح َز ۡن ِا ّن الل َہ َم َعنا‬

Khamis, Vol. 2, p. 15, fi Waqai‘ al-Sanah al-Ula min al-Hijrah, Dar al-Kutub alIlmiyyah, Beirut, 2009) When the person searching the tracks uttered these words at the entrance of the cave, and at this point someone even wanted to take a look inside the cave, Umayya bin Khalaf said in a rather harsh and careless manner, “I have seen this web and tree here even before Muhammad[sa] was born. You must have lost your mind. How could he be here? Let us leave this place and look for him elsewhere.”

Having said this, the people returned.

(Allama Qastallani, Al-Mawahib al-Laduniyyah, Vol. 1, pp. 292-293, Al-Maktabah al-Islami, Beirut, 2004)

In Sirat Khatamun-Nabiyyin [The Life and Character of the Seal of Prophetssa], Hazrat Mirza Bashir Ahmad Sahibra has mentioned the announcement of the Quraish of Mecca and their pursuit of the Holy Prophetsa in the following manner, “An open announcement was made that whoever brought Muhammadsa back, dead or alive, would be given a bounty of 100 camels. Therefore, longing for this reward, many people set out in all directions of Mecca. Even the chieftains of the Quraish set out behind the Holy Prophetsa, and

following clues, they precisely reached the mouth of the Cave of Thaur. Arriving here, their detectives said, ‘That is it. The footsteps go no further. Therefore, either Muhammad[sa] is hiding nearby, or he has ascended to the heavens.’

“Someone said, ‘Go and check the inside of this cave as well,’ but someone else said, ‘Alas! What logic is there in such an idea? Is it possible for an individual to hide in such a cave? This is an extremely dark and dangerous place, and we have always looked upon it as such.’

“It is also narrated that after the Holy Prophetsa entered the cave, a spider spun a web on the tree which was located just at the entrance of the cave, and a pigeon made a nest and laid its eggs on the branch which was exactly in front of the cave.”

According to Hazrat Mirza Bashir Ahmad Sahibra, “This narration is weak, but if something of this sort happened, it is not bewildering in the least.” Although it is a weak narration, it is not a matter of great astonishment. “In some cases, a spider weaves a web over a vast area in just minutes, and it does not take long for a pigeon to make a nest and lay its eggs. Therefore, if, by His divine power, God Almighty made this

“Meaning, ‘Worry not, Allah is with us.’

Then, the Holy Prophetsa said: ُ َ ّٰ ْ ْ ْ َ َ ُ َ ‫َو َما ظ ّنك يَا أبا بَك ٍر بِ ِإث َني ِن الل ُه ثال ِث ُه َما‬ “Meaning, ‘O Abu Bakr! What do you infer of those two individuals, the third of Whom is God?’ “In another narration, it is related that when the Quraish reached the mouth of the Cave, Hazrat Abu Bakrra became very worried. When the Holy Prophetsa noticed his anxiety, he comforted him that there is nothing to worry about. At this, Hazrat Abu Bakrra said in a weeping tone: ُ َ ُ ْ َ َ َ َ َ َْ َ ْ ُ ْ َ ٌ َ ٌ ُ َ َ​َ َ ُ ْ ُ ْ ‫ت الأ ّمة‬ ِ ‫احد و ِإن ق ِتلت أنت فهلك‬ ِ ‫ِإن ق ِتلت فأنا رجل و‬ “Meaning, ‘O Messengersa of Allah! If I am killed, I am merely one man. But if (God-forbid) you are harmed, then it is as if the entire community has been erased.’

“Upon this, after receiving revelation from God, the Holy Prophetsa responded in the following words:

َ ّٰ َ ۡ َ ‫لَا تح َز ۡن ِا ّن الل َہ َم َعنا‬

“Meaning, ‘O Abu Bakr, do not worry at all, because Allah is with us, and we are both under His Divine protection.’

“In other words, ‘You are worried for me, and in the passion of your sincerity, you feel no grief for your own life. However, at this time, not only is God the Almighty my Protector, but yours as well, and He shall protect us from the evil of our enemy.’” (Sirat

AL HAKAM | Friday 28 January 2022 Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p.

237-239)

This was a reference from Sirat Khatamun-Nabiyyin. Whilst mentioning these details, in one instance Hazrat Muslehe-Maudra states: “When the Holy Prophetsa was commanded by Allah the Almighty to migrate, he departed with Hazrat Abu Bakrra to Cave Thaur, situated 6-7 miles from Mecca. At the peak of this mountain was a cave in which they sat and hid.

When the disbelievers saw in the morning that he was not present in his home, and that he had successfully escaped in spite of all the security measures in place, they immediately set off in search of him. They hired the best trackers of Mecca who had expertise in recognising footprints, who led them to the Cave Thaur. They said that Muhammadsa had to be here. There are no further footprints beyond here. At the time, the enemies were right at the mouth of the cave and the entrance was not narrow. It was not difficult to glance inside, in fact it was such an open and spacious entrance to the cave that it was easy to look inside and see if there was anyone sitting there or not. Yet despite this being the case, the Holy Prophetsa was never overcome with fear; in fact, due to the spiritual strength he possessed, the heart of Hazrat Abu Bakrra also remained firm, and he did not say, like the companions of Mosesas, that they were going to be captured; rather, if he ever uttered something, it was this: ‘O Messengersa of Allah, the enemies are so close that if they even lower their heads a little they would see us.’ However, the Holy Prophetsa stated: ُ َ ّٰ َ ْ ْ َ َ َ ْ ُ ُْ ‫ان الل ُه ثال ِث ُه َما‬ ِ ‫أسكت يا أبا بك ٍر ِإثن‬ “‘Remain quiet Abu Bakr, we are not just two in this moment, the third with us is Allah, so how will they be able to spot us?’

“Hence, this is what came to pass.

Despite the enemy reaching the entrance of the cave, they were not able to move forward and look inside, and from there they wandered back.

“One aspect from this incident is that whereas the companions of Mosesas panicked saying, ‘O Moses we have been captured,’ with the thought that even Mosesas would be seized and they would all be captured by Pharaoh, the trust of Muhammadsa was such that the impact it had on his companion was such that his tongue would not even utter the words, ‘We have been caught.’ All he said was that the enemy was so close now that if they wished to they could spot us. Yet Muhammadsa, Messenger of Allah, would not even tolerate this fear, and said, ‘Do not think that we are only two at this moment in time, for another Being is with us, Who is our God.’” (Tafsir-e-Kabir, Vol. 7, pp. 146,147) Hazrat Musleh-e-Maudra states in another instance: “When the people of Mecca had intensified their injustices against the Holy Prophetsa to the extent that it was hindering their efforts to propagate their faith, Allah the Almighty commanded that they leave Mecca. Hazrat Abu Bakrra was prepared to depart from Mecca alongside him. He was told prior to this on a number of occasions to make his way, but he was not prepared to leave without the Holy Prophetsa. When the Holy Prophetsa was about to depart, he had Hazrat Abu Bakrra accompany him.”

Hazrat Musleh-e-Maudra states: “When they left in the night, there is

17 a place in the mountains in which they remained – which I also saw during Hajj – where there is a small cave, the mouth of which is two to three yards wide. When the Meccans realised that the Holy Prophetsa had left [Mecca] they went in pursuit of him. There used to be very skilled trackers among the Arabs, and with their help, they managed to reach the exact spot where the Holy Prophetsa and Hazrat Abu Bakrra were sat. By divine decree, some bushes had grown in front of the mouth of the cave, the branches of which had intertwined. If the people had moved these branches aside, they would have easily seen the Holy Prophetsa and Hazrat Abu Bakrra sitting there. When the trackers reached this spot, they said that either they had ascended to heaven, or they are sat in there. They have not gone any further than here. Imagine at the time how delicate the situation was. Hazrat Abu Bakrra became concerned, but not for himself; rather, for the sake of the Holy Prophetsa.

The Holy Prophetsa then said:

َ ّٰ َ ۡ َ ‫لَا تح َز ۡن ِا ّن الل َہ َم َعنا‬

“‘Do not grieve, for Allah is with us.’

“Had the Holy Prophetsa not witnessed God Almighty with him, it would have been impossible to not worry in such a delicate situation. Even the most courageous of people would have panicked if the enemy had reached even close to their exact spot.

Yet, when the enemies of the Holy Prophetsa – who had been after his life for the last 13 years – had reached the exact spot, and to whom the trackers were saying that he had either ascended to heaven or is sat in there, and has not gone any further, at that moment, the Holy Prophetsa uttered:

َ ّٰ َ ۡ َ ‫لَا تح َز ۡن ِا ّن الل َہ َم َعنا‬

“‘Allah is with us so you have no reason to worry.’ It was due to his deep knowledge of God that the Holy Prophetsa stated this.

The Holy Prophetsa felt the presence of Allah within himself and understood that with his own perishing, would perish the very cognisance of the Divine, which is why no one could cause him to perish.” (Irfan-e-Ilahi aur Mahabbat Billah ka Aali Martabah, Anwar-ulUlum, Vol. 11, pp. 223-224)

The Promised Messiahas states: “Jesusas, chose just one person – Thomas – to accompany him, just as our Holy Prophetsa chose only Hazrat Abu Bakrra at the time of the migration to Medina.

The Roman Empire had declared Jesusas to be a rebel, and even Pilate had been assassinated on the order of Caesar due to the same accusation, because he was a secret supporter of Jesusas and his wife was also the follower of Jesusas. Hence, it was necessary that Jesusas should depart the country secretly and not take a group with him. Therefore, he took only Thomas the apostle with him on this journey, just as our Holy Prophetsa, took only Hazrat Abu Bakrra with him in his journey to Medina. And just as the rest of the Companions of our Holy Prophetsa joined him in Medina having taken different routes, so did the disciples of Jesusas join him through different routes at different times.” (Zamimah Barahin-e-Ahmadiyya – Part V, Ruhani Khazain, Vol. 21, p. 402)

Then, in another instance, the Promised Messiahas says: “In short, the truth and sincerity of Abu Bakr Siddiqra manifested at a time when the Holy Prophetsa was surrounded by his assailants. Although some of them

were of the opinion that he should merely be banished from Mecca, most of them actually sought to put an end to his life.

It was at that hour that Hazrat Abu Bakr Siddiqra demonstrated his sincerity and loyalty, which will shine as an example until the end of time. In this trying hour, the very selection of the Holy Prophetsa is an outstanding argument in favour of the truthfulness and supreme loyalty of Hazrat Abu Bakr Siddiqra […] This is also the case with the selection of the Holy Prophetsa. At that time, the Holy Prophetsa had 70 or 80 companions, and even Hazrat Alira was with him, but from all of these companions, the Holy Prophetsa chose none other than Hazrat Abu Bakrra. What is the secret in this?

“The fact is that a prophet sees through the eye of God Almighty, and his insight comes from God Almighty. Therefore, Allah the Almighty had informed the Holy Prophetsa, by means of vision and revelation that the best and most appropriate person for this task was Hazrat Abu Bakr Siddiqra.

Hazrat Abu Bakrra accompanied the Holy Prophetsa in this difficult hour. This was a time of perilous trial. When a similar time dawned upon the Messiahas, his disciples abandoned him and fled, and one of them even stood before him and cursed him. But each and every one of the noble companions of the Holy Prophetsa demonstrated complete loyalty. Therefore, Hazrat Abu Bakr Siddiqra stood by the Holy Prophetsa and gave him full support, and when they reached a cave known as the Cave of Thaur, they both took refuge in the cave. The evil disbelievers who had conspired to harm the Holy Prophetsa were led to this cave in their search. Hazrat Abu Bakr Siddiqra submitted to the Holy Prophetsa, ‘Now, these people are upon us, and if any one of them looks down even slightly, they will be able to see us, and we shall be apprehended.’ At that time, the Holy Prophetsa said:

َ ّٰ َ ۡ َ ‫لَا تح َز ۡن ِا ّن الل َہ َم َعنا‬

“Meaning, ‘Do not fear in the least, for Allah the Almighty is with us.’ Reflect on these words. The Holy Prophetsa, joins Hazrat Abu Bakr Siddiqra with himself and states:

َ ّٰ َ ‫ِا ّن الل َہ َم َعنا‬

“[‘Verily, Allah is with us.’] The Arabic words ma‘ana [with us] refer to both of them, i.e. ‘with you and I.’ Allah the Almighty placed the Holy Prophetsa on one side and Hazrat Abu Bakr Siddiqra on the other. At that time, both of them were in a state of trial. For it was at this point in time when the foundation of Islam was either going to be secured or brought to an end. The enemy stood at the mouth of the cave and various opinions were being voiced. Some said that the cave ought to be searched because the footprints ended at the cave, while others pointed out that it was impossible for a person to pass through here and enter the cave as a spider had woven a web at the mouth of the cave and a pigeon had laid its eggs. These discussions could be heard from within the cave and the Holy Prophetsa could also hear them clearly. In this state of affairs, the enemy had come to kill them both and had set out with immense vigour to complete their task, but just observe the remarkable courage of the Holy Prophetsa, who says to his true friend:

َ ّٰ َ ۡ َ ‫لَا تح َز ۡن ِا ّن الل َہ َم َعنا‬

“[‘Grieve not, for Allah is with us.’]

These words evidently demonstrate that the Holy Prophetsa said the aforementioned phrase with his tongue because such words could only be expressed with a voice and not through sign language. The enemy stood outside consulting amongst themselves, and inside the cave, both servant and master are also engaged in discourse. The Holy Prophetsa had no concern that the enemy would hear his voice and this is proof of his remarkable faith and his insight into Allah the Almighty. It demonstrates that he had full trust in the promises of God Almighty.

This one example alone is enough to show the bravery of the Holy Prophetsa.” (Malfuzat, Vol. 1, pp. 376-278)

Then, in another instance, the Promised Messiahas stated: “An extraordinary manifestation that God, the Glorious, exhibited for safeguarding His immaculate Prophetsa was that though his enemies arrived outside the cave in which the Holy Prophetsa was hidden with his companion, they could not see him, for God Almighty had sent a pair of pigeons which built a nest the same night at the entrance of the cave and also laid their eggs there, and by divine command, a spider also wove its web at the place, whereby the enemies of the Prophetsa became baffled and returned frustrated.” (Surma Chashma-e-Arya, Ruhani Khazain, Vol. 2, p. 66, footnote)

In the narrations, it is stated that according to the agreed arrangements, Hazrat Abu Bakr’sra astute son, Hazrat Abdullah bin Abi Bakrra would come to Cave Thaur in the evenings and inform them about the daily activities of Mecca.

He would receive instructions and then at dawn he would return to Mecca discreetly, as if he spent the entire night in Mecca.

Furthermore, the wisdom of Aamir bin Fuhairah was such that after he gave them goats’ milk, he would bring back the flock of goats in a way that it would conceal the footprints of Hazrat Abdullah bin Abi Bakrra. (Sahih al-Bukhari, Kitab Manaqib al-Ansar, Bab Hijrat al-Nabisa, Hadith 3905) (Ibn Hisham, AlSirah al-Nabawiyyah, Vol. 1-2, p. 289, Dhikr Hijrat alRasul, Dar al-Kitab al-Arabi, Beirut, 2008)

Some biographers have written that Hazrat Asmara would bring food each night. (Ali bin Burhan al-Din al-Halabi, Al-Sirah alHalabiyyah, Vol. 2, Bab Ard al-Rasulsa Nafsih [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 54)

However, this seems highly unlikely.

Given the dangerous circumstances at the time, some biographers state that for a woman to visit there [Cave Thaur] each night would be akin to exposing the entire plan, and this indeed is a correct viewpoint.

Furthermore, since Hazrat Abdullah bin Abi Bakrra was visiting each day, there was no need for Hazrat Asmara to bring food.

Nonetheless, Allah knows best.

Three days passed by in this manner.

When the people of Mecca searched all the surrounding places and returned unsuccessful, they consulted with one another and announced a large reward; they sent town criers to each nearby settlement to make the announcement that whosoever brought back Muhammadsa, dead or alive, would receive a reward of 100 camels. The greed of such a large reward reinvigorated many people to set out in search of the Holy Prophetsa. (Ali bin Burhan al-Din al-Halabi, AlSirah al-Halabiyyah, Vol. 2, Bab Ard al-Rasulsa Nafsih [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p.

54)

18 At the same time, since three days had passed, Abdullah bin Urayqit brought the camels according to the agreed plan.

A narration of Sahih al-Bukhari mentions that it was settled with Abdullah bin Urayqit that after three days had passed, he would bring the camels with him the next morning. (Ibn Hisham, Al-Sirah al-Nabawiyyah, p.

344, Hijrat al-Rasul, Dar al-Kutub al-Ilmiyyah Beirut, 2008) (Sahih al-Bukhari, Kitab Manaqib al-Ansar, Bab Hijrat al-Nabisa, Hadith 3905) (Fath al-Bari Sharh Sahih al-Bukhari, Ibn Hajr Asqalani, Vol. 7, p. 238, Dar alMa‘rifah, Beirut)

From this narration, it seems that the journey from Cave Thaur to Medina began in the morning; however, from another narration of Bukhari, it is clarified that the journey, in fact, started in the evening.

Whilst mentioning Abdullah bin Urayqit, Hazrat Mirza Bashir Ahmad Sahibra writes: “The Holy Prophetsa and Hazrat Abu Bakrra had entrusted their camels to him, and explained that after three nights, on the morning of the third day, to reach the Cave of Thaur with their camels. Therefore, as per the agreement, he reached there. This is a famous narration of Bukhari, but historians write that the Holy Prophetsa left during the night time, and this itself is supported by another narration of Bukhari. Moreover, the idea that the Holy Prophetsa departed at night seems to be the most believable notion as well.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 239-240)

The Holy Prophetsa left the cave on the night of Monday, 1 Rabi‘ al-Awal and continued the journey. According to Ibn Saad, the Holy Prophetsa left the cave on the night of Monday 4 Rabi‘ al-Awal. (Tarikh alKhamis, Vol. 2, p. 15, Dhikr Khurujihsa ma‘a Abi Bakrra min Makkah, Dar al-Kutub al-Ilmiyyah, Beirut, 2009)

The first date was narrated by Khamis and the commentator of Sahih al-Bukhari, Allamah Ibn Hajar Al-Asqalani writes that Imam Hakim states that there are numerous narrations which state that the Holy Prophetsa left Mecca on Monday and arrived in Medina on Monday as well, except for Muhammad bin Musa Khwarizmi. He stated that the Holy Prophetsa left Mecca on Thursday.

In order to reconcile these different narrations, Allama Ibn Hajar writes that the Holy Prophetsa left Mecca on Thursday and after spending three nights in the cave, i.e. Friday, Saturday and Sunday, he left for Medina on the night of Monday. (Fath alBari Sharh Sahih al-Bukhari, Ibn Hajr Asqalani, Vol. 7, p. 299, Qadimi Kutub Khana Maqabil, Arambagh, Karachi)

The camel which the Holy Prophetsa mounted himself upon is said to be AlQaswa. Hazrat Abu Bakrra mounted a camel along with Aamir bin Fuhairah, while Urayqit mounted on a camel of his own. The total wealth that Hazrat Abu Bakrra had at the time in his home was five to six thousand dirhams and he brought this with him.

According to some narrations, Aamir bin Fuhairah and Hazrat Asmara came with the food which consisted of roasted goat meat.

Upon reaching there they realised that they had no cloth to tie the food and water vessel with. Hazrat Asmara loosened her girdle and ripped it into two pieces. With one of the pieces, she tied the food and with the other piece, she tied the water vessel. Upon this, the Holy Prophetsa gave Hazrat Asmara the glad tidings of two girdles in Paradise. He then told everyone to leave and started his

Friday 28 January 2022 | AL HAKAM journey with the following prayer: ّٰ َ ْ ُْ ْ َْ ‫الل ُه َّم اصحَ ْب ِن ْي ف ِ ْي َسفرِ ْي َواخلف ِن ْي ف ِ ْي أهل ِ ْي‬ “O Allah! Become my Companion in this journey of mine and become the Guardian of my family.” (Abdul Hameed Jaudah al-Sahhar, Muhammadsa Rasulullah walladhina ma‘ahu, Vol. 3 [Egypt: Maktabah Misr], p. 61) (Ibn Hisham, AlSirah al-Nabawiyyah, p. 345, Dar al-Kutub al-Ilmiyyah, Beirut, 2001)

This incident of tying the food was previously mentioned that it took place when they were departing from the house of Hazrat Abu Bakrra. However, in this narration, it is reported to have taken place at this particular occasion. Thus, there are two different occasions reported in history as to when this particular incident took place. Some are of the opinion that this incident took place when the Holy Prophetsa was migrating from Mecca and was leaving from the house of Hazrat Abu Bakrra and was going towards the cave of Thaur. However, another opinion is that this incident took place when the Holy Prophetsa was leaving the cave of Thaur and migrating towards Medina. In any case, there are two narrations; however, based on the details of the migration which have been mentioned

by Hazrat Aishara and recorded in Bukhari, it seems that this incident took place when they were leaving from the house of Hazrat Abu Bakrra. Thus, it is deemed more appropriate to give preference to the narration of Bukhari. This is because firstly, due to the confidentiality of their stay in the Cave of Thaur, it seems unlikely that Hazrat Asmara would go there to take food. Hazrat Abdullah bin Abi Bakrra and Hazrat Aamir bin Fuhairahra were already going there secretly every day, therefore for a woman to go there [in such circumstances] would go against the measures adopted for security and precaution. Nevertheless, the incident of tying the food with her girdle in the home also demonstrates Hazrat Asma’sra devotion and extreme love [for the Holy Prophetsa] as she did not want to waste any time by looking for something else to tie the food with. Of course, it can be said that this took place in the cave because there was nothing available there to tie the food with, but this incident could have taken place in the home as well whereby she did not find something immediately and so to save time she took her girdle and tied the food with it and thus helped to see Hazrat Abu Bakrra and the Holy Prophetsa off on their journey. Hence, according to the narration of Bukhari, it seems more accurate that the incident of tying the food took place when they were about to leave from the house of Hazrat Abu Bakrra as opposed to leaving from the cave of Thaur for Medina. In any case, Allah knows best.

Hazrat Asmara relates, “When the Holy Prophetsa and Hazrat Abu Bakrra left for the migration, Hazrat Abu Bakrra took all his wealth with him which amounted to five or six thousand dirhams.”

She further relates, “Our grandfather, Abu Quhafah came to us and by that time, he had lost his eyesight. He said, ‘By Allah, he’”, i.e. Hazrat Abu Bakrra, “‘has left you in a trial not only on account of himself but also through his wealth.’ Upon this, I stated, ‘O my grandfather! Certainly not, for he has left us with an abundance of wealth.’ I then took some stones and placed them in the ledge of the window where my father would put his money and then placed a cloth over

them. I then took hold of my grandfather’s hand and said, ‘Here, place your hand on the wealth.’ He placed his hand on it and then said, ‘if he has left so much wealth behind then he has done well and there is no harm done.’”

Hazrat Asmara further relates, “I swear

by Allah, Hazrat Abu Bakrra did not leave anything behind, but I just wanted to reassure this elderly man through this.” (Ibn Hisham, Al-Sirah al-Nabawiyyah, p. 345, Hijrat al-Rasulsa, Dar al-Kutub al-Ilmiyyah, Beirut, 2001) Hazrat Mirza Bashir Ahmad Sahibra writes: “After he left the cave, the Holy Prophetsa mounted himself upon a camel which in light of various narrations, was named AlQaswa, while Hazrat Abu Bakrra and his servant, Aamir bin Fuhairah mounted upon the other. Upon his departure, the Holy Prophetsa cast a final glance towards Mecca and said in intense grief, ‘O city of Mecca!

You are more beloved to me than all the places of the world, but your people have not allowed me to live here.’ At that time, Hazrat Abu Bakrra said, ‘These people have exiled their prophet. Indeed, they shall be destroyed.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 240)

Hazrat Musleh-e-Maudra states: “After waiting two days in the cave, according to the agreed plan, the mounts were brought near the cave in the night and the Holy Prophetsa and his companions set out on fleet camels. The Holy Prophetsa and the guide were mounted on one of the camels.”

It is also mentioned in the narrations that both were mounted on one camel and according to other narrations there were three camels. In any case, “Hazrat Abu Bakrra and his servant, Aamir bin Fuhairah were mounted on the other camel. Just before departing for Medina, the Holy Prophetsa turned towards the direction of Mecca – the holy city which was his birthplace, where his advent took place and the place where his ancestors from the time of Hazrat Ishmaelas had been living. The Holy Prophetsa cast a final glance and addressed the city with great anguish, ‘O city of Mecca, you are more beloved to me than all the places of the world, but your people have not allowed me to live here.’ At that time, Hazrat Abu Bakrra said with great regret, ‘These people have exiled their prophet. Indeed they shall be destroyed.’” (Dibachah Tafsir-ul-Quran, Anwarul-Ulum, Vol. 20, pp. 223-224) (Ibn Hisham, Al-Sirah al-Nabawiyyah, p. 344, Hijrat al-Rasulsa, Dar al-Kutub al-Ilmiyyah, Beirut, 2001)

According to one narration, when they reached Juhfa, which is situated approximately 82 miles from Mecca, the following verse was revealed:

َ ُّ َ َ َ ٰ ۡ ُ ۡ َ ۡ َ َ َ َ َ ۡ َّ َّ ‫ٓادک ِالٰی َم َعا ٍد‬ ‫ِان ال ِذی فرض علیک القران لر‬

“Most surely, He Who has made [the teaching of] the Quran binding on thee will bring thee back to [thy] place of return.”

(Surah al-Qasas, Ch.28: V.86) (Abdul Hameed Jaudah al-Sahhar, Muhammadsa Rasulullah walladhina ma‘ahu, Vol. 3 [Egypt: Maktabah Misr], p. 64) (Sharh alZurqani ala al-Mawahib al-Laduniyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1996], p. 172)

They continued the journey through the entire night and as midday approached, they took some rest in the shade of a large rock. Hazrat Abu Bakrra prepared a place for the Holy Prophetsa to lay down and then requested him to take some rest and the

Holy Prophetsa then laid down. Hazrat Abu Bakrra then left to see whether anyone was coming in pursuit of them. During this time, a shepherd came towards them in search of some shade. Hazrat Abu Bakrra relates, “I asked him, ‘Young boy, whose servant are you?’ He replied that he was the servant of one the members of the Quraish. He said a name which I recognised. I then asked him if his goats had any milk, to which he replied in the affirmative. I then asked him if he could draw some milk for us, to which he agreed. And so, I asked him to draw out some milk for us. The young boy took hold of one of his goats’ leg and placed it between his calf and thigh. I told him to first properly clean the udders and then under my supervision I had the milk drawn out into the bowl. He then added some water to cool the milk and I then presented it to the Holy Prophetsa.”

According to some narrations, when Hazrat Abu Bakrra came to present the milk to the Holy Prophetsa, he was still asleep. Hazrat Abu Bakrra did not deem it appropriate to disturb the Holy Prophetsa whilst he was resting and so waited until the Holy Prophetsa woke up. When the Holy Prophetsa woke up, he presented the milk and submitted, “O Messengersa of Allah!

Please drink this.” The Holy Prophetsa drank so much that Hazrat Abu Bakrra states that his disposition was filled with happiness.

Hazrat Abu Bakrra then submitted, “O Messengersa of Allah! The time for our departure has come.” The Holy Prophetsa stated, “Yes”. In another narration, it states that the Holy Prophetsa stated, “We should continue on with our journey.” Upon this, Hazrat Abu Bakrra submitted, “Yes, my master!” and following this they continued on with their journey. (Sahih al-Bukhari, Kitab Fadail Ashab al-Nabisa, Bab Manaqib al-Muhajirin wa Fadlihim, Hadith 3652) (Mustafa Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-Ibad, Vol. 3, Jama abwab al-Hijrah ila al-Madinah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1993], pp. 243-244)

The incident in relation to the pursuit of Suraqah bin Malik is as follows: Urayqit, who was an exceptionally skilful guide, started the journey towards Medina from the coastal towns, which was a different route from the traditional route to Medina. The news of 100 camels as a reward had spread in Mecca and its neighbouring areas and everyone was desirous of attaining this huge reward. Suraqah bin Malik, who later became a Muslim, related this incident after having embraced Islam: “The disbelievers amongst the Quraish sent a messenger who announced a bounty for whosoever brought back the Holy Prophetsa or Hazrat Abu Bakrra, dead or alive.”

Suraqah further relates: “I was sitting in a gathering of my people, the Banu Mudlij, when someone came to us. He was standing there whilst we were all sat and he said, ‘O Suraqah! I have just seen some shadows from the coast of the sea’, or he said, ‘I have seen a caravan consisting of three people and I believe that it is Muhammad[sa].’”

Suraqah says: “I immediately figured that this must be them, but I wanted to acquire all the reward for myself and so I quickly took control of the delicate situation and signalled with my eye to the person who brought this news to remain quiet and I said, ‘No, it cannot be the

AL HAKAM | Friday 28 January 2022 caravan of Muhammad[sa], in fact the people you are referring to have just passed in front of us and belong to such and such tribe who are searching for their lost camels.’”

Suraqah says: “Having remained sat there for a short while so as not to raise any suspicion, I left the gathering and came to my lady servant and said, ‘Saddle my fast-paced horse and take it to the rear of the home and wait there for me.’”

Suraqah later arrived there and states: “I then took an omen, which turned out to be against my journey; however, I showed no concern and kicked the horse with my foot and raced off in pursuit of the caravan which I believed to be the caravan of Muhammad[sa].”

Suraqah says: “Quickly covering the distances, I reached close to the caravan. I was still a little distance away when something unusual happened and my horse struck something and I fell off it. I stood up and again took an omen, which yet again turned out against my wish, but I wanted to take back Muhammad[sa] with me and receive the award of 100 camels. I stood up and mounted my horse again and now I was so close that not only was I able to recognise that this was Muhammad[sa] and Abu Bakr, but I could also hear Muhammad[sa] recite something. Once again, my horse badly struck something and its feet were driven into the ground and I fell off it. I regained myself and scolded the horse; however, the horse was unable to hoist them out of the ground. Finally, when it was able to stand upright, the dust from its two feet spread into the air like a cloud of smoke.” In other words, the feet of the horse had been so firmly driven into the ground that when it took them out, there was a cloud of dust.

Suraqah states: “I again took an omen by a throw of arrows and again the outcome was that which I did not desire. And so, whilst stood in that very place, I gave a call to settle the matter and said, ‘you will not receive any harm from me.’”

Upon this, the Holy Prophetsa turned towards Hazrat Abu Bakrra and said, “Ask him what is it that he wants”, to which Suraqah replied, “I am Suraqah and I wish to speak to you all.” And so, they stopped and Suraqah then told them that the people of Mecca had announced a reward of 100 camels for whoever captured them dead or alive. He stated, “In order to attain this reward, I came in pursuit of you; however, after seeing what has happened to me, I am convinced that this plan of mine is not right.”

After this, he also offered some provisions to the Holy Prophetsa, but the Holy Prophetsa did not accept them and only stated that their whereabouts should be kept secret. Suraqah gave his promise and along with this he also stated, “I am sure that someday you will become a king.

Please give me a written declaration of peace so that when I come in your presence, I am treated respectfully.”

According to a narration, Suraqah requested for a written declaration of peace, and upon the instruction of the Holy Prophetsa, Hazrat Abu Bakrra wrote this for him and according to another narration, it was Aamir bin Fuhairah who wrote it.

Following this, Suraqah took the written

19 declaration and returned.

(Sahih al-Bukhari, Kitab al-Manaqib, Bab Hijrat al-Nabisa wa Ashabih ila al-Madinah, Hadith 3906) (Mustafa Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-Ibad, Vol. 3, Qissat Suraqah [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1993], p. 248) (Abdul Hameed Jaudah alSahhar, Muhammadsa Rasulullah walladhina ma‘ahu, Vol. 3 [Egypt: Maktabah Misr], pp. 64-65)

These accounts will, insha-Allah, continue.

Insha-Allah, from tomorrow, the New Year will begin. May Allah the Almighty make the coming year a blessed one for the members of the Jamaat and also collectively for the entire Jamaat in every respect. May Allah the Almighty protect the Jamaat from every kind of evil and completely destroy the ploys of the enemies. May we abundantly witness in our lifetime the fulfilment of the promises that Allah the Almighty vouchsafed to the Promised Messiahas. May Allah the Almighty enable us to witness these.

Thus, continue to pray a lot and enter the New Year with prayers. Make a particular effort to observe the Tahajjud prayer. Various mosques will also be organising [congregational Tahajjud] and those that have not done so should also make arrangements for this. If it cannot be done in congregation, then one should offer the Tahajjud prayer individually or arrangements should be made in the homes [for congregation]. Nonetheless, ensure to offer the Tahajjud prayer and offer supplications. Although one should be in the habit of offering the Tahajjud prayer, after offering it tomorrow, try to then make this a permanent habit in your lives.

May Allah the Almighty grant everyone the ability to do this.

In addition to durood and istighfar, also recite the following prayers as much as possible:

ً َ ۡ َّ َ ۡ َ َ ُ​ُ ۡ ُ َ​َ ۚ ‫َر ّبنا لَا ت ِزغ قلوۡبَنا بَ ۡع َد ِاذ َہ َدیۡ َتنا َو َہ ۡب لَنا ِم ۡن ل ُدنک َر ۡح َمۃ‬ َ َ ُ ‫ِانّ َک اَن ۡ َت الۡوَ ّہ‬ ‫اب‬

“Our Lord, let not our hearts become perverse after Thou hast guided us; and bestow on us mercy from Thyself; surely, Thou alone art the Bestower.” (Surah Al-eImran, Ch.3: V.9)

Also recite the following prayer:

َ َ َ ۡ َ ۡ ّ َ َ َ ۡ َ ۤۡ َ َ َ ۡ َ َ َ ۡ ُ ُ َ َ ۡ ۡ َ َ ّ َ ‫امنا َو‬ ‫ربنا اغ ِفر لنا ذنوبنا و ِاسرافنا فِی امرِنا و ث ِبت اقد‬ ٰۡ َ ۡ َ َ ۡ ‫ان ُص ۡرنا َعلی القوۡ ِم الک ِف ِریۡ َن‬

“Our Lord, forgive us our errors and our excesses in our conduct, and make firm our steps and help us against the disbelieving people.” (Surah Al-e-Imran, Ch.3: V.148) May Allah the Almighty grant every Ahmadi the ability to do so.

After the Friday prayers, I will also lead the funeral prayers in absentia of a few members. I will mention some details about them.

The first mention is of Malik Farooq Ahmad Khokhar Sahib, who had served as Amir Jamaat for the district of Multan. He passed away on 18th December at the age of 80. َ ٰ َّ

َ َۡ ّ َ ّ ‫اج ُعوْ َن‬ ِ ‫إِنا لِل ِه وإِنٓا إِلي ِه ر‬

[“Surely, to Allah we belong and to Him we shall return.”]

His father was Malik Umar Ali Khokhar Sahib, who was known as the raees of Multan, and his mother was Syeda Nusrat Jehan Begum Sahiba. She was known by the name of Syeda Begum Sahiba. She was the daughter of Hazrat Mir Muhammad

Ishaq Sahibra. Malik Umar Ali accepted Ahmadiyyat and had the opportunity to take the bai‘at in his youth by going to Qadian during the time of Hazrat Khalifatul Masih IIra. Malik Umar Ali Sahib passed away quite young, and at that time, Malik Farooq Ahmad Sahib was only about 20 to 22 years of age; he was in his youth. Aside from his land in Karachi, Malik Umar Ali Sahib owned a few businesses there. Malik Farooq Ahmad Sahib was able to handle all of this in an excellent manner and provided care for his mother and stepmother and siblings.

For a long period of time, Malik Farooq Ahmad Khokhar Sahib served as qaid Majlis Khuddam-ul-Ahmadiyya for the district of Multan, and following that, as a local qaid of Multan. From 1980 to 1985, he had the opportunity to serve as the amir of the district of Multan and during this appointment, he also served as amir for the city of Multan. He was married in 1968 to Durdanah Sahiba, daughter of Hazrat Mirza Aziz Ahmad Sahibra. Their nikah was announced by Hazrat Khalifatul Masih IIIrh. Allah the Almighty blessed them with one son and five daughters.

His wife states: “He was a very loving and caring person.

He would pay attention to the small things, pray Tahajjud regularly and would also wake me up for Tahajjud every day. Even on the day he passed away, he offered voluntary prayers and then went to bed. He would always try to remain in a state of wuzu [ablution].”

She continues: “He was not yet appointed as the amir, but whenever any sort of issue emerged regarding an Ahmadi – or even upon a phone call from an Ahmadi – he would be ready to offer his services. When he became the amir, he told me that I should always have some food and tea prepared because guests could be expected at any moment.”

She says: “I do not remember a time when we did not have guests over. Someone would always be staying at our home. He would also offer our home to missionaries to stay. Our home had become the office. He was very generous and loving. All our non-Ahmadi relatives – the whole Khokhar family, in fact – deeply respected and loved him. He always honoured his relations with them all. By the grace of Allah the Almighty, he recited the Holy Quran in an excellent manner.”

She continues, “When I used to recite the Holy Quran, he would correct me without having to look at the Holy Quran.”

His son, Talha says: “He took great care of both his mothers and never differentiated between them. He also discharged the responsibility of having all his brothers and sisters married. His home was always open to everyone, just as his heart was, especially for life-devotees.

He had prepared a house in Khaira Gali Murree, and he used to say that he built it especially for the Jamaat. He never denied anyone to stay there. Whoever wanted to would go and stay there.”

He continues: “During the hardships that followed the legislative ordinance in 1984, by the grace of God, he continued to encourage to his colleagues in Multan and the city with his courageous personality. He never allowed them to weaken and falter. By the grace of

Allah, he was a part of the envoy during the migration of Hazrat Khalifatul Masih IVrh. At one occasion, he also had the opportunity to lead that envoy and guided them to the right route.”

His son further says: “During my father’s appointment as the amir, our home was more of an office than a home and it was always a lively atmosphere.

He had delegated his work of tending to his land to his younger brother and dedicated all of his own time for the service of faith.

Everyone would come to see him without any sort of formality. He had a very easygoing disposition. He would also help his non-Ahmadi relatives financially.”

He continues: “Some of our relatives who attended the funeral were crying, saying that they had been left on their own for he would take care of them. He inculcated the habit of praying within us, especially the Fajr (morning) prayer.”

His younger daughter, Faiza says: “Our father’s unwavering trust in Allah was exemplary for us. He endured hard times and all sorts of circumstances; he was orphaned in his youth. He saw times of hardship and of ease, but I have observed since childhood that my father very openly declared his trust in Allah and would often say that all of his work was completed by Allah the Almighty Himself.”

She says: “My father had boundless love for Khilafat. Whenever he would speak about Khilafat, he would begin to cry. He even underwent a trying time and endured it with great patience and prayers.”

His younger brother, Malik Tariq Ali Khokhar, who is from his second mother, says: “My father passed away when I was nine years old, and my older brother Malik Farooq was 22 years old. However, he took care of us just like a father and throughout my life, he never let me feel the absence of my father.”

He then writes: “He had a particular influence over his non-Ahmadi relatives and he would take care of them as well. He was also supporting many Ahmadi families, and after sponsoring the education of many children, he helped them get jobs as well.”

He says: “My brother would give anyone in need a loan, and would never ask for it to be returned. He always would give it with the intention that this was a loan not to be returned.”

He says: “Many new converts have said that after entering the fold of Ahmadiyyat, Malik Farooq Khokhar Sahib treated them like their own, and would help to fulfil their needs. He had turned 80 years of age, but for the last two years, he was concerned about fulfilling the payment of property which he had pledged [as financial sacrifice].”

He was able to pay the majority of his Hissa Jaidad [chanda paid by musis on their property], and some amount remains.

May Allah the Almighty enable his children to fulfil the remaining amount.

His sister Tahira, who is also from his second mother, says: “My brother always treated me like a caring father. His greatest quality was that he never made any distinction between his

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actual siblings and step-siblings; rather, he treated all of his siblings equally and treated both his mothers equally as well. He never made us feel like we have separate mothers.”

She then says: “He truly was like my father; his relationship with me was just like any father who silently supports his daughter in hardship and in happiness.”

His daughter, Namud-e-Sehar says: “There are some prominent aspects of my father’s life which I constantly recall.

Foremost among them are his hospitality and his relationship of love with others.”

She continues: “His standard of hospitality was such that if some food had been prepared at home, and some guest came to eat while the members of our household were sitting at the table about to eat, he would send that same food to the guests, and the members of the household would simply fry some eggs and eat those.”

She then says: “A person makes many mistakes through the course of their life. There are ups and downs, and as such, he had to endure some trials during his lifetime, but even then, he never said anything against Khilafat which would make us feel as if the Khalifa’s decision was wrong. He took special care to ensure that our household listened to the Friday sermon and remained attached with the Jamaat.”

May Allah the Almighty grant him His forgiveness and mercy. May He grant his children patience and forbearance, and enable them to excel in virtue.

The next mention is of Rahmatullah Sahib from Indonesia, who passed away at the age of 66. َ ٰ َّ

َ َۡ ّ َ ّ ‫اج ُعوْ َن‬ ِ ‫ِإنا لِل ِہ و ِإنٓا ِإلی ِہ ر‬

[“Surely, to Allah we belong and to Him we shall return.”]

He was born in East Java. He did bai‘at and entered the fold of Ahmadiyyat in 1980 through the efforts of respected Suyuti Aziz Ahmad Sahib, former head of tabligh for Indonesia. He also became part of the Wasiyyat scheme in 1993. He continued to serve the Jamaat in Karang Tengah until his demise. He is survived by his wife, three children and six grandchildren.

His wife writes: “He once saw a dream in which he was among a large group of people standing in lines. In the dream, he asked someone which line he should join. Someone pointed him in the direction of a line in which a holy person was standing, whom he did not recognise. Some time later, he learned that the holy person whom he saw in the dream was the Promised Messiahas, and it was for this reason that he accepted the truth of Ahmadiyyat and did bai‘at.”

His daughter writes: “After doing bai‘at, not only did he serve in the central Jamaat, but he also served at a local level in Majlis Ansarullah. The Jamaat would receive threats of attacks from its opponents. The deceased would bravely defend the Jamaat. He was very generous – whenever someone came to him for help or needed a loan, he would always help them.”

His third daughter writes, “He loved Khilafat a great deal, and was very obedient.”

Amir of Indonesia, Abdul Basit Sahib writes:

Guidance for the new year Hazrat Khalifatul Masih Vaa, in his Friday Sermon of 31 December 2021, said: “ “May Allah the Almighty make the coming year a blessed one for the members of the Jamaat and also collectively for the entire Jamaat in every respect. May Allah the Almighty protect the Jamaat from every kind of evil and completely destroy the ploys of the enemies. May we abundantly witness in our lifetime the fulfilment of the promises that Allah the Almighty vouchsafed to the Promised Messiahas. May Allah the Almighty enable us to witness these.

“Thus, continue to pray a lot and enter the New Year with prayers. Make a particular effort to observe the Tahajjud prayer. [...]

“In addition to durood and istighfar, also recite the following prayers as much as possible:

ُ‫َر ّبَ َنا لَا تُز ۡغ ُق ُلوۡبَ َنا بَ ۡع َد ِا ۡذ َہ َدیۡ َت َنا َو َہ ۡب ل َ َنا ِم ۡن لَّ ُدن ۡ َک َر ۡح َم ًۃ ۚ ِانَّ َک اَن ۡ َت الۡوَ َّہاب‬ ِ “‘Our Lord, let not our hearts become perverse after Thou hast guided us; and bestow on us mercy from Thyself; surely, Thou alone art the Bestower.’ (Surah Al-e-Imran, Ch.3: V.9) “Also recite the following prayer:

ۡ َ َّ َ َ ‫اغ ِف ۡر ل َ َنا ُذنُوۡبَ َنا َو ِا ۡس َر َاف َنا فِ ۡۤی اَ ۡمرنَا َو ثَ ّب ۡت اَ ۡق َد‬ َ‫ام َنا َو ان ۡ ُص ۡرنَا َع َلی الۡقَوۡ ِم ال ۡ ٰک ِفریۡن‬ ‫ربنا‬ ِ ِ ِ “‘Our Lord, forgive us our errors and our excesses in our conduct, and make firm our steps and help us against the disbelieving people.’ (Surah Al-e-Imran, Ch.3: V.148) “May Allah the Almighty grant every Ahmadi the ability to do so.”

“He greatly loved Khilafat and the Jamaat.” He says, “There is a jamaat in one of the cities of East Java, where the opponents of the Jamaat attacked our mosque a few times and pressured the local authorities to restrict the Jamaat’s activities. Upon this, Rahmatullah Sahib bravely stood up to the opponents and the authorities, and responded to the allegations which they were raising. Due to his efforts, the Jamaat is still established there to this day and no restrictions were imposed. May Allah the Almighty grant him His forgiveness and mercy and enable his children to carry on his virtues.

The next mention is of Al-Haaj Abdul Hameed Taak Sahib of Yaripora, Kashmir.

He passed away on 24 December at the age of 94. َّ ٰ َّ

َ َۡ َ ّ ‫اج ُعوْ َن‬ ِ ‫إِنا لِل ِہ وإِنٓا إِلی ِہ ر‬

[“Surely, to Allah we belong and to Him we shall return.”]

He was a musi, by the grace of Allah the Almighty. He was the son of Muhammad Ikram Taak Sahib of Yaripora, who was one of the early Ahmadis in this area. He was very virtuous, kind, sociable, loved by all, dignified and quiet in nature. He was able to serve the Jamaat for a long time.

He was the provincial amir of Jammu and Kashmir, and was also the district amir and nazim Ansarullah. He also served the local jamaat in various positions.

Every year, he was an honorary

member of the Anjuman Tahrik-e-Jadid India. During his time as provincial amir, in 1987, five Jamaat schools were established.

He strove a great deal for the establishment of various mosques and mission houses. He would also strive to enhance the intellectual capabilities of youngsters and was always at the forefront in this task. He was well respected in Yaripora due to his services to society.

May Allah the Almighty grant him His forgiveness and mercy. May his progeny be pious and righteous and be bestowed with the ability to serve [the Jamaat].

(Original Urdu transcript published in Al Fazl International, 21 January 2022, pp. 5-10. Translated

by The Review of Religions.)

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad | Sub-Editorial: Ataul Fatir Tahir, Aqeel Ahmed Kang | News: Ata-ul-Haye Nasir | © Al Hakam 2022